In one of his articles,
Mr. Jochen Katz has raised a very interesting point. According to him, each time
an error is found in the Bible, the Qur’an is proven wrong. Thus, every time a
Muslim digs out an error in the Bible — what Muslims are so fond of doing — he
actually digs up his own grave, because an error in the Bible is a sufficient
proof of the ‘fact’ that the Qur’an is not from God.
In the following paragraphs, we shall consider the validity of the point
raised by Mr. Katz and also see whether the arguments that he has provided to
support his contention carry any weight or not. The gist of Mr. Katz’s argument
is:
-
The Qur’an acknowledges that the Torah (Tauraat) , the Gospels (Injeel)
and the Psalms (Zaboor) are revealed words of God (Aal Imraan
3: 3);
-
The Qur’an emphatically states that no one can change the word of God (Al-An`aam
6: 34, 115 and Yunus 10: 641)
Thus, according to Mr. Katz, if the Bible is corrupted/altered or adulterated
in anyway, then either it is not a word of God (as the Qur’an has acknowledged)
or the claim of the Qur’an that no one can change or alter the word of God is
incorrect. In either case, a mistake in the Bible proves that there is a mistake
in the Qur’an — and thereby proves that the Qur’an is not from God.
Interesting!!!
However, in drawing the whole premise of the said claim, Mr. Katz seems to
have overlooked: a) the usage of certain words in the Qur’an; and b) the context
of the referred verses in the Qur’an (and has therefore failed in determining
the accurate meaning and implication of these verses).
Let us therefore take a look, first of all, at the referred verses, then the
usage of a certain ‘key’ word in these verses and, finally, at the context of
these verses in the Qur’an.
Aal Imraan 3: 3 reads as:
He revealed upon you this book with a just purpose, confirming the
[predictions of the] scriptures before it, and he revealed the Torah
and the Injeel.
Al-An`aam 6: 34 reads as:
Indeed messengers have been rejected before thee as well. However, they
persevered in the face of being rejected and in the face of being persecuted
until Our help came to them. And, indeed, no one can alter the words of God.
You have already heard of some of the accounts of these messengers.
Al-An`aam 6: 115 reads as:
And the word of your Lord was fulfilled with absolute truth and justice. No
one can alter His words. He is Hearing Knowing..
Yunus 10: 64 reads as:
For them [who have faith and keep from evil,] shall be the glad tidings [of
bliss] in this world as well as the hereafter. There can be no change in the
words of God. This, indeed, is the supreme triumph.
The Arabic words, normally translated as “word” and
“words” in the above verses are ‘Kalimah‘ and ‘Kalimaat‘
(plural form) respectively. The word ‘Kalimah‘ has occurred
twenty-eight (28) times (including Al-An`aam 6: 115), either
independently or prefixed to another word. While the word ‘Kalimaat‘ has
occurred fourteen (14) times in the Qur’an. (including Al-An`aam 6: 34
and Yunus 10: 64) either independently or prefixed to another word.
However, of these forty-two (42) occurrences in all, not once have these words
been used by the Qur’an to imply the scriptures revealed by God (whether the Torah,
the Injeel or the Zaboor).
As the words ‘word’ and ‘words’ in the English language, the words ‘kalimah‘
and ‘kalimaat‘ in the Arabic language are used in quite a few meanings
and implications. For instance, these Arabic words (as well as these English
words), besides other meanings, are used to imply:
A lack of appreciation of the fact that words of a language can have
different connotations — the determination of which depends upon the
appreciation of the style of the author as well as the context in which the
words have been placed — can lead one to commit grave mistakes in the
understanding and appreciation of literature. I would like the reader to take a
close look the following statement:
Jesus
replied, “Not everyone can accept this word…”
(Matthew 19: 11)5
Ignoring the context of these words, one may be tempted to believe that ‘the
message of Jesus‘ (i.e. this word) cannot be accepted
by everyone. However, interpreting the statement in the perspective of the
context in which it is placed makes it clear that the phrase ‘this word’ does
not imply the ‘message of Jesus’ in general, but is a reference to one of its
particular aspects only — relating to living a life of celibacy. The verse,
with its preceding verse reads as:
Jesus replied, “Moses permitted you to divorce your wives because your
hearts were hard. But it was not this way from the beginning. I tell you that
anyone who divorces his wife, except for marital unfaithfulness, and marries
another woman commits adultery.” The disciples said to him, “If this
is the situation between a husband and wife, it is better not to marry.”
