If thou wert in doubt as to what We have revealed unto thee, then ask those who have been
reading the Book from before thee.... (Surah,
10, Yunus, verse 94)
THE HISTORY OF THE QURAN AND
THE INJIL
Rev. Andrew Abraham
****************************************************************
1. INTRODUCTION
2. CONTENTS OF THE INJIL
3. THE BEGINNING OF THE QURAN
4. THE BEGINNING OF THE INJIL
5. FIRST WRITTEN ACCOUNTS OF THE QURAN
6. FIRST WRITTEN ACCOUNTS OF THE INJIL
7. MAINLY ORAL TRANSMISSION OF QURAN FOR 43 YEARS
8. MAINLY ORAL TRANSMISSION OF INJIL FOR 29-44 YEARS
9. THE MAN WHO WROTE DOWN THE FIRST QURAN
10. THE MEN WHO WROTE DOWN THE FIRST INJIL
11. VARIANT
12. VARIANT
13. OLDEST COPY OF THE QURAN AS KNOWN TODAY
14. OLDEST COPY OF THE INJIL AS KNOWN TODAY
15. CONCLUSION
***************************************************************
1. INTRODUCTION
To study and understand
history has always been a vital tool in developing a correct view on a wide
variety of matters. In order to confirm the validity of the Injil,
which is known as the New Testament, it will be necessary to look at its
history. The development of the Quran will be looked
at exclusively in the light of Muslim sources. Abdullah Yusuf 'Ali's translated version of 'The Meaning of The Holy
Qur'an' (Amana Publications, U.S.A., 1989) is used as
a reference.
2. CONTENTS OF THE INJIL
In the Holy Book of Islam
Christians are referred to as the people of the Injil.
(Surah 5, Al Ma'idah, 47)
The literal meaning of the word is 'Good News,' or 'Gospel'. It is used in
three ways:
Firstly, it refers to the
Good News that Jesus died on the cross for our sins, on our behalf, and that
he rose from the dead. (Mark 14:61-62) Secondly, the word 'Gospel' has been
used to describe the written accounts of Jesus' words and deeds. (E.g. the Gospel of Matthew, etc.)
Thirdly, the term is used
in the Quran to describe what is known to
Christians as the New Testament, including the four Gospels already mentioned
and the 23 other parts written by some of the early followers of Jesus under
the inspiration of God. (Surah 5, Al Ma'idah, 111-113) This becomes clear when one looks at the
evidence found in the Quran and in history.
Surah 61, Al Saff,
14 mentions true Christians who prevailed in the time of Jesus, in
the 1st century AD. Surah 57, Al Hadid, 27 speaks about true believers in Christ who
received their due reward at the beginning of monasticism, in the 4th
century AD. Surah 85, Al Buruj, 4-9 talks about believers
who were ready to die for their faith. Hamidullah
identifies them in the footnotes to his translation of the Quran
as Christians who were persecuted in the sixth century by Dhu Nuwas, a Jewish king of
- 'The
pure ones,' those 'who believed and received due rewards' in the fourth
century.
-'Believers
who died for their faith' in the sixth century.
-Those who 'were on the
right course' in the sixth century.
Such favourable terms can
only be used for those who followed the complete, unchanged, God given book.
Therefore, both, Quran and history, confirm that the
Arabic word 'Injil' used in the Quran ('Gospel'), is identical
with 'the New Testament.'
The following comparison
shows that both, the Muslim and the Christian books, have gone through
similar stages of developments. Therefore, if someone assumes that the Injil was changed in the course of time one would have to
apply the same scepticism to the Quran as well.
3. THE BEGINNING OF THE
QURAN
Revelations were given to
Muhammad (p.b.u.h.) from around 610 AD. until shortly before his death in 632 AD. They lasted about
23 years. ('Ulum Al-Quran',
by Ahmad von Denffer, 1985, pages 54-55) During the
time the prophet of Islam received revelations, the Muslims were encouraged
to memorize them: 'Narrated Uthman bin Affan: The prophet said: 'The most superior among you are
those who learn the Quran and teach it.' (Bukhari, VI, No. 546, all of Bukhari's
English translations in this comparison are taken from: 'The translation of the
meaning of Sahih al-Bukhari',
9 volumes, by Khan Muhammad Mushin, Istanbul, 1978)
4. THE BEGINNING OF THE
INJIL
Jesus started his public
ministry in about 26 AD. This is known because in Luke 3, verse 1 it is
related to the '...fifteenth year of the reign of Tiberius Caesar...' Secular
history verifies that Tiberius had authority in the provinces concerned
beginning in 11 AD. (N.I.V. Study Bible, 1985, p.1540.
