Jews

For

Islam
Accepting the Messiahship of Jesus
without the Christian theology

A publication by the Jews for Allah foundation

http://www.Jews-for-Allah.org

Contents
In t r odu ct ion

first Chapter:
Believing in Allah: Accepting the Unity of Allah
1. Allah in the Jewish Bible
2. Is the Quran the Bibles Messiah ?
3. Has God removed the Curse of Babylon ?
4. Did Muslims rebuild the Temple Mount ?
5. The Bible, The Quran, and Evolution
6. Jeremiah and Ebed-Melech
7. Is the Jewish Bible or Quran anti-Semitic ?
8. Is a Jewish Convert to Islam an apostate ?
9. Why are Jewish women converting to Islam ?
10. The Conditional Promised land

second Chapter:
Muhammad in The Jewish Bible
"And the book is delivered to him that is not learned,
saying, Read this, I pray thee: and he saith, I am not
learned." {Isaiah 29:12}

"The angel came to him and asked him to read. The

Prophet replied, "I do not know how to read."
{Hadeeth Sahih Bukhari 1:1:003}

1. P r oph et Mu h a m m a ds n a m e in Son gs of Solom on

2. P r efa t or y Rem a r ks, Alla h An d H is At t r ibu t es "An d Th e Ah m ed Of All Na t ion s
Will Com e." - H a gga i, ii.7.
3. Th e Qu est ion Of Th e Bir t h r igh t An d Th e Coven a n t
4. Th e Myst er y Of Th e "Mispa "
5. P r oph et Mu h a m m a d Is Th e "Sh iloh "
6. P r oph et Mu h a m m a d Is Th e Son -Of-Ma n
7. Kin g Da vid Ca lls H im : "My Lor d"
8. Th e Lor d An d Th e P r oph et Of Th e Coven a n t
9. Gen u in e P r oph et s P r ea ch On ly Isla m
10. Isla m Is Th e Kin gdom Of God On E a r t h
11. P r oph et Mu h a m m a d in Isa ia h 42

Third Chapter

Testimonies of Jewish Converts To Islam

1. Ra ch el Sin ger
2. Ra bbi of Ma k h a ch ka la
3. H a jj Mu st a fa Ali (Da vid St er lin g)
4. Su leym a n Ah m a d
5. J em im a Goldsm it h
6. Ma r ya m J a m eela h
7. Mich elle
8. Ka r i An n Owen
9. E m a d u d Deen
10. Mich a el Wolfe
11. Mu h a m m a d Asa d
12. F r om Messia h t o Mu slim (Sh a bbet a i Zevi)
13. Abdu lla h Ibn Sa ila m , t h e fir st Ra bbi con ver t

fourth Chapter
Jews and Muslims Agree
1.
2.
3.
4.
5.
6.
7.
8.

The Ten Commandments in the Holy Quran

Did the Jews pray as Muslims do ?
Jews didnt kill Jesus
Monotheists against Pharaoh
Jews and the Hajj Pilgrimage
Difference between Judaism and Zionism
United States of Semites
The Sabbath according to Islam

fifth Chapter:

Jews not for Judaism: Who is a Jew ?

1. Different types of Jews (the modern list)

2. Rabbis against Zionism
3. Jews are not a race ?
4. Jews who helped the nazis
5. Jews At War With Israel
6. Chosen people ?
7. Jews Are not Israelites ?
8. Arab Jews
9. difference between a Semite, a Hebrew, an Israelite, and a "Jew" ?
10. does G-d Murder the Israelis ?

sixth Chapter:
Prophet Jesus the Monotheist
You have been taught about Jesus by gentiles, you have learned about Jesus through the gentiles
interpretation of Scripture, now let a Semitic teach you about Jesus:
1. Jesus in the Jewish Bible with confirmation from the Quran
2. the Hebrew Messiah
3. Jesus Christ, a Jew for Allah
4. Jesus Denied Being God
5. waiting in vain for a Messiah ?
6. Jesus Promoted the Law of Moses
7. Jews did not kill Jesus
8. Jesus or Jesus
9. Did Jesus die on the cross ?
10. Why wasnt Mary stoned to death ?

first Chapter:
Believing in Allah: Accepting the
Unity of Allah
1. Alla h in t h e J ewish Bible
2. Is the Quran the Bibles Messiah ?
3. Has God removed the Curse of Babylon ?
4. Did Muslims rebuild the Temple Mount ?
5. The Bible, The Quran, and Evolution
6. Jeremiah and Ebed-Melech
7. Is the Jewish Bible or Quran anti-Semitic ?
8. Is a Jewish convert to Islam an apostate ?
9. Why are Jewish women converting to Islam ?
10. The Conditional Promised land

(1) Allah in the Jew ish Bible

Hear, O Israel: The Lord our God is One LORD:" (Deuteronomy 6:4)
Clarifying the lingu istic connections betw een the N am es Allah and Elohim .
First w e see the id entical pronunciation in Scrip ture:
The w ord for God in Genesis 1:1 is elohim, w hich is essentially a p lural
form of a m ore basic root-H ebrew w ord for God , (eloh).
Fu rtherm ore, the Arabic translation of the Jew ish Bible u ses the nam e
"Allah" to refer to God in Genesis 1:1
" Fee al-badi khalaqa A llahu as-Samaawaat wa al-A rd . . ."

In ad d ition to the etym ological connection based on sou nd , w e also

d iscover the connections of the tw o N am es based on roots, spelling,
m eaning, and geography.
If one w ere to find the w ord (eloh) (alef-lam ed -heh) in an inscrip tion
w ritten in p aleo-hebrew , aram aic, or som e sort of N abatean script, it cou ld
be p ronounced nu m erous w ays w ithout the d iacritical m arks to guid e the
read er.
When treated as a verb root, this letter com bination (pronounced alah) is
the root for the verb "to sw ear" or "to take an oath," as w ell as the verb "to
d eify" or "to w orship"
[look u p alef-lam ed -heh (ALH ) in M ilon Ben-Y hudaah, Ivri-A ngli (Ben
Yehu d as H ebrew -English Dictionary)]. The root itself find s its origin w ith
an old er root, el, w hich m eans God , d eity, pow er, strength..
So, one of the basic H ebrew w ord s for God , (eloh), can easily be
pronounced alah w ithout the d iacritical m arks. N ot surprisingly, the
Aram aic w ord for God , accord ing to the Lexicon offered at
http :/ / peshitta.org, is (alah).
This w ord , in the stand ard script , or the Estrangela script , is sp elled alaplam ad -heh (ALH ), w hich are the exact corresp ond ing letters to the
H ebrew eloh.
The Aram aic is closely related to the m ore ancient root w ord for God , eel
(accord ing to Robert Oshanas on-line introd uction to basic Assyrian
Aram aic at w w w .learnassyrian.com ).

The Arabic w ord for God , Allah, is spelled in a very sim ilar w ay, and is
rem otely related to the m ore generic w ord for d eity, ilah. Were qu ickly
starting to notice the obvious linguistic and etym ological connections
betw een the respective w ord s for God in these closely related Sem itic
languages (e.g. Allah, Alah, and Eloh being related to Ilah, Eel, and El,
respectively).
Let m e m ake it m ore clear....
1. We have m ad e the connection in term s of sp elling, as all these
w ord s are sp elled sim ilar to one another.
2. The geograp hic connection is there, as these respective langu ages
originate in regions that are very close to one another.
3. The roots are also basically the sam e.
4. The m eanings are essentially the sam e.
In conclusion, the ancient Semitic names for God (Allah and Elohim ) are actu ally
the sam e.
(2) Is the Quran the Bibles Savior ?
In the 19th century, Darwinian geology and biology have challenged the literal
truth of Genesis and the divinity of the Bible. The hitch that prevents the modern
scientific mind from accepting the divine version of creation is the extreme
disparity between the enormous length of time required for the evolution of the
earth, universe and the contradicting short period of six days. No wonder the
Bible is branded as a myth, especially as each day of creation ends with the
words "And the evening and the morning were the first day"(Gen. 1:5), etc.
In comparison to the Bible, the Quran uses the words "in six periods of time" in
seven different passages on creation, but here, not once are the periods defined as
"the evening and the morning".
The Arabic word used in the Quran is "Ayam" which is from the Latin word eaon
which literally means a "segmant or increment of time"
In the light of these verses, we can surmise that the Bible is not a myth, as
confirmed in the Koran. The Koran cooperates with the Bible in meeting the
skepticism of any "Darwinian geology and biology", over 700 years before
Darwin was born.
Another example of how the Holy Quran saves the revelations within the Bible is
demonstrated in the story of Noahs Flood.
When seen in the light of modern knowledge, the Biblical description of the Flood
as a Whole is unacceptable for the following reasons:

a) The Torah describes the Flood as a event, which covered the entire world.
b) The Flood of Noah described in the Bible is estimated to a date in which a
international Flood could not have occurred
The Sacerdotal narration states quite precisely that the Flood took place when
Noah was 600 years old. According to the genealogies in chapter 5 of Genesis.
When we relate this to the age of Adam along with the age of Abraham in the
Bible (Genesis 11: 10-32) , we calculate the Flood would be situated in the
Twenty-first Twenty-second century BC
Knowledge of history during this time period would show it was a time of
prosperity with civilizations such as Egyptians Eleventh Dynasty and
Babylonians Third Dynasty at Ur in which we know for certain there were no
breaks in these civilizations. Therefore to make such a claim that everything on
earth was destroyed as the Bible claims (Genesis 7:21) is unsupported.
On the other hand, the Quran gives general details which do not promote any
criticisms from a historical point of view.
In The Quran 11:25-49, Sura 71, and 26: 105-115, we see God inflicted on
communities guilty of gravely infringing His Commandments. Whereas the Bible
describes a universal Flood intended to punish ungodly humanity as a whole.
The Quran, in contrast, mentions several punishments inflicted on certain
specifically defined communities. This is viewed in 25: 35-39,
"We gave Moses the Scripture and appointed his brother Aaron with him as
vizier. We said: Go to the people who have denied Our signs. We destroyed them
completely. When the people of Noah denied the Messengers, We drowned them
and We made of them a sign for mankind. (We destroyed the tribes) of Ad and
Tamud, the companions of Rass and many generations between them. We warned
each of them by examples and We annihilated them completely."
Sura 7, verses 59 to 93 contains a reminder of the punishments brought upon
Noahs people, the Ad, the Tamud, Lot (Sodom) and Madian respectively.
This is the method of how the Quran saves the Bible in the narration of the Flood
of Noah, as in the case of Saving the Bible from Darwin, the case of the Flood
could also not be verified until centuries after the Prophet Muhammad.
A shepherd from the desert could not know the archaeological history of the
world around him to pinpoint or deny of whether or not the entire world was
flooded or if it were only certain communities as the Quran clarifies.
(3) Has God removed the Curse of Babylon ?
While reading the Bible, I came upon a story which Strengthened my faith in Islam even more.
According to the Bible, { Genesis 11:1} humans all spoke one language at one time. These
humans

were trying to build a tower to see God. God Warned them to cease building the
tower, yet they disobeyed God and continued to build the Tower.
As a punishment for their disobedience, God cursed them by making them all speak
a different language. This tower is now called the "Tower of Babylon." {Genesis
11:19} and that is where we get the word "Babel"
The Holy Quran is their forgiveness, if the humans return to obeying God, then
they are again united in a brotherhood and sisterhood of one Semitic language,
Arabic.
This is astonishing since only 27% of the Muslims are Arabs and there are almost
1.5 Billion Muslims world wide, all united with one language,
praying in unison, re-united, this is also predicted in the Bible;
"For then will I turn to the people a pure language, that they may all call upon the name of the
Lord, to serve him with one consent." {Zephaniah 3:9}
In the Strongs Bible Dictionary, the word "language (saphah)" in this verse can also mean [ side,
edge, border]
Therefore, Zephaniah 3:9 can also be translated to read "I will TURN people to ONE direction"
which we witness with Muslims all facing -East- to pray and also speaking one language in
prayer, a language which non-Arabs describe as a "pure language"
Below we now see the Humans re-united speaking one language, shoulder to
shoulder.
World wide, over a billion people gather worshiping with one language, one direction, one book,
one God.
Re-united as brothers and sisters in towards the Kabba which is believed to be directly under the
Throne of God in Heaven.
The rich with the poor, the educated with the un-educated, people from all parts of
the world re-united Obeying One God, Submitting their will to God which is the
meaning of Islam.
""And hold fast, all together, by the rope which Allah (stretches out for you), and be not divided
among yourselves; and remember with gratitude Allahs favour on you; for ye were enemies and
He joined your hearts in love, so that by His Grace, ye became brethren; and ye were on the
brink of the pit of Fire, and He saved you from it. Thus doth Allah make His Signs clear to you:
That ye may be guided." {Translation of the Holy Quran 3:103}
(4) Masjid ul Aqsa is the reconstructed Third Temple.
One of the highest aspirations of _todays_ Israeli government is to build the "Third Temple" (the
third renovation of Solomons temple which has been destroyed twice before in history), there is
only one issue, the House of prayer "Masjid-ul-Aqsa" now stands in the same exact location.
First Temple in 960 BC, Solomon is believed to have erected it to house the Ark of the
Covenant which his father, David, had brought to Jerusalem. The temple was burned to the
ground by the Babylonians in 586 BC.
The Second Temple was consecrated in 515 BC, rebuilt by Herod in 20 BC and destroyed by
Titus in 70 AD.
The Byzantine Christians used the area as a dump and it was in this state that a Muslim, Caliph
Omar Ibn al-Khattab, found it. In 638 AD. he ordered the place cleaned and built a House of
Prayers at the southern end of the sanctuary, the apparent Third Temple " Masjid-ul-Aqsa".
Masjid-ul-Aqsa was completed by Amir Abd ul Malik in 647 AD.

With these observations in mind, the question is , has another sect of Jews co-orchestrated the
Job of building the Third Temple ? *Jews for Allah* . It is well documented that Israelis along
side their ancestral brothers, the Arabs, participated in the construction of Masjid-ul-Aqsa.
For example, Kaab al-Ahbar, a Yemenite Jew who converted to Islam was a co-engineer in the
construction. [Al-Tabari, The History of al-Tabari, Vol XII]
Furthermore, it would have been impossible to clean the area containing decades of Byzantine
litter and build this Holy Temple in only 10 years (no electricity), without the cooperation and
assistance of the thousands of Jews in Jerusalem.
The inhabitants of Israel left the Temple of Solomon a pile of rubble and garbage for almost (Six
Hundred Years, nearly 10 generations of Israelis) 70 AD -to- 647 AD, until it was finally
beautifully restored by the unity of Jews and ancestral brothers of Jews, the Muslims.
Muslims do not claim to worship a different God than the Jewish God, in fact, just the opposite,
Muslims declare they worship the God of Abraham, hence the Masjid-ul-Aqsa is in fact the
restoration of the Temple Mount by direct descendants of Prophet Abraham.
Whats more, during one of the Crusades, the Crusaders thought the Masjid-ul-Aqsa was
Solomons temple and put a cross on it! If they had known that it was a Muslim temple, they
would have torn it down, but it still stands.
Further proof that Muslims have rebuilt the Temple Mount is that there are no idols in the current
place of worship, there are no pictures, the prayers are preformed the way Jews used to pray, and
the prayers are made directly to the Creator of Abraham with no intercessors.
The Jews do not have to mourn or drop another tear, the Modern Temple has also been rebuilt to
include inscriptions to counter the Trinity of Christianity from our Holy Site:
the New Temple Mount was an answer to and a denial of the attractions of Christianity and its
Scriptures, providing the Faithful with arguments to be used against Christian theology. The
inscriptions are seven hundred and thirty-four feet long in all, amongst the lengthiest inscriptions
in the world.
The inscriptions are as follows:
Inner Face: South Wall. In the name of God the Merciful the Compassionate. There is
no God but God alone; he has no co-partner. He is the Kingship and His the praise. He
giveth life and He causeth to die, and He hath power over everything.
South-East Wall. Verily God and His angels pronounce blessing upon the Prophet. O ye
who have pronounced blessings upon Him and give Him the salutation of peace. O,
People of the Book (i.e. the Jews and Christians, always referred to as such by the
Muslims -Ed.) do not go beyond the bounds in your religion and do not say about Allah
anything but the truth. The Messiah, Jesus, son of Mary, is a messenger of God and His
word which he cast upon Mary, and a spirit from Him. So believe only in God and of his
messenger, but do not say "Three" (Trinity) and it will be better for you. God is only one
God. Far be it from His glory that he should have a son.
North Wall. The Messiah will not deny to be in the service of God nor will the angels
who stand in his presence. O God; pray upon Thy messenger "the servant Jesus - (N-W
Wall) the son of Mary and peace be upon him the day of his birth, the day of his death
and the day of his being raised alive." That is Jesus, son of Mary - a statement concerning
which YOU are in doubt. It is not for God to take for Himself any offspring, glory be to

Him.
West Wall. God bears witness that there is no God but Him, likewise the angels and the
people possessed of knowledge (S-W WALL) - Upholding justice. There is no God but
He, the Almighty and All wise. Verily, the religion in Gods sight is Islam.
Outer Face: West and North-West Walls. In the name of God the Merciful and
Compassionate. There is no God but God alone. Praise be to God who hath not taken to
himself offspring. To Him there has never been any person in the sovereignty.
Mohammed is the messenger of God, may God pray upon Him and accept his
intercession.
Praise be God who has not taken unto himself a son and who has no partner in
sovereignty nor has He any protector on account of weakness.
Islam has a History of Restoring ancient Temples and preserving current Houses of Worship as
taught in Islam:
In the time of the caliph Umar, certain Muslims had usurped a piece of land belonging to a Jew,
and had constructed a mosque on the site. Learning the news, the caliph ordered the demolition
of the mosque and the restoration of the land to the Jews.
There are currently thousands of Jews and hundreds of Synagogues in Muslim countries, dating
over a 1,000 years old and Preserved in tact to this day, including the dozens of Temples kept in
tact in Israel for the past millennium and a half while Muslims were responsible for Israel, if they
were in ruble as the Romans had left the Temple Mount, the Muslims would have restored them
to houses of worship as was done to the Temple of Solomon.
According to M S M Saifullah, Another http://www.islamic-awareness.org/History/kaaba.html in
history is one built by Prophet Abraham, the Kabah:
These are just two of Temples we observe to be restored, we conclude that a further study needs
to be set forth to discover other Temples of God brought back to life by the children of Abraham,
Muslims.
In Conclusion, http://www.jerusalemites.org/crime_islam_2.html to destroy the Masjid ul Aqsa
to (re~re-build another House of Worship is not an act of God, but rather an act of pride,
egotism, and nationalism, and would severely polarize the nearly 1.5 Billion Muslims with the
other children of Abraham. Rather than plotting against Masjid ul Aqsa, Jews need to be thankful
to God for sending our ancestral brothers to restore the ancient Temples, which laid in ruins for
centuries under Israeli control.
(5) The Bible, The Quran, and Evolution
Here we will compare the Bible, and the Quran to the popular theory of evolution.
Astronomers today have powerful telescopes and have studied the formation of our neighboring
galaxies. From the studies we learned that galaxies are formed from the condensation of spiraling
celestial "mists."
This is confirmed in the Quran 14 centuries before this was discovered by the " Hubble Space
telescope" in 1925.
"Then He settled/equilibrated unto the firmament(sky) when it was smoke...." ( Quran 41:11.
We know from both scientists and the Quran that in the beginning, there was nothing in liquid or
solid state, only in gaseous state yet the Bible is not in agreement on this matter;

