A JOURNEY TO SPIRIT OF QURAN - CHAPTER 1

MY FAITH (MY IMAN)
A JOURNEY TO SPIRIT OF QURAN (RUH-UL-QURAN)
BY - ENGINEER NEYAZ AHMAD

CHAPTER 1: INTRODUCTION

بِسْمِ ٱللَّهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ

[1.1] Welcome to our comparative study of the Abrahamic religions: Judaism, Christianity, and Islam. Our goal is to explore the scriptures of these religions to understand the nature of God and discern which religion best represents the truth in today's context. Throughout this study, we'll cover topics such as God, Scriptures, Messiahs, Prophets, Messengers, Angels, Demons, Spirits, scientific evidence, miracles, and salvation, including discussions on the afterlife. Let's begin by examining the first chapter of the Quran, focusing on its initial seven verses.

بِسْمِ ٱللَّهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ١

"In the name of Allah, the Most Gracious, the Most Merciful."

ٱلْحَمْدُ لِلَّهِ رَبِّ ٱلْعَـٰلَمِينَ ٢

"Praise be to Allah, the Lord of all the worlds."

ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ ٣

"The Entirely Merciful, the Especially Merciful."

مَـٰلِكِ يَوْمِ ٱلدِّينِ ٤

"Master of the Day of Judgment."

إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ ٥

"You alone we worship; You alone we ask for help."

ٱهْدِنَا ٱلصِّرَٰطَ ٱلْمُسْتَقِيمَ ٦

"Guide us to the straight path."

صِرَٰطَ ٱلَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ ٱلْمَغْضُوبِ عَلَيْهِمْ وَلَا ٱلضَّآلِّينَ ٧

"The path of those upon whom You have bestowed favor, not of those who have evoked [Your] anger or of those who are astray."

[1.2] We will delve into the gradual unraveling of how ancient texts regarded as sacred by different religions have undergone alterations, disappearance, or corruption. Specifically, we'll explore the Jewish Tenakh, the Christian Bible, and the Muslim Quran. The aim of this endeavor is to illuminate the perspective presented in the Quran, the foundational scripture of Islam, in contrast to other faiths. For a brief introduction to Islam, you can find more information through the link provided.

[1.3] Certainly! Here's a comparison of the Quran (Muslims) with the Tenakh/Old Testament (Jews) and the New Testament (Christians):

1. Authority and Revelation:
   • Quran: Muslims believe the Quran is the literal words of Allah (s.w.t as revealed to Prophet Muhammad (s.a.w) over a period of 23 years through the Holy Spirit Angel Jibril a.s.
   • Tenakh/Old Testament: Jews view the Tenakh, consisting of the Torah (Law), Nevi'im (Prophets), and Ketuvim (Writings), as the foundational scripture revealed to various prophets throughout Jewish history.
   • New Testament: Christians regard the New Testament as a collection of writings that complement the Old Testament, detailing the life, teachings, death, and resurrection of Jesus Christ, as well as the early Christian church's teachings.
2. Central Figure:
   • Quran: The Quran focuses on Prophet Muhammad (s.a.w) as the final messenger of God.
   • Tenakh/Old Testament: The Tenakh highlights various prophets, patriarchs, and leaders in Jewish history, such as Abraham, Moses, and David (Peace be upon them).
   • New Testament: The New Testament centers on Jesus Christ (Peace be upon him) as the Son of God and the Messiah.
3. Content:
   • Quran: The Quran covers a wide range of topics, including theology, morality, law, guidance for personal conduct, and stories of past prophets and nations.
   • Tenakh/Old Testament: The Tenakh contains historical narratives, legal codes, poetry, prophecy, and wisdom literature, providing guidance for Jewish life and worship.
   • New Testament: The New Testament primarily comprises the Gospels (accounts of Jesus' life), the Acts of the Apostles (early church history), letters (epistles) from apostles to Christian communities, and the Book of Revelation (apocalyptic prophecy).
4. Language and Transmission:
   • Quran: The Quran was revealed in Classical Arabic and has been preserved in its original language since the time of its revelation.
   • Tenakh/Old Testament: The Tenakh was originally written in Hebrew (with some portions in Aramaic) and has been transmitted through meticulous copying by Jewish scribes.
   • New Testament: The New Testament was primarily written in Koine Greek and has been transmitted through manuscript copies in various languages, with translations into numerous languages over the centuries.
5. Canonical Status:
   • Quran: The Quran is considered the final and unaltered revelation of God and is the sole canonical scripture in Islam.
   • Tenakh/Old Testament: The Tenakh is the canonical scripture of Judaism, and its content is divided into three main sections: Torah, Nevi'im, and Ketuvim.
   • New Testament: The New Testament is canonical for Christians, forming the second part of the Christian Bible alongside the Old Testament.
6. Interpretation:
   • Quran: Interpretation of the Quran is guided by Islamic scholars and methodologies such as exegesis (tafsir) and jurisprudence (fiqh).
   • Tenakh/Old Testament: Jewish interpretation involves various methods, including rabbinic commentary (midrash), legal interpretation (halakha), and philosophical exploration (haggadah).
   • New Testament: Christian interpretation incorporates historical, literary, theological, and doctrinal approaches, with diverse traditions within Christianity influencing interpretation.