Jesus replied, “Not everyone can accept this word… (Matthew 19: 8 – 11)
In the cited context, it is quite clear that the phrase ‘this word’ refers to
the disciples’ statement: ‘it is better not to marry’.
Exactly in the same way, the words of the Qur’an as well as any other piece
of literature should be interpreted in the light of the context in which these
words have been placed. Ignoring the context in which these words have been
placed invariably results in misinterpretation of literature. It should,
nevertheless, be kept in mind that misinterpretation of a literature does not
evidence a weakness in the literature, but, on the contrary, it is a good
evidence of the lack of the acceptable level of ability of interpreting
literature in the interpreter.
As I had stated earlier, the Arabic words ‘Kalimah‘ and ‘Kalimaat‘
have not been used by the Qur’an to refer to any of the scriptures (Torah
or Injeel) revealed by God. It should, nevertheless, be interesting
if Mr. Katz can find a verse in the Qur’an about which — keeping in view the
context of the verse — he can prove that the words under consideration have
been used to refer to the scriptures revealed by God.
Explanation of the Cited Verses
As far as the verses referred by Mr. Katz are concerned, it is quite clear
from their context that the words ‘Kalimah‘ and/or ‘Kalimaat‘ can
by no means be taken to imply the Torah or the Injeel in these
verses. Let us take each one of these verses and see what is the implication of
the words under consideration in these verses:
1- The Unalterable Word of
God Regarding the Rejection of His messengers
The first among these verses relates to one of God’s decrees regarding His
messengers (Rasu’l).
The Qur’an tells us that when God sends His messenger in a people, these
people are not allowed to live on God’s earth if they reject the messenger. It
tells us that the addressees of these messengers are given time in which to make
up their minds and to present all their objections against the messenger. During
this time, the messenger and his followers sometimes even have to face
persecution at the hands of these rejecters. As a test of their true faith in
the Almighty, they are required to show patient perseverance in the face of all
persecution and remain steadfast in delivering the message of God to His people.
The Qur’an tells us that when the All-knowing — God — decides that the
addressees of these messengers have been given adequate time and that they are
now absolutely clear of the truthfulness of the messenger and thus are not left
with any excuse for their rejection, yet are persistent in their rejection then
God directs His messenger to migrate from the area and then He destroys all
those who have rejected His messenger. The Qur’an refers to the peoples of the
messengers of old – Nuh, Hud, Lut, Sho`aib, Salaih,
Musa’ (pbut) – and narrates the result of their rejection. It addresses
the people of Mohammad (pbuh) – the Arabs – and tells them that if they do not
accept the message of God’s messenger (Mohammad) their fate shall be no
different from those nations that have gone before them. The Qur’an declares
that this is an unalterable law of God that when He sends His messenger in a
people, these people are left with no option but to accept His message or to
face the punishment of death (in case the addressees are polytheists) and
sometimes complete annihilation. This decree of God, regarding His messengers
and their rejecters has been mentioned in the Qur’an at a number of instances6.
In Al-An`aam 6: 34, the words “For no one can alter the words of
God” refer to the above decree of God. Let us take a look at Al-An`aam
6: 33 – 34 in the light of the above explanation. The Qur’an says:
We know that you are grieved by what they (i.e. the disbelievers) say
[rejecting you]. However, [they must not forget that] it is not you that they
are rejecting but the evil-doers are rebelling against Our signs.