Genesis 1:1-2 (Revised Standard Version) "In the beginning God created the heavens and the
earth. The earth was without form and void, and darkness was upon the face of the deep; and the
Spirit of God was moving over the face of the waters."
The next verse in the Bible shows a chronological inconsistency. The Bible claims that there was
light in the Universe on the first day;
"And God said, "Let there be light"; and there was light. And God saw that the light was good;
and God separated the light from the darkness. God called the light Day, and the darkness he
called Night. And there was evening and there was morning, one day." Genesis 1:3-5.
Yet then we see in Genesis 1:14, that the sun was not created until the 4th day;
Scientists today know that light is a reaction to other stars in the Universe, and without the sun,
(which was not created until the fourth day according to the Bible) than it is simply wrong to
claim there was light when the sun was not yet created.
Again we see this discrepancy is not in the Quran, the Quran confirms what scientists of today
agree upon, which is that the elements in the Universe were created at once, this is known as the
"Big Bang theory":
"Do not the disbelievers see that the heavens and the earth were fused then We ripped them
asunder.." Al-Anbia(21):30.
There are some truths in the Bible, but also some obvious disagreement with scientifical facts.
Another example is the growth of plant life on earth.
The Bible says that on the third day;
"And God said, "Let the earth put forth vegetation, plants yielding seed, and fruit trees bearing
fruit in which is their seed, each according to its kind, upon the earth." And it was so." (Genesis
1:11)
The problem is that God created the Sun on the 4th day (Genesis 1:14) and complex seed
formation can not occur without sunlight.
In contrast to the Old Testament, the Quran does not use a day by day chronological description
(i.e. on the first day, second day, third day ...), instead the Quran uses concise terms which do
not prompt objections.
The Quran clarifies that the food appeared two eons after the light was in the Heavens:
"And He made in it mountains above its surface, and He blessed therein and made therein its
foods, in four periods: alike for the seekers." {Quran 41:10}
Verses 41:11 and 12 in the Quran, use the adverbs "thummah" and "fa" which imply series of
events. Neither of these two, however, are used in verse 10 (the only one which mentions four
periods) which instead uses the adverb "wa" implying parallel, or "overlapping" actions.
Therefore, we see the total time to complete the mountain formation and food growth is 4
periods. Within 2 of these four periods, we see light .
"So He ordained them seven heavens in two periods, and revealed in every heaven its affair; and
We adorned the lower heaven with brilliant stars and (made it) to guard; that is the decree of the
Mighty, the Knowing." (Holy Quran 4:12)
The following Verses in the Holy Quran also support the Theory of Evolution:
".....We made from water every living thing. Will they not then believe?" (21:30)
"What ails you that you hope not towards Allah with dignity when he created you by stages?
........And Allah has caused you to grow as a growth from earth." 71:13-14
"See they not how Allah produces creation, then reproduces it? Lo, for Allah that is easy. Say (O
Muhammad): Travel in the land and see how He originated creation, then Allah brings forth the
later growth. Lo, Allah is able to do all things." 29:19-20

"Thy Lord is the Absolute, the Lord of Mercy. If He will, He can remove you and can cause
what He will to follow after you, even as He raised you from the seed of other folk. Lo! that
which ye are promised will surely come to pass, and ye cannot escape. Say ( O, Muhammad): O
my people! Work according to your power. Lo! I too am working. Thus ye will come to know
for which of us will be the happy sequel. Lo! The wrongdoers will not be successful" 6:134-136
"He produces creation and then reproduces it, that He may reward those who believe and do
good works with equity." 10:4 and 27:64
The following verses in the Bible show some divergence when compared to other Bible verses
regarding evolution;
GE 1:11-12, 26-27 Trees were created before man was created.
GE 2:4-9 Man was created before trees were created.
GE 1:20-21, 26-27 Birds were created before man was created.
GE 2:7, 19 Man was created before birds were created.
GE 1:24-27 Animals were created before man was created.
GE 2:7, 19 Man was created before animals were created.
GE 1:26-27 Man and woman were created at the same time.
GE 2:7, 21-22 Man was created first, woman sometime later.
In conclusion, we see that the Quran resurrects the Bible, bringing back Divine Scripture beyond
the level of learned scientists. Scientists can now look up to the Message of God rather than look
down to it as is done with the Bible.
God gives all humans a reason to believe, and in the case of the Quran, the reason was given
over 1,400 years ago, before the scientists even knew what to believe in.
(6) c o n v e rs i o n o f Ebe d Me le c h i n th e s c ro ll o f J e re m i a h
H er e you h a ve a n on J ew wh o believes in t h e m essa ge of J er em ia h , a n d even sa ves
J er em ia h a ft er t h e pr oph et wa s t h r own down som e pit or cist er n .
Aft er wa r ds J er em ia h pr om ised t h a t t h e Lor d wou ld pr ot ect E bedMelech . Sim ila r t o
t h e st or y of Bila l. Th is is fa scin a t in g, a s E bedMelech wa s a n E t h iopia n sla ve.
E bedMelech is a t it le wh ich m ea n s "t h e Kin gs sla ve," bu t ca n a lso m ea n "ser va n t of
t h e Kin g" in a sen se of bein g a ser va n t of God.
Th e Ar a bic r en der in g of E bedMelech wou ld be Abdu l-Ma lik .
H e wa s pr ot ect ed by God for believin g in a pr oph et of God). An ot h er con ver sion
st or y is t h a t fou n d in t h e book of Ru t h ... sh e didn t n eed a lon g r igor ou s pr ocess t o
becom e on e wit h t h e J ews, in st ea d sh e beca m e on e of t h em sim ply by sa yin g "you r
God is m y God, you r people will be m y people" (n ot h in g m or e t h a n a pr e-sh a h a a da
st a t em en t of fa it h ). Th is sign ifies h ow ea sy it is t o con ver t a s per t h e st or ies of t h e
Ta Na Kh .
Rega r din g E bed-Melech (a s t h e Ta Na Kh descr ibes h im , H a -Cu sh i, "t h e et h iopia n ;"
ish sa r is, "a ca st r a t ed m a n ," or a sla ve or eu n ich ). As t h e Sh a ch a r it (J ewish pr a yer
r ecit ed in t h e m or n in g) t h a t begin s wit h "Ba r u ch At a h H a Sh em (Blessed a r t t h ou
oh Lor d), E loh ein u (Ou r God), ME LE KH H a -Ola m (Ru ler of t h e Un iver se).
So E bed-Melech ca n a lso be a ser va n t of t h e r u ler of a ll t h in gs cr ea t ed, God, wh ich
is a ct u a lly sh own in t h e st or y, a s t h is cu sh i (E t h iopia n ) is t h e on ly on e wh o believes
t h e pr oph et sen t t o t h e J ews. Th e spellin g of E bed-Melech is a yin -bet -da let m em -

la m ed-ka ph , or ABD-MLK. Wh ile t h e spellin g is n ot exa ct ly t h e sa m e, ABD-MLK is

pr et t y close t o t h e spellin g of Abdu l-Ma lik (except for t h e fa ct t h a t Abdu l-Ma lik h a s
t h e defin it e a r t icle t h r own in on m a lik ... ot h er t h a n t h a t , t h e n a m e is t h e sa m e, wit h
t h e E XACT sa m e r oot s).
In Con clu sion , t h is E t h iopia n believed in J er em ia h , a n d in J er em ia h 39:16-18 God
is qu ot ed a s follows: Th u s sa it h t h e LORD of h ost s, t h e God of Isr a el: "Beh old, I will
br in g m y wor ds u pon t h is cit y for evil, a n d n ot for good; a n d t h ey sh a ll be
[a ccom plish ed] in t h a t da y befor e t h ee. Bu t I will deliver t h ee in t h a t da y, sa it h t h e
LORD: a n d t h ou sh a lt n ot be given in t o t h e h a n d of t h e m en of wh om t h ou [a r t ]
a fr a id. F or I will su r ely deliver t h ee, a n d t h ou sh a lt n ot fa ll by t h e swor d, bu t t h y
life sh a ll be for a pr ey u n t o t h ee: beca u se t h ou h a st pu t t h y t r u st in m e, sa it h t h e
LORD."
(7) Is the Jewish Bible or Quran anti-Semitic ?
The Jewish Bible has more anti-Semitism than the Quran and Gospel combined.
Ahab, Jehoram, Ahaz, and Manasseh are just a few of the Jewish kings of Israel demonized in
the Jewish Bible. The are depicted as plotting, scheming, and killing off prophets who spoke
against them.
Moses in the Jewish Bible, speaking about Jews of the future says;
"For I know that after my death you will act corruptly and turn from the way which I have
commanded you; and evil will befall you in the latter days, for you will do that which is evil in
the sight of the Lord, provoking Him to anger with the work of your hands (Deut. 31:29).
"So all these curses shall come on you and pursue you and overtake you until you are
destroyed, because you would not obey the Lord your God by keeping His
commandments and His statutes which He commanded you. And they shall become a
sign and a wonder on you and your descendants forever (Deut. 28:45-46).
Jeremiah recorded the Lords warning to Israel: "I will bring evil from the north, and a great
destruction. The lion is come up from his thicket ... he is gone forth from his place to make thy
land desolate; and thy cities shall be laid waste, without an inhabitant" (Jeremiah 4:6, 7).
From Daniel and Hosea:
"Indeed all Israel has transgressed Thy law and turned aside, not obeying Thy voice; so
the curse has been poured out on us, along with the oath which is written in the law of
Moses the servant of God, for we have sinned against Him (Dan 9:11).
"Listen to the word of the Lord, O sons of Israel, For the Lord has a case against the
inhabitants of the land, Because there is no faithfulness or kindness Or knowledge of God
in the land. There is swearing, deception, murder, stealing, and adultery. They employ
violence, so that bloodshed follows bloodshed (Hos. 4:1-2).
Isaiah proclaimed: "O Assyrian, the rod of mine anger ... I will send him against an hypocritical
nation, and against the people of my wrath will I give him a charge, to take the spoil, and to take
the prey, and to tread them down like the mire of the streets" (Isaiah 10:5).
Isaiah 1:4 Ah, sinful nation, a people loaded with guilt, a brood of evildoers
Does the Quran speak any worse about Israel then this ?
Ezekiel decries the sin of the people who had brought idols into the Temple area, where they
prayed to other gods and even worshiped the sun. "Hast thou seen this...? Is it a light thing to the

house of Judah that they commit the abominations which they commit here? for they have filled
the land with violence" (Ezekiel 8:17)
And on and on and on.
If these Hebrew texts had been written in the Quran, they would be added to the long list of other
"anti-Jewish" vituperation. But they are from the Jewish Bible, and yet no one claims that the
Jewish Bible is anti-Semitic.
Ezekiel, Isaiah, Jeremiah, even Moses - almost every Hebrew prophet are ignored when being
anti-Semitic, yet Muhammad is not.
The claim that the Quran is anti-anti-Semitic because it points out Israels spiritual ills is as
absurd as claiming that the Jewish Bible is anti-Jewish because it does the same thing. Both
Testaments portray human nature as inherently bad.
The Fact is, Jews in the Quran were spoken highly of and called the best of people, for example,
Moses who is a Jew according to Jews is mentioned more times in the Quran than any other
Prophet, and he is descried as truthful, obeying, and righteous, as well as other Jews.
(8) Is a Jewish Convert to Islam an apostate ?
In what way ?
a Jew for Allah still follows the Ten Commandments
a Jew for Allah still believes the God of Israel is One
a Jew for Allah still believes the Torah was sent by God
a Jew for Allah still believes in all the previous Prophets
a Jew for Allah still believes in eating Kosher foods
a Jew for Allah still believes in an After Life
a Jew for Allah still believes in the Everlasting Covenant
therefore, a Jew for Allah is not an apostate, instead a Jew for Allah is a New and Advanced Jew
who has found that which was Prophesied.
(9) Why are so many Women converting to Islam ?
According to "The Almanac Book of Facts", the population increased 137% within the past
decade, Christianity increased 46%, while Islam increased 235%.
In a recent poll in the (US), 100,000 people per year in America alone, are converting to Islam.
For every 1 male convert to Islam, 4 females convert to Islam, Why?
Perhaps they realize their Soul is worth the Factual Research.
1. The Bible Convicts Women as the original
Sinners, (ie. Eve picking from the forbidden
tree){Genesis 2:4-3:24}. The Koran Clarifies it
was Adam Not Eve {Quran 7:19-25}
2. The Bible says "The Birth of a Daughter is a
loss" {Ecclesiasticus 22:3}. The Quran says both
are an Equal Blessing { Quran 42:49}

3. The Bible Forbids Women from Speaking in

church {I Corinthians 14:34-35}. The Quran says
Women Can argue with the Prophet {58:1}
4. In the Bible, divorced Women are Labeled as
an Adulteress, while men are not {Matthew 5:31-32}. The
Koran does Not have Biblical double standards
{ Quran 30:21}
5. In The Bible, Widows and Sisters do Not
Inherit Any Property or Wealth, Only men
do{Numbers 27:1-11}The Koran Abolished this
male greediness { Quran 4:22} and God Protects
All.
6. The Bible Allows Multiple Wives{I Kings 11:3}
In The Koran, God limits the number to 4 only
under certain situations (with the Wifes
permission) and Prefers you Marry Only One
Wife{ Quran 4:3} The Koran gives the Woman
the Right to Choose who to Marry.
7. "If a man happens to meet a virgin who is not
pledged to be married and rapes her and they are
discovered, he shall pay the girls father fifty
shekels of silver. He must marry the girl, for he
has violated her. He can never divorce her as long
as he lives" {Deuteronomy 22:28-30}
One must ask a simple question here, who is
really punished, the man who raped the woman or
the woman who was raped? According to the
Bible, you have to spend the Rest of Your Life
with the man who Raped You.
The Prophet Muhammad Says {Volume 9, Book
86, Number 101} Narrated by Aisha:" It is
essential to have the consent of a virgin (for the
marriage)".
Would the Jewish men Reading this prefer the
Women they know to Be a Jew or Muslim?
8. The Bible also asks Women to wear veils as in
Islam {I Corinthians 11:3-10}, this lowers the
chance of rape, (God Forbid), see statistic link
below.
9. Women were given rights to Vote less than a
100 years ago in the (US), while the Quran (42:38) gave
Women Voting rights almost 1,500 years ago.
10. Islam has unconfined Women and has given them
the human right to reach for the sky. There have been
Muslim Women Presidents through out the centuries,
but to this date, the oppressive mentality of the

men in the Western U.S.A. has stopped any Women from becoming
Presidents in predominately Christian countries,
while the Muslim countries have voted for and
elected Female Presidents.
Here is a list of previous Female Muslim leaders:
Khadija bint Khuwaylid
Aishah bint Abu Bakr
Fatimah bint Muhammad
Barakah
Ramlah bint Abu Sufyan
Rumaysa bint Milhan
Umm Salamah
Asma bint Abu Bakr
Zaynab al-Ghazali
Maryum Jameelah
The comparison goes on and on, to hear from some of these Converts, including Rabbis, and
Many Famous People, visit here; http://www.usc.edu/dept/MSA/newmuslims/
For more information and Statistics, visit here; http://www.jannah.org/sisters/
This is Dedicated to Past, Present, and Future Muslim Sisters, Family and Friends, to the Devil
who prefers slander and hype over facts. Peace and Blessings upon All.

(10) The Conditional Promised land

The Israelis claim that they have a God given right to take all the land in Israel. Is this true ?
Lets examine the Bible for the factual answers;
First God makes the unconditional promise to Abrahams descendants, What Israelis overlook is
that Abraham had more than one son;
The LORD had said to Abram, "Leave your country, your people and your father's household
and go to the land I will show you. I will make you into a great nation and I will bless you; I will
make your name great, and you will be a blessing. I will bless those who bless you, and whoever
curses you I will curse; and all peoples on earth will be blessed through you." Genesis12. Then in
verse 6 and 7 we further read Abram traveled through the land as far as the site of the great tree
of Moreh at Shechem. At that time the Canaanites were in the land. The LORD appeared to
Abram and said, "To your offspring I will give this land." (Not Isaac, not Ishmael, Both "Your
offspring" (i.e. plural; your children)
This is also clearly seen in Genesis 17:7-8 when God repeats his promise to Abraham after
Abraham had obeyed Gods command: I will establish my covenant as an everlasting covenant
between me and you and your descendants after you for the generations to come, to be your God

and the God of your descendants after you.

This obviously includes Ishmael, whom the Arabs are descended from because even after
Abraham died, Ismael is addressed as "Abrahams's son" in the Bible;
"Then his sons Isaac and Ishmael buried him (Abraham) in *the cave of Machpelah, in the field
of Ephron the son of Zohar the Hittite, facing Mamre," Genesis 25:9
Therefore, even the Bible editors recognized Ishmael as Abraham's valid son, a fact latter
apologetics try to dilute.
But God made also conditional promises to the people of Israel. A conditional promise is based
on the if-then principle. This means that God will do or give something if the people meet
certain requirements.
In his farewell speech to the Israelites, Moses repeats the pact that God made with them. This
speech takes up a major part of the book of Deuteronomy. There is a whole section where God
promises all types of promises if they keep His commandments and obey His Law.
Deuteronomy 28:1-2 says that If you fully obey the LORD your God and carefully follow all
his commands I give you today, the LORD your God will set you high above all the nations on
earth. All these blessings will come upon you and accompany you if you obey the LORD your
God This is followed by a long list of blessings. The principle of the if-then is clear here.
But starting in verse 15 of the same chapter the Lord warns Israel of the consequences of
disobedience;
However, if you do not obey the LORD your God and do not carefully follow all his commands
and decrees I am giving you today, all these curses will come upon you and overtake you: You
will be cursed in the city and cursed in the country. Your basket and your kneading trough will
be cursed.
The fruit of your womb will be cursed, and the crops of your land, and the calves of your herds
and the lambs of your flocks. You will be cursed when you come in and cursed when you go
out
There are countless fatalities and plagues that the Lord tells Israel that it will befall on them if
they disobey. For our present issue at hand verses 63 to 66 of the same chapter point to what has
happened and why Israel still has a problem with the so-called promised land.
Just as it pleased the LORD to make you prosper and increase in number, so it will please him
to ruin and destroy you. You will be uprooted from the land you are entering to possess. Then the
LORD will scatter you among all nations, from one end of the earth to the other. There you will
worship other gods--gods of wood and stone, which neither you nor your fathers have known.
Among those nations you will find no repose, no resting place for the sole of your foot. There the
LORD will give you an anxious mind, eyes weary with longing, and a despairing heart. You will
live in constant suspense, filled with dread both night and day, never sure of your life.