These comparisons provide insight into the distinct characteristics, beliefs, and practices associated with the Quran, Tenakh/Old Testament, and New Testament within the respective religious traditions of Islam, Judaism, and Christianity.

[1.4] The Quran is indeed considered the holy book of Islam, believed to be the direct word of God (Allah s.w.t) as revealed to Prophet Muhammad (peace be upon him), who is regarded as the last prophet in Islam. This revelation is thought to have occurred over a period of approximately 23 years through the angel Gabriel. The Quran is highly revered in Islam and is central to Muslim faith and practice, guiding the spiritual, ethical, legal, and social aspects of life for Muslims around the world. The Quran is written in Classical Arabic and is recited and memorized by millions of Muslims. It consists of 114 chapters (Suras), which vary in length and context, ranging from theological and moral guidance to narratives of previous prophets and peoples. Watch the video link below to understand who is Allah (s.w.t), down below a quick narrative of who is Allah (s.w.t) in picture followed by who is the world's best man ever lived on planet earth.

[1.5] Certainly! The structure and organization of the Quran reflect its use both as a text for daily recitations and for deeper study. Here's an explanation of how the Quran is organized, particularly focusing on its first and second chapters:

1. The First Chapter: Al-Fatiha (The Opening)
   • Al-Fatiha is comprised of 7 verses and is a crucial part of every Muslim's prayer. Each verse serves both as a prayer and praise to God, asking for guidance along the straight path. The chapter is recited in the standing position (Qiyam) during each unit (rak'ah) of the five daily Islamic prayers (Salah). It sets the tone for the prayer, invoking the mercy and sovereignty of Allah (s.w.t), and seeking His guidance.
2. The Second Chapter: Al-Baqarah (The Cow)
   • Al-Baqarah is the longest chapter in the Quran with 286 verses. It covers a wide array of topics, including theological doctrines, moral guidance, legal rulings, and narratives about previous prophets and peoples. It spans over two and a half Juz (Paras), reflecting its comprehensive nature and importance. The chapter addresses both the Muslim community and humanity at large, outlining duties and responsibilities towards God, society, and oneself.
3. Division into Juz (Paras)
   • The Quran is divided into 30 parts, known as Juz, to facilitate easier reading and recitation. This division allows Muslims to read the Quran over the course of a month, particularly during the month of Ramadan, enabling a complete recitation by reading one Juz each day. The division into Juz does not necessarily align with chapter breaks, which means some chapters span multiple Juz, while others may contain several smaller chapters.
4. The Name of God: Allah (s.w.t)
   • Throughout the Quran, God is referred to by the Arabic name "Allah," which signifies "The God." This naming emphasizes the monotheistic essence of Islam, which is a central theme throughout the Quran.
5. Introduction of Allah in Al-Fatiha
   • The first verse of Al-Fatiha, "In the name of Allah (s.w.t), the Most Gracious, the Most Merciful," introduces Allah's attributes of mercy and grace. This invocation not only begins the Quran but also precedes all significant actions and recitations in a Muslim's life, constantly reminding believers of Allah's omnipresence and benevolence.

These elements illustrate how the Quran is both a practical guide for daily religious rituals and a profound source of spiritual wisdom, intended to be engaged with regularly by believers.

بِسْمِ ٱللَّهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ

"In the name of Allah, the Most Gracious, the Most Merciful."

[1.6] As the final scripture revealed by Allah (subhanahu wa ta'ala, abbreviated as s.w.t.), it serves as the cornerstone of Islamic belief and practice.

1. Comprehensive Scope: The Quran addresses a broad spectrum of topics relevant to human existence. It isn't confined to spiritual matters alone; it also delves into social, economic, and political dimensions. This comprehensive coverage ensures that it remains a relevant guide for various aspects of life.
2. Core Theme – The Relationship between Allah s.w.t and His Creation: The central theme of the Quran revolves around the relationship between the Creator and His creation. It describes Allah's attributes, such as His mercy, wisdom, justice, and omnipotence, urging believers to reflect on His signs in the universe and live in conscious submission to His will.
3. Guidelines for Worship and Spiritual Practice: The Quran sets forth the framework for worship in Islam, detailing the practices of prayer, fasting, charity, and pilgrimage. These acts of worship are designed to strengthen the believer's relationship with Allah (s.w.t) and reinforce a sense of community and collective responsibility among Muslims.
4. Ethical and Moral Teachings: It also provides profound guidance on moral and ethical conduct. The Quran advocates for values such as honesty, humility, patience, and integrity, emphasizing their importance in maintaining social harmony and personal spiritual growth.
5. Legal Framework and Social Justice: The Quranic teachings include directives on law and governance, covering issues such as marriage, inheritance, contracts, and criminal justice. These laws are intended to ensure fairness, protect the vulnerable, and promote justice within society.
6. Economic Principles for Equity: On economic matters, the Quran promotes principles of fairness in trade, prohibits usury (interest), and encourages charity. These teachings aim to prevent wealth concentration and foster an equitable distribution of resources, ensuring that the basic needs of the less fortunate are met.
7. Detailed Teachings for a Just Society: Through its stories of prophets, historical events, and parables, the Quran offers lessons on leadership, governance, and community life. These narratives are designed to instruct Muslims on how to build a society that reflects the divine attributes of justice and mercy.