The mentioning of three annual Jewish Passover feasts (John 2, 6, 12) leads to
the conclusion that he preached and taught for about three years until 29 AD. What
Jesus said and did was memorized during his public ministry. This can be
taken as certain for two reasons:
1. The first followers of
Jesus were all Jewish. Jews have a strong tradition of memorizing their
Scriptures and the teaching of their rabbi's. The Mishna
(rules for right living and a commentary on the Torah) says: "A good pupil
is like a plastered cistern that loses not a drop." (Aboth
ii,8)
2. The seriousness of
Jesus' teaching made a memorization absolutely necessary:
Why do you call me,
'Lord, Lord,' and do not do what I say? ...But the one who hears my words and
does not put them into practice is like a man who built a house on the ground
without a foundation. The moment the torrent struck that house, it collapsed
and its destruction was complete." (Luke 6, verses 46, 49)
5. FIRST WRITTEN
ACCOUNTS OF THE QURAN
The revelations Muhammad (p.b.u.h.) allegedly received were written down during
his lifetime on different writing materials. However, they were not bound
into one single book. This is confirmed by a report that says "when people
came to
6. FIRST WRITTEN
ACCOUNTS OF THE INJIL
What Jesus said and did
during his public ministry was also written down during his lifetime. Papias, a hearer of John, one of Jesus' disciples wrote
down the following tradition, or 'Christian Hadith',
sometime between 120 and 130 AD: 'Matthew compiled the sayings (of Jesus) in
the Hebrew language.' ('Church History' V.33,4.1, by
Eusebius) Furthermore, Luke who wrote his account of the Gospel probably
sometimes between 59 - 63 A.D. started of by saying: "Many
have undertaken to draw up an account of the things that have been fulfilled
among us..." (Luke 1:1) It is likely that other people wrote down the
sayings of Jesus during his lifetime.
7. MAINLY ORAL
TRANSMISSION OF QURAN FOR 43 YEARS
The revelations Muhammad (p.b.u.h.) received were passed on mainly orally for 43
years from 610 AD until 653 AD. At that time the Quran
was officially written under the command of Uthman.
During the first 22 years of this period the prophet of Islam was still alive.
In case of doubt his followers could have consulted him immediately. Many of
them also memorized the revelations under his personal guidance. More than 20
of those are mentioned by name in the Hadith. Among
them were well know persons, such as Abu Bakr, Umar, Uthman, Ali, Ibn Masud, Abu Huraira, Abdullah bin Abbas,
Abdullah bin Amr bin al-As, Aisha,
Hafsa and Umm Salama. ('Itqan' by Suyuti, I, p.124)
Others went over the contents of the Quran with the
prophet before his death. "Narrated Qatada: I
asked Anas bin Malik: 'Who
collected the Quran at the time of the prophet?' He
replied, 'Four, all of whom were from the Ansar: Ubai bin Ka'b, Muadh bin Jabal, Zaid bin Thabit and Abu Zaid.' (Bukhari, VI, No.525) After the prophet's death they could
be consulted and correct each other if there was any dispute that arose.
Besides that, the tradition of memorizing the Quran
has continued for many centuries throughout all generations until today. In any
case, secular history makes it clear that Islam spread within its first 25
years of the Hejira (the departure of Muhammad, p.b.u.h. from Mekkah) into many
other countries outside
8. MAINLY ORAL
TRANSMISSION OF INJIL FOR 29-44 YEARS
The gospel was mainly
passed on by oral means for 29 years from 26 AD until 55 AD when it's main teaching was first written down by Paul as part of
the Injil. This document, or book, is known as '1
Corinthians'. (1 Cor. 15, verses 1-8, compare with
Jesus' teaching in Matthew 26, verse 27 and Mark 14, verses 61-62). Its date is
undisputed by all Biblical scholars. '1 Corinthians' is one of 27 parts that
together form the New Testament. W.F. Albright, one of the world's best
Biblical archaeologists, wrote: 'We can already say emphatically that there is
no longer any solid basis for dating any book of the New Testament after about
80 Ad.' ('Recent Discoveries in Bible Lands' by Albright, 1955, p.136) Another
renowned scholar summarizes that the whole New Testament was written before the
Fall of Jerusalem in 70 AD. ('Redating
the New Testament' by Robinson, 1976).
