Basic
Worldview:
104
Why Christianity?
Koran
Contradicts Judeo-Christianity (Part 3)
Evidentiary
Religions - Islam Introduction
Koran
and Judeo-Christian Apostles
Koran
and Judeo-Christian Scriptures
Koran
Contradicts Judeo-Christianity (Part 1)
Koran
Contradicts Judeo-Christianity (Part 2)
Koran
Contradicts Judeo-Christianity (Part 3)
Koran
Contradicts Judeo-Christianity (Part 4)
Another
Gospel and Explaining the Success of Islam (P. 1)
Explaining
the Success of Islam (Part 2)
Explaining
the Success of Islam (Part 3)
Islam
Conclusions
Introduction | Section 1
| Section 2 | Section
3
Clear Contradictions on Major Issues
Oddly enough, while the Koran repeatedly affirms and relies
upon the Judeo-Christian scriptures, it specifically denies
the main premises of both Testaments.
With regard to Judaism and the Old Testament:
1.) The Koran denies the unique position of the Jews
as God's Chosen People, uniquely chosen apart from all other
nations and descending through Isaac alone.
2.) The Koran denies the necessity of keeping the Law
of Moses.
With regard to Christianity and the New Testament, particularly
the Gospels:
1.) The Koran denies that Jesus is the Son of God and
the Trinitarian view of God.
2.) The Koran denies that Jesus was crucified to atone
for men's sins and that he rose from the dead three days later.
Consequently, by denying Numbers 1 and 2 above, the Koran
actually denies the Gospel message itself, which the Koran
repeatedly affirms and relies upon as a predecessor.
The goal of this segment is to highlight these contradictions
between the Koran and the major, foundational ideals found
in the Judeo-Christian scriptures, which the Koran repeatedly
claims are reliable revelations of God's Word.
Contradictions with Judaism:
Uniquely Chosen Through Isaac
Even though the Koran acknowledges that God has blessed and
exalted the Jewish people, it also denies their uniqueness
in this regard. First, we should note that in the Judeo-Christian
scriptures, God has specifically chosen the Jews to be his
people in way that He has not done with any other people.
Deuteronomy 7:1 When the LORD thy God shall bring thee
into the land whither thou goest to possess it, and hath cast
out many nations before thee, the Hittites, and the Girgashites,
and the Amorites, and the Canaanites, and the Perizzites,
and the Hivites, and the Jebusites, seven nations greater
and mightier than thou...3 Neither shalt thou make marriages
with them; thy daughter thou shalt not give unto his son,
nor his daughter shalt thou take unto thy son. 4 For they
will turn away thy son from following me, that they may serve
other gods: so will the anger of the LORD be kindled against
you, and destroy thee suddenly...6 For thou art an holy
people unto the LORD thy God: the LORD thy God hath chosen
thee to be a special people unto himself, above all people
that are upon the face of the earth.
Deuteronomy 14:2 For thou art an holy people unto
the LORD thy God, and the LORD hath chosen thee to be a peculiar
people unto himself, above all the nations that are upon the
earth.
Notice from Deuteronomy 7 above that the prohibition of intermarriage
with surrounding nations is tied together with the assertion
of the Jews as "a special people unto God himself, above all
people that are upon the face of the earth." The fact that
God did not want the Jews to marry in with other nations demonstrates
the extent to which God considered them alone to be his people.
And keep in mind of course, that the Koran frequently affirms
and relies upon the "Book of Moses."
Furthermore, this relationship was inherited solely through
Abraham's son Isaac while Abraham's son Ishmael was deliberately
and explicitly excluded from the relationship.
Genesis 17:18 And Abraham said unto God, O that
Ishmael might live before thee! 19 And God said,
Sarah thy wife shall bear thee a son indeed; and thou shalt
call his name Isaac: and I will establish my covenant with
him for an everlasting covenant, and with his seed after
him. 20 And as for Ishmael, I have heard thee: Behold,
I have blessed him, and will make him fruitful, and
will multiply him exceedingly; twelve princes shall he beget,
and I will make him a great nation. 21 But my covenant
will I establish with Isaac, which Sarah shall bear unto
thee at this set time in the next year.
Genesis 21:9 And Sarah saw the son of Hagar the Egyptian,
which she had born unto Abraham, mocking. 10 Wherefore she
said unto Abraham, Cast out this bondwoman and her son:
for the son of this bondwoman shall not be heir with my son,
even with Isaac. 11 And the thing was very grievous in
Abraham's sight because of his son. 12 And God said unto
Abraham, Let it not be grievous in thy sight because of
the lad, and because of thy bondwoman; in all that Sarah
hath said unto thee, hearken unto her voice; for in Isaac
shall thy seed be called. 13 And also of the son of
the bondwoman will I make a nation, because he is thy
seed. 14 And Abraham rose up early in the morning, and took
bread, and a bottle of water, and gave it unto Hagar, putting
it on her shoulder, and the child, and sent her away: and
she departed, and wandered in the wilderness of Beersheba.