By addressing these diverse themes, the Quran functions as a divine guidance manual for Muslims, aiming to direct their conduct in all life aspects toward achieving peace, justice, and success in this world and the hereafter.

[1.7] The Quran, also romanticized as Qur’an or Koran, is the central religious text of Islam, which Muslims believe to be a revelation from Allah (s.w.t.). It is widely regarded as the finest piece of literature in classical Arabic. Comprising 114 chapters, known as Suras, each chapter consists of a series of verses, or ayahs.

[1.8] Muslims hold that the Quran was orally revealed by Allah (s.w.t) to the Prophet Muhammad (s.a.w.), through the Holy Spirit Archangel Gabriel (Jibril, a.s.), over approximately 23 years. This period began in 610 AD, when Muhammad was 40 years old, during the month of Ramadan. The revelations continued until 632 AD, the year of his death.

[1.9] The Quran’s message encompasses various aspects of life and existence, including theology, morality, law, and guidance for personal conduct. As a divine directive, it serves both as a spiritual guide and a manual for life, addressing the individual, community, and societal level with teachings that aim to cultivate a just, compassionate, and moral society.

[1.10] Muslims consider the Quran to be the greatest miracle bestowed upon Prophet Muhammad (s.a.w), serving as a proof of his prophet-hood. It represents the culmination of a series of divine messages that began with those revealed to Adam (a.s.) and includes scriptures such as the Taurat (Torah), the Zabur (Psalms), and the Injil (Gospel). The term "Quran" appears about 70 times within the text itself, and it is referred to by various other names and descriptors that also signify its importance and divine origin.

[1.11] Muslims believe the Quran is not just divinely inspired, but the literal words of Allah (s.w.t.), unaltered and direct. Prophet Muhammad (s.a.w.), who was illiterate and unable to read or write, received these revelations verbally. According to Islamic tradition, several of his companions acted as scribes, writing down the revelations during his lifetime.

[1.12] Following the Prophet's death, these recorded revelations were compiled by his companions, who also relied on parts they had memorized. To ensure uniformity and preserve the integrity of the Quran, Caliph Uthman ibn Affan (r.a) later commissioned a standard version of these texts, known as the Uthmanic codex. This codex is widely regarded as the archetype of the Quran used today. While there are minor variant readings, they generally do not significantly alter the meaning of the text.

[1.13] The Quran often references and assumes familiarity with narratives found in the Biblical and apocryphal scriptures. It revisits some of these stories, provides detailed versions of others, and in certain cases, offers alternative interpretations or accounts. Describing itself as a book of guidance for mankind, the Quran prioritizes the moral implications of events over their chronological order, focusing on the lessons to be learned.

[1.14] To aid in understanding the more cryptic narratives and to elaborate on the Quranic text, Muslims also refer to the hadith—collections of sayings and actions attributed to Prophet Muhammad (s.a.w.). These traditions are not only vital for interpreting the Quran but also form the foundation of sharia, the Islamic legal framework observed by most denominations of Islam.

[1.15] During Islamic prayers, the Quran is recited exclusively in Arabic to maintain the purity and precision of its words. A cornerstone of Islamic faith is the belief in the Quran's immaculate preservation; it is memorized and recited by millions of Muslims around the world, safeguarding it from alteration.

[1.16] An individual who has committed the entire Quran to memory is known as a Hafiz (literally ‘memorizer’). Each verse, or ayah, from the Quran is sometimes recited with a specific form of articulation called Tajwid, which is reserved exclusively for this sacred text to ensure correct pronunciation and rhythm.

[1.17] During the month of Ramadan, it is a common practice among Muslims to complete the recitation of the entire Quran during the Tarawih prayers, a special series of nightly prayers. For deeper understanding of a specific verse, Muslims often turn to Tafsir, which are comprehensive exegeses that provide interpretations, context, and commentary. These are crucial for accurate translation and for conveying the underlying messages of the Quran.

[1.18] The term "Quran," derived from the Arabic verb "qara'a," meaning "to read," is a verbal noun that denotes "a reading or reciting." However, historically, "Quran" has been specifically used to refer to the sacred book revealed to Prophet Muhammad (peace be upon him).

[1.19] Throughout the Quran itself, the term "Quran" is mentioned in reference to the scripture. This usage underscores its significance as the divine revelation granted to the Prophet (s.a.w). For instance:

Quran 17:9

إِنَّ هَـٰذَا ٱلْقُرْءَانَ يَهْدِى لِلَّتِى هِىَ أَقْوَمُ وَيُبَشِّرُ ٱلْمُؤْمِنِينَ ٱلَّذِينَ يَعْمَلُونَ ٱلصَّـٰلِحَـٰتِ أَنَّ لَهُمْ أَجْرًۭا كَبِيرًۭا ٩

"Indeed, this Quran guides to that which is most suitable and gives good tidings to the believers who do righteous deeds that they will have a great reward."