It is very interesting that
those scholars who would disagree with the above conclusions studied the
matter on the basis of theories known as "documentary hypothesis" and
"form criticism". They both deny vehemently that the Gospel was
revealed by God, and that miracles and prophecies can be possible. This
is the reason why true Muslims and Christians alike also have to reject their
views regarding many of the alleged contradictions found in the Bible. Sadly
speaking these liberal scholars are mostly referred to by Muslim authors and
speakers.
However, all scholars are
in agreement that many of the New Testament books were written between 55 and
70 AD. In the light of this evidence the dates of 55 to 70 AD are taken as an
average time period wherein the whole New Testament was officially written
down. This allows for the balanced conclusion that the Gospel was transmitted
predominantly by oral means for a period of 29-44 years.
During the first three
years of this time Jesus was still with his followers. In case of doubt they
could have consulted him. Afterwards, many of his disciples who memorized what
they saw and heard concerning Jesus could remind each other in cases of
dispute. In any case, Biblical sources (Acts 2, verses 5-11; 11, verses 19-20;
18 verses 1-2) and secular history make it clear that about 25 years after
Jesus started his public ministry, many Christians were found all over the
Eastern Mediterranean. They also spread to the West as far as
9. THE MAN WHO WROTE
DOWN THE FIRST QURAN
The revelations given to
Muhammad (p.b.u.h.) were not written down by himself:
"Narrated al Bara: There was revealed 'Not equal
are those believers who sit and those who strive and fight in the cause of
Allah' (Surah 4, Nisaa,
verse 95). The prophet said: 'Call Zaid for me and
let him bring the board, the ink pot and the scapula bone.' Then he said: 'Write: Not equal are those believers...'" (Bukhari,VI, No.512)
The Quran
was written down during the prophet's lifetime but only on loose pieces of
different material. When at the battle of Yamama in
633 AD a number of Muslims were killed it was feared that part of the
revelations might be lost. Therefore, Abu Bakr, the
first Muslim leader after Muhammad's (p.b.u.h.)
death, asked Zaid ibn Thabit to collect all the different writing materials on
which the Quran was written down. This was his
reaction: '..By Allah, if he (Abu Bakr) had ordered me to shift one of the mountains it would
not have been harder for me than what he had ordered me concerning the
collection of the Quran. I said to both of them,
'How dare you do what the prophet has not done?' Abu Bakr
said, 'By Allah, it's a good thing'... So I started locating the Quranic material and collecting it from parchments,
scapula, leafstalks of date palms and from the
memories of men. I found with Khuzaima two verses
of Surah Tauba which I had
not found with anybody else...'(Bukhari,VI,
No.201) Even though those verses had only been found with one person and only
one man had the sole responsibility to collect the first official Quran, Muslims believe it contained all the revelations
given to their prophet.
10. THE MEN WHO WROTE
DOWN THE FIRST INJIL
Jesus did not write down
the message he brought. As already mentioned, Matthew, one of his disciples
wrote down what he said and did in the Hebrew language. The followers of Jesus
also memorized these things. The first four books of the New Testament contain
the words and deeds of Jesus. They were written down by four different authors,
Matthew, Mark, Luke (he also wrote 'Acts') and John (he also wrote '1,2,3 John' and 'Revelation'). These men wrote under God's
inspiration (2 Peter 1, verses 20-21) for different communities with different
needs. The book of Matthew, for example, was originally directed at Jewish
readers. The book of Mark on the other hand was written for Gentiles. (See N.I.V. Study Bible, 1985, pages 1439, 1490.)