Indeed messengers have been rejected before thee as well. However, they
persevered in the face of being rejected and in the face of being persecuted
until Our help came to them. And [then the decree of your Lord regarding the
rejecters was fulfilled.] indeed, no one can alter the words of God. You have
already heard of some of the accounts of these messengers.
In these verses, the Prophet (pbuh) is told that he should ignore the hurting
statements of his rejecters, as his rejection is not the rejection of an
individual but the rejection of the message of the Lord of the Universe. The
Prophet (pbuh) is then reminded of the results of rejection of those toward whom
God had sent His messengers before him. He is reminded of the rejection and the
persecution that those messengers faced and the perseverance and steadfastness
with which they countered this rejection and persecution. And finally, he is
reminded of the Divine help, which is promised for these messengers — an
unalterable decree of the Lord of the worlds — which can be seen in the account
of the messengers that the Prophet (pbuh) is already aware of.
2- The Unalterable “Word” of God Regarding Who is Allowed to
Accept God’s Guidance
Before giving any explanation of the second cited verse (Al-An`aam 6:
115), it is important to see that if one were to ignore the context of the verse
and the general connotation of the word ‘kalimah‘ or ‘kalimaat‘ in
the Qur’an and confine one’s attention only to the words of the cited verse,
even then one would see that the sentence ‘The word of your Lord was fulfilled
with truth and justice’, does not allow us to take the word ‘Kalimah‘
(i.e. ‘word’) and ‘Kalimaat’ (‘words’) — in the particular construction of the
sentence — to imply the revealed scriptures of God. In the sentence, ‘The word
of your Lord was fulfilled (or carried out)’, the word ‘word’ (or ‘Kalimah’) can
only imply a prediction or a decree. However, when the phrase ‘with truth and
justice’ are also added to the sentence, the implication is then restricted to
‘decree’. The complete sentence: ‘The word of your Lord was fulfilled (carried
out) with truth and justice’, can only mean ‘the decree of the Lord was carried
out with truth and justice’. One may not be sure regarding the particular ‘word’
(i.e. decree) of the Lord being referred to here, yet it is quite clear that the
words of do not allow us to imply anything besides ‘decree’ in the referred
sentence. Thus, the combination of the two sentences, simply mean that the
decree of your of your Lord was (carried out) with complete truth and absolute
justice. Indeed the decrees of your Lord cannot be altered, they are always
carried out with complete truth and absolute justice.
Although the above explanation should suffice as a refutation of the claim
that the referred verse states that the revealed scriptures of God cannot be
changed, yet for a better understanding of the verse, I would also like to give
my view regarding the ‘word’ (decree) of God that is being referred to here.
This verse actually refers to God’s decree regarding who among humans is
allowed the great privilege to accept the revealed truth of God and who is
refused the permission to do so. In other words, the decree mentioned in
the verse relates to a specific aspect of the divine law of guidance. A brief
explanation of the related aspect of this divine law of guidance follows:
The Qur’an tells us that those, who adopt a general attitude of
disobedience7 and those who ridicule and
mock at the reminders in God’s revelation8
are not allowed to accept this revealed truth of God. As a punishment for their
general attitude of disobedience and their mockery, God seals their hearts and
ears and covers their eyes so that they are made devoid of understanding or even
hearing the call to salvation and seeing the manifestation of clear signs of the
truthfulness of the message9. Furthermore,
their aversion to the acceptance of the truth is also increased by God10.
Thus, ultimately such rejecters are irreversibly doomed to the everlasting
punishment of Hellfire. At this time, the most sincere efforts and prayers of
even a prophet of God cannot save them from their doom11.
This, according to the Qur’an is an unalterable decree of the All-knowing. A
close look at the context of the verse under consideration and its preceding
subject matter shows that it is this decree of the Almighty, relating to the law
of guidance that has been referred to in the verse. To understand the related
verse correctly, let us take a look at it in its proper context.