As there is an unconditional promise: ownership, there is a conditional promise: Israel will live
in the land if she is faithful to Gods commandments and statutes. It seems that Mosess
admonitions to Israel before entered the land for the first time, are more accurate than one can
imagine.
On the journey from Egypt to Israel, God killed countless Israelis for not meeting the conditions
of the Promise, hence preventing them from ever living in Israel.
11 Rulers; Whom Moses sent to spy out the land, and who returned and made all the
congregation to murmur against him by bringing up an evil report against the land, are killed by
a plague from the Lord. Num. 14:37
250 Levite princesses; of the Jews who challenged the leadership of Moses. "their wives, sons
and little children were swallowed up by the ground", then sent a fire to consume the remaining
princes. Num. 16:1-40
3,000 brothers and children; of Israelis "And he said to them, "Thus says the LORD God of
Israel, 'Put every man his sword on his side, and go to and fro from gate to gate throughout the
camp, and slay every man his brother, and every man his companion, and every man his
neighbor.'" And the sons of Levi did according to the word of Moses; and there fell of the people
that day about three thousand men." (Exodus 32:21-28) [note: the surviving Israelis are then
told in verse 29 that they are blessed for killing their own brothers and children]
14,700; Israeli protesters killed by plague who object to Moses about the prior killing of the 250
Jewish princesses. Num 16:41-49
The entire generation of the elderly "And the LORDs anger was kindled against Israel, and
he made them wander in the wilderness forty years, until all the generation that had
done evil in the sight of the LORD was consumed." Numbers 32 :13
When Moses passed away, the leadership of Israel fell to Joshua (Deut. 34:9). It was Joshua who
was to take the people into Canaan and direct the conquering of the land. Joshua was given a
charge in Joshua 1:1-9 concerning this, and in verse 4, he was told the extent of the land:
From the wilderness and this Lebanon even unto the great river, the river Euphrates, all
the land of the Hittites, and unto the great sea toward the going down of the sun, shall be
your coast.
The readers should also take note of the condition given in verse 3 of this passage:
Every place that the sole of your foot shall tread upon, that have I given you, as I said
unto Moses.
Again, it was going to be necessary for the people to "keep walking" in order to possess the land.
God also stated his condition of obedience in Joshua 1:7-9. Note especially verse 8:
This book of the law shall not depart out of thy mouth; but thou shalt meditate therein
day and night, that thou mayest observe to do according to all that is written therein: FOR
THEN THOU SHALT MAKE THY WAY PROSPEROUS, AND THEN THOU SHALT
HAVE GOOD SUCCESS, (emphasis CC).

Joshua began the conquering of the land with the taking of Jericho (Josh. 6) and then lost at Ai.
This loss was brought about by Achans taking of some of the possessions of Jericho (Josh. 7:1),
a violation of Gods will (Josh. 6:18-19; compare with Deut. 7:5). Joshua 10:40-43 shows us that
Joshua had conquered the country of the hills, of the south, of the vale, and of the springs (v:40).
These verses do not say that Joshua had conquered all the land of Canaan, but contextually speak
of those lands he had fought against to that time.
Joshua 10:41 mentions that Joshua had conquered unto Gibeon, a land he did not take in battle
but subdued in slavery, because he wrongfully made a pact with them (Josh. 9). This was a clear
violation of Deuteronomy 7:2. It came about because they "asked not counsel at the mouth of the
Lord" (Josh. 9:14).
Joshuas conquests continued in chapter 11, and in verse 23 we are told "Joshua took the whole
land." Some would cite this as showing that nothing was left that needed to be conquered.
However, in context, the term "whole land" refers to that land which Joshua had done battle
against. This is evident since verse 22 says that some of the Anakim still remained in Gaza, Gath,
and Ashdod. Since these were not yet conquered, it follows that the "whole land" included only
those lands conquered to this point, which according to Joshua 12:7 stretched from Lebanon to
Edom. At this time, they rested from war and divided the land.
Of the land divided, some still needed conquering (Josh. 13:1), and this would have to be done
by those who inherited the land (Josh. 13:6). In Joshuas final charge to the people, he reminded
them of the condition for possession:
Take good heed unto yourselves, that ye love the Lord your God. Else IF YE DO IN
ANY WISE GO BACK, AND CLEAVE UNTO THE REMNANT OF THESE
NATIONS, EVEN THESE THAT REMAIN AMONG YOU, and shall make marriages
with them, and go in unto them, and they unto you: Know for a certainty that the Lord
your God WILL NO MORE DRIVE OUT ANY OF THESE NATIONS FROM
BEFORE YOU; but they shall be snares and traps unto you, and scourges in your sides,
and thorns in your eyes, until ye perish from off this good land which the Lord your God
hath given you, (Josh. 23:11-13, emphasis CC).
As Judges 1 shows, the children of Israel did not conquer all their possessions. Judges 2:1-5
explains why. Note the following:
And an angel of the Lord came up from Gilgal to Bochim, and said, I made you to go up
out of Egypt, and have brought you unto the land which I sware unto your fathers; and I
said, I will never break my covenant with you. And ye shall make no league with the
inhabitants of this land; ye shall throw down their altars: BUT YE HAVE NOT
OBEYED MY VOICE: why have ye done this? Wherefore I also said, I will not drive
them out from before you; but they shall be as thorns in your sides, and their gods shall
be a snare unto you.
It is obvious that the Israelites made leagues with these people and quit fighting. Thus, they
violated all conditions set forth by God: (1) they quit "walking" (Josh. 1:3), (2) they made pacts
with the enemy (Deut. 7:2), and (3) they disobeyed Gods commands (Deut. 8:1). Therefore,
these people could not fulfill all of what God wanted done.

In conclusion, conditions and commandments were not obeyed by the Israelis, Canceling their
right to live in Israel, the land is promised to them, but their occupation of the land is against the
will of God. For example, an inheritance of real-estate with a list of rules you have to maintain to
receive the real-estate, to live in the inherited property without meeting the rules would be
illegal, according to God, it would be lethal.
"And Samuel said to him, "The LORD has torn the kingdom of Israel from you this day, and has
given it to a neighbor of yours, who is better than you." 1Samuel 15:28

second Chapter:
Muhammad in The Jewish Bible
"And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he
saith, I am not learned." {Isaiah 29:12}
1.
2.

Prophet Muhammads name in Songs of Solomon

Prefatory Remarks, Allah And His Attributes "And The Ahmed Of All Nations Will Come."
- Haggai, ii.7.
3. The Question Of The Birthright And The Covenant
4. The Mystery Of The "Mispa
5. Prophet Muhammad Is The "Shiloh"
6. Prophet Muhammad Is The Son-Of-Man
7. King David Calls Him: "My Lord"
8. The Lord And The Prophet Of The Covenant
9. Genuine Prophets Preach Only Islam
10. Islam Is The Kingdom Of God On Earth
11. Prophet Muhammad in Isaiah 42

(1) Was he Solomon, Jesus or Muhammad ?

Muhammads name appeared in Haggai 2:7 under the hebrew word mahmad () which
means praised one (Muhammad is Arabic for praised one). It almost undoubtedly is
referring to the Arabic Prophet Muhammad.
The 5th chapter of Songs of Solomon is discussing someone. Jews will say it is
discussing Solomon, while Christians will say it is discussing Jesus. Considering this is
the Songs of Solomon, it would seem logical that it is discussing Solomon. The verses
describing this mystery man have the narators speech conjuagted in the feminine
(meaning it is a woman who is describing this man) so it is possible that it is one of
Solomons wives discussing her Husband (Solomon). However, if a Christian tries to
assert that Jesus is being discussed, then they are insinuating that this is discussing a
future prophet (a man who was not yet alive at that point), a prophesy.... If the 5th chapter
of Songs of Solomon is looking into the future, then there is no doubt it is discussing
Muhammad.
Throughout the chapter, someone is being discussed. Whomever it is, verse 15 says his
"countenance (face) is as Lebanon", so this is an Arabic gentleman (or Arab looking), a
Semitic man none the less. Verse 11 says "his head is as the most fine gold, his locks are
wavy, and black as a raven". Verse 10 describes this man as being "radiant and ruddy"
which means he was slightly light-skinned with a rosy color. This can be confirmed in the
Sahih Bukhari Hadiths, Volume 4, Book 56, Number 747, which says Muhammad was
slightly light skinned, with a rosy color (and also has the same hair as is mentioned in
verse 11). Also verse 14 describes this man as having a stomach like ivory. I take it this
means the parts of his body that were usually covered by his garment from the sun, were
very white (like ivory). This also can be atributed to Muhammad who although having a
rosy, golden color, had white armpitts (Sahih Bukhari, Volume 2, Book 17, Number 141
says you could see the whites of his armpitt when he raised his hand). WHATS THE
POINT?!?!
Discussing skin color, and hair color is fruitless, and if I was basing it solely on that, it
could be describing ANY Semitic man. However, this persons name is given. In reading
the English translation of Songs 5:16 it finishes the description by saying "He is
altogether lovely". The words "altogether lovely" was translated from mahmad (). Well
take a closer look at this four character word, and prove this is talking about
Muhammad...
First of all, the way this word is written is Hebrew is . That happens to be the EXACT
same was Muhammads name is written in Hebrew. Lets look at the spelling of this
word...
It has four characters. Going from right to left they are...

Now, when writing in Hebrew, there is no difference between the word mahmad () and
Muhammad (). The only difference is in the vowels used when pronouncing this word ().
Hebrew is an ancient language, and there are no vowels. It is made up of 22 consonants.
In ancient times, the reader decided on his own which vowels to add in. It was not until
the 8th century that vowels were introduced, in the form of dots and lines. However, this
has nothing to do with real Hebrew. The word mahmad () in ancient times would most
likely have been pronounced "mahamad".
According to Ben Yehudas Hebrew-English Dictionary, is correctly pronounced
"mahamad" (not mahmad) which is very close to Muhammad.
Ben Yehudas Hebrew-English Dictionary defines "" as "lovely, coveted one, precious
one, praised one". The correct way to say "praised one" in Arabic is Muhammad, so this
is the same word!
As was stated before, the name Muhammad () and the word mahmad () are spelled
exactly the same way in Hebrew, and both have the same meaning. The only reason they
are pronounced different is because of vowels (dots and lines) introduced in the eigth
century.
The Hebrew word for praised one is
The Hebrew word for Muhammad (the Arabic Prophet) is
In conclusion, if Songs of Solomon chapter 5 is discussing a man to come after that time,
it is without a doubt Muhammad, as it even mentions his name. Any Christian who
believes Jesus is the Messiah, and believes that books were sent down by God after the
TaNaKh (Jewish Bible), then surely they should take into account what they just read
here, and consider the Quran before making a decision.
(2) Mu h a m m a d i n th e J e w i s h B i ble
I. P RE F ATORY RE MARKS
I pr opose t h r ou gh t h is a r t icle a n d t h e on es wh ich will follow t o sh ow t h a t t h e
doct r in e of Isla m con cer n in g t h e Deit y a n d t h e la st gr ea t m essen ger of Alla h
is per fect ly t r u e a n d con for m s t o t h e t ea ch in gs of t h e Bible.
I sh a ll devot e t h e pr esen t a r t icle t o discu ssin g t h e fir st poin t , a n d in a few
ot h er pa per s I sh a ll a t t em pt t o sh ow t h a t P r oph et Mu h a m m a d is t h e r ea l
object of t h e Coven a n t a n d in h im , a n d h im a lon e, a r e a ct u a lly a n d lit er a lly
fu lfilled a ll t h e pr oph ecies in t h e Old Test a m en t .
I wish t o m a ke it qu it e clea r t h a t t h e views set ou t in t h is a r t icle a n d t h ose
wh ich will follow it a r e qu it e per son a l, a n d t h a t I a m a lon e r espon sible for m y
per son a l a n d u n - bor r owed r esea r ch es in t h e H ebr ew Sa cr ed Scr ipt u r es. I do

n ot , h owever , a ssu m e a n a u t h or it a t ive a t t it u de in expou n d- in g t h e t ea ch in gs

of Isla m , m ea n in g su bm ission t o God.
I h a ve n ot t h e sligh t est in t en t ion n or desir e t o h u r t t h e r eligiou s feelin gs of
Ch r ist ia n fr ien ds. I love Ch r ist , Moses a n d Abr a h a m , a s I do P r oph et
Mu h a m m a d a n d a ll ot h er h oly pr oph et s of God.
My wr it in gs a r e n ot in t en ded t o r a ise a bit t er a n d t h er efor e u seless dispu t e
wit h t h e Ch u r ch es, bu t on ly in vit e t h em t o a plea sa n t a n d fr ien dly
in vest iga t ion of t h is a ll-im por t a n t qu est ion wit h a spir it of love a n d
im pa r t ia lit y. If t h e Ch r is- t ia n s desist fr om t h eir va in a t t em pt of defin in g t h e
essen ce of t h e Su pr em e Bein g, a n d con fess H is a bsolu t e On en ess, t h en a
u n ion bet ween t h em a n d t h e Mu slim s is n ot on ly pr oba ble bu t ext r em ely
possible. F or on ce t h e On en ess of God is a ccept ed a n d a ckn owledged, t h e
ot h er poin t s of differ en ce bet ween t h e t wo fa it h s ca n m or e ea sily be set t led.
II. ALLAH AND H IS ATTRIBUTE S
Th er e a r e t wo fu n da m en t a l poin t s bet ween Isla m a n d Ch r ist ia n it y wh ich , for
t h e sa k e of t h e t r u t h a n d t h e pea ce of t h e wor ld, deser ved a ver y ser iou s a n d
deep in vest iga t ion . As t h ese t wo r eligion s cla im t h eir or igin fr om on e a n d t h e
sa m e sou r ce, it wou ld follow t h a t n o im por t a n t poin t of con t r over sy bet ween
t h em sh ou ld be a llowed t o exist . Bot h t h ese gr ea t r eligion s believe in t h e
exist en ce of t h e Deit y a n d in t h e coven a n t m a de bet ween God a n d t h e
P r oph et Abr a h a m . On t h ese t wo pr in cipa l poin t s a t h or ou gh ly con - scien t iou s
a n d fin a l a gr eem en t m u st be a r r ived a t bet ween t h e in t elligen t a dh er en t s of
t h e t wo fa it h s. Ar e we poor a n d ign or a n t m or t a ls t o believe in a n d wor sh ip
on e God, or a r e we t o believe in a n d fea r a plu r a lit y of Gods? Wh ich of t h e
t wo, Ch r ist or P r oph et Mu h a m m a d, is t h e object of t h e Divin e Coven a n t ?
Th ese t wo qu est ion s m u st be a n swer ed on ce for a ll.
It wou ld be a m er e wa st e of t im e h er e t o r efu t e t h ose wh o ign or a n t ly or
m a liciou sly su ppose t h e God a s m en t ion ed in Isla m t o be differ en t fr om t h e
t r u e God a n d on ly a fict it iou s deit y of P r oph et Mu h a m m a ds own cr ea t ion . If
t h e Ch r ist ia n pr iest s a n d t h eologia n s kn ew t h eir Scr ipt u r es in t h e or igin a l
H ebr ew in st ea d of in t r a n sla t ion s a s t h e Mu slim s r ea d t h eir Qu r a n in it s
Ar a bic t ext , t h ey wou ld clea r ly see t h a t Alla h is t h e sa m e a n cien t Sem it ic
n a m e of t h e Su pr em e Bein g wh o r evea led a n d spok e t o Ada m a n d a ll t h e
pr oph et s.
Alla h is t h e on ly Self-E xist in g, Kn owin g, P ower fu l Bein g. H e en com pa sses,
fills ever y spa ce, bein g a n d t h in g; a n d is t h e sou r ce of a ll life, k n owledge a n d
for ce. Alla h is t h e Un iqu e Cr ea t or , Regu la t or a n d Ru ler of t h e u n iver se. H e is
a bso- lu t ely On e. Th e essen ce, t h e per son a n d n a t u r e of Alla h a r e a bsolu t ely
beyon d h u m a n com pr eh en sion , a n d t h er efor e a n y a t t em pt t o defin e H is

essen ce is n ot on ly fu t ile bu t even da n ger ou s t o ou r spir it u a l welfa r e a n d

fa it h ; for it will cer t a in ly lea d u s in t o er r or .
Th e t r in it a r ia n br a n ch of t h e Ch r ist ia n Ch u r ch , for a bou t seven t een
cen t u r ies, h a s exh a u st ed a ll t h e br a in s of h er sa in t s a n d ph ilosoph er s t o
defin e t h e E ssen ce a n d t h e P er son of t h e Deit y; a n d wh a t h a ve t h ey
in ven t ed? All t h a t wh ich At h a n a siu ses, Au gu st in es a n d Aqu in a ses h a ve
im posed u pon t h e Ch r ist ia n s "u n der t h e pa in of et er n a l da m n a t ion " t o believe
in a God wh o is "t h e t h ir d of t h r ee"! Alla h , in H is H oly Qu r a n , con dem n s t h is
belief in t h ese solem n wor ds:"Beca u se t h e u n beliver s a r e t h ose wh o sa y: Alla h is on e of t h r ee. Th er e is
bu t On e God. If t h ey do n ot desist in wh a t t h ey sa y, a pa in fu l pu n ish m en t
will a fflict t h ose of t h em t h a t disbelieve." (Qu r a n Ch .5 v73).
Th e r ea son wh y t h e or t h odox Mu slim sch ola r s h a ve a lwa ys r efr a in ed fr om
defin in g Gods E ssen ce is beca u se H is E ssen ce t r a n scen ds a ll a t t r ibu t es in
wh ich it cou ld on ly be defin ed. Alla h h a s m a n y Na m es wh ich in r ea lit y a r e
on ly a dject ives der ived fr om H is essen ce t h r ou gh it s va r iou s m a n i- fest a t ion s
in t h e u n iver se wh ich H e a lon e h a s for m ed. We ca ll Alla h by t h e a ppella t ion s
Alm igh t y, E t er n a l, Om n ipr esen t , Om n iscien t , Mer cifu l, a n d so for t h , beca u se
we con ceived t h e et er n it y, om n ipr esen ce, u n iver sa l k n owledge, m er cifu ln ess,
a s em a n a t in g fr om H is essen ce a n d belon gin g t o H im a lon e a n d a bsolu t ely.
H e is a lon e t h e in fin it ely Kn owin g, P ower fu l, Livin g, H oly, Bea u t ifu l, Good,
Lovin g, Glor iou s, Ter r ible. Aven ger , beca u se it is fr om H im a lon e t h a t
em a n a t e a n d flow t h e qu a lit ies of kn owledge, power , life, h olin ess, bea u t y
a n d t h e r est . God h a s n o a t t r ibu t es in t h e sen se we u n der st a n d t h em . Wit h
u s a n a t t r ibu t e or a pr oper t y is com m on t o m a n y in dividu a ls of a species, bu t
wh a t is Gods is H is a lon e, a n d t h er e is n on e ot h er t o sh a r e it wit h H im .
Wh en we sa y, "Solom on is wise, power fu l, ju st a n d bea u t ifu l," we do n ot
a scr ibe exclu sively t o h im a ll wisdom , power , ju st ice a n d bea u t y. We on ly
m ea n t o sa y t h a t h e is r ela t ively wise a s com pa r ed wit h ot h er s of h is species,
a n d t h a t wisdom t oo is r ela t ively h is a t t r ibu t e in com m on wit h t h e
in dividu a ls belon g- in g t o h is cla ss.
To m a ke it m or e clea r , a divin e a t t r ibu t e is a n em a n a - t ion of God, a n d
t h er efor e a n a ct ivit y. Now ever y divin e a ct ion is n ot h in g m or e or less t h a n a
cr ea t ion .
It is a lso t o be a dm it t ed t h a t t h e divin e a t t r ibu t es, in a s- m u ch a s t h ey a r e
em a n a t ion s, posit t im e a n d a begin n in g; con sequ en t ly wh en Alla h sa id: "Be,
a n d it wa s" - or H e u t t er ed, H is wor d in t im e a n d in t h e begin n in g of t h e
cr ea t ion . Th is is wh a t t h e Su fis t er m "a ql-k u ll", or u n iver sa l in t elligen ce, a s
t h e em a n a - t ion of t h e "a ql a wwa l", n a m ely, t h e "fir st in t elligen ce." Th en t h e
"n a fs-k u ll", or t h e "u n iver sa l sou l" t h a t wa s t h e fir st t o h ea r a n d obey t h is
divin e or der , em a n a t ed fr om t h e "fir st sou l" a n d t r a n sfor m ed t h e u n iver se.