God inspired the authors to
write down the known words and deeds of Jesus in their particular fashion,
according to the needs of the original recipients of their books. They, like
the other writers of New Testament books, Paul, Peter, James and Jude, were
either eyewitnesses or had first hand knowledge of Jesus' ministry. The
remaining 23 books of the New Testament again addressed different needs. God
inspired the authors to comment and elaborate on the words and facts of Jesus'
ministry. Muslims and Christians alike believe that inspiration from God comes
in different ways but nevertheless in as great a degree, which means, in the
same perfect quality. (See also "Dictionary of Islam" by T.P. Hughes,
1988, p.213)
11. VARIANT
A number of Hadith mention that several of Muhammad's (p.b.u.h.) companions wrote down their own collections of
the revelations. ('Itqan I' by Suyuti, p.62) The best known among them are:
Ibn Masud
He claimed to have learned
some seventy Surahs directly from the prophet.
Muhammad (p.b.u.h.) told other people to learn the Quran from him and three others. (Bukhari,
6, No.521) However, Surah 1, 113 and 114 were
missing in his collection. (Fihrist, I, pages
53-57)
Ubay bin Kab
The
prophet's secretary in
Abu Musa
The people of
These different collections
of the Quran contained also many variant readings.
More than 1700 are attributed to Ibn Masud alone. ('Materials for the history of the text of the
Quran' by A. Jeffry, 1937)
Muhammad Hamidullah divides them into four classes in
the introduction to his French translation of the Quran
(p. XXXIII):
A) Variants caused by a
copy mistake. They can be detected easily by comparing with other manuscripts.
B) Variant readings caused
by accidentally adopting marginal notes into the text of the Quran.
C) Variations caused by Muhammad's
(p.b.u.h.) permission to recite the revelations in
different dialects.
D) Variations caused by the
fact that the Quran was copied without vowel marks
and without dots to distinguish between different letters that were written in
the same way. (Only 15 different forms of letters present 28 letters) Most of
the variant readings have very little significance with regard to the meaning
of the text. Only a few present some problems, such as:
Surah 5, Maida, verse 63
19 alternate readings have
been identified, some of which change the actual meaning of the verse.
Changing the vowel combinations caused 14 changes. In the remaining 5 cases one
or two consonants were added. (Ibid, by A. Jeffery, pages 39, 129, 198, 216,
237)
Surah 33, Alizab,
verse 6
'The Prophet is closer to
the Believers than their own selves, and his wives are their mothers...' '...In some Qiraats, like that of
Ubai ibn Kab, occur also the word '... and he is a father to
them...' ('The Holy Quran' by A. Yusuf
Ali, 1975, note 3674) Only reports in the Hadith about these variants have survived. But none of
them changes any doctrine of the Quran in the
slightest way.
12. VARIANT
There are about 5500 Greek
manuscripts still existent which contain the whole or
part of the New Testament. ('Answers to tough questions' By Josh McDowell and
Don Stewart, 1980, p.4) Many of them contain a number of variant readings
mostly caused by grammatical differences. They are often spread throughout
all of the 5500 manuscripts. That is why a variant spelling of one letter of
one word within one verse in 3000 manuscripts is considered to be 3000 variant
readings. They are usually printed in the margin of today's translations,
which are based on manuscripts written from the second to the fourth century
AD. All variant readings arising from copy mistakes that happened in later
years have therefore no effect on the present translations. In order to get
the right understanding of the problem it also needs to be studied in the
context of the whole Injil. The well-known textual
scholars Westcott and Hort came to the conclusion
that only one-sixtieth of all variant readings would rise above
'trivialities.' This leaves a text 98.33 percent pure. ('General
Introduction to the Bible' by N.L. Geisler and W.E.
Nix, Moody Press, Chicago, 1986, page 365). A. T. Robertson, another great
expert in this field, said, that the real concern is only with a 'thousandth
part of the entire text.' ("An Introduction to the Textual Criticism
of the New Testament" by A.T. Robertson, Broadman,
A) The age of the
manuscript If a variant occurs in younger manuscripts
but is not found in older ones, this shows that it is incorrect.
B) The frequency of
variants If a variant reading is only found in a few
manuscripts but not in the majority of others it can also be identified as
incorrect. As seen above, most of the variant readings are of very little
significance with regard to the meaning of the text. Only a few present some
problems, such as:
1 John 5, verses 7,8
This verse, as it appears in
some older English versions only, adds some words that speak about the
Tri-unity of God. 'But the addition is not found in any Greek manuscripts or NT
translation prior to the 16th century.' (N.I.V. Study Bible, 1985, p. 1913) It
was probably a marginal note that was translated by mistake as part of the
text.