Notice that in both Genesis 17 and Genesis 21, God does promise
to bless Ishmael and make him a great nation because he is
Abraham's son. However, it is equally clear from both passages
that God is establishing his covenant ONLY with Isaac and
NOT with Ishmael. This covenant with Isaac is to be everlasting.
And in this way, Isaac's descendants will be in a unique covenant
relationship with God that is not shared by Ishmael's descendants
or any other nation.
In contrast to the unique place of Isaac in the Judeo-Christian
scriptures, the Koran frequently presents Ishmael as an equal
son of Abraham side by side with Isaac. In the Bible Ishmael
is viewed as a child born of natural rather than supernatural
means. Ishmael is not promised to Abraham by God but instead,
he is born outside the promise of God as a result of Abraham
attempting to accomplish on his own through natural means
what God's promised to do for him through supernatural means.
In the Bible, the birth of Ishmael results not from God answering
a prayer, but from Abraham's impatience with waiting for God
to provide him a son through Sarah.
Genesis 16:1 Now Sarai Abram's wife bare him no
children: and she had an handmaid, an Egyptian, whose
name was Hagar. 2 And Sarai said unto Abram, Behold now,
the LORD hath restrained me from bearing: I pray thee,
go in unto my maid; it may be that I may obtain children
by her. And Abram hearkened to the voice of Sarai...4
And he went in unto Hagar, and she conceived: and when
she saw that she had conceived, her mistress was despised
in her eyes.
By contrast, in the following passage from the Koran, Abraham
rejoices as if Ishmael and Isaac were both promised children
supernaturally given by God, even though in the Bible only
Isaac is viewed as the child of God's supernatural promise.
Praise be to God who has given me Ishmael and Isaac in
my old age! All prayers are heard by Him. Lord, make me
and my descendants steadfast in prayer. Lord, accept my prayer.
Forgive me, Lord, and forgive my parents and all the faithful
on the Day of Reckoning.' (Koran, p. 182, 14:30, 4th Para.
- 14:36, 6th Para.)
In the Koran, Abraham and Ishmael are depicted as Abraham's
coworker in devout service of God. Together Abraham and Ishmael
build the Sacred House known as the Ka'bah and dedicate it
to God.
"Abraham - According to the Qur'an, Abraham and
Ishmael built the Kaaba in Mecca and instituted pilgrimages
there." The Columbia Encyclopedia, Sixth Edition. 2001.
"Kaaba - According to Islamic tradition, Abraham
and Ishmael, his son by Hagar, built the Ka'bah as
the house of God." - Britannica.com
We made the House (1) a resort and a sanctuary
for mankind, saying: 'Make the place where Abraham stood a
house of worship.' We enjoined Abraham and Ishmael to cleanse
Our House for those who walk around it, who meditate in
it, and who kneel and prostrate themselves. (Koran, p. 22,
2:122, 5th Para.) (Footnote 1: The Ka'bah at Mecca.)
Abraham and Ishmael built the House and dedicated it,
saying 'Accept this from us, Lord.You are the One that
hears all and knows all. Lord, make us submissive to You.
Teach us our rites of worship and turn to us with mercy; You
are the Forgiving One the Merciful. Lord, send forth to them
an apostle of their own who shall declare to them Your revelations,
and shall instruct them in the Book and in wisdom, and shall
purify them of sin. You are the Mighty, the Wise One. (Koran,
p. 22, 2:127.)
The quote below states that Ishmael was a prophet and an apostle
who rightly guided his own people, which again indicates equality
between Ishmael and his descendants and Isaac and his descendants.
And in the Book you shall tell of Ishmael: he, too, was
a man of his word, an apostle, and a prophet. He enjoined
prayer and almsgiving on his people, and his Lord was
pleased with him. (p. 217, 19:54, 1st Para. - 2nd Para.)
In the passages below, the Koran lists Ishmael side by side
with Abraham's other descendants who were the heirs of the
covenant with God including Isaac, Jacob, and the tribes of
Israel.
We have revealed Our will to you as We revealed it to Noah
and to the other prophets who came after him; as We revealed
it to Abraham, Ishmael, Isaac, Jacob, and the tribes;
to Jesus, Job, Jonah, Aaron, Solomon and David, to whom We
gave the Psalms. (Koran, p. 77, 4:163, 1st Para.)