Th is r ea son in g wou ld lea d u s t o con clu de t h a t ea ch a ct of God displa ys a

divin e em a n a t ion a s H is m a n ifest a t ion a n d pa r t icu la r a t t r ibu t e, bu t it is n ot
H is E ssen ce or Bein g. God is Cr ea t or , beca u se H e cr ea t ed in t h e begin n in g of
t im e, a n d a lwa ys cr ea t es. God spoke in t h e begin n in g of t im e ju st a s H e
spea k s in H is own wa y a lwa ys. Bu t a s H is cr ea t ion is n ot et er n a l or a divin e
per son , so H is Wor d ca n n ot be con si- der ed et er n a l a n d a divin e P er son . Th e
Ch r ist ia n s pr oceed fu r t h er , a n d m a k e t h e Cr ea t or a divin e fa t h er a n d H is
Wor d a divin e son ; a n d a lso, beca u se H e br ea t h ed life in t o H is cr ea t u r es, H e
is su r n a m ed a divin e Spir it , for get t in g t h a t logica lly H e cou ld n ot be fa t h er
befor e cr ea t ion , n or "son " befor e H e spoke, a n d n eit h er "H oly Gh ost " befor e
H e ga ve life. I ca n con ceive t h e a t t r ibu t es of God t h r ou gh H is wor k s a t
m a n ifest a t ion s a post er ior i, bu t of h is et er n a l a n d a pr ior a t t r ibu t es posses n o
con cept ion wh a t ever , n or do I im a - gin e a n y h u m a n in t elligen ce t o be a ble t o
com pr eh en d t h e n a t u r e of a n et er n a l a t t r ibu t e a n d it s r ela t ion sh ip t o t h e
essen ce of God. In fa ct , God h a s n ot r evea led t o u s t h e n a t u r e of H is Bein g in
t h e H oly Scr ipt u r es n or in t h e h u m a n in t ellect .
Th e a t t r ibu t es of God a r e n ot t o be con sider ed a s dist in ct a n d sepa r a t e divin e
en t it ies or per son a lit ies, ot h er - wise we sh a ll h a ve, n ot on e t r in it y of per son s
in t h e Godh ea d, bu t sever a l dozen of t r in it ies. An a t t r ibu t e u n t il it a ct u a lly
em a n a t es fr om it s su bject h a s n o exist en ce. We ca n n ot qu a lify t h e su bject by
a pa r t icu la r a t t r ibu t e befor e t h a t a t - t r ibu t e h a s a ct u a lly pr oceeded fr om it
a n d is seen . H en ce we sa y "God is Good" wh en we en joy H is good a n d k in d
a ct ion ; bu t we ca n n ot descr ibe H im - pr oper ly spea k in g - a s "God is
Goodn ess," beca u se goodn ess is n ot God, bu t H is a ct ion a n d wor k. It is for
t h is r ea son t h a t t h e Qu r a n a lwa ys a t t r ibu t es t o Alla h t h e a dject iva l
a ppella t ion s, su ch a s t h e Wise, t h e Kn owin g, t h e Mer cifu l, bu t n ever wit h
su ch descr ipt ion s a s "God is love, kn owledge, wor d," a n d so for t h ; for love is
t h e a ct ion of t h e lover a n d n ot t h e lover h im self, ju st a s kn owledge or wor d is
t h e a ct ion of t h e kn owin g per son a n d n ot h im self.
I pa r t icu la r ly in sist on t h is poin t beca u se of t h e er r or in t o wh ich h a ve fa llen
t h ose wh o m a in t a in t h e et er n it y a n d dist in ct per son a lit y of cer t a in a t t r ibu t es
of God. Th e Ver b or t h e Wor d of God h a s been h eld t o be a dist in ct per son of
t h e Deit y; wh er ea s t h e wor d of God ca n h a ve n o ot h er sign ifica t ion t h a n a n
expr ession of H is Kn owledge a n d Will. Th e Qu r a n , t oo, is ca lled "t h e Wor d of
God," a n d som e ea r ly Mu slim doct or s of la w a sser t ed t h a t it wa s et er n a l a n d
u n - cr ea t ed. Th e sa m e a ppella t ion is a lso given t o J esu s Ch r ist in t h e Qu r a n Ka lim a t u n m in h o, i.e. "a Wor d fr om H im " (Ch .3 v45). Bu t it wou ld be ver y
ir r eligiou s t o a sser t t h a t t h e Wor d or Logos of God is a dist in ct per son , a n d
t h a t it a s- su m ed flesh a n d beca m e in ca r n a t e in t h e sh a pe of a m a n of
Na za r et h or in t h e for m of a book, t h e for m er ca lled "t h e Ch r ist " a n d t h e
la t t er "t h e Qu r a n "!

To su m u p t h is su bject , I in sist en t ly decla r e t h a t t h e Wor d or a n y ot h er

im a gin a ble a t t r ibu t e of God, n ot on ly is it n ot a dist in ct Divin e en t it y or
in dividu a lit y, bu t a lso it cou ld h a ve n o a ct u a l (in a ct u ) exist en ce pr ior t o t h e
be- gin n in g of t im e a n d cr ea t ion .
Th e fir st ver se wit h wh ich St . J oh n s Gospel com m en ces wa s oft en r efu t ed by
t h e ea r ly Un it a r ia n wr it er s, wh o r en der ed it s t r u e r ea din g a s follows: "In t h e
begin n in g wa s t h e Wor d; a n d t h e Wor d wa s wit h God; a n d t h e Wor d wa s
Gods."
It will be n ot iced t h a t t h e Gr eek for m of t h e gen it ive ca se "Th eou " i.e. "Gods"
(1) wa s cor r u pt ed in t o "Th eos"; t h a t is, "God," in t h e n om in a t ive for m of t h e
n a m e! It is a lso t o be obser ved t h a t t h e cla u se "In t h e begin n in g wa s t h e
wor d" expr essly in dica t es t h e or igin of t h e wor d wh ich wa s n ot befor e t h e
begin n in g! By t h e "wor d of God" is n ot m ea n t a sepa r a t e a n d dist in ct
su bst a n ce, coeva l a n d coexist en t
______________
(1) F o o tn o te : Co n c e rn i n g th e Lo g o s , e v e r s i n c e th e "Go s p e ls " a n d
"Co m m e n ta ri e s " a s w e ll a s th e c o n tro v e rs i a l w ri ti n g s be lo n g i n g to
th e U n i ta ri a n s , e x c e p t w h a t h a s be e n qu o te d fro m th e m i n th e
w ri ti n g s o f th e i r o p p o n e n ts , s u c h a s th e le a rn e d Gre e k P a tri a rc h
P h o ti u s a n d th o s e be fo re h i m .
Am o n g th e "F a th e rs " o f th e Ea s te rn Ch ri s ti a n s , o n e o f th e m o s t
d i s ti n g u i s h e d i s S t. Ep h ra i m th e S y ri a n . H e i s th e a u th o r o f m a n y
w o rk s , c h i e fly o f a c o m m e n ta ry o n th e B i ble w h i c h i s p u bli s h e d bo th
i n S y ri a c a n d i n La ti n , w h i c h la tte r e d i ti o n I h a d c a re fu lly re a d i n
Ro m e . H e h a s a ls o h o m i li e s , d i s s e rta ti o n s c a lle d "m i d ri s h i " a n d
"c o n tra H a e re ti c i ," e tc . Th e n th e re i s a fa m o u s S y ri a n , a u th o r B i r
D i s i n (g e n e ra lly w ri tte n B a rd i s a n e s ) w h o flo u ri s h e d i n th e la tte r e n d
o f th e s e c o n d a n d th e fi rs t o f th e th i rd c e n tu ry A.D . F ro m th e
w ri ti n g s o f B i r D i s i n n o th i n g i n th e S y ri a c i s e x ta n t e x c e p t w h a t
Ep h ra i m , J a c o b o f N e s i bi n a n d o th e r N e s to ri a n s a n d J a c o bi te s h a v e
qu o te d fo r re fu ta ti o n , a n d e x c e p t w h a t m o s t o f th e Gre e k F a th e rs
e m p lo y e d i n th e i r o w n la n g u a g e . B i r D i s i n m a i n ta i n e d th a t J e s u s
Ch ri s t w a s th e s e a t o f th e te m p le o f th e Wo rd o f Go d , bu t bo th h e a n d
th e Wo rd w e re c re a te d . S t. Ep h ra i m , i n c o m ba ti n g th e "h e re s y " o f B i r
Disin, says: ( S y ri a c ): "Wa i la k h O, d o v y a a t B i r D i s i n D a g re i t lMi lta e i th ro v
d AIIi h i . B a ra m k th a bh a la k th a bh d a k h h i k h i n Illa d Mi lth a e i th o v
Alli h i ,"

(Ara bi c ) "Wa i lu I-la k a y i a n ta s -S a fi l B i r D i s i n Li -a n n a fa ra a i ta k i n a

I-k a li m o li I-Li h i Li -k i n a I-Ki ti bo m i Ka ta ba Ka zi Illa I-Ka li m o Ki n a
I-Li h ."
(En g li s h tra n s la ti o n ): "Wo e u n to th e e O m i s e ra ble B i r D i s i n Th a t
th o u d i d s t re a d th e "w o rd w a s Go d s "! B u t th e B o o k [Go s p e l] d i d n o t
w ri te li k e w i s e , Ex c e p t th a t "th e Wo rd w a s Go d ."
Alm o s t i n a ll th e c o n tro v e rs i e s o n th e Lo g o s th e U n i ta ri a n s a re
"bra n d e d " w i th th e h e re s y o f d e n y i n g th e e te rn a li ty a n d d i v i n e
p e rs o n a li ty o f i t by h a v i n g "c o rru p te d " th e Go s p e l o f J o h n , e tc . Th e s e
i m p u ta ti o n s w e re re tu rn e d to th e Tri n i ta ri a n s by th e tru e N a s i ra U n i ta ri a n s . S o o n e c a n d e d u c t fro m th e p a tri s ti c li te - ra tu re th a t th e
Tri n i ta ri a n s w e re a lw a y s re p ro a c h e d w i th h a v i n g c o rru p te d th e
S c ri p tu re s .
______________e n d fo o tn o te
wit h t h e Alm igh t y, bu t sa yin g of H is Kn owledge a n d Will wh en H e u t t er ed
t h e wor d Ku n , n a m ely, "Be." Wh en God sa id Ku n , t h e wor lds beca m e; wh en
H e sa id Ku n for H is Wor ds t o be r ecor ded in t h e P r ot ect ed Ta blet s by t h e pen
it beca m e a ga in .
By H is sa yin g: "Be," J esu s wa s cr ea t ed in t h e wom b of t h e Blessed Vir gin
Ma r y; a n d so on - wh en ever H e wills t o cr ea t e a t h in g H e bu t on ly sa ys "Be,"
t o it a n d it becom es.
Th e Ch r ist ia n a u spica t or y for m u la : "In t h e n a m e of t h e F a t h er , a n d of t h e
Son , a n d of t h e H oly Gh ost ," does n ot even m en t ion t h e n a m e of God! An d
t h is is t h e Ch r ist ia n God! Th e Nest or ia n a n d J a cobit e for m u la , wh ich con sist s
of t en sylla bles exa ct ly like t h e Mu slim "Bism illa h i," is t h u s t o be
t r a n slit er a t ed: Bsh im Abh a wo-Bh r a ou -Ru h a d-Qu dsh a , wh ich h a s t h e sa m e
m ea n in g a s t h a t con t a in ed in a ll ot h er Ch r ist ia n for m u la s. Th e Qu r a n ic
for m u la , on t h e ot h er h a n d, wh ich expr esses t h e fou n da t ion of t h e Isla m ic
t r u t h is a gr ea t con t r a st t o t h e Tr in it a r ia n s for m u la : Bis- m illa h i r -Ra h m a n i
r -Ra h im ; t h a t is: "In t h e Na m e of t h e Most Mer cifu l a n d Com pa ssion a t e
Alla h ."
Th e Ch r ist ia n Tr in it y - in a sm u ch a s it a dm it s a plu r a lit y of per son s in t h e
Deit y, a t t r ibu t es dist in ct per son a l pr oper t ies t o ea ch per son ; a n d m a kes u se
of fa m ily n a m es sim ila r t o t h ose in t h e pa ga n m yt h ology - ca n n ot be a ccept ed
a s a t r u e con cept ion of t h e Deit y. Alla h is n eit h er t h e fa t h er of a son n or t h e
son of a fa t h er . H e h a s n o m ot h er , n or is H e self- m a de. Th e belief in "God t h e
F a t h er a n d God t h e Son a n d God t h e H oly Gh ost " is a fla gr a n t den ia l of t h e
On en ess of God, a n d a n a u da ciou s con fession in t h r ee im per fect bein gs wh o,
u n it ed or sepa r a t ely, ca n n ot be t h e t r u e God.

Ma t h em a t ics a s a posit ive scien ce t ea ch es u s t h a t a u n it is n o m or e n or less

t h a n on e; t h a t on e is n ever equ a l t o on e plu s on e plu s on e; in ot h er wor ds, on e
ca n n ot be equ a l t o t h r ee, beca u se on e is t h e t h ir d of t h e t h r ee. In t h e sa m e
wa y, on e is n ot equ a l t o a t h ir d. An d vice ver sa , t h r ee a r e n ot equ a l t o on e,
n or ca n a t h ir d be equ a l t o a u n it . Th e u n it is t h e ba sis of a ll n u m ber s, a n d a
st a n da r d for t h e m ea su r em en t s a n d weigh t s of a ll dim en sion s, dist a n ces,
qu a n - t it ies a n d t im e. In fa ct , a ll n u m ber s a r e a ggr ega t es of t h e u n it 1. Ten is
a n a ggr ega t e of so m a n y equ a l u n it s of t h e sa m e kin d.
Th ose wh o m a in t a in t h e u n it y of God in t h e t r in it y of per son s t ell u s t h a t
"ea ch per son is om n ipot en t , om n ipr esen t , et er n a l a n d per fect God; yet t h er e
a r e n ot t h r ee om n ipot en t , om n ipr esen t , et er n a l a n d per fect Gods, bu t on e
om n ipot en t . . . God!" If t h er e is n o soph ist r y in t h e a bove r ea son in g t h en we
sh a ll pr esen t t h is "m yst er y" of t h e ch u r ch es by a n equ a t ion :- .
God = 1 God + 1 God + 1 God; t h er efor e: 1 God = 3 Gods. In t h e fir st pla ce,
on e god ca n n ot equ a l t h r ee gods, bu t on ly on e of t h em . Secon dly, sin ce you
a dm it ea ch per son t o be per fect God like H is t wo a ssocia t es, you r con clu sion
t h a t 1 + 1 + 1 = 1 is n ot m a t h em a t ica l, bu t a n a bsu r dit y!
You a r e eit h er t oo a r r oga n t wh en you a t t em pt t o pr ove t h a t t h r ee u n it s equ a l
on e u n it ; or t oo cowa r dly t o a dm it t h a t t h r ee on es equ a l t h r ee on es. In t h e
for m er ca se you ca n n ever pr ove a wr on g solu t ion of a pr oblem by a fa lse pr ocess; a n d in t h e secon d you h a ve n ot t h e cou r a ge t o con fess you r belief in
t h r ee gods.
Besides, we a ll - Mu slim s a n d Ch r ist ia n s - believe t h a t God is Om n ipr esen t ,
t h a t H e fills a n d en com pa sses ever y spa ce a n d pa r t icle. Is it con ceiva ble t h a t
a ll t h e t h r ee per son s of t h e Deit y a t t h e sa m e t im e a n d sepa r a t ely en com pa ss
t h e u n iver se, or is it on ly on e of t h em a t t h e t im e? To sa y "t h e Deit y does
t h is" wou ld be n o a n swer a t a ll. F or Deit y is n ot God, bu t t h e st a t e of bein g
God, a n d t h er efor e a qu a lit y.
Godh ea d is t h e qu a lit y of on e God; it is n ot su scept ible of plu r a lit y n or of
dim in u t ion . Th er e a r e n o godh ea ds bu t on e Godh ea d, wh ich is t h e a t t r ibu t e of
on e God a lon e.
Th en we a r e t old t h a t ea ch per son of t h e t r in it y h a s som e pa r t icu la r
a t t r ibu t es wh ich a r e n ot pr oper t o t h e ot h er t wo. An d t h ese a t t r ibu t es
in dica t e - a ccor din g t o h u m a n r ea son in g a n d la n gu a ge - pr ior it y a n d
post er ior it y a m on g t h em . Th e F a t h er a lwa ys h olds t h e fir st r a n k, a n d is pr ior
t o t h e Son . Th e H oly Gh ost is n ot on ly post er ior a s t h e t h ir d in t h e or der of
cou n t in g bu t even in fer ior t o t h ose fr om wh om h e pr oceeds. Wou ld it n ot be
con sider ed a sin of h er esy if t h e n a m es of t h e t h r ee per son s wer e con ver sely
r epea t ed? Will n ot t h e sign in g of t h e cr oss u pon t h e cou n - t en a n ce or over t h e
elem en t s of t h e E u ch a r ist be con sider ed im piou s by t h e Ch u r ch es if t h e

for m u la be r ever sed t h u s: "In t h e n a m e of t h e H oly Gh ost , a n d of t h e Son ,

