In the Quran, several stories regarding the
actions of Jesus Christ are related, that seem to have no parallel in the
New Testament Gospels. They do, however, have not only parrallels, but
striking similarities to Jewish and Christians works known as Pseudepigrapha.
Pseudepigrapha are Jewish and Christian writings dating from approximately
100 B.C. to the 4th century A.D. which attempt to fill in gaps in the Biblical
accounts, or claim authoritative authorship while being dubious origins.
Unlike the Apocryphal works, rejected by Jewish leaders before 70A.D. though
held as inspired scripture by the Catholic church (with portions held as
inspired by the Eastern Orthodox Church), the Pseudepigrapha have for the
most part never been classed by the church as a whole as inspired works.
A few exceptions are true during the early history of the Christian church,
but universal acceptance of them was never realized.
These Pseudepigrapha offer a remarkable insight into Quranic passages,
specifically in the following areas of study:
Other Points of Interest
Other issues are also addressed that present remarkable similarities,
such as the preexistence of souls and several commonalities between
stories of Old Testament patriarchs, but these will be reserved for a later
time. This investigation looks at the above categories.
The Quran notes in 10:37-38, "This Quran
could not have been devised by an but Allah. 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.'" It is through ths investigation that several
large segments of Pseudepigrapha are brought forth that have amazing similarities
to the Quran; amazing because of the reported
"unlearned" nature of Mohammad and the supernatural origins of
his teachings.
Creation of Adam, Fall of Satan
Several Quran passages make note of the origins
of Satan, his nature, and conflict with Adam and God. (2:34, 7:11-12, 15:30-33,
17:61, 18:50, 20:116, 38:71-76.) 7:11-12 is used here:
"We said to the angels, 'Prostrate yourselves before Adam.' They
all prostrated themselves except Satan, who refused to prostrate himself.
'Why did you not prostrate yourself when I commanded you?' He asked. 'I
am nobler than he,' he replied. 'You created me of fire, but you created
him of clay.'"
Notice the similarities in this Quranic teaching with the Gospel of
Bartholomew, written in the 3rd century A.D. "And when I came from
the ends of the world, Michael said to me, "Worship the image of God
which He has made in His own likeness." But I said, "I am fire,
of fire. I was the first angel to be formed, and shall I worship clay and
matter?" And Michael said to me, "Worship, lest God be angry
with you." I answered, "God will not be angry with me, but I
will set up my throne over against His throne, and shall be as He is."
Then God was angry with me and cast me down, after He had commanded the
windows of Heaven to be opened."
It would be worthwhile to compare the other passages listed above with
the Gospel of Bartholomew. This Gospel recounts interesting, though obvious
fiction, regarding the life of Mary, and resurrection appearences of Jesus
to the Twelve.
Betrothal of Mary, Mother of Jesus Christ
3:44, recount an abreviated, altered version of Mary's betrothal to
Joseph.
"This is of the annoucements relating to the unseen which We reveal
to you; and you were not with them when they cast their pens (other translations:
lots) to decide which of them should have Marium in his charge, and you
were not with them when they contended with one another."
Two Pseudepigrapha, differing in accounts, present a larger picture
of the Quranic tale. The first is taken from the Gospel of the Birth of
Mary, (5:4, 6, 16-17, 6:1-5) written before the 4th century A.D.
"At that time, the High Priest made a public order. That all the
virgins who had public settlements in the Temple, and were come to this
age (14) should return home, and...endeavor to be married.....Assigning
these reasons, that both she and her parents had devoted her to the service
of the Lord; and besides, that she had vowed virginity to the Lord, which
vow she was resolved never to break through lying with a man....Then according
to this prophecy, he appointed, that all the men of the house and family
of David, who were marriageable, and not married, should bring their several
rods to the altar. And out of whatsoever person's rod after it was brought,
a flower should bud forth, and on the top of it the Spirit of the Lord
should sit in the appearence as a dove, should be the man to whom the virgin
should be given and be betrothed. Among the rest there was a man named
Joseph, of the house and family of David, and a person very far advanced
in years, who drew back his rod, when every one besides presented his.
So that when nothing appeared agreeable to the Heavenly voice, the High
Priest judged it proper to consult God again. Who ansered that he to whom
the virgin was to be betrothed was the only person of those who were brought
together who had not brought his rod. Joseph, therefore, was betrayed.
For when he did bring his rod, and a dove coming from Heaven pitched upon
the top of it, everyone plainly saw that the virgin was to be betrothed
to him."
Another account is given in the Protevangelion of James (sometimes called
"of Mary") in 8:9-16.