[1.20] The term "Quran" serves a dual purpose within the scripture, referring both to the Quran in its entirety and to individual verses or groups of verses. This multifaceted usage is evident throughout the text, such as in the following verse:

Example verse from the Quran where the term "Quran" refers to individual verses or groups of verses follows below:

[1.21] This flexibility in terminology underscores the Quran's comprehensive nature, encompassing both the unified message of the entire scripture and the nuanced meanings contained within its individual passages.

Quran 7:204

وَإِذَا قُرِئَ ٱلْقُرْءَانُ فَٱسْتَمِعُوا۟ لَهُۥ وَأَنصِتُوا۟ لَعَلَّكُمْ تُرْحَمُونَ ٢٠٤

"And when the Quran is recited, listen to it attentively and remain silent so that you may be shown mercy."

[1.22] Indeed, the Quran is referred to by various names in Islamic tradition, each reflecting different aspects of its significance and characteristics. One such name is "Al-Furqan," which translates to "The Criterion" or "The Distinction." This term emphasizes the Quran's role in distinguishing between truth and falsehood, guidance and error, righteousness and wrongdoing. Muslims believe that the Quran serves as a criterion by which individuals can discern right from wrong and make informed decisions in their lives. It underscores the Quran's function as a divine standard by which believers measure their beliefs, actions, and attitudes.

Quran 25:1

تَبَارَكَ ٱلَّذِى نَزَّلَ ٱلْفُرْقَانَ عَلَىٰ عَبْدِهِۦ لِيَكُونَ لِلْعَـٰلَمِينَ نَذِيرًا ١

"Blessed is He who sent down the Criterion upon His servant, to be a Warner to the worlds."

Quran 15:9

إِنَّا نَحْنُ نَزَّلْنَا ٱلذِّكْرَ وَإِنَّا لَهُۥ لَحَـٰفِظُونَ ٩

"Indeed, it is We who have sent down the Reminder, and We will certainly preserve it."

[1.23] The Quran is regarded as the divine words of Allah (s.w.t), revealed in Arabic to Prophet Muhammad (peace be upon him) in a rhythmic form. Its recitation holds central importance in acts of worship for Muslims. Additionally, the Quran contains chapters (Surahs) of various lengths, with even its shortest chapter deemed miraculous in nature.

[1.24] The statements and actions of Prophet Muhammad (peace be upon him), inspired by divine guidance, are collectively known as hadiths. These sayings and practices were recorded by his companions and later generations of scholars. For instance, the Prophet's companion, 'Umar ibn al-Khattab (r.a), reported that he once said, 'Verily, deeds are (judged) by their intentions.'

[1.25] In certain instances, Prophet Muhammad (peace be upon him) conveyed messages directly from Allah (s.w.t), as reported by his companions. For instance, the companion Abu Hurayrah (r.a) reported that the Prophet (peace be upon him) said, 'Allah (s.w.t), Most High, says, "I am as My slave thinks of Me, and I am with him when he remembers me. So if he remembers Me to himself, I will remember him to Myself, and if he remembers Me in a group, I will remember him in a better group."

[1.26] To differentiate between hadiths where Prophet Muhammad (peace be upon him) conveys messages directly from Allah (s.w.t) (referred to as hadith qudsi or sacred hadith) and those where he speaks based on his own understanding or guidance from Allah (s.w.t) (referred to as hadith nabawi or prophetic hadith), scholars use specific terminology. Hadith qudsi are those in which the Prophet (peace be upon him) directly quotes Allah's words, while hadith nabawi are his sayings, actions, or approvals as recorded by his companions and subsequent scholars.

[1.27] The Quran differs from hadith qudsi in several significant aspects. Firstly, the Quran is unique in that both its wording and meaning are directly from Allah (s.w.t), whereas in hadith qudsi, while the meaning originates from Allah (s.w.t), the wording is that of the Prophet Muhammad (peace be upon him). Secondly, the Quran's miraculous nature is demonstrated by the challenge issued by Allah (s.w.t) to produce anything comparable to its chapters, a challenge that remains unmet by mankind. This challenge does not apply to hadith qudsi. Thirdly, the recitation of the Quran holds special significance in Islamic worship, with each letter being rewarded by Allah (s.w.t). As the Prophet Muhammad (peace be upon him) said, 'Whoever reads a letter from the book of Allah (s.w.t), the Most High, will receive a good deed, and each good deed is worth ten times its value. I am not only saying that Alif Laam Meem is one letter word, but I am also saying that Alif is a letter, Laam is a letter, and Meem is a letter.