a n d of t h e F a t h er "? F or if t h ey a r e a bsolu t ely equ a l a n d coeva l, t h e or der of
pr eceden ce n eed n ot be so scr u pu lou sly obser ved.
Th e fa ct is t h a t t h e P opes a n d t h e Gen er a l Cou n cils h a ve a lwa ys con dem n ed
t h e Sa belia n doct r in e wh ich m a in - t a in ed t h a t God is on e bu t t h a t H e
m a n ifest ed H im self a s t h e F a t h er or a s t h e Son or a s t h e H oly Spir it , bein g
a lwa ys on e a n d t h e sa m e per son . Of cou r se, t h e r eligion of Isla m does n ot
en dor se or sa n ct ion t h e Sa belia n views. God m a n ifest ed J a m a l or bea u t y in
Ch r ist , J ela l or Glor y a n d Ma jest y in P r oph et Mu h a m m a d, a n d Wisdom in
Solom on , a n d so on in m a n y ot h er object s of n a t u r e, bu t n on e of t h ose pr oph et s a r e gods n eit h er t h e bea u t ifu l scen er y of n a t u r e a r e gods.
Th e t r u t h is t h a t t h er e is n o m a t h em a t ica l exa ct it u de, n o a bsolu t e equ a lit y
bet ween t h e t h r ee per son s of t h e Tr in it y. If t h e F a t h er wer e in ever y r espect
equ a l t o t h e Son or t h e H oly Spir it , a s t h e u n it 1 is posit ively equ a l t o a n ot h er
figu r e 1, t h en t h er e wou ld n ecessa r ily be on ly on e per son of God a n d n ot
t h r ee, beca u se a u n it is n ot a fr a gm en t or fr a ct ion n or a m u lt iple of it self. Th e
ver y differ en ce a n d r ela t ion sh ip t h a t is a dm it t ed t o exist bet ween t h e per son s
of t h e Tr in it y lea ves n o sh a dow of dou bt t h a t t h ey a r e n eit h er equ a l t o ea ch
ot h er n or a r e t h ey t o be iden t ified wit h on e a n ot h er . Th e F a t h er beget s a n d is
n ot begot t en ; t h e Son is begot t en a n d n ot a fa t h er ; t h e H oly Gh ost is t h e issu e
of t h e ot h er t wo per son s; t h e fir st per son is descr ibed a s cr ea t or a n d
dest r oyer ; t h e secon d a s sa vior or r edeem er , a n d t h e t h ir d a s life-giver .
Con sequ en t ly n on e of t h e t h r ee is a lon e t h e Cr ea t or , t h e Redeem er a n d t h e
Life-giver . Th en we a r e t old t h a t t h e secon d per son is t h e Wor d of t h e fir st
P er son , becom es m a n a n d is sa cr ificed on t h e cr oss t o sa t isfy t h e ju st ice of h is
fa t h er , a n d t h a t h is in ca r n a t ion a n d r esu r r ect ion a r e oper a t ed a n d
a ccom plish ed by t h e t h ir d per son .
In con clu sion , I m u st r em in d Ch r ist ia n s t h a t u n less t h ey believe in t h e
a bsolu t e On en ess of God, a n d r en ou n ce t h e belief in t h e t h r ee per son s, t h ey
a r e cer t a in ly u n believer s in t h e t r u e God. St r ict ly spea kin g, Ch r ist ia n s a r e
polyt h eist s, on ly wit h t h is except ion , t h a t t h e gods of t h e h ea t h en a r e fa lse
a n d im a gin a r y, wh er ea s t h e t h r ee gods of t h e Ch u r ch es h a ve a dist in ct
ch a r a ct er , of wh om t h e F a t h er - a s a n ot h er epit h et for Cr ea t or - is t h e On e
t r u e God, bu t t h e son is on ly a pr o- ph et a n d wor sh iper of God, a n d t h e t h ir d
per son on e of t h e in n u m er a ble h oly spir it s in t h e ser vice of t h e Alm igh t y God.
In t h e Old Test a m en t , God is ca lled F a t h er beca u se of H is bein g a lovin g
Cr ea t or a n d P r ot ect or , bu t a s t h e Ch u r ch es a bu sed t h is Na m e, t h e Qu r a n h a s
ju st ly r efr a in ed fr om u sin g it .
Th e Old Test a m en t a n d t h e Qu r a n con dem n t h e doct r in e of t h r ee per son s in
God; t h e New Test a m en t does n ot expr essly h old or defen d it , bu t even if it
con t a in s h in t s a n d t r a ces con cer n in g t h e Tr in it y, it is n o a u t h or it y a t a ll,

beca u se it wa s n eit h er seen n or wr it t en by Ch r ist h im self, n or in t h e

la n gu a ge h e spok e, n or did it exist in it s pr esen t for m a n d con t en t s for - a t
lea st - t h e fir st t wo cen t u r ies a ft er h im .
It m igh t wit h a dva n t a ge be a dded t h a t in t h e E a st t h e Un it a r ia n Ch r ist ia n s
a lwa ys com ba t ed a n d pr ot est ed a ga in st t h e Tr in it a r ia n s, a n d t h a t wh en t h ey
beh eld t h e u t t er dest r u c- t ion of t h e "F ou r t h Bea st " by t h e Gr ea t P r oph et of
Alla h , t h ey a ccept ed a n d followed h im . Th e Devil, wh o spoke t h r ou gh t h e
m ou t h of t h e ser pen t t o E ve, u t t er ed bla sph em ies a ga in st t h e Most H igh
t h r ou gh t h e m ou t h of t h e "Lit t le H or n " wh ich spr a n g u p a m on g t h e "Ten
H or n s" u pon t h e h ea d of t h e "F ou r t h Bea st " (Da n . viii.), wa s n on e ot h er t h a n
Con s- t a n t in e t h e Gr ea t , wh o officia lly a n d violen t ly pr ocla im ed t h e Nicen e
Cr eed. Bu t , P r oph et Mu h a m m a d h a s dest r oyed t h e "Iblis" or t h e Devil fr om
t h e P r om ised La n d for ever , by est a blish in g Isla m t h er e a s t h e r eligion of t h e
On e t r u e God.
"AND TH E AH ME D OF ALL NATIONS WILL COME ." - H AGGAI, ii.7.
Som e t wo cen t u r ies a ft er t h e idola t r ou s a n d im pen it en t Kin gdom of Isr a el
wa s over t h r own , a n d t h e wh ole popu la t ion of t h e t en t r ibes depor t ed in t o
Assyr ia , J er u sa lem a n d t h e glor iou s t em ple of Solom on wer e r a zed t o t h e
gr ou n d by t h e Ch a ldea n s, a n d t h e u n m a ssa cr ed r em n a n t of J u da h a n d Ben ja m in wa s t r a n spor t ed in t o Ba bylon ia . Aft er a per iod of seven t y yea r s
ca pt ivit y, t h e J ews wer e per m it t ed t o r et u r n t o t h eir cou n t r y wit h fu ll
a u t h or it y t o bu ild a ga in t h eir r u in ed cit y a n d t h e t em ple. Wh en t h e
fou n da t ion s of t h e n ew h ou se of God wer e bein g la id, t h er e a r ose a
t r em en dou s u pr oa r of joy a n d a ccla m a t ion fr om t h e a ssem bly; wh ile t h e old
m en a n d wom en wh o h a d seen t h e gor geou s t em ple of Solom on befor e, bu r st
in t o a bit t er weepin g. It wa s on t h is solem n occa sion t h a t t h e Alm igh t y sen t
H is wor sh iper t h e P r oph et H a gga i t o con sole t h e sa d a ssem bly wit h t h is
im por t a n t m essa ge: "An d I will sh a k e a ll n a t ion s, a n d t h e H im da h a ll t h e n a t ion s will com e; a n d I
will fill t h is h ou se wit h glor y, sa ys t h e Lor d of h ost s. Min e is t h e silver , m in e
is t h e gold, sa ys t h e Lor d of h ost s, t h e glor y of m y la st h ou se sh a ll be gr ea t er
t h a n t h a t of t h e fir st on e, sa ys t h e Lor d of h ost s; a n d in t h is pla ce I will give
Sh a lom , sa ys t h e Lor d of h ost s" (H a gga i, ii. 7-9).
I h a ve t r a n sla t ed t h e a bove pa r a gr a ph fr om t h e on ly copy of t h e Bible a t m y
disposa l, len t t o m e by a n Assyr ia n la dy cou sin in h er own ver n a cu la r
la n gu a ge. Bu t let u s con su lt t h e E n glish ver sion s of t h e Bible, wh ich we fin d
h a ve r en der ed t h e or igin a l H ebr ew wor ds h im da a n d sh a lom in t o "desir e"
a n d "pea ce" r espect ively.
J ewish a n d Ch r ist ia n com m en t a t or s a lik e h a ve given t h e u t m ost im por t a n ce
t o t h e dou ble pr om ise con t a in ed in t h e a bove pr oph ecy. Th ey bot h u n der st a n d

a m essia n ic pr edic- t ion in t h e wor d H im da . In deed, h er e is a won der fu l pr oph ecy con fir m ed by t h e u su a l biblica l for m u la of t h e divin e oa t h , "sa ys t h e
Lor d Sa ba ot h ," fou r t im es r epea t ed. If t h is pr oph ecy be t a ken in t h e a bst r a ct
sen se of t h e wor ds h im da a n d sh a lom a s "desir e" a n d "pea ce," t h en t h e
pr oph ecy becom es n ot h in g m or e t h a n a n u n in t elligible a spir a t ion . Bu t if we
u n der st a n d by t h e t er m h im da a con cr et e idea , a per son a n d r ea lit y, a n d in
t h e wor d sh a lom , n ot a con dit ion , bu t a livin g a n d a ct ive for ce a n d a
defin it ely est a blish ed r eligion , t h en t h is pr oph ecy m u st be a dm it t edly t r u e
a n d fu lfilled in t h e per son of Ah m ed a n d t h e est a blish m en t of Isla m . F or
h im da a n d sh a lom - or sh la m a h a ve pr ecisely t h e sa m e sign ifica n ce
r espect ively a s Ah m ed a n d Isla m .
Befor e en dea vor in g t o pr ove t h e fu lfillm en t of t h is pr o- ph ecy, it will be well
t o expla in t h e et ym ology of t h e t wo wor ds a s br iefly a s possible: (a ) H im da . Th e cla u se in t h e or igin a l H ebr ew t ext r ea ds t h u s: "ve ya vu
h im da t h kol h a ggoyim ," wh ich lit er a lly r en der ed in t o E n glish wou ld be "a n d
will com e t h e H im da of a ll n a t ion s." Th e fin a l h i in H ebr ew, a s in Ar a bic, is
ch a n ged in t o t h , or t wh en in t h e gen it ive ca se. Th e wor d is der ived fr om a n
a r ch a ic H ebr ew - or r a t h er Ar a m a ic - r oot h m d (con son a n t s pr on ou n ced
h em ed). In H ebr ew h em ed is gen er a lly u sed in t h e sen se of gr ea t desir e,
covet , a ppet it e a n d lu st . Th e n in t h com m a n d of t h e Deca logu e is: "Lo t a h m od
ish r eikh a " ("Th ou sh a lt n ot covet t h e wife of t h y n eigh bor "). In Ar a bic t h e
ver b h em ida , fr om t h e sa m e con son a n t s h m d, m ea n s "t o pr a ise," a n d so on .
Wh a t is m or e pr a ised a n d illu st r iou s t h a n t h a t wh ich is m ost cr a ved for ,
covet ed, a n d desir ed? Wh ich ever of t h e t wo m ea n in gs be a dopt ed, t h e fa ct
t h a t Ah m ed is t h e Ar a bic for m of H im da r em a in s in dispu t a ble a n d decisive.
Th e H oly Qu r a n (ch .61:6 ) decla r es t h a t J esu s a n n ou n ced u n t o t h e people of
Isr a el t h e com in g of Ah m a d: "An d wh en J esu s, t h e son of Ma r y sa id:
Ch ildr en of Isr a el, I a m sen t t o you by Alla h t o con fir m t h e Tor a h t h a t is
befor e m e, a n d t o give n ews of a Messen ger wh o will com e a ft er m e wh ose
n a m e sh a ll be Ah m a d. Yet wh en h e ca m e t o t h em wit h clea r pr oofs, t h ey
sa id: Th is is clea r sor cer y."
Th e Gospel of St . J oh n , bein g wr it t en in Gr eek , u ses t h e n a m e P a r a clet os, a
ba r ba r ou s for m u n k n own t o cla ssica l Gr eek lit er a t u r e. Bu t P er iclyt os, wh ich
cor r espon ds exa ct ly wit h Ah m ed in it s sign ifica t ion of "illu st r iou s," "glor iou s"
a n d "pr a ised," in it s su per la t ive degr ee, m u st h a ve been t h e t r a n sla t ion in t o
Gr eek of H im da or pr oba bly H em ida of t h e Ar a m a ic for m , a s u t t er ed by J esu s
Ch r ist . Ala s! t h er e is n o Gospel ext a n t in t h e or igin a l la n gu a ge spok en by
J esu s!
(b) As t o t h e et ym ology a n d sign ifica t ion of t h e wor ds sh a lom , sh la m a , a n d
t h e Ar a bic sa la m , Isla m , I n eed n ot det a in t h e r ea der by dr a ggin g h im in t o
lin gu ist ic det a ils. An y Sem it ic sch ola r kn ows t h a t Sh a lom a n d Isla m a r e

der ived fr om on e a n d t h e sa m e r oot a n d t h a t bot h m ea n pea ce, su b- m ission ,

a n d r esign a t ion .
Th is bein g m a de clea r , I pr opose t o give a sh or t exposi- t ion of t h is pr oph ecy
of H a gga i. In or der t o u n der st a n d it bet t er , let m e qu ot e a n ot h er pr oph ecy
fr om t h e la st book of t h e Old Test a m en t ca lled Ma lla ch a i, or Ma lla kh i, or in
t h e Au t h or ized Ver sion , Ma la ch i (ch a p. iii. I):
"Beh old I will sen d m y m essen ger , a n d h e sh a ll pr epa r e t h e wa y befor e m e:
su dden ly h e will com e t o h is t em ple. H e is t h e Adon a i (i.e. t h e Lor d) wh om
you desir e, a n d t h e Messen ger of t h e Coven a n t wit h wh om you a r e plea sed.
Lo h e is com in g, sa ys t h e Lor d of h ost s."
Th en com pa r e t h ese m yst er iou s or a cles wit h t h e wisdom em bodied in t h e
sa cr ed ver se of t h e Qu r a n : "E xa lt ed is H e wh o ca u sed H is wor sh iper (P r oph et
Mu h a m m a d) t o t r a vel in t h e n igh t fr om t h e sa cr ed Mosqu e (Mecca ) t o t h e
fa r t h est Mosqu e (J er u sa lem ) wh ich We h a ve blessed a r ou n d it t h a t We m igh t
sh ow h im of Ou r sign s. H e is t h e H ea r er , t h e Seer ." Ch .17:1 Qu r a n
Th a t by t h e per son com in g su dden ly t o t h e t em ple, a s for et old in t h e t wo
biblica l docu m en t s a bove m en t ion ed, P r oph et Mu h a m m a d, a n d n ot P r oph et
J esu s, is in t en ded t h e followin g a r gu m en t s m u st su r ely su ffice t o con vin ce
ever y im pa r t ia l obser ver :1. Th e kin sh ip, t h e r ela t ion a n d r esem bla n ce bet ween t h e t wo t et r ogr a m s
H im da a n d Ah m d, a n d t h e iden t it y of t h e r oot h m d fr om wh ich bot h
su bst a n t ives a r e der ived, lea ve n ot a sin gle pa r t icle of dou bt t h a t t h e
su bject in t h e sen t en ce "a n d t h e H im da of a ll n a t ion s will com e" is
Ah m ed; t h a t is t o sa y, Mu h a m m a d. Th er e is n ot t h e r em ot est
et ym ologica l con n ect ion bet ween h im da a n d a n y ot h er n a m es of
"J esu s," "Ch r ist ," "Sa vior ," n ot even a sin gle con son a n t in com m on
bet ween t h em .
2. E ven if it be a r gu ed t h a t t h e H ebr ew for m H m dh (r ea d h im da h ) is a n
a bst r a ct su bst a n t ive m ea n in g "desir e, lu st , covet ou sn ess, a n d pr a ise,"
t h e a r gu m en t wou ld be a ga in in fa vor of ou r t h esis; for t h en t h e
H ebr ew for m wou ld, in et ym ology, be exa ct ly equ iva len t in m ea n in g
a n d in sim ila r it y t o, or r a t h er iden t it y wit h , t h e Ar a bic for m H im da h .
In wh a t ever sen se you wish t o t a ke t h e t et r ogr a m H m dh , it s r ela t ion t o
Ah m ed a n d Ah m edism is decisive, a n d h a s n ot h in g t o do wit h J esu s
a n d J esu ism ! If St . J er om e, a n d befor e h im t h e a u t h or s of t h e
Sept u a gin t , h a d pr eser ved in t a ct t h e H ebr ew for m H m dh , in st ea d of
pu t t in g down t h e La t in "cu pi- dit a s" or t h e Seek "eu t h ym ia ," pr oba bly
t h e t r a n sla t or s a ppoin t ed by Kin g J a m es I wou ld h a ve a lso r epr odu ced
t h e or igin a l for m in t h e Au t h or ized Ver sion , a n d t h e Bible Societ y h a ve
followed su it in t h eir t r a n sla t ion s in t o Isla m ic la n gu a ges.

3. Th e t em ple of Zor oba bel wa s t o be m or e glor iou s t h a n t h a t of Solom on

beca u se, a s Ma lla kh i pr oph esied, t h e gr ea t P r oph et or Messen ger of
t h e Coven a n t , t h e "Adon a i" or t h e Seyid of t h e m essen ger s wa s t o visit
it su dden ly, a s in deed P r oph et Mu h a m m a d did du r in g h is m ir a cu lou s
n igh t jou r n ey, a s st a t ed in t h e Qu r a n ! Th e t em ple of Zor oba bel wa s
r epa ir ed or r ebu ilt by H er od t h e Gr ea t . An d J esu s, cer t a in ly on ever y
occa sion of h is fr equ en t visit s t o t h a t t em ple, h on or ed it by h is h oly
per son a n d pr esen ce. In deed, t h e pr esen ce of ever y pr oph et in t h e
H ou se of God h a d a dded t o t h e dign it y a n d sa n ct it y of t h e sa n ct u a r y.
Bu t t h is m u ch m u st a t lea st be a dm it t ed, t h a t t h e Gospels wh ich
r ecor d t h e visit a t ion s of Ch r ist t o t h e t em ple a n d h is t ea ch in gs t h er ein
fa il t o m a ke m en t ion of a sin gle con ver sion a m on g h is a u dien ce. All h is
visit s t o t h e t em ple a r e r epor t ed a s en d- in g in bit t er dispu t es wit h t h e
u n believin g pr iest s a n d P h a r isees! It m u st a lso be con clu ded t h a t
J esu s n ot on ly did n ot br in g "pea ce t o t h e wor ld a s h e deliber a t ely
decla r ed (Ma t t . xxiv. Ma r k xiii., Lu k e xxi.), bu t h e even pr edict ed t h e
t ot a l dest r u ct ion of t h e t em ple (Ma t t . x. 34, et c.), wh ich wa s fu lfilled
som e for t y yea r s a ft er wa r ds by t h e Rom a n s, wh en t h e fin a l disper sion
of t h e J ews wa s com plet ed.
4. Ah m a d, wh ich is a n ot h er for m of t h e n a m e Mu h a m m a d a n d of t h e
sa m e r oot a n d sign ifica t ion , n a m ely, t h e "pr a ised," du r in g h is n igh t
jou r n ey visit ed t h e sa cr ed spot of t h e r u in ed t em ple, a s st a t ed in t h e
H oly Qu r a n , a n d t h er e a n d t h en , a ccor din g t o t h e sa cr ed t r a dit ion
u t t er ed r epea t edly by h im self t o h is com pa n ion s, officia t ed t h e divin e
ser vice of pr a yer a n d a dor a t ion t o Alla h in t h e pr esen ce of a ll t h e
P r oph et s; a n d it wa s t h en t h a t Alla h "t o t r a vel in t h e n igh t fr om t h e
sa cr ed Mosqu e t o t h e fa r t h est Mosqu e wh ich We h a ve blessed a r ou n d
it t h a t We m igh t sh ow h im of Ou r Sign s." (Ch 17:1 Qu r a n ) t o t h e La st
P r oph et . If Moses a n d E lia s cou ld a ppea r in bodily pr esen ce on t h e
m ou n t of t r a n sfigu r a t ion , t h ey a n d a ll t h e t h ou sa n ds of P r oph et s cou ld
a lso a ppea r in t h e a r en a of t h e t em ple a t J er u sa lem ; a n d it wa s du r in g
t h a t "su dden com in g" of P r oph et Mu h a m m a d t o "h is t em ple" (Ma l. iii. 1
) t h a t God did a ct u a lly fill it "wit h glor y" (H a g. ii.).
Th a t Am in a , t h e widow of Abdu lla h , bot h of wh om died befor e t h e a dven t of
Isla m , sh ou ld n a m e h er or ph a n son "Ah m ed," t h e fir st pr oper n ou n in t h e
h ist or y of m a n k in d, is, a ccor din g t o m y h u m ble belief, t h e gr ea t est m ir a cle in
fa vor of Isla m . Th e secon d Ca liph , H a zr a t Om a r , r ebu ilt t h e t em ple, a n d t h e
m a jest ic Mosqu e a t J er u sa lem r em a in s, a n d will r em a in t o t h e en d of t h e
wor ld, a per pet u a l m on u m en t of t h e t r u t h of t h e coven a n t wh ich Alla h m a de
wit h Abr a h a m a n d Ish m a el (Gen . xv.-xvii).