They forcefully swear by God that if a sign be given to them, they would
believe in it. Say [to them O Prophet,]: ‘Signs are in the power of God
alone’. And what shall make you realize that even if a sign be given to them,
they shall indeed not believe in it? And [then] We will turn their hearts and
their eyes away from the Truth just as they themselves refused to believe in
it at first. And We will leave them wandering about in their transgressions
blindly. Had We even sent down angels to them, and had caused the dead to
speak with them, and had gathered all things [that they demand] in front of
them, they would still not have believed, unless God had willed otherwise.
However, most of them are ignorant [of this fact].
Thus did We make the evil among men and jinn enemies for every prophet.
They inspire each other with varnished discourses to deceive [each other]. Had
your Lord pleased, they would not have done so. [However, your Lord allowed it
for a reason] therefore, leave them in their lies. [Your Lord allowed them to
do so] so that the hearts of those who have no faith in the life to come may
be inclined to what they have to say and so that they may like it and [be
encouraged to] do of their evil deeds all that they can do.
[Thus, if they are not willing to believe in the truth, God has decided
that no sign shall be shown to them. Therefore, say to them O Prophet:] Should
I seek a judge other than God [in this matter] while it is He Who has revealed
the Book for you with all the [necessary] details [for your guidance]. Those
to whom We gave the Scriptures know that it is the truth revealed by your
Lord. Therefore do not be among those who have any doubts [about it].
[Indeed they shall not believe as your Lord had decreed about such wrong
doers.] And the word of your Lord [regarding such wrong doers] was [thus]
fulfilled with absolute truth and justice. No one can alter His words. He
hears [the discourses of the evil doers], knows [what their hearts conceal].
And [O prophet,] if you pay any heed to what the majority of those on this
earth has to say, they would lead you away from God’s path. They follow
nothing but conjecture and preach nothing but falsehoods. Surely your Lord is
best aware of those who stray from His path, as He best knows the guided.12
Anyone who will closely consider these verses shall have no problems in
appreciating the fact that in the light of the context of these verses, ‘word of
God’ in these verses, refers to the ‘decree of God’ regarding those who shall be
refused to accept the revealed truth.
3- The Unalterable “Word” of God Regarding the Reward of the
Pious
As far as the third cited verse (Yunus 10: 64) is concerned, its
implication is so clear and obvious that its simple translation should suffice
as its explanation. The Qur’an says:
Indeed the friends of God shall neither fear [for their future] nor regret
[about their past]. Those, who believed and lived within the limits [specified
by God]. For them shall be the glad tidings [of bliss] in this world as
well as the hereafter. [This is God’s word about them.] There can be no change
in the words of God. This, indeed, is the supreme triumph.
A Final ‘Word’
In the foregoing sections, I have given my opinion regarding the usage of the
word ‘Kalimah‘ and ‘Kalimaat‘ in the Qur’an, in general, as well
as the implication of these words in the cited verses, in particular. For any
subsequent discussion on this topic, it would be beneficial if the following
points be established by the writer, as only the establishment of these points
shall be a sufficient argument against the points established in this article:
-
The words ‘Kalimah‘ and/or ‘Kalimaat‘ [in the Arabic
language] are used only for the scriptures revealed by God; or that the
Qur’an has, generally, used the words ‘Kalimah‘ and/or ‘Kalimaat‘
for scriptures revealed by God (specifying the verse and giving linguistic
and contextual arguments to establish this contention); and
-
The words ‘Kalimah‘ and/or ‘Kalimaat‘ in the cited verses
(in the light of the context of these verses) imply the scriptures revealed
by God.
May the Almighty guide us all to the path of His liking.
© Copyright January 2000. All Rights Reserved with the Author
1- Unfortunately Mr. Katz has incorrectly recorded
this verse as Yunus 10: 65. The referred verse is actually Yunus
10: 64.