Mark 16, verses 9-20
These verses summarize the
ministry of Jesus. The literal translation of verse 8 reads: 'Trembling and
bewildered, the women went out and fled from the tomb. They said nothing to
anyone. They were afraid for...' The last word in this verse is a translation
from the Greek conjunction 'gar'. Metzger, a leading scholar in New Testament
Greek says that in all Greek literature 'no instance has been found where 'gar'
stands at the end of a book.' ('Text of the New Testament' by Metzger, pages
226-229)
He lists two possible
solutions to this problem:
1) Mark was interrupted in
his writing and prevented (maybe by death) from finishing.
2) The last leaf was lost
before other copies could be made. Verses 9-20 therefore presents a marginal
note that accidentally became part of the text.
John 7, verse 53-8,
verse 11
In these verses Jewish
teachers bring a woman who has committed adultery before Jesus. They want to
test how he judges her. 'This story may not have belonged originally to the
Gospel of John. It is absent from almost all the important early manuscripts,
and those that have it sometimes place it elsewhere. But the story may well be
authentic.' (N.I.V. Study Bible, 1985, p. 1611)
The famous historian Philip
Schaff said that none of these variant readings
affected 'an article of faith or a precept of duty which is not abundantly
sustained by other and undoubted passages, or by the whole tenor of Scripture
teaching.' ('Companion to the Greek Testament and English Version' by
Philip Schaff, Harper,
13. OLDEST COPY OF THE
QURAN AS KNOWN TODAY
The many variant reading
caused Muslim soldiers from
Uthman sent a message to Hafsa saying, 'Send us the manuscripts of the Quran so that we may compile the Quranic
materials in perfect copies and return the manuscripts to you'. Hafsa sent it to Uthman, Uthman then ordered Zaid bin Thabit, Abdullah bin Az-Zubair,
Said bin Al-As and Abdur Rahman
bin Harith bin Hisham to
rewrite the manuscripts in perfect copies. Uthman
said to the three Quraishi men, 'In case you disagree
with Zaid bin Thabit on any
point in the Quran, then
write it in the dialect of Quraish as the Quran was revealed in their tongue.' They did so, and when
they had written many copies, Uthman returned the
original manuscripts to Hafsa. Uthman
sent to every Muslim province one copy of what they had copied, and ordered
that all the other Quranic materials whether written
in fragmentary manuscripts or whole copies, be burned. Zaid
bin Thabit added, 'A verse from Surah
33, Alizab, (verse 23) was missed by me when we
copied the Quran and I used to hear Allah's Apostle
reciting it. So we searched for it and found it with Khuzaima
bin Thabit Al-Ansari...' (Bukhari, VI, No.510)
In spite of the radical
measures taken there still is a verse missing in today's Quran:
'Abdullah bin Abbas reported that Umar bin Khattab sat on the pulpit of Allahs
messenger and said: 'Verily Allah sent Muhammad (p.b.u.h.)
with truth and he sent down the book upon him, and the verse of stoning was included
in what was sent down the book upon him, and the verse of stoning was included
in what was sent down to him. We recited it, retained it in our memory and
understood it. I am afraid that with the lapse of time, the people (may forget)
and may say: 'We do not find the punishment of stoning in the book of Allah,
and this go astray by abandoning this duty prescribed by Allah...' (Bukhari, VIII, No.816, Muslim, III, No. 4194) The verse can
not have been abrogated because the messenger of Islam was the only one who was
authorized to do so. By the time the problem arose he was dead. The only
reference found in today's Quran reads:
'The woman and the man
guilty of adultery or fornication, flog each of them with a hundred
stripes..." (Surah 24, Nur,
verse 3)
Perhaps for reasons such as
this Ibn Masud opposed the
new official version of the Quran with the following
words: 'The Prophet taught me to recite 70 Surahs
which I had mastered before Zaid had even become a
Muslim. How can you order me to recite the readings of Zaid,
when I recited from the very mouth of the Prophet some 70 Surahs?