(3) Th e Qu e s ti o n Of Th e B i rth ri g h t An d Th e Co v e n a n t
Th er e is a ver y, ver y a n cien t r eligiou s dispu t e bet ween t h e Ish m a elit es a n d
t h e Isr a elit es a bou t t h e qu est ion s con - cer n in g t h e Bir t h r igh t a n d t h e
Coven a n t . Th e r ea der s of t h e Bible a n d t h e Qu r a n a r e fa m ilia r wit h t h e st or y
of t h e gr ea t P r oph et Abr a h a m a n d h is t wo son s Ish m a el (Ism a il) a n d Isa a c
(Ish a q). Th e st or y of Abr a h a m s ca ll fr om t h e Ur of t h e Ch a ldees, a n d t h a t of
h is descen da n t s u n t il t h e dea t h of h is gr a n dson J oseph in E gypt , is wr it t en in
Th e Book of Gen esis (ch a pt er s xi.-l). In h is gen ea logy a s r ecor ded in Gen esis,
Abr a h a m is t h e t wen t iet h fr om Ada m , a n d a con - t em por a r y of Nim r od, wh o
bu ilt t h e st u pen dou s Tower of Ba bel.
Th e ea r ly st or y of Abr a h a m in t h e Ur of Ch a ldea , t h ou gh n ot m en t ion ed in
t h e Bible, is r ecor ded by t h e fa m ou s J ewish h ist or ia n J oseph F la viu s in h is
An t iqu it ies a n d is a lso con fir m ed by t h e Qu r a n . Bu t t h e Bible expr essly t ells
u s t h a t t h e fa t h er of Abr a h a m , Ter a h , wa s a n idola t er (J os. xxiv. 2, 14).
Abr a h a m m a n ifest ed h is love a n d zea l for God wh en h e en t er ed in t o t h e
t em ple a n d dest r oyed a ll t h e idols a n d im a ges t h er ein , a n d t h u s h e wa s a
t r u e pr ot ot ype of h is illu st r iou s descen da n t P r oph et Mu h a m m a d. H e ca m e
ou t u n h u r t a n d t r iu m ph a n t ly fr om t h e bu r n in g fu r n a ce wh er ein h e wa s ca st
by t h e or der of Nim r od. H e lea ves h is n a t ive la n d for H a r a n in t h e com pa n y
of h is fa t h er a n d h is n eph ew Lot . H e wa s seven t y-five yea r s old wh en h is
fa t h er died a t H a r a n . In obedien ce a n d a bsolu t e r esign a t ion t o t h e divin e ca ll,
h e lea ves h is cou n t r y a n d st a r t s on a lon g a n d va r ied jou r n ey t o t h e la n d of
Ca n a a n , t o E gypt a n d t o Ar a bia . H is wife Sa r a h is ba r r en ; yet God a n n ou n ces
t o h im t h a t h e is dest in ed t o becom e t h e fa t h er of m a n y n a t ion s, t h a t a ll t h e
t er r it or ies h e is t o t r a ver se sh a ll be given a s a n in h er it a n ce t o h is
descen da n t s, a n d t h a t , "by h is seed a ll t h e n a t ion s of t h e ea r t h sh a ll be
blessed"! Th is won der fu l a n d u n iqu e pr om ise in t h e h ist or y of r eligion wa s
m et wit h a n u n sh a k en fa it h on t h e pa r t of Abr a h a m , wh o h a d n o issu e, n o
son . Wh en h e wa s led ou t t o look a t t h e sky a t n igh t a n d t old by Alla h t h a t
h is post er it y wou ld be a s n u m er ou s a s t h e st a r s, a n d a s in n u m er a ble a s t h e
sa n d wh ich is on t h e sh or es of t h e sea , Abr a h a m believed it . An d it wa s t h is
belief in God, t h a t "wa s cou n t ed r igh t eou sn ess," a s t h e Scr ipt u r e sa ys.
A vir t u ou s poor E gypt ia n gir l, H a ga r by n a m e, is a sla ve a n d a m a id in t h e
ser vice of Sa r a h . At t h e biddin g a n d con sen t of t h e m ist r ess t h e m a idser va n t
is du ly m a r r ied by t h e P r oph et , a n d fr om t h is u n ion Ish m a el is bor n , a s for et old by t h e An gel. Wh en Ish m a el is t h ir t een yea r s old, Alla h a ga in sen ds H is
An gel wit h H is r evela t ion t o Abr a h a m ; t h e sa m e pr om ise is r epea t ed t o
Abr a h a m ; t h e r it e of Cir cu m cision is for m a lly in st it u t ed a n d im m edia t ely
execu t ed. Abr a h a m , a t h is n in et iet h yea r of a ge, Ish m a el, a n d a ll t h e m a le
ser va n t s, a r e cir cu m cised; a n d t h e "Coven a n t " bet ween God a n d Abr a h a m
wit h h is on ly begot t en son is m a de a n d sea led, a s if it wer e wit h t h e blood of
cir cu m cision . It is a k in d of t r ea t y con clu ded bet ween H ea ven a n d t h e

P r om ised La n d in t h e per son of Ish m a el a s t h e on ly offspr in g of t h e

n on a gen a r ia n P a t r ia r ch . Abr a h a m pr om ises a llegia n ce a n d fea lt y t o h is
Cr ea t or , a n d God pr om ises t o be for ever t h e P r ot ect or a n d God of t h e
post er it y of Ish m a el.
La t er on - t h a t is t o sa y, wh en Abr a h a m wa s n in et y- n in e yea r s old a n d
Sa r a h n in et y, we fin d t h a t sh e a lso bea r s a son wh om t h ey n a m e Isa a c
a ccor din g t o t h e Divin e pr om ise.
As n o ch r on ologica l or der is obser ved in t h e Book of Gen esis, we a r e t old t h a t
a ft er t h e bir t h of Isa a c, Ish m a el a n d h is m ot h er a r e t u r n ed ou t a n d sen t a wa y
by Abr a h a m in a m ost cr u el m a n n er , sim ply beca u se Sa r a h so wish ed.
Ish m a el a n d h is m ot h er disa ppea r in t h e deser t , a fou n t a in bu r st s ou t wh en
t h e you t h is on t h e poin t of dea t h fr om t h ir st ; h e dr in k s a n d is sa ved. Not h in g
m or e is h ea r d of Ish m a el in t h e Book of Gen esis except t h a t h e m a r r ied a n
E gypt ia n wom a n , a n d wh en Abr a h a m died h e wa s pr esen t t oget h er wit h
Isa a c t o bu r y t h eir dea d fa t h er .
Th en t h e Book of Gen esis con t in u es t h e st or y of Isa a c, h is t wo son s, a n d t h e
descen t of J a cob in t o E gypt , a n d en ds wit h t h e dea t h of J oseph .
Th e n ext im por t a n t even t in t h e h ist or y of Abr a h a m a s r ecor ded in Gen esis
(xxii.) is t h e offer in g of "h is on ly son " a sa cr ifice t o God, bu t h e wa s r a n som ed
wit h a r a m wh ich wa s pr esen t ed by a n a n gel. As t h e Qu r a n sa ys, "Th a t wa s
in deed a clea r t r ia l" for Abr a h a m (Qu r a n , Ch . 38:106), bu t h is love for God
su r pa ssed ever y ot h er a ffect ion ; a n d for t h is r ea son h e is ca lled t h e F r ien d of
Alla h , "Alla h h a s t a ken Abr a h a m for a F r ien d". (Qu r a n )
Th u s r u n s t h e br ief a ccou n t of Abr a h a m in con n ect ion wit h ou r su bject of t h e
Bir t h r igh t a n d t h e Coven a n t .
Th er e a r e t h r ee dist in ct poin t s wh ich ever y t r u e believer in God m u st a ccept
a s t r u t h s. Th e fir st poin t is t h a t Ish m a el is t h e legit im a t e son of Abr a h a m ,
h is fir st -bor n , a n d t h er efor e h is cla im t o bir t h r igh t is qu it e ju st a n d lega l. Th e
secon d poin t is t h a t t h e Coven a n t wa s m a de bet ween God a n d Abr a - h a m a s
well a s h is on ly son Ish m a el befor e Isa a c wa s bor n . Th e Coven a n t a n d t h e
in st it u t ion of t h e Cir cu m cision wou ld h a ve n o va lu e or sign ifica t ion u n less
t h e r epea t ed pr om ise con t a in ed in t h e Divin e wor ds, "Th r ou gh ou t t h ee a ll t h e
n a t ion s of t h e ea r t h sh a ll be blessed," a n d especia lly t h e expr ession , t h e Seed
"t h a t sh a ll com e ou t fr om t h e bowels, h e will in h er it t h ee" (Gen . xv. 4). Th is
pr om ise wa s fu lfilled wh en Ish m a el wa s bor n (Gen . xvi.), a n d Abr a h a m h a d
t h e con sola t ion t h a t h is ch ief ser va n t E liezer wou ld n o lon ger be h is h eir .
Con sequ en t ly we m u st a dm it t h a t Ish m a el wa s t h e r ea l a n d legit im a t e h eir of
Abr a h a m s spir it u a l dign it y a n d pr ivileges. Th e per oga t ive t h a t "by Abr a h a m
a ll t h e gen e- r a t ion s of t h e ea r t h sh a ll be blessed, "so oft en r epea t ed - t h ou gh
in differ en t for m s - wa s t h e h er it a ge by bir t h r igh t , a n d wa s t h e pa t r im on y of

Ish m a el. Th e in h er it a n ce t o wh ich Ish m a el wa s en t it led by bir t h r igh t wa s n ot

t h e t en t in wh ich Abr a h a m lived or a cer t a in ca m el u pon wh ich h e u sed t o
r ide, bu t t o su bju ga t e a n d occu py for ever a ll t h e t er r it or ies ext en din g fr om
t h e Nile t o t h e E u ph r a t es, wh ich wer e in h a bit ed by som e t en differ en t
n a t ion s (xvii. 18-21). Th ese la n ds h a ve n ever been su bdu ed by t h e
descen da n t s of Isa a c, bu t by t h ose of Ish m a el. Th is is a n a ct u a l a n d lit er a l
fu lfillm en t of on e of t h e con dit ion s con t a in ed in t h e Coven en t .
Th e t h ir d poin t is t h a t Isa a c wa s a lso bor n m ir a cu lou sly a n d specia lly blessed
by t h e Alm igh t y, t h a t for h is people t h e la n d of Ca n a a n wa s pr om ised a n d
a ct u a lly occu pied u n der J osh u a . No Mu slim ever t h in ks of dispa r a gin g t h e
sa cr ed a n d pr oph et ica l posit ion of Isa a c a n d h is son J a cob; for t o dispa r a ge or
t o lower a P r oph et is a n im piet y. Wh en we com pa r e Ish m a el a n d Isa a c, we
ca n n ot bu t r ever en ce a n d r espect t h em bot h a s h oly P r oph et s of God. In fa ct ,
t h e people of Isr a el, wit h it s La w a n d sa cr ed Scr ipt u r es, h a ve h a d a u n iqu e
r eligiou s h ist or y in t h e Old Wor ld. Th ey wer e in deed t h e Ch osen P eople of
God. Alt h ou gh t h a t people h a ve oft en r ebelled a ga in st God, a n d fa llen in t o
idola t r y, yet t h ey h a ve given t o t h e wor ld m yr ia ds of pr oph et s a n d r igh t eou s
m en a n d wom en .
So fa r t h er e cou ld be n o r ea l poin t of con t r over sy bet ween t h e descen da n t s of
Ish m a el a n d t h e people of Isr a el. F or if by "Blessin g" a n d t h e "Bir t h r igh t " it
m ea n t on ly som e m a t er ia l possession s a n d power , t h e dispu t e wou ld be
set t led a s it h a s been set t led by swor d a n d t h e a ccom plish ed fa ct of t h e Ar a b
occu pa t ion of t h e pr om ised la n ds. Ra t h er , t h er e is a fu n da m en t a l poin t of
dispu t e bet ween t h e t wo n a t ion s n ow exist in g for n ea r ly fou r t h ou sa n d yea r s;
a n d t h a t poin t is t h e qu est ion of t h e Messia h a n d P r oph et Mu h a m m a d. Th e
J ews do n ot see t h e fu lfillm en t of t h e so-ca lled Messia n ic pr oph ecies eit h er in
t h e per son of Ch r ist or in t h a t of P r oph et Mu h a m m a d. Th e J ews h a ve a lwa ys
been jea lou s of Ish m a el beca u se t h ey kn ow ver y well t h a t in h im t h e
Coven a n t wa s m a de a n d wit h h is cir cu m cision it wa s con clu ded a n d sea led,
a n d it is ou t of t h is r a n cor t h a t t h eir scr ibes or doct or s of la w h a ve cor r u pt ed
a n d in t er pola t ed m a n y pa ssa ges in t h eir Scr ipt u r es. To effa ce t h e n a m e
"Ish m a el" fr om t h e secon d, sixt h , a n d seven t h ver ses of t h e t wen t y-secon d
ch a pt er of t h e Book of Gen esis a n d t o in ser t in it s pla ce "Isa a c," a n d t o lea ve
t h e descr ipt ive epit h et "t h y on ly begot t en son " is t o den y t h e exist en ce of t h e
for m er a n d t o viola t e t h e Coven a n t m a de bet ween God a n d Ish m a el. It is
expr essly sa id in t h is ch a pt er by God: "Beca u se t h ou didst n ot spa r e t h y on ly
begot t en son , I will in cr ea se a n d m u lt iply t h y post er it y like t h e st a r s a n d t h e
sa n ds on t h e sea sh or e," wh ich wor d "m u lt iply" wa s u sed by t h e An gel t o
H a ga r in t h e wilder n ess: I will m u lt iply t h y offspr in g t o a n in n u m er a ble
m u lt it u de, a n d t h a t Ish m a el "sh a ll becom e a fr u it fu l m a n " (Gen . xvi. 12).
Now t h e Ch r ist ia n s h a ve t r a n sla t ed t h e sa m e H ebr ew wor d, wh ich m ea n s
"fr u it fu l" or "plen t ifu l" fr om t h e ver b pa r a - iden t ica l wit h t h e Ar a bic wefer a -

in t h eir ver sion s "a wild a ss"! Is it n ot a sh a m e a n d im piet y t o ca ll Ish m a el "a

wild a ss" wh om God st yles "F r u it fu l" or "P len t ifu l"?
It is ver y r em a r ka ble t h a t Ch r ist h im self, a s r epor t ed in t h e Gospel of St .
Ba r n a ba s, r epr im a n ded t h e J ews wh o sa id t h a t t h e Gr ea t Messen ger wh om
t h ey ca ll "Messia h " wou ld com e down fr om t h e lin ea ge of Kin g Da vid, t ellin g
t h em pla in ly t h a t h e cou ld n ot be t h e son of Da vid, for Da vid ca lls h im "h is
Lor d," a n d t h en wen t on t o expla in h ow t h eir fa t h er s h a d a lt er ed t h e
Scr ipt u r es, a n d t h a t t h e Coven a n t wa s m a de, n ot wit h Isa a c, bu t wit h
Ish m a el, wh o wa s t a ken t o be offer ed a sa cr ifice t o God, a n d t h a t t h e
expr ession "t h y on ly begot t en son " m ea n s Ish m a el, a n d n ot Isa a c. P a u l, wh o
pr et en ds t o be a n a post le of J esu s Ch r ist , u ses som e ir r ever en t wor ds a bou t
H a ga r (Ga l. vi. 21-31 a n d elsewh er e) a n d Ish m a el, a n d open ly con t r a dict s h is
Ma st er . Th is m a n h a s don e a ll h e cou ld t o per ver t a n d m islea d t h e Ch r ist ia n s
wh om h e u sed t o per secu t e befor e h is con ver sion ; a n d I dou bt ver y m u ch t h a t
t h e J esu s of P a u l wa s J esu s, t h e son of Ma r y wh o a ccor din g t o Ch r ist ia n
t r a dit ion s wa s h a n ged on a t r ee a bou t a cen t u r y or so befor e Ch r ist , for h is
Messia n ic pr et en sion s. In fa ct , t h e E pist les of P a u l a s t h ey st a n d befor e u s
a r e fu ll of doct r in es en t ir ely r epu gn a n t t o t h e spir it of t h e Old Test a m en t , a s
well a s t o t h a t of t h e h u m ble P r oph et , J esu s of Na za r et h . P a u l wa s a bigot ed
P h a r isee a n d a la wyer . Aft er h is con ver sion t o Ch r ist ia n it y h e seem s t o h a ve
becom e even m or e fa n a t ica l t h a n ever . H is h a t r ed t o Ish m a el a n d h is cla im t o
t h e bir t h r igh t m a k es h im for get or over look t h e La w of Moses wh ich for bids a
m a n t o m a r r y h is own sist er u n der t h e pa in of ca pit a l pen a lt y. If P a u l wer e
in spir ed by God, h e wou ld h a ve eit h er den ou n ced t h e Book of Gen esis a s fu ll
of for ger ies wh en it sa ys t wice (xii. 10-20, xx. 2-18) t h a t Abr a h a m wa s t h e
h u sba n d of h is own sist er , or t h a t h e wou ld h a ve exposed t h e P r oph et t o be a
lia r ! (God for bid). Bu t h e believes in t h e wor ds of t h e book, a n d h is con scien ce does n ot t or m en t h im in t h e lea st wh en h e iden t ifies H a ga r wit h t h e
ba r r en deser t of t h e Sin a i, a n d qu a lifies Sa r a h a s t h e J er u sa lem a bove in
h ea ven ! (Ga l. iv. 25, 26). Did ever P a u l r ea d t h is a n a t h em a of t h e La w:"Cu r sed be h e t h a t liet h wit h h is sist er , t h e da u gh t er of h is fa t h er , or t h e
da u gh t er of h is m ot h er . An d a ll t h e people sa y: Am en "? (Du et . xxvii. 22).
Is t h er e a h u m a n or divin e la w t h a t wou ld con sider m or e legit im a t e on e wh o
is t h e son of h is own u n cle a n d a u n t t h a n h e wh ose fa t h er is a Ch a ldea n a n d
h is m ot h er a n E gypt ia n ? H a ve you a n yt h in g t o sa y a ga in st t h e ch a st it y a n d
t h e piet y of H a ga r ? Of cou r se n ot , for sh e wa s t h e wife of a P r oph et a n d t h e
m ot h er of a P r oph et , a n d h er self fa vor ed wit h Divin e r evela t ion s.
Th e God wh o m a de t h e Coven a n t wit h Ish m a el t h u s pr escr ibes t h e la w of
in h er it a n ce, n a m ely: If a m a n h a s t wo wives, on e beloved a n d t h e ot h er
despised, a n d ea ch on e h a s a son , a n d if t h e son of t h e despised wife is t h e
fir st -bor n , t h a t son , a n d n ot t h e son of t h e beloved wife, is en t it led t o t h e
bir t h r igh t . Con sequ en t ly t h e fir st -bor n sh a ll in h er it t wice t h a t of h is br ot h er .