Say: We believe in God and that which has been revealed
to us; in what was revealed to Abraham, Ishmael, Isaac, Jacob,
and the tribes; to Moses and Jesus and the other prophets
by their Lord. We make no distinction among any of them,
and to Him we submit.' (Koran, p. 23, 2:132, 4th Para. - 2:136.)
Say: 'We believe in God and what is revealed to us; in that
which was revealed to Abraham and Ishmael, to Isaac and
Jacob and the tribes; and in that which their Lord gave
Moses and Jesus and the prophets. We discriminate against
none of them. Too Him we have surrendered ourselves.'
He that chooses a religion other than Islam, it will not
be accepted from him and in the world to come he will
surely be among the losers. (p. 50, 3:83, 1st Para. - 3rd
Para.)
The phrase "we discriminate against none of them" in the previous
two paragraphs is indicative of the fact that in the Koran,
Ishmael is viewed as equal to Isaac.
It is true that the Koran does state that God blessed the
Jews with prophethood and exalted them above the nations.
We gave him Isaac and Jacob and bestowed on his descendants
prophethood and the Book. We gave him his reward in this
life, and in the life to come he shall dwell among the righteous.
(p. 280, 29:27.)
We gave the Book to the Israelites and bestowed on them
wisdom and prophethood. We provided them with wholesome
things and exalted them above the nations. We gave them
clear commandments: yet it was not till knowledge had
been vouchsafed them that they disagreed maliciously among
themselves. (p. 351, 45:11, 5th Para. - 45:18, 2nd Para.)
Children of Israel, remember the favour I have bestowed
upon you, and that I exalted you above the nations. Guard
yourselves against a day on which no soul shall stand for
another: when no ransom shall be accepted from it, no intercession
avail it, no help be given it. (p. 22, 2:122.)
However, it is also true that the Koran repeatedly states
that the Jews are not unique among the nations in this regard.
We gave him Isaac and Jacob and guided both as We had guided
Noah before them. Among his descendents were David and Solomon,
Job and Joseph and Moses and Aaron (thus do we reward the
righteous); Zacharias and John, Jesus and Elias (all were
upright men); and Ishmael, Elisha, Jonah and Lot. All
these We exalted above the nations as We exalted some
of their fathers, their children, and their brothers. We
chose them and guided them to a straight path...On
those men We bestowed the Scriptures, wisdom, and prophethood.
(p. 100, 6:80, 3rd Para. - 6:91, 1st Para.)
In the quote above, Ishmael is listed among those God bestowed
the scriptures, wisdom, and prophethood upon. Along with the
others on the list, Ishmael is said to have been "chosen"
by God and "exalted above the nations." Such a statement clearly
elevates Ishmael and his descendants to a similar status as
Isaac and the Jews, whom Deuteronomy refers to as a "chosen"
and "special people unto himself, above all people that are
upon the face of the earth."
And not only are Ishmael and his descendants elevated to the
same status as the Jews, but the Koran also asserts that God
frequently deals with all the nations in this way.
We have recounted to you the history of those nations.
Their apostles came to them with veritable proofs, yet they
persisted in their unbelief. Thus God seals up the hearts
of the unbelievers. (p. 117, 7:96, 5th Para. - 6th Para.)
The unbelievers ask: 'Why has no sign been sent down to him
by his Lord?' But you are only to give warning. Every nation
has its mentor. (p. 175, 13:5, 4th Para.)
It was We that revealed the Admonition, and shall Ourself
preserve it. We have sent forth apostles before you to
the older nations: but they scoffed at each apostles We sent
them. Thus do We put doubt into the hearts of the guilty:
they deny him, despite the example of the ancients. (p. 184,
15:6, 3rd Para.)
By the Lord, We have sent apostles before you to other
nations. But Satan made their foul deeds seem fair to
them, and to this day he is their patron. A woeful scourge
awaits them. (p. 191, 16:62, 2nd Para.)
Nor did we destroy the nations until He had sent apostles
to their capital cities proclaiming to them Our revelations.
We destroyed those cities only because their inhabitants were
wrongdoers. (p. 276, 28:58, 2nd Para.)
Have they never journeyed through the land and seen what was
the end of those who have gone before them, nations far
greater in prowess and in splendour? God scourged them
for their sins, and from God they had no protector. That
was because their apostles had come to them with veritable
signs and they denied them. So God smote them. (p. 329,
40:18, 2nd Para. - p. 330, 40:26.)