[1.28] Indeed, the recitation of hadith qudsi does not hold the same status or properties as the recitation of the Quran. While the Quran's recitation is considered an act of worship and each letter carries immense reward, this does not apply to hadith qudsi. Hadith qudsi serve as divine revelations, conveying Allah's message through the Prophet Muhammad (peace be upon him), but they are not treated in the same manner as the Quran. The Quran holds a unique position in Islam as the literal word of Allah (s.w.t), both in wording and meaning, and its recitation is an integral part of Muslim worship and spiritual practice. Conversely, while hadith qudsi are revered and respected, they do not carry the same level of sanctity or worship as the Quran.

[1.29] I suggest watching the short video clips included throughout my book, accessible via YouTube links. Viewing these clips will enhance your understanding of the topics discussed. I encourage you to watch each clip before proceeding further in the book.

[1.30] Tenakh, also known as the Hebrew Bible, encompasses a collection of sacred texts revered by Judaism. It is traditionally divided into three main sections. The initial five books, collectively called Torah or The Pentateuch, narrate the genesis of the universe, the creation of Adam (peace be upon him) and Eve (peace be upon her), and the early history of humankind until the passing of Moses (peace be upon him). It is widely believed that the Torah available today has undergone alterations from its original form.

[1.31] The Tenakh, or Hebrew Bible, is divided into three main sections: Torah (The Pentateuch), Nevi'im (Prophets), and Ketuvim (Writings). The Nevi'im comprises 21 books, recounting the stories of prophets from Joshua to Malachi. The Ketuvim consists of 13 books, containing additional scriptures such as laws revealed to Jews and non-prophetic narratives. Together, these 39 books form the Tenakh, which Jews consider sacred, along with oral traditions passed down through generations, later recorded in the Talmud.

[1.32] It's worth noting that some online Jewish sources may list Nevi'im as 18 books and Ketuvim as 11 books, rather than the commonly cited 21 and 13 books, respectively. If this variation is accurate, it suggests additions to the Jewish holy scripture while still maintaining its divine status. Please find the screenshot below from a Jewish Publication. Source of Jewish scripture can be found from the link below.

The Almighty - God and authority in Judaism - GCSE Religious Studies Revision - Edexcel - BBC Bitesize

Learn about and revise Judaism God and Authority with BBC Bitesize GCSE Religious Studies - Edexcel.

BBC Bitesize

[1.33] Indeed, the Quran references four major books by name: Taurath (Torah), Zabur (Psalms), Injil (Gospel), and the Quran itself. The Taurath, commonly understood as the Torah of the Jews, is believed to be the revelation given to Prophet Musa (Moses, peace be upon him). However, there is a discrepancy regarding the mention of Musa's death within the Torah, as it appears to include events beyond his lifetime.

[1.34] In Islamic belief, it's understood that the Torah was revealed to Prophet Musa (Pbuh) during his lifetime. However, the question arises as to who recorded events beyond Musa's death if the Torah is considered his revelation. One explanation is that while the core teachings and laws were revealed to Musa (Pbuh), later scribes or prophets may have added historical details or commentary, including accounts of Musa's death.

[1.35] This discrepancy underscores the complexity of understanding religious texts and the potential for interpretation and editing over time. It also highlights the importance of studying these texts within their historical and cultural contexts.

[1.36] Indeed, the Quran mentions Zabur, which is understood as the book of Psalms revealed to Prophet Dawood (David, peace be upon him). According to Islamic tradition, Zabur is attributed to Dawood (Pbuh) and is considered a collection of divine songs or hymns. It is believed to be the first of the 13 books of scriptures within the Ketuvim section of the Hebrew Bible, also known as the Writings. The Psalms of David hold significance in both Judaism and Christianity, serving as a source of spiritual guidance, poetry, and praise.

[1.37] Indeed, the Jewish scriptures, comprising the 39 books of the Tenakh, hold significant importance in Christianity as well. Christians refer to these scriptures as the Old Testament (OT), which forms the first part of the Christian Bible. The Old Testament contains the same books as the Tenakh, albeit arranged differently and often translated into various languages, including English.

[1.38] While the Old Testament shares commonalities with the Tenakh, there are interpretative differences between Judaism and Christianity. Christians view the Old Testament through the lens of Jesus Christ, seeing prophecies, themes, and symbols that point to his coming and his role as the Messiah. This can sometimes result in divergent interpretations or emphasis on certain passages.

[1.39] It's worth noting that translations and interpretations of religious texts can vary, and differences in understanding may occur, particularly regarding the depiction of Jesus (peace be upon him) in relation to the Jewish concept of God HaShem.

[1.40] Indeed, differences in interpretation and understanding between Judaism and Christianity are evident, particularly regarding the depiction of Jesus (peace be upon him). While Christians view certain passages in the Hebrew Bible (Old Testament) as prophetic references to Jesus, Jews do not share this interpretation. The divergence in perspectives can be attributed to various factors, including theological differences, historical contexts, and cultural influences.

[1.41] Additionally, accusations against Mary (peace be upon her) and the concept of Jesus' miraculous birth are points of contention between the two faiths. In Christianity, the virgin birth of Jesus (peace be upon him) is a fundamental belief, whereas Judaism does not accept this doctrine. Accusations against Mary (pbuh) are not found in Jewish scripture and are not part of Jewish theological teachings.