Am I to abandon what I acquired from the very lips of the Prophet?' ('Masahif' by Ibn Abi Dawud)
After having studied the
early surviving Quran manuscripts very thoroughly John
Gilchrist states: 'The oldest manuscripts of the Quran
still in existence date from not earlier than about one hundred years after
Muhammad's death.' ('Jam' Al-Qur'an', page 153)
He comes to this conclusion because two of the oldest manuscripts, the Samarqand
and Topkapi codices are both written in the Kufic script. It 'can generally be dated from the late
eighth century depending on the extent of development in the character of the
script in each case.' (Ibid. page 146)
14. OLDEST COPY OF THE
INJIL AS KNOWN TODAY
The present translations of
the New Testament (the Gospel, Injil) are based on
the following, oldest manuscripts:
A) P 75
It is dated around 200 AD
and originally contained 'Luke' and 'John' on 144 pages. 102 pages (about 70%)
still exist today.
B) P 46
It is also dated around 200
AD and originally contained 10 books of the New Testament, written by Paul. Of
the 114 about 75% (86 pages) exists today. Translations of the New Testament
into Latin and Syriac were made between
150-180 AD. Copies of them from the fourth and fifth century AD exist
today. They confirm the 70-75% existing texts of the manuscripts P 75 and P 46.
Therefore it is valid to assume that the 25-30% and the rest of the New
Testament books which have not survived from around 200 AD, also agreed
originally.
C) Codex Vaticanus and Codex
Sinaiticus
They are both dated around
350 AD, shortly after the beginning of monasticism, and contain all New
Testament books. According to the Quran (Surah 57, Al Hadid, verses 27-28)
true Christians were still around at that time. Since one can only be a true
Christian if he possesses and lives according to the true teaching of the New
Testament, this is further evidence that the two codices remained unchanged.
They both confirm the manuscripts P 75 and P 46 and also the Latin and Syriac translations. Codex Vaticanus
and Codex Sinaiticus are used to translate those
parts of today's New Testament, which are missing from P 75 and P 46.
From the earliest records
available orthodox Christian communities accepted almost all the 27 books that
together form today’s New Testament. There were only minor differences
which had no impact on Biblical teaching. Irenaeus
(130-200) is familiar with 24 of the 27 NT books. ("New Bible Dictionary,
Second Edition" (Ed. J.D.Douglas, N.Hillyer; IVP:1982, p.171-177).
By the middle of the second century, the usage of the four gospels was
unanimous in the church. (See the writings of Tatian,
Irenaeus, and possibly Justin Martyr according to A.Patzia, "The Making of the New Testament",
Apollos,1995 Patzia, 64).
Because of the fast expansion of Christianity and the growing number of heretic
writings (Apocryphals: the prophet of Islam faced the
same problem in Musailama, who claimed to have
received revelations too; see 'Dictionary of Islam' by P. Hughes, 1988, p.422),
it became necessary to write down officially the names of the New Testament
books. There was no need for this process until around the end of the fourth
century when the
Sadly, the Roman Catholic Church too accepted some heretic writings as part
of the Bible but only in 1563 as a reaction to the Protestant
Reformation. By doing so they legitimized their reference to them in disputed
doctrinal matters. ('Answers to tough questions', by Josh McDowell, 1980, page
37) The oldest known copies of almost half of the New Testament that are
still in existence, are dated about 200 AD, that is 130-174 years after they
were originally written. It is important to realize that all the main Christian
doctrines are therein contained! The oldest copy of the complete New Testament
(Gospel) which still exists today is dated around 350 AD, that is 280-324 years
after it was first written down.
15. CONCLUSION
The first written accounts
of both the Quran and the Gospel were made during the
life of Muhammad (p.b.u.h.) and Jesus respectively.
In both cases the transmission took place mainly orally. The Quran was passed on in that way for about 43 years, the
Gospel for 29-44 years. Muslims and Christians alike believe that God inspired
their holy book and that He watched over the process when it was memorized and
later written down. In spite of numerous variant readings in both books,
Muslims and Christians believe that they possess essentially what God had
intended them to receive. For good reasons both communities believe that
their books had been carefully preserved in the beginning and ever since. This
leads to a problem. Both books differ regarding Jesus Christ who forms the
centre of Christian beliefs. Some articles which can be ordered below deal with
that challenging fact. They establish that the Jesus described in the Bible is
right when he claims: 'I am the way, the truth and the life. No-one comes to
the Father except through me.' (John 14:6)
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