How many nations have rebelled against the commandments
of their Lord and His apostles! Stern was our reckoning
with them, and harrowing was Our scourge. (p. 397, 65:7, 2nd
Para. - 3rd Para.)
From the above quotes we can see not only that Ishmael is
described as "chosen," "exalted above the nations," and "bestowed
prophethood," but also that God sends apostles to virtually
every nation declaring to them his revelations. So, according
to the Koran, God is not dealing uniquely with the Jews nor
are they uniquely the recipients of his "chosing" or his prophets
or his divine revelations. The only extent to which the Jews
are unique in the Koran is perhaps that they simply have a
greater number of apostles that we know by name.
And by denying the unique status of the Jews as unique recipients
of prophethood, of being "chosen" by God, of being exalted
above the nations, and of receiving divine revelation, the
Koran contradicts one of the main, fundamental teachings of
Moses and the Old Testament, despite the fact that the Koran
indiscriminately and unreservedly affirms the Book of Moses
claiming that it is a reliable revelation of God's Word.
Contradictions with Judaism:
Obligation of the Law of Moses
While the authors of the New Testament including Paul in particular
spend a considerable amount of time explaining how the coming
of Jesus Christ has brought an end to the regulations of the
Law of Moses, the Koran spends absolutely no time addressing
this question. (For more information about how Christ Jesus
removed and replaced the Law of Moses, please visit our article
series on the Redemption.)
This absence of an explanation for why Muslims don't have
to keep the Law of Moses is most significant despite the fact
that the Koran repeatedly claims to put forth all manner of
arguments and to explain all previous scriptures.
Most of them follow nothing but mere conjecture. But conjecture
is in no way a substitute for truth. God is cognizant of all
their actions. This Koran could not have been devised by
any but God. It confirms what was revealed before it and fully
explains the Scriptures. It is beyond doubt from the Lord
of the Universe. If they say: 'He invented it himself,' say:
'Bring me one chapter like it. Call on whom you may besides
God to help you, if what you say be true!' (p. 150, 10:35,
3rd Para. - 5th Para.)
Say: 'If men and jinn combined to produce a book akin to this
Koran, they would surely fail to produce its like, though
they helped one another as best they could.' We have set
forth for men in this Koran all manner of arguments, yet
most of them persist in unbelief.(p. 203, 17:83, 5th Para.
- 17:97.)
In this Koran we have set forth for men all manner of arguments.
Yet if you recite to them a single verse, the unbelievers
will surely say: 'You preach nothing but falsehoods.' Thus
God seals the hearts of ignorant men. (p. 288, 30:56, 3rd
Para.)
This Koran expounds to the Israelites most of the matters
over which they disagree. It is surely a guide and a blessing
to true believers. You Lord will rightly judge them. He is
the Mighty One, the All-knowing. Therefore put your trust
in God; yours is surely the path to the glorious truth. (p.
269, 27:69 - 27:79.)
Of course, the last passage above specifically states that
the Koran explains to the Israelites the matters over which
they disagree. Based upon this statement, you would think
that the Koran would explain why Muslims are not required
to keep the Law. The need for such an explanation is highlighted
even more by the fact that the Law of Moses is a large part
of what the Israelites disagreed about including the disagreement
between early Jewish Christians and their fellow Jews.
But moreover, the Koran needs to explain why Muslims are not
required to keep the Law of Moses given the following 4 facts:
1.) The Koran asserts that the Book of Moses is "a
guide...to men of understanding."
We gave Moses Our guidance and the Israelites the Book
to inherit: a guide and an admonition to men of understanding.
(p. 332, 40:52, 2nd Para. - 3rd Para.)
2.) The Koran asserts that the Book of Moses is "a
perfect code for the righteous with precepts about all things."
To Moses We gave the Scriptures, a perfect code for the
righteous with precepts about all things, a guide and
a benison, so that they might believe in meeting their Lord.
(p. 107, 6:153, 2nd Para. - 6:157, 1st Para.) (Footnote 1:
Christians and Jews.)
3.) The Koran asserts that the Book of Moses is not
just for the Jews, but "a light and a guide for mankind."
They have no true notion of God's glory, those that say: 'God
has never revealed anything to a mortal.' Say: 'Who, then,
revealed the Scriptures which Moses brought down, a light
and a guide for mankind? You have transcribed them on
scraps of paper, declaring some and suppressing much, though
now you have been taught what neither you nor you fathers
knew before.' (p. 100, 6:80, 3rd Para. - 6:91, 1st Para.)
After We had destroyed the first generations We gave the
Book to Moses as a clear sign, a guide and a blessing for
mankind, so that they might take thought. You were not
present on the western side of the Mountain when We charged
Moses with his commission, nor did you witness the event.