(Du et . xxi. 15-17). Is n ot , t h en , t h is la w explicit en ou gh t o pu t t o silen ce a ll

wh o dispu t e t h e ju st cla im of Ish m a el t o bir t h r igh t ?
Now let u s discu ss t h is qu est ion of t h e bir t h r igh t a s br iefly a s we ca n . We
kn ow t h a t Abr a h a m wa s a n om a d ch ief a s well a s a Messen ger of God, a n d
t h a t h e u sed t o live in a t en t a n d h a d la r ge flocks of ca t t le a n d gr ea t wea lt h .
Now t h e n om a d t r ibesm en do n ot in h er it la n ds a n d pa st u r es, bu t t h e pr in ce
a ssign s t o ea ch of h is son s cer t a in cla n s or t r ibes a s h is su bject s a n d
depen den t s. As a r u le t h e you n gest in h er it s t h e h ea r t h or t h e t en t of h is
pa r en t s, wh er ea s t h e elder - u n less u n fit - su cceeds h im t o h is t h r on e. Th e
gr ea t Mon gol con qu er or J en gh iz Kh a n wa s su cceeded by Ogh t a i, h is eldest
son , wh o r eign ed in P ek in a s Kh a qa n , bu t h is you n gest son r em a in ed in h is
fa t h er s h ea r t h a t Qa r a - qor u m in Mon golia . It wa s exa ct ly t h e sa m e wit h
Abr a h a m s t wo son s. Isa a c, wh o wa s t h e you n ger of t h e t wo, in h er it ed t h e
t en t of h is fa t h er a n d beca m e, lik e h im , a n om a d livin g in t en t s. Bu t Ish m a el
wa s sen t t o H ija z t o gu a r d t h e H ou se of Alla h wh ich h e, t oget h er wit h
Abr a h a m , h a d bu ilt a s r efer r ed t o in t h e Qu r a n . H er e h e set t led, beca m e
P r oph et a n d P r in ce a m on g t h e Ar a b t r ibes wh o believed in h im . It wa s a t
Mecca , or Becca , t h a t t h e Ka a ba beca m e t h e cen t er of t h e pilgr im a ge ca lled
a l-h a jj. It wa s Ish m a el t h a t fou n ded t h e r eligion of on e t r u e Alla h a n d
in st it u t ed t h e Cir cu m cision .
H is offspr in g soon in cr ea sed a n d wa s m u lt iplied lik e t h e st a r s of t h e sky.
F r om t h e da ys of P r oph et Ish m a el t o t h e a dven t of P r oph et Mu h a m m a d, t h e
Ar a bs of H ija z, Yem en a n d ot h er s h a ve been in depen den t a n d m a st er s of
t h eir own cou n t r ies. Th e Rom a n a n d P er sia n E m pir es wer e power less t o
su bdu e t h e people of Ish m a el. Alt h ou gh idola t r y wa s a ft er wa r ds in t r odu ced,
st ill t h e n a m es of Alla h , Abr a h a m , Ish m a el, a n d a few ot h er P r oph et s wer e
n ot for got t en by t h em . E ven E sa u , t h e elder son of Isa a c, left h is fa t h er s
h ea r t h for h is you n ger br ot h er J a cob a n d dwelt in E dom , wh er e h e beca m e
t h e ch ief of h is people a n d soon got m ixed wit h t h e Ar a b t r ibes of Ish m a el
wh o wa s bot h h is u n cle a n d fa t h er -in -la w. Th e st or y of E sa u s sellin g h is
bir t h r igh t t o J a cob for a dish of pot t a ge is fou l t r ick in ven t ed t o ju st ify t h e illt r ea t m en t a scr ibed t o Ish m a el. It is a lleged t h a t "God h a t ed E sa u a n d loved
J a cob," wh ile t h e t win s wer e in t h eir m ot h er s wom b; a n d t h a t t h e "elder
br ot h er wa s t o ser ve h is you n ger on e" (Gen . xxv Rom . ix. 12, 13). Bu t , st r a n ge
t o sa y, a n ot h er r epor t , pr oba bly fr om a n ot h er sou r ce, sh ows t h e ca se t o be
ju st t h e r ever se of t h e a bove-m en t ion ed pr edict ion . F or t h e t h ir t y- t h ir d
ch a pt er of Gen esis clea r ly a dm it s t h a t J a cob ser ved E sa u , befor e wh om h e
seven t im es pr ost r a t es in h om a ge, a ddr essin g h im "My Lor d," a n d decla r in g
h im self a s "you r sla ve."
Abr a h a m is r epor t ed in t h e Bible t o h a ve sever a l ot h er son s fr om Qit u r a a n d
"t h e con cu bin es," t o wh om h e ga ve pr esen t s or gift s a n d sen t t h em t owa r ds
t h e E a st . All t h ese beca m e la r ge a n d st r on g t r ibes. Twelve son s of Ish m a el

a r e m en - t ion ed by n a m e a n d descr ibed, ea ch on e t o be a pr in ce wit h h is

t own s a n d ca m ps or a r m ies (Gen . xxv.). So a r e t h e ch ildr en fr om Qit u r a , a n d
ot h er s, a s well a s t h ose descen ded fr om E sa u m en t ion ed by t h eir n a m es.
Wh en we beh old t h e n u m ber of t h e fa m ily of J a cob wh en h e wen t t o E gypt ,
wh ich h a r dly exceeded seven t y h ea ds, a n d wh en h e wa s m et by E sa u wit h a n
escor t of fou r h u n dr ed a r m ed h or sem en , a n d t h e m igh t y Ar a b t r ibes
su bm it t ed t o t h e t welve Am ir s belon gin g t o t h e fa m ily of Ish m a el, a n d t h en
wh en t h e la st Messen ger of Alla h pr ocla im s t h e r eligion of Isla m , a ll t h e Ar a b
t r ibes u n it edly a ccla im h im a n d a ccept H is r eligion , a n d su bdu e a ll t h e la n ds
pr om ised t o t h e ch ildr en of P r oph et Abr a h a m , we m u st in deed be blin d n ot t o
see t h a t t h e Coven a n t wa s m a de wit h Ish m a el a n d t h e pr om ise a ccom plish ed in t h e per son of P r oph et Mu h a m m a d (u pon wh om be pea ce).
Befor e con clu din g t h is a r t icle I wish t o dr a w t h e a t t en - t ion of t h e st u den t s of
t h e Bible, especia lly t h a t of t h e H igh er Biblica l Cr it icism , t o t h e fa ct t h a t t h e
so-ca lled Messia n ic P r oph ecies a n d P a ssa ges belon g t o a pr opa ga n da in fa vor
of t h e Da vidic Dyn a st y a ft er t h e dea t h of Kin g Solom on wh en h is kin gdom
wa s split in t o t wo. Th e t wo gr ea t P r oph et s E lia s a n d E lish a , wh o flou r ish ed
in t h e Kin gdom of Sa m a r ia h or Isr a el, do n ot even m en t ion t h e n a m e of
Da vid or Solom on . J er u sa lem wa s n ot lon ger t h e cen t er of r eligion for t h e Ten
Tr ibes, a n d t h e Da vidic cla im s t o a per pet u a l r eign wa s r eject ed.
Bu t P r oph et s lik e Ish a ia a n d ot h er s wh o wer e a t t a ch ed t o t h e Tem ple of
J er u sa lem a n d t h e H ou se of Da vid h a ve for et old t h e com in g of a gr ea t
P r oph et a n d Sover eign .
As it wa s sa id in t h e fir st a r t icle, t h er e a r e cer t a in m a n i- fest m a r ks wit h
wh ich t h e com in g La st P r oph et will be kn own . An d it is t h ese m a r ks t h a t we
sh a ll a t t em pt t o st u dy in t h e fu t u r e a r t icles.
(4) The Mystery Of The "Mispa"
In t h is a r t icle, a s t h e t it le sh ows, I sh a ll t r y t o give a n exposit ion of t h e
a n cien t H ebr ew Cu lt of St on e, wh ich t h ey in h er it ed fr om Abr a h a m , t h eir
gr ea t pr ogen it or , a n d t o sh ow t h a t t h is St on e-Cu lt wa s in st it u t ed a t Mecca by
t h a t P a t r ia r ch a n d h is son Ish m a el; in t h e la n d of Ca n a a n by Isa a c a n d
J a cob; a n d in Moa b a n d elsewh er e by t h e ot h er descen da n t s of Abr a h a m .
By t h e t er m "St on e-Cu lt ," let it be u n der st ood, I do n ot m ea n st on e-wor sh ip,
wh ich is idola t r y; by it I u n der st a n d t h e wor sh ip of God a t a specia lly
con secr a t ed st on e m ea n t for t h a t pu r pose. In t h ose da ys, wh en t h e ch osen
fa m ily wer e lea din g a n om a dic a n d pa st or a l life, it h a d n o set t led h a bit a t ion
wh er e t o bu ild a h ou se, especia lly dedica t ed t o t h e wor sh ip of God; t h ey u sed
t o er ect a pa r t icu la r st on e a r ou n d wh ich t h ey u sed t o m a ke a h a jj; t h a t is t o
sa y, t o t u r n r ou n d seven t im es in t h e for m of a da n cin g-r in g. Th e wor d h a jj
m igh t fr igh t en t h e Ch r ist ia n r ea der s a n d t h ey m igh t sh r in k a t it s sigh t

beca u se of it s Ar a bic for m a n d beca u se of it s bein g a t pr esen t a Mu slim

r eligiou s per for m a n ce. Th e wor d h a jj is exa ct ly iden t ica l in m ea n in g a n d
et ym ology wit h t h e sa m e in t h e H ebr ew a n d ot h er Sem it ic la n gu a ges. Th e
H ebr ew ver b h a ga g is t h e sa m e a s t h e Ar a bic h a ja j, t h e differ en ce bein g on ly
in t h e pr on u n cia t ion of t h e t h ir d let t er of t h e Sem it ic a lph a bet ga m a l, wh ich
t h e Ar a bs pr on ou n ce a s j. Th e La w of Moses u ses t h is ver y wor d h a ga g or
h a gh a gh (1) wh en it or der s t h e fest iva l cer em on ies t o be per for m ed. Th e wor d
sign ifies t o com pa ss a bu ildin g, a n a lt a r or a st on e by r u n n in g r ou n d it a t a
r egu la r a n d t r a in ed pa ce wit h t h e pu r pose of per for m in g a r eligiou s fest iva l of
r ejoicin g a n d ch a n t in g. In t h e E a st t h e Ch r ist ia n s st ill pr a ct ice wh a t t h ey ca ll
h igga eit h er du r in g t h eir fest iva l da ys or a t weddin gs. Con sequ en t ly, t h is
wor d h a s n ot h in g t o do wit h pilgr im a ge, wh ich is der ived fr om t h e It a lia n
pellegr in o, a n d t h is a lso fr om t h e La t in per egr in u s - m ea n in g a "for eign er ."
------------- F o o tn o te s : (1) U n li lk e th e Ara bs , bo th th e H e bre w a s w e ll a s
th e Ara m a i c p e o p le s h a v e n o j s o u n d i n th e i r a lp h a be t; th e i r th i rd
le tte r, g a m a l, w h e n h a rd h a s a g s o u n d a n d w h e n s o ft o r a s p i ra te
be c o m e s g u ttu ra l a n d s o u n d s g h . ------------En d o f fo o tn o te
Abr a h a m du r in g h is sojou r n s fr equ en t ly u sed t o bu ild a n a lt a r for wor sh ip
a n d sa cr ifice a t differ en t pla ces a n d on pa r t icu la r occa sion s. Wh en J a cob wa s
on h is wa y t o P a da n Ar a m a n d sa w t h e vision of t h a t won der fu l la dder , h e
er ect ed a st on e t h er e, u pon wh ich h e pou r ed oil a n d ca lled it Bet h el, i.e. "Th e
H ou se of God"; a n d t wen t y yea r s la t er h e a ga in visit ed t h a t st on e, u pon
wh ich h e pou r ed oil a n d "pu r e win e," a s r ecor ded in Gen esis xxviii. 10-22;
xxxv. A specia l st on e wa s er ect ed a s a m on u m en t by J a cob a n d h is fa t h er in la w u pon a h ea p of st on es ca lled Ga lea d in H ebr ew, a n d Ya gh a r sa h du t h a by
La ba n in h is Ar a m a ic la n gu a ge, wh ich m ea n s "a h ea p of wit n ess." Bu t t h e
pr oper n ou n t h ey ga ve t o t h e er ect ed st on e wa s Mispa (Gen . xxxi. 45-55),
wh ich I pr efer t o wr it e in it s exa ct Ar a bic for m , Misph a , a n d t h is I do for t h e
ben efit of m y Mu slim r ea der s.
Now t h is Misph a beca m e la t er on t h e m ost im por t a n t pla ce of wor sh ip, a n d a
cen t er of t h e n a t ion a l a ssem blies in t h e h ist or y of t h e people of Isr a el. It wa s
h er e t h a t Na ph t h a h - a J ewish h er o - m a de a vow "befor e t h e Lor d," a n d a ft er
bea t in g t h e Am m on it es, h e is su pposed t o h a ve offer ed h is on ly da u gh t er a s a
bu r n t offer in g (J u dges xi). It wa s a t Misph a t h a t fou r h u n dr ed t h ou sa n d
swor dsm en fr om t h e eleven t r ibes of Isr a el a ssem bled a n d "swor e befor e t h e
Lor d" t o ext er m in a t e t h e t r ibe of Ben ja m in for a n a bom in a ble cr im e
com m it t ed by t h e Ben ja m it es of Geba a n d su cceeded (J u dges xx. xxi.). At
Misph a a ll t h e people wer e su m m on ed by t h e P r oph et Sa m u el, wh er e t h ey
"swor e befor e t h e Lor d" t o dest r oy a ll t h eir idols a n d im a ges, a n d t h en wer e
sa ved fr om t h e h a n ds of t h e P h ilist in es (I Sa m . vii). It wa s h er e t h a t t h e
n a t ion a ssem bled a n d Sa u l wa s a ppoin t ed kin g over Isr a el (1 Sa m . x) . In
sh or t , ever y n a t ion a l qu est ion of gr ea t m om en t wa s decided a t t h is Misph a or

a t Bet h el. It seem s t h a t t h ese sh r in es wer e bu ilt u pon h igh pla ces or u pon a
r a ised pla t for m , oft en ca lled Ra m ot h , wh ich sign ifies a "h igh pla ce." E ven
a ft er t h e bu ildin g of t h e gor geou s Tem ple of Solom on , t h e Misph a s wer e h eld
in gr ea t r ever en ce. Bu t , like t h e Ka a ba a t Mecca , t h ese Misph a s wer e oft en
filled wit h idols a n d im a ges. Aft er t h e dest r u ct ion of J er u sa lem a n d t h e
Tem ple by t h e Ch a ldea n s, t h e Misph a st ill m a in t a in ed it s sa cr ed ch a r a ct er a s
la t e a s t h e t im e of t h e Ma cca bees du r in g t h e r eign of Kin g An t ioch u s (l).
Now, wh a t does t h e wor d Mispa m ea n ? It is gen er a lly t r a n sla t ed in t o a
"wa t ch -t ower ." It belon gs t o t h a t cla ss of Sem it ic n ou n s - Asm a Za r f - wh ich
t a ke or dr ive t h eir n a m e fr om t h e t h in g t h a t t h ey en close or con t a in . Mispa is
t h e pla ce or bu ildin g wh ich der ives it s n a m e fr om sa ph a , a n a r ch a ic wor d for
"st on e." Th e u su a l wor d for st on e in H ebr ew is iben , a n d in Ar a bic h a ja r . Th e
Syr ia c for st on e is kipa . Bu t sa fa or sa ph a seem s t o be com m on t o t h em a ll for
som e pa r t icu la r object or per son wh en design a t ed a s a "st on e." H en ce t h e r ea l
m ea n in g of Mispa is t h e loca lit y or pla ce in wh ich a sa ph a or st on e is set a n d
fixed. It will be seen t h a t wh en t h is n a m e, Mispa , wa s fir st given t o t h e st on e
er ect ed u pon a h ea p of st on e blocks, t h er e wa s n o edifice bu ilt a r ou n d it . It is
t h e spot u pon wh ich a sa ph a r est s, t h a t is ca lled Mispa .
Befor e expla in in g t h e sign ifica t ion of t h e n ou n sa ph a I h a ve t o t a x a ga in t h e
pa t ien ce of t h ose of m y r ea der s wh o a r e n ot a cqu a in t ed wit h t h e H ebr ew. Th e
Ar a bic la n gu a ge la cks t h e p sou n d in it s a lph a bet ju st a s m u ch a s do t h e
H ebr ew a n d ot h er Sem it ic la n gu a ges, in wh ich t h e let t er p, lik e g, is
som et im es soft a n d is pr on ou n ced like f or ph . In E n glish , a s a r u le, t h e
Sem it ic a n d Gr eek wor ds con t a in in g f sou n d a r e t r a n slit er a t ed a n d wr it t en
by t h e in ser t ion of "ph " in st ea d of "f," e.g. Ser a ph , Mu st a ph a , a n d P h ilosoph y.
It is in a ccor da n ce wit h t h is r u le t h a t I pr efer t o wr it e t h is wor d sa ph a t o
sa fa .
------------- F o o tn o te : (1) Th e B i ble w h i c h I c o n s u lt d o e s n o t c o n ta i n th e
s o -c a lle d d e u tro - c a n o n i c a l o r Ap o c ry p h a l bo o k s o f th e Old
Te s ta m e n t. Th i s B i ble i s p u bli s h e d by th e Am e ri c a n B i ble S o c i e ty
(N e w Yo rk 1893 ) . Th e ti tle ru n s th u s Kth a h h i Qa d d i s h i D a d i a th i qi
Wa d i a th i qi Kh a d a tt An S h a d -w a th P o u s h a qa d m i n li s h a n i qd i m a qi .
Ma th a ta d d a s ta . B i bli o n e ta d Am e ri c a [Th e H o ly B o o k s o f th e Old
Te s ta m e n t a n d o f th e N e w Co v e n a n t (Te s ta m e n t), w i th th e
c o n c o rd a n c e o r w i tn e s s e s . Tra n s la te d fro m th e a n c i e n t la n g u a g e s .
P u bli s h e d a t th e P re s s o f th e Am e ri c a n B i ble S o c i e ty ]. ------------- En d
o f fo o tn o te
Wh en J esu s Ch r ist su r n a m ed h is fir st disciple Sh im on (Sim on ) wit h t h e
sign ifica n t t it le of "P et r os" (P et er ), h e m u st eviden t ly h a ve h a d in h is m in d
t h is a n cien t sa cr ed Sa ph a wh ich h a d been lost lon g a go! Bu t , a la s! we ca n n ot
posit ively set ou t t h e exa ct wor d wh ich h e expr essed in h is own la n gu a ge.
Th e Gr eek for m P et r os in t h e m a scu lin e gen der - P et r a in t h e fem in in e - is so