"After the HighPriest had received their rods, he went into
the temple to pray; and when he had finished his prayer, he took the rods,
and went forth and distributed them, and there was no miracle attending
them. The last rod was taken by Joseph, and behold, a dove proceeded out
of the rod, and flew upon the head of Joseph. And the High Priest said,
'Joseph, you are the person chosen to take the virgin of the Lord, to keep
her for Him.' But Joseph refused, saying, 'I am an old man, and have children,
but she is young, and I fear lest I should appear ridiculous in Israel.'
The the High Priest replied, 'Joseph, fear the Lord your God, and remember
how God dealt with Dathan, Korah, and Abiram, how the Earth opened up,
because of their contradiction. Now therefore, Joseph, fear God, lest the
like things should happen in your family. Joseph then, being afraid, took
her into his house...."
Notice the similarities: Lots or pens in one translation as to rods,
seeking a sign of some sort for the taking of Mary. Also, the part in the
Quran about the contention, which in the second passage happened between
Joseph and the High Priest.
Virginity of Mary
The Pseudepigrapha above also fit remarkablely well with another passage
in the Quran in 66:12 regarding the virginity
of Mary.
"And in Mary, Imran's daughter, and into whose womb We breathed
of Our Spirit....."
Note the Gospel of the Birth of Mary, from above, "Assigning these
reasons, that both she and her parents had devoted her to the service of
the Lord; and besides, that she had vowed virginity to the Lord, which
vow she was resolved never to break through lying with a man."
Activities of Jesus while a Child
These passages are of the more difficult to believe for many people.
After all, what newly born infant has the facalties to speak language unless
God gives a miracle such as with Balaam's donkey? Yet, the Quran makes
clear claim that "He (Jesus) shall speak to men in the cradle...."
(3:46. Another passage is 5:110 and 19:29-34.)
The First Infancy Gospel of Jesus Christ, a Gnostic Gospel, illustrates
this in 1:1-3.
"The following accounts we found in the book of Joseph the High
Priest, called by some, Caiaphas: He relates that Jesus spoke when even
in the cradle and said to His mother, "Mary, I am Jesus the Son of
God, that word which you did bring forth according to the declaration of
the angel Gabriel to you, and My Father has sent me for the salvation of
the world."
Interestingly, the Quranic passage seems to draw from this Pseudepigraphic
account, yet "corrects" the words that Jesus spoke, since Quranic
doctrine does not allow for Jesus as the Son of God or for Him being the
salvation of the world.
Other Quranic passages (3:49, 5:110) teach that Jesus Christ, while
still a child, may clay birds and brought them to life. Two Pseudepigraphic
texts go into detail regarding these supposed events. The first is from
the Infancy Gospel of Thomas, written near 150 A.D. by a Gentile (as opposed
to the Jewish Apostle it is named for).
"When the child Jesus was five years old, he was playing at the
ford of a stream. He made pools of rushing water and made it immediately
pure; He ordered this by word alone. He made soft clay and molded twelve
sparrows from it. It was the Sabbath when He did this. There were many
other children playing with him. A certain Jew saw what Jesus did while
playing on the Sabbath; he immediately went and announced to His father
Joseph, "See, your child is at the stream, and has taken clay and
modled twelve birds; he has profaned the Sabbath." Jospeph came to
the place and seeing what Jesus did he cried out, "Why do you do on
the Sabbath what it is not lawful to do?" Jesus clapped his hands
and cried out to the sparrows, "Be gone." And the sparrows flew
off chirping. The Jews saw this and were amazed. They went away and described
to their leaders what they had seen Jesus do."
Another account is taken from the Gospel of the Infancy of Jesus Christ,
15:1-7.
"And when the Lord Jesus was seven years of age, He was on a certain
day with other boys His companions about the same age. Who when they were
at play, made clay into several shapes, namely asses, oxen, birds, and
other figures, each boasting of His work, and endeavoring to exceed the
rest. Then the Lord Jesus said to the boys, "I will command these
figures which I have made to walk." And immediately the moved, and
when He commanded them to return, they returned. He had also made the figures
of birds and sparrows, which when He commanded to fly, did fly, and when
He commanded to stand still, did stand still; and if He gave them meat
and drink, they did eat and drink. When at length the boys went away, and
related these things to their parents, their fathers said to them, "Take
heed, children, for the future, of His company, for He is a sorcerer; shun
and avoid Him, and from henceforth, never play with Him."