[1.42] Moreover, concerns about textual integrity and the possibility of verses being altered or interpreted in ways that align with specific theological beliefs exist within religious scholarship. While such concerns are not exclusive to Christianity, they highlight the importance of critical analysis and scholarly examination when interpreting religious texts.

[1.43] The Christian faith centers around the figure of Prophet Isa (Jesus, peace be upon him), with the entire Bible and Christian beliefs revolving around his teachings and ministry. The New Testament, comprising the gospels and other writings, documents the accounts of eyewitnesses to Jesus' life and teachings, including his disciples, referred to in the Quran as Hawariyoon.

[1.44] While Christians include the Jewish Tenakh in their Bible, their faith primarily focuses on the teachings and doctrines found in the New Testament. The concept of the Trinity, which posits the Father, Son (Jesus), and Holy Spirit as three persons in one Godhead, is central to Christian theology. However, this concept is not recognized in Judaism, which adheres to the monotheistic principle of Yahweh (YHWh) as one God.

[1.45] Despite including the Jewish scriptures in their Bible, many Christians may not extensively study or practice their faith based on the Tenakh. Instead, their religious practices and beliefs are centered around the teachings and doctrines found in the New Testament, particularly the concept of the Trinity as depicted in the picture below.

[1.46] It's fascinating to consider the linguistic connections between the Semitic languages, particularly Hebrew, Aramaic, Arabic, and Urdu. These languages share commonalities in their linguistic structure, vocabulary, and script, with many words having shared roots that aid in understanding across these languages.

[1.47] The fact that Hebrew, Aramaic, Arabic, and Urdu are all written from right to left further emphasizes their linguistic kinship. This common script direction is a unique characteristic that sets Semitic languages apart from many others.

[1.48] Being able to speak Urdu, a Semitic language written with Arabic script, provides you with a valuable opportunity to explore the connections between these languages firsthand. This linguistic connection can deepen your understanding not only of Urdu but also of Arabic and its script, thereby enhancing your comprehension of the Quran and other Arabic texts.

[1.49] Overall, the shared linguistic heritage among Semitic languages offers insights into the cultural and historical inter-connected-nest of the regions where these languages originated and are spoken. It's a testament to the rich diversity and complexity of human language and communication.

[1.50] The Taurath (Torah), revealed to Prophet Musa (Moses, peace be upon him), was in the Hebrew language. It's understood that all the Jewish scriptures, including the Zabur (Psalms of David) and the 39 books of the Tenakh, were also revealed in Hebrew.

[1.51] Prophet Isa (Jesus, peace be upon him) hailed from Nazareth in Jerusalem, where the common language of the period was Aramaic. In Aramaic, God is addressed as Aalah, which bears similarities to the Arabic term Allah. Therefore, when the Quran mentions that Allah revealed the Injil (Gospel) upon Prophet Isa (pbuh), it implies that the book was in Aramaic. In English, it would be referred to as the Gospel of Jesus

[1.52] The Injil (Gospel) mentioned in the Quran is believed to have been revealed to Prophet Isa (Jesus, peace be upon him) as an amendment to the distorted and corrupted teachings present in the Taurath (Torah) of that time. However, despite its importance, there are no extant traces of the original Injil, and its whereabouts remain a mystery.

[1.53] According to the Quran, the Injil did not introduce a new set of laws and regulations but served as a corrective and amendment to the existing scriptures. Prophet Isa's teachings and the message of the Injil were met with resistance by some of the Jewish leaders of the period, who were opposed to his amendments to their religious traditions. This opposition ultimately led to attempts to eliminate both Prophet Isa and the Injil from their community.

[1.54] The Quran narrates that a coalition of Jews and Romans attempted to crucify Prophet Isa (Jesus, peace be upon him), but their efforts were thwarted, and instead, someone else, traditionally identified as Judas Iscariot, was crucified in his place. Detailed references supporting this account will be provided later.

[1.55] During the events leading up to the crucifixion, Prophet Isa's disciples, known as the Hawariyoon, fled when the Roman authorities, who primarily spoke Latin or Greek, made plans to crucify him on Friday night. They returned on Sunday morning to find that Prophet Isa was alive and witnessed his ascension to heaven, as his body was taken up alive. Further discussion on this event will follow when Quranic verses are encountered.

[1.56] Prophet Isa (pbuh) chose twelve disciples, representing the twelve tribes of Bani Israel (the Children of Israel) descended from Jacob (peace be upon him), as mentioned in the Quran.

[1.57] After the events surrounding the crucifixion of Prophet Isa (Jesus, peace be upon him), several individuals purportedly authored books, such as the Gospels of John, Matthew, Mark, Luke, as well as writings attributed to Peter and Paul. These texts were written in Greek and introduced theological concepts, including the doctrine of the Trinity.

[1.58] Following the composition of these texts, the first mother church was established in Vatican City, Rome, by individuals associated with the Roman authorities who had been involved in the crucifixion attempt. Subsequently, these texts were translated into English and compiled to form the New Testament of the Bible.