(p. 274, 28:39, 3rd Para. - 28:45.)
4.) The Koran asserts that Muslims believe in what
was revealed to Moses without discriminating. But how can
Muslims believe in what was revealed to Moses while not practicing
what was revealed by Moses?
They say: 'Accept the Jewish or the Christian faith and
you shall be rightly guided.' Say: 'By no means! We believe
in the faith of Abraham, the upright one. He was no idolater.'
Say: We believe in God and that which has been revealed
to us; in what was revealed to Abraham, Ishmael, Isaac,
Jacob, and the tribes; to Moses and Jesus and the other prophets
by their Lord. We make no distinction among any of them,
and to Him we submit.' (p. 23, 2:132, 4th Para. - 2:136.)
Are they seeking a religion other than God's, when every soul
in the heaven's and the earth has submitted to Him willingly
or by compulsion? To Him shall they return. Say: 'We believe
in God and what is revealed to us; in that which was revealed
to Abraham and Ishmael, to Isaac and Jacob and the tribes;
and in that which their Lord gave Moses and Jesus and
the prophets. We discriminate against none of them.
Too Him we have surrendered ourselves.' He that chooses a
religion other than Islam, it will not be accepted from him
and in the world to come he will surely be among the losers.
(p. 50, 3:83, 1st Para. - 3rd Para.)
So, the question arises, if Moses gave a Law and Muslims believe
in what was revealed to Moses and regard it as a "guide" for
the "righteous," for "men of understanding," and for "mankind"
concerning "all things," then why don't Muslims have to follow
the Law that God revealed to Moses?
And on this point the lack of explanation from the Koran creates
a conflict, particularly because the Koran specifically instructs
Muslims not to keep the religions of the Jews, which is the
Law of Moses. Consider the following statements from the Koran
in which Muslims are forbidden to practice the religion of
the Jews.
They say: 'Accept the Jewish or the Christian faith and
you shall be rightly guided.' Say: 'By no means! (p. 23,
2:132, 4th Para. - 2:136.)
Are they seeking a religion other than God's, when
every soul in the heaven's and the earth has submitted to
Him willingly or by compulsion? To Him shall they return.
Say: 'We believe in God and what is revealed to us; in
that which was revealed to Abraham and Ishmael, to Isaac
and Jacob and the tribes; and in that which their Lord
gave Moses and Jesus and the prophets. We discriminate
against none of them. Too Him we have surrendered ourselves.'
He that chooses a religion other than Islam, it will not
be accepted from him and in the world to come he will
surely be among the losers. (p. 50, 3:83, 1st Para. - 3rd
Para.)
You will please neither the Jews nor the Christians unless
you follow their faith. Say: 'God's guidance is the only
guidance.' And if after all the knowledge you have been
given you yield yourselves to their desires, there shall be
none to help or protect you from the wrath of God. Those
to whom We have given the Book, and who read it as it ought
to be read, truly believe in it; those that deny it will surely
be the losers." (p. 21, 2:121.)
Say: 'Unbelievers, I do not worship what you worship,
nor do you worship what I worship. I shall never worship what
you worship, nor will you ever worship what I worship. You
have your own religion, and I have mine.' (p. 433, 109:1
- 109:6.)
Believers, take neither the Jews nor the Christians for
your friends. They are friends with one another. Whoever
of you seeks their friendship shall become one of their number.
God does not guide the wrongdoers. (p. 85, 5:51, 1st Para.)
Since Muslims are forbidden to practice Judaism, how could
they keep the Law of Moses? And again, it begs the question,
why are Muslims free from having to keep a Law which they
believe in and regard as a "guide" for the "righteous," for
"men of understanding," and for "mankind" concerning "all
things"?
This is a conflict for the Koran on 2 levels. First, it is
a conflict in the sense that the Koran contradicts the Jewish
scriptures because it forbids Muslims from keeping a Law,
which the scriptures of the Jews require. Second, it is a
conflict in the sense that the Koran contradicts itself since
it declares that what was revealed to Moses is believed in
by Muslims and is a "guide" for the "righteous," for "men
of understanding," and for "mankind" concerning "all things"
yet at the same time it forbids Muslims from practicing the
Law of Moses.
So, as we have seen the Koran denies and contradicts two of
the main, fundamental teachings of the Old Testament. First,
the Koran denies the unique position of the Jews as God's
Chosen People, uniquely chosen from apart from all other nations
and descended from Isaac alone. And second, the Koran denies
the necessity of keeping the Law of Moses and even forbids
it.