Christian doctrine of the TriUnity
of God (Trinity)
Here is a difficult Quranic doctrine for some people to follow. 4:171,
5:73, 116. Specifically, 4:171 and 5:116, as some Muslims understand them,
portends that the Christian doctrine of the Trinity comprises three people:
The Father, Mary, and Jesus Christ. The three being the Trinity in Christian
doctrine. Many Muslims argue this point heatedly, that Christians believe
the Trinity to be Father, Mary, and Jesus. This would mean that Mary and
the Holy Spirit, are the same person. The Quran
itself seems contradictory in this as Mohammad points out that the Holy
Spirit was Mohammad's guide in his teaching of the Quran
(16:102). Thus, taken together, Mary is Mohammad's guide. That of course,
is foolishness. Of course, Christian doctrine on the trinity, since the
earliest days of the church, has been that the doctrine of the TriUnity
of God consists of three persons: Father, Son and Holy Spirit. Mary was
never, in Christian doctrine, considered to be anything more than a normal
woman. Even if the doctrine of the Trinity is placed with origins at the
Council of Nicea, that would have it firmly established at least 200 years
before Mohammad's time. Thus, the source for Mohammad's information on
this point is in question since it doesn't even match with the church of
his day.
How could Mohammad, knowing Christians of his day, have come to the
conclusion that Christians believed Mary and the Holy Spirit were the same?
Certainly, extremely few if any Christians even in 6th century Arabia believed
such a doctrine. Many Gnostic philosophies had become quite unpopular by
then. Mohammad may have heard, or had read to him, teaching from the Gospel
of Hebrews. Written before 130 A.D., the Gospel of the Hebrews was used
by some of the early churches, and quotations of it have been found in
Egypt, so availabilityin Arabia is not a stretch. To quote:
"And the power came into the world and it was called Mary, and
Christ was in her womb seven months...."Even so did my mother, the
Holy Spirit, take me by one of my hairs and carry me away on to the great
mountain Tabor."
This is the only known passage from Pseudepigrapha text that espouses
this teaching. However, the Gospel of the Hebrews was at one time very
popular and Mohammad may have heard about it or from it at one time or
another. Certainly, he was formerly familiar with the stories of Jesus
before he proclaimed his prophethood to the people of Arabia.
Points of Interest
A few questions and comments should be noted regarding these comparisons.
First, both the Bible and the Quran seem to
use, or support Pseudepigraphic writings as a source or tool. The New Testament
quotes two specific passages, one in Peter's Epistle's and one in James,
and there are many other allusions to Pseudepigraphic writings in Paul,
and a few in the Gospels. In fact, similarities can be found in the New
Testament when compared to the Testament of the Twelve Patriarchs (107-137A.D.),
the Story of Ahikar, (500 B.C.) [this is my personal favorite, a masterfully
written tale!], Enoch (1st century B.C.), and a few others. The Quran,
as illustrated above, seems to at least draw from these Pseudepigrapha
(I will address the possibility that it did not draw from them as well).
Is then, God saying, whether through the Bible, or through the Quran,
depending upon your point of view, that the Pseudepigrapha are scripture,
or that portions of them are inspired?
There is an important distinction between the use of this material in
the Bible and the Quran that leaves the question
somewhat open for Muslims regarding Quranic origins. The Bible, in making
use of Pseudepigraphic materials uses them for the purpose of illustration,
and to communicate larger principles. The New Testament, specifically,
does not make use of Pseudepigrapha as historical proof text, as it would
Exodus or Chronicles. In each instance, Pseudepigrapha is used illustratively,
as we might use a common story or fable, such as the tortiose and the hare
to make a point or convey some principle of widsom. With the Quran,
however, these stories are conveyed as literal history. We are told, and
expected to believe, that Jesus literally spoke while in the cradle, or
that as a child, he made clay birds come to life, etc. In the Quran,
these acts are placed on the same level in context with healing the leper
and raising the dead. Yet, the Pseudepigraphic accounts have been, for
centuries, deemed as fiction, myths, themselves used to illustrate principle.
If the Quran is God's Word, then we must take
a closer look at the Pseudepigrapha and ask if they are not God's Word
too, even though they also have sharp points of contradiction with the
Quran.
The following questions beg a response:
If Mohammad did not draw upon stories from Pseudepigrapha, then how
is it that many of his stories in the Quran relate
to us the stories of the Pseudepigrapha as history as opposed to myth?
If God was speaking through the unlearned Mohammad, why does He tell
us that Pseudepigraphic myths are really the true history of Jesus Christ
when we already know that is not the case?
If God was speaking through Mohammad, why then did He seem to reference
the Injeel back to Pseudepigraphic writings already known to be fiction?
(5:47)
Conclusion
For all intents and purposes, the Injeel has been found. Based upon
extensive comparisons of the Quran with the Bible,
Aprocryphal and Pseudepigraphical writings, the Injeel, to Mohammad's understanding,
was a version of the Gospel Mohammad pieced together from a variety of
sources such as the Psuedepigrapha, and the least of which were the New
Testament Gospels as we have today.
[ MAIN PAGE | REPLY]