[1.59] It's possible that the disciples of Prophet Isa (Jesus, peace be upon him) did not fabricate their Gospels, but rather, their scrolls may have been stolen and manipulated by the Romans. With their knowledge of the Greek language and connections to Mesopotamian Greeks, the Romans could have translated the original Aramaic texts of the disciples into Greek and subsequently destroyed the originals.

[1.60] This theory suggests that the Romans played a significant role in shaping the narrative of the New Testament, perhaps with the intention of asserting control over the burgeoning Christian movement. By translating the disciples' writings into Greek and eventually into English, the Romans could have exerted influence over the content and dissemination of these texts.

[1.61] It's noteworthy that Prophet Isa (pbuh) himself was Jewish by clan, and it would have been challenging for the Romans to deify him without some form of collaboration or manipulation of Jewish scriptures. Many Christians today may not fully grasp the connection between the Old Testament and the Jewish Tenakh, highlighting a gap in understanding within Christian communities.

[1.62] Another disciple of Prophet Isa (Jesus, peace be upon him) named Barnabas reportedly authored a Gospel that contradicts the mainstream Christian belief in the crucifixion of Prophet Isa (pbuh). However, Christians generally reject this Gospel as legitimate and regard it as a later forgery purportedly written around 1500 years later in Spanish, known as the Gospel of Barnabas. As a result, this book is not considered part of the Bible by mainstream Christianity.

[1.63] Throughout its history, the Bible has undergone numerous revisions, with chapters being added or omitted according to the preferences of those in power. Despite these changes, many Christians deny the existence of revisions and overlook the conflicting statements within their own scriptures.

[1.64] Central to Christian belief is the concept of the Trinity, which asserts that Prophet Isa (Jesus, peace be upon him) is God incarnate, the Son of God the Father, and part of a Triune deity along with the Holy Spirit. This belief in the divinity of Prophet Isa as the Son of God is foundational to Christian theology.

[1.65] As for why Prophet Isa (pbuh) did not live to old age while on Earth, some argue that his death at a relatively young age was necessary to maintain the distinction between him and God the Father. An old Prophet Isa (pbuh) sitting next to an old God the Father would make it difficult to distinguish between them, undermining the theological concept of the Trinity.

[1.66] Analogizing the Trinity to a kingdom with three ministers, Christians assert that God comprises three distinct beings with separate roles, akin to ministers serving under a singular monarch. However, this comparison overlooks the fundamental principle that a country cannot have more than one president. The idea that God can exist as three separate entities poses a theological challenge, as it contradicts the concept of monotheism, which asserts the belief in a singular, indivisible deity.

[1.67] According to the Trinity doctrine, the Father, the Son (Jesus, peace be upon him), and the Holy Spirit are each considered fully God, yet they are distinct from one another. The Father is said to be God, yet not the Spirit or Jesus (pbuh). Similarly, the Spirit is considered God but not the Father or Jesus (pbuh). Lastly, Jesus (pbuh) is acknowledged as God but not the Father or the Spirit. This theological concept attempts to reconcile the belief in one God with the three distinct persons of the Trinity, depicted in the Trinity logo as one being in three characters.

[1.68] Christian theology often venerates Jesus (peace be upon him) as divine due to his miraculous birth without a human father. However, this belief has led some to equate him with God, despite theological challenges in reconciling his humanity with divinity.

[1.69] In an attempt to rationalize this belief, Jesus (pbuh) is often referred to as the 'Son of God,' drawing from Old Testament references to God as Father. Consequently, many Christian churches depict Jesus in idol form, often with sun rays behind his head, symbolizing divine radiance.

[1.70] This imagery has led to interpretations wherein the worship of Jesus (pbuh) is likened to the worship of the sun, with Jesus (pbuh) as the symbolic 'Son' representing the divine light of God. However, these interpretations are subject to theological debate and vary among different Christian denominations.

[1.71] Indeed, understanding the foundational beliefs and theological underpinnings of the Quran, the Jewish Tenakh, and the Christian Bible is essential for comprehending their respective teachings. This knowledge provides context for interpreting the scriptures and grasping the nuances of religious doctrines. By delving into the origins, beliefs, and practices associated with each religious tradition, individuals can gain a deeper appreciation for their unique perspectives and contributions to spiritual discourse. Such understanding fosters dialogue, mutual respect, and interfaith harmony, paving the way for meaningful engagement with diverse religious communities.

[1.72] This statement underscores a fundamental belief in Islam: that the signs of the existence and oneness of Allah (s.w.t) (God) are manifest throughout the universe, both within oneself and in the world at large. These signs serve as evidence of the Creator's presence and power, inviting humanity to recognize and submit to His authority. In Islam, the concept of Tawhid (the oneness of God) emphasizes that all aspects of creation point towards the divine unity and serve as reminders of Allah's sovereignty. This belief inspires Muslims to reflect on the wonders of creation, including the intricate design of the human body, as reflections of Allah's wisdom and creativity. Thus, observing these signs with open eyes and a receptive heart can deepen one's faith and understanding of the divine as depicted in the making of your hands a signature of Allah (s.w.t) in Arabic.