2- As is the case in:
-
‘”My
father,” she replied, “you have given your word to
the LORD. Do to me just as you promised, now that the LORD has avenged you
of your enemies, the Ammonites.’ (Judges 11: 36);
-
‘As
for God, his way is perfect; the word of the LORD is flawless.
He is a shield for all who take refuge in him. For who is God besides the
LORD? And who is the Rock except our God?’ (Psalms 18: 30 – 31). According
to the ‘Expert Commentary’, the phrase ‘the word of the Lord’ in the quoted
verse refers to ‘God’s promise to David’, though the reference is general.
3- As is the case in:
-
‘Then Moses gave an
order and they sent this word throughout the camp: “No
man or woman is to make anything else as an offering for the
sanctuary”.’ (Exodus 36: 6);
-
‘Whoever rebels
against your word and does not obey your words, whatever you
may command them, will be put to death.’ (Joshua 1: 18);
-
‘Jesus replied,
“And why do you break the command of God for the sake of your
tradition? For God said, `Honor your father and mother’ and `Anyone who
curses his father or mother must be put to death.’ But you say that if a man
says to his father or mother, `Whatever help you might otherwise have
received from me is a gift devoted to God,’ he is not to `honor his father’
with it. Thus you nullify the word of God for the sake of your
tradition.’ (Matthew 15: 3 – 6)
-
‘For the word
of the LORD is right and true; he is faithful in all he does. The LORD loves
righteousness and justice; the earth is full of his unfailing love.’ (Psalms
33: 4 – 5). According to the ‘Expert Commentary’, the phrase ‘the word of
the Lord’ in the quoted verse refers to: ‘God’s
royal word by which he governs all things’.
-
‘I am laid low in the
dust; preserve my life according to your word.’ (Psalms 119:
25). According to the ‘Expert Commentary’, ‘word’ refers to ‘God’s laws and
promises’.
-
‘for they had rebelled
against the words of God and despised the counsel of the Most High.’ (Psalms
107: 11)
-
‘All
your words are true; all your righteous laws are eternal.’ (Pslams119: 160)
As is the case in:
-
‘Then Manoah
inquired of the angel of the LORD, “What is your name, so that we may
honor you when your word comes true?”‘ (Judges 13: 17)
-
‘The
Lord announced the word, and great was the company of those
who proclaimed it’ (Psalms 68: 11). According to the ‘Expert Commentary’,
the phrase ‘announced the word’, in the quoted verses implies: ‘God
declared beforehand that he would be victorious over the Canaanite kings’.
5- The given translation is according to the New
International Version. The King James Version translates this verse as: ‘All men
cannot receive this saying…’. The New Revised Standard Version (Catholic
Edition) translates it as: ‘Not everyone can accept this teaching…’. The
Revised Standard Version translates it as: ‘Not all men can receive this
saying…’.
6- Although this decree of the Almighty is
mentioned throughout the Qur’an, for a quick reference, the reader may refer to:
Ibraheem 14: 8 – 15, Al-Israa 17: 76 – 77, Al-Ahzaab 33: 60
– 62, Faatir 35: 42 – 44 and Al-Mujaadilah 58: 21 – 22.
7- Yunus 10: 33, 96
8- Al-Hijr 15: 10 – 13
9- Al-Baqarah 2: 7, Al-An`aam 6: 25,
110, Al-Aa`raaf 7: 101, 179, Al-Taubah 9: 77, 87, 93, Yunus
10: 74, Al-Nahl 16: 108, Al-Israa 17: 46, Al-Kahaf 18: 57
etc.
10- Al-Baqarah 2: 10, Al-Taubah 9:
125
11- Al-Zumar 39: 19
12- Parenthetical additions in the translation
have been made to clarify the sequential relationship between the verses.
However, if the verses are read with care, the reader shall be able to see that
these parenthetical additions have only stated the obvious.
The Use of “Kalimaat” in Surah Al-Kahf