[1.73] Picture above emphasizes Islam's belief that the human body bears a distinct mark of divine creation, evident in the resemblance of the hands to the Arabic calligraphy for Allah (s.w.t) (God). This perspective underscores Islam's unique monotheistic principle (Tawhid) and suggests that other faiths lack comparable tangible indications of their deities within the human form. By highlighting this perceived evidence of Allah's presence in physical creation, the statement reaffirms Islam's assertion of a clear and unequivocal path to understanding and worshiping the true God.

[1.74] In your palms, you'll notice certain lines resembling an inverted V and I. In Arabic, I is represented as 1, while an inverted V symbolizes 8. The left hand palm corresponds to the number 81, and the right hand palm to 18. These numbers may seem arbitrary, but they hold significance in relation to the Creator.

[1.75] When we add 81 and 18, we get 99, which corresponds to the 99 names of Allah (s.w.t) (God), each representing His best attributes. This serves as a reminder of Allah's presence as our Lord and Creator.

[1.76] On the other hand, when we subtract 18 from 81, we get 63, which happens to be the age of the Prophet Muhammad (peace be upon him) when he received the revelation. This further emphasizes the connection between the signs in our palms and the teachings of Islam, reinforcing the profound link between humanity and its Creator.

[1.77] Further miraculous associations can be found within your hands. When we subtract 1 from 8, we get 7, symbolizing the 7 days of the week divinely ordained by Allah (s.w.t) (God). With two hands, each representing a set of 7 days, they collectively form the duration of half a lunar month.

[1.78] Conversely, when we add 1 to 8, we arrive at 9, signifying the 9th day of the first lunar month. On this day, Muslims embark on the pilgrimage of Hajj, congregating in the plains of Arafah. The presence of these numerical patterns in every human hand serves as a divine sign from Allah (s.w.t), affirming His sovereignty and the prophet-hood of Muhammad (peace be upon him) as His final messenger on Earth.

[1.79] Another remarkable aspect is the representation of the daily prayers within the structure of the hand. Each hand possesses 5 fingers, symbolizing the five daily prayers enjoined by Allah (s.w.t) (God) upon His believers. Furthermore, each finger consists of 3 bones, reflecting the division of prayers into those to be performed aloud in congregation (3 prayers) and those to be prayed silently (2 prayers).

[1.80] The multiplication of 5 fingers by 3 bones per finger yields 15 bones per hand, totaling 30 bones when both hands are considered. This numerical alignment serves as a symbolic reminder of the lunar and solar months, some of which consist of 30 days. Thus, the intricate design of the hand not only reflects the physical attributes bestowed by the Creator but also serves as a subtle reminder of the religious obligations incumbent upon believers.

Quran 41:53

سَنُرِیْهِمْ اٰیٰتِنَا فِی الْاٰفَاقِ وَ فِیْۤ اَنْفُسِهِمْ حَتّٰى یَتَبَیَّنَ لَهُمْ اَنَّهُ الْحَقُّ١ؕ اَوَ لَمْ یَكْفِ بِرَبِّكَ اَنَّهٗ عَلٰى كُلِّ شَیْءٍ شَهِیْدٌ

"We will show them Our signs in the horizons and within themselves until it becomes clear to them that it is the truth. Is it not sufficient concerning your Lord that He is, over all things, a Witness?"

[1.81] Indeed, Allah (s.w.t) (God) alone is the Master, Ruler, and Controller of all creation. The nature of the signs in the earth and heavens did not need to be explicitly stated, as the dispute at that time revolved around the insistence of polytheists on believing in multiple gods and deities alongside Allah (s.w.t). The Quran conveyed the message that there is no god or deity besides the One True Creator, emphasizing the concept of Tawhid (Oneness of God) and refuting Shirk (Associating partners with God). Therefore, the signs themselves inherently testified to the truth of Tawhid and the falsehood of Shirk, without the need for explicit clarification.

[1.82] The sentence "The signs are for those who believe" suggests that while these signs are intended for all humanity, only those inclined towards belief can derive the correct conclusions from their observation. For individuals who are heedless, leading lives akin to animals, or who stubbornly refuse to believe, the significance of these signs holds no weight. It's akin to the splendor and beauty of a garden, which is appreciated only by those who have the capacity to see. A blind person, unable to perceive any splendor or beauty, finds the very existence of the garden meaningless. Similarly, those who lack spiritual insight or refuse to acknowledge the signs of divine presence fail to grasp their significance.

[1.83] Below, there's a video featuring two young individuals who converted from Christianity to Islam at my local mosque (Masjid).

[1.84] This Ramadan in 2024, I've observed a remarkable occurrence: nearly every other day, between 2 to 6 individuals have embraced Islam by declaring the Shahada. Witnessing these conversions fills me with pride in being a Muslim. I've chosen Islam after delving deeply into comparative studies of various religions, and I've come to the firm conviction that Islam embodies the Ultimate Truth, guiding humanity towards true salvation. Just as Abraham (Peace be upon him) was a Muslim before me, I now proudly declare: I AM a Muslim (Before Abraham was a Muslim, now I AM).

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Email: myimanonline@gmail.com

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