u n cla ssica l a n d u n Gr eek, t h a t on e is a st on ish ed a t it s bein g ever a dopt ed by

t h e Ch u r ch es. Did J esu s or a n y ot h er J ew ever dr ea m of ca llin g t h e
fish er m a n Ba r Yon a , P et r os? Decidedly n ot . Th e Syr ia c ver sion ca lled P sh it t a
h a s fr equ en t ly r en der ed t h is Gr eek for m in t o Kiph a (Kipa ). An d t h e ver y fa ct
t h a t even t h e Gr eek t ext h a s pr eser ved t h e or igin a l n a m e "Keph a s," wh ich
t h e E n glish ver sion s h a ve r epr odu ced in t h e sh a pe of "Ceph a s," sh ows t h a t
Ch r ist spok e t h e Ar a m a ic la n gu a ge a n d ga ve t h e su r n a m e "Kiph a " t o h is
pr in cipa l disciple.
Th e old Ar a bic ver sion s of t h e New Test a m en t h a ve fr equ en t ly wr it t en St .
P et er s n a m e a s "Sh a m u n a s-Sa ph a "; t h a t is t o sa y, "Sim on t h e St on e." Th e
wor ds of Ch r ist : "Th ou a r t P et er ," et c., h a ve t h eir equ iva len t in t h e Ar a bic
ver sion in t h e for m of "An t a s-Sa ph a " (Ma t t . xvi. 18; J oh n i. 42, et c.).
It follows, t h er efor e, t h a t if Sim on is t h e Sa ph a , t h e Ch u r ch wh ich wa s t o be
bu ilt on it wou ld n a t u r a lly be t h e Misph a . Th a t Ch r ist sh ou ld lik en Sim on t o
Sa ph a a n d t h e Ch u r ch t o Misph a is ver y r em a r ka ble; bu t wh en I com e t o
divu lge t h e m yst er y h idden in t h is sim ilit u de a n d t h e wisdom em bodied in
t h e Sa ph a , t h en it m u st be a ccept ed a s t h e m ost m a r velou s t r u t h of P r oph et
Mu h a m m a ds m er it t o h is glor iou s t it le: TH E MUSTAP H A!
F r om wh a t h a s been st a t ed a bove, ou r cu r iosit y wou ld n a t u r a lly lea d on e t o
a sk t h e followin g qu est ion s: (a ) Wh y did t h e Mu slim s a n d Un it a r ia n descen da n t s of Abr a h a m ch oose a
st on e t o per for m t h eir r eligiou s ser vice on or a r ou n d it ? (b) Wh y sh ou ld t h is
pa r t icu la r st on e be n a m ed sa ph a ? (c) Wh a t is t h e wr it er dr ivin g a t ? An d so on
- per h a ps sever a l ot h er s.
Th e st on e wa s select ed a s t h e best su it a ble m a t er ia l u pon wh ich a t r a velin g
devot ee offer ed h is sa cr ifice, pou r ed h is pu r e oil a n d win e, (1) a n d per for m ed
h is r eligiou s ser vices a r ou n d it . It wa s m or e t h a n t h is; t h is st on e wa s er ect ed
t o com m em or a t e t h e vows a n d cer t a in pr om ises wh ich a pr oph et or r igh t eou s
m a n m a de t o h is Cr ea t or , a n d t h e r evela t ion h e r eceived fr om God.
Con sequ en t ly, it wa s a sa cr ed m on u m en t t o per pet u a t e t h e m em or y a n d t h e
sa cr ed ch a r a ct er of a gr ea t r eligiou s even t . F or su ch a pu r pose n o ot h er
m a t er ia l cou ld su r pa ss t h e st on e. Not on ly does t h e solidit y a n d du r a bilit y of
t h e st on e m a k e it su it a ble for t h a t pu r pose, bu t it s m er e sim plicit y,
ch ea pn ess, wor t h lessn ess in a lon ely pla ce wou ld gu a r a n t ee it a ga in st a n y
a t t r a ct ion of h u m a n a va r ice or en m it y t o st ea l or dest r oy it . As is well k n own ,
t h e La w of Moses st r ict ly for bids t o h ew or ca r ve t h e st on es of t h e a lt a r . Th e
st on e ca lled Sa ph a wa s t o be a bsolu t ely left n a t u r a l; n o im a ges, in scr ipt ion s,
or en gr a vin gs wer e t o be wr ou gh t u pon it , lest a n y on e of t h ese sh ou ld be
wor sh ipped in t im e t o com e by t h e ign or a n t people. Gold, ir on silver , or a n y
ot h er m et a l, cou ld n ot a n swer a ll t h ese qu a lit ies r equ ir ed in t h e sim ple st on e.
It will be u n der st ood, t h er efor e, t h a t t h e pu r est , t h e m ost du r a ble, eligible,

a n d t h e sa fest m a t er ia l for a r eligiou s a n d sa cr ed m on u m en t cou ld be n on e

ot h er t h a n t h e st on e.
------------ F o o tn o te : 1. Wi n e w a s n o t fo rbi d d e n to th e p e o p le o f Is ra e l. -----------e n d o f fo o tn o te
Th e m olt en br on ze st a t u e of t h e J u pit er wor sh ipped by t h e h ea t h en Rom a n
P on t ifex Ma xim u s, wa s t a ken a wa y fr om t h e P a n t h eon a n d r eca st in t o t h e
im a ge of St . P et er by or der of a Ch r ist ia n Sover eign P on t iff; a n d in deed, t h e
wisdom em bodied in t h e Sa ph a is a dm ir a ble a n d wor t h y of a ll t h ose wh o
wor sh ip n o ot h er object besides God.
It sh ou ld a lso be r em em ber ed t h a t n ot on ly is t h e er ect ed Sa ph a a sa cr ed
m on u m en t , bu t t h e ver y spot a n d t h e cir cu it in wh ich it is sit u a t ed a s well.
An d it is for t h is r ea son t h a t t h e Mu slim h a jj, lik e t h e H ebr ew h igga , is
per for m ed r ou n d t h e bu ildin g wh er e t h e Sa cr ed St on e is fixed. It is k n own
fa ct t h a t t h e Ka r a m a t ia n s wh o ca r r ied t h e Bla ck St on e fr om t h e Ka a ba a n d
kept it in t h eir own cou n t r y for som e t wen t y yea r s, wer e obliged t o br in g a n d
pu t it ba ck in it s for m er pla ce beca u se t h ey cou ld n ot dr a w t h e pilgr im s fr om
Mecca . If it h a d been gold or ot h er pr eciou s object , it cou ld n ot h a ve exist ed,
a t lea st , for som e five t h ou sa n d yea r s; or even if it h a d h a d on it som e
ca r vin gs or im a ges of a r t , it wou ld h a ve been dest r oyed by t h e P r oph et
Mu h a m m a d h im self.
As t o t h e m ea n in g - or r a t h er m ea n in gs - of t h e Sa ph a , I h a ve a lr ea dy
r efer r ed t o t h em a s qu a lit ies of t h e st on e.
Th e wor d con sist s of t h e con son a n t s "sa di" a n d "pi" en din g wit h t h e vowel "h i"
bot h a s a ver b a n d n ou n . It m ea n s, in it s qa l for m , "t o pu r ify, t o wa t ch , t o
ga ze fr om dist a n ce, a n d t o ch oose." It a lso h a s t h e m ea n in gs of "t o be fir m a n d
sou n d"; in it s piel pa r a digm , wh ich is ca u sa t ive, it sim ply m ea n s "t o m a k e a
ch oice, t o ca u se t o elect ," a n d so on .
A m a n wh o wa t ch ed fr om a t ower wa s ca lled Soph i (2 Kin gs ix. 17, et c.). In
a n cien t t im es - t h a t is, befor e t h e bu ildin g of t h e Tem ple of Solom on - t h e
P r oph et or t h e "Ma n of God" wa s ca lled Roi or H ozi, wh ich m ea n s t h e "seer " (
1 Sa m . ix. 9). Th e H ebr ew sch ola r s a r e, of cou r se, fa m ilia r wit h t h e wor d
Msa ph pi, or r a t h er Msa ppi, wh ich is equ iva len t in or t h ogr a ph y t o t h e Ar a bic
m u sa ph ph i, wh ich sign ifies "on e wh o en dea vor s t o elect t h a t wh ich is pu r e,
sou n d, fir m ," a n d so for t h . Th e wa t ch m a n on t h e Tower of Yizr a el, a s qu ot ed
a bove, wa s ga zin g a n d wa t ch in g sh a r ply fr om a gr ea t dist a n ce t o dist in gu ish
a com pa n y of per son s com in g on t owa r ds t h e t own . H e sa w t h e fir st
m essen ger of t h e Kin g wh o a r r ived a n d join ed t h e gr ou p bu t did n ot r et u r n .
Th e sa m e wa s t h e ca se wit h t h e secon d a n d t h e t h ir d en voy. It wa s la t er on
t h a t t h e Soph i cou ld dist in gu ish t h e ch ief of t h e gr ou p a s J eh u . Now, wh a t
t h en wa s t h e bu sin ess a n d t h e office of t h a t wa t ch m a n ? It wa s t o look ou t

sh a r ply fr om som e dist a n ce t o dist in gu ish on e a m on g t h e ot h er s wit h a view

t o u n der st a n din g h is iden t it y a n d h is m ovem en t s, if a t a ll possible, a n d t h en
t o in for m h is k in g. If you a sk: Wh a t wa s t h e bu sin ess a n d t h e office of t h e
solit a r y Soph i of t h e Mispa ? t h e a n swer - wh ich wou ld m er ely be t h a t h e u sed
t o wa t ch fr om t h e m in a r et of t h e Mispph a (Mispa ) in or der t o dist in gu ish t h e
iden t it y of t h e pilgr im s in t h e deser t , or t h a t h e u sed t o k eep wa t ch a ga in st
som e da n ger - cou ld n ot sa t isfy a n ea ger in qu ir er . If so, t h e Misph a wou ld
lose it s r eligiou s a n d sa cr ed ch a r a ct er , a n d wou ld r a t h er seem t o a ssu m e t h a t
of a m ilit a r y wa t ch t ower . Bu t t h e ca se wit h t h e Soph i of t h e Misph a wa s
qu it e differ en t . Or igin a lly t h e Misph a wa s on ly a sim ple sh r in e on a solit a r y
h igh pla ce in Ga lea d wh er e t h e Soph i wit h h is fa m ily or a t t en da n t s u sed t o
live. Aft er t h e con qu est a n d occu pa t ion of t h e la n d of Ca n a a n by Isr a el, t h e
n u m ber of t h e Misph a s in cr ea ses, a n d t h ey soon becom e gr ea t r eligiou s
cen t er s a n d develop in t o in st it u t ion s of lea r n in g a n d con fr a t er n it ies. Th ey
seem t o be like t h e Isla m ic Mevlevi, Bekt a sh i, Neqsh ben di, a n d ot h er
r eligiou s con fr a t er n it ies, ea ch on e of t h em bein g u n der it s own Sh eikh a n d
Mu r sh id. Th ey h a d sch ools a t t a ch ed t o t h e Misph a , wh er e t h e La w, t h e
r eligion , t h e H ebr ew lit er a t u r e a n d ot h er br a n ch es of k n owledge wer e t a u gh t .
Bu t over a n d a bove t h is edu ca t ion a l wor k, t h e Soph i wa s t h e su pr em e h ea d of
a com m u n it y of in it ia t es wh om h e u sed t o in st r u ct a n d t ea ch t h e esot er ic or
m yst ic r eligion wh ich we kn ow u n der t h e n a m e of Soph ia . In deed, wh a t we
t er m t o-da y Su fis wer e t h en ca lled n biyim or "pr oph et s," a n d wh a t is ca lled,
in Isla m ic t a kka s, zik r or in voca t ion in pr a yer , t h ey u sed t o t er m
"pr oph esyin g." In t h e t im e of t h e P r oph et Sa m u el, wh o wa s t h e h ea d of t h e
St a t e a s well a s t h a t of t h e Misph a in st it u t ion s, t h ese disciples a n d in it ia t es
h a d becom e ver y n u m er ou s; a n d wh en Sa u l wa s a n oin t ed a n d cr own ed, h e
join ed t h e zikr or r eligiou s pr a ct ice of in voca t ion wit h t h e in it ia t es a n d wa s
a n n ou n ced ever ywh er e: "Beh old Sa u l a lso a m on g t h e P r oph et s." An d t h is
sa yin g beca m e a pr over b; for h e wa s a lso "pr oph esyin g" wit h t h e gr ou p of
pr oph et s (1 Sa m . x 9-13). Th e Su fism a m on g t h e H ebr ews con t in u ed t o be a n
esot er ic r eligiou s con fr a t er n it y u n der t h e su pr em a cy of t h e P r oph et of t h e
t im e u n t il t h e dea t h of Kin g Solom on . Aft er t h e division of t h e kin gdom in t o
t wo, it a ppea r s t h a t a gr ea t sch ism h a d t a ken pla ce a m on g t h e Su fis t oo. In
t h e t im e of t h e P r oph et E lia s, a bou t 900 B.C., we a r e t old t h a t h e wa s t h e
on ly t r u e P r oph et left a n d t h a t a ll ot h er s wer e k illed; a n d t h a t t h er e wer e
eigh t h u n dr ed a n d fift y pr oph et s of t h e Ba a l a n d Ish r a wh o "a t e a t t h e t a ble
of Qu een Iza bel" (1 Kin gs xviii. 19). Bu t on ly a few yea r s la t er , E lia ss disciple
a n d su ccessor , t h e P r oph et E lish a , a t Bet h el a n d a t J er ich o is m et by scor es
of t h e "son s of P r oph et s" wh o for et ell h im a bou t t h e im m in en t a scen sion of
h is m a st er E lia s (2 Kin gs ii.).
Wh a t ever m a y h a ve been t h e r ea l posit ion of t h e H ebr ew Su fis (or Soph ees)
a ft er t h e gr ea t r eligiou s a n d n a t ion a l sch ism , on e t h in g is cer t a in , n a m ely,
t h a t t h e t r u e k n owledge of God a n d t h e esot er ic scien ce of r eligion wa s
pr eser ved u n t il t h e a ppea r a n ce of J esu s Ch r ist , wh o bu ilt h is Com m u n it y of

t h e In it ia t es in t h e In n er Religion u pon Sim on t h e Sa ph a , a n d t h a t t h e t r u e

Soph is or seer s of t h e Ch r ist ia n Misph a per pet u a t ed t h is kn owledge a n d
wa t ch ed over it u n t il t h e a ppea r a n ce of t h e E lect of Alla h , P r oph et
Mu h a m m a d a l-Mu st a ph a - t h e H ebr ew "Mu st a ph i"!
Th e Bible m en t ion s - a s I sa id a bove - n u m er ou s pr oph et s a t t a ch ed t o t h e
Misph a s; bu t we m u st well u n der st a n d t h a t , a s t h e Qu r a n clea r ly decla r es,
"God best k n ows wh om H e sh a ll a ppoin t for H is Messen ger " t h a t H e does n ot
best ow t h e gift of pr oph ecy on a per son on a ccou n t of h is n obilit y, r ich es, or
even piet y, bu t for H is own plea su r e. Th e fa it h a n d a ll wor k s of piet y,
m edit a t ion s, spir it u a l exer cises, pr a yer s, fa st in g, a n d divin e kn owledge m a y
r a ise a n ovice t o becom e a spir it u a l m u r sh id or gu ide, or t o t h e r a n k of a
sa in t , bu t n ever t o t h e st a t u s of a pr oph et ; for pr oph ecy is n ot pr ocu r ed by
effor t , bu t is a gift of God. E ven a m on g t h e P r oph et s t h er e a r e on ly a few wh o
wer e Messen ger s fa vor ed wit h a specia l book a n d com m ission ed t o dir ect a
cer t a in people or wit h a pa r t icu la r m ission . Th er efor e t h e t er m "pr oph et s" a s
u sed in t h e H ebr ew Scr ipt u r es is oft en a m bigu ou s.
I m u st a lso r em a r k in t h is con n ect ion t h a t pr oba bly t h e m a jor it y of t h e
m a t er ia l of t h e Bible wa s t h e wor k or pr odu ct ion of t h ese Misph a s befor e t h e
Ba bylon ia n Ca pt ivit y or even ea r lier , bu t a ft er wa r ds h a s been r evised by
u n k n own h a n ds u n t il it h a s t a ken t h e sh a pe wh ich we n owa da ys h a ve.
It n ow r em a in s t o sa y few wor ds a bou t t h e Mu slim Su fism a n d t h e Gr eek
wor d Soph ia (wisdom or love of wisdom ); a n d a discu ssion of t h ese t wo
syst em s of h igh kn owledge does lie ou t side t h e scope of t h is a r t icle.
P h ilosoph y, in t h e wider sen se of t h e t er m , is t h e st u dy or scien ce of t h e fir st
pr in ciples of bein g; in ot h er wor ds, it t r a n scen ds t h e lim it s of ph ysics t o st u dy
t h e pu r e bein g, a n d lea ves beh in d t h e st u dy of ca u ses or la ws of t h a t wh ich
h a ppen s or is seen in n a t u r e t r yin g t o r ea ch t h e m et a ph ysics wh ich dea ls
wit h fa it h , et h ics a n d la w kn own n ow a s t h e spir it u a l a spect s of civiliza t ion ,
wh ile t h e ph ysic is con sider ed t h e m a t er ia l a spect s of civiliza t ion . Th er eby it
t a kes t h e gr ea t est pa in s t o fin d t h e t r u t h .
Th e differ en ce bet ween t h e Gr eek Soph ia a n d t h e Mu slim Su fi is t h a t t h e
Gr eek h a ve m ixed bet ween t h e m a t er ia list ic a n d spir it u a l a r ea n a s a n d a t t h e
sa m e t im e, t h ey fa iled t o r eceived r evela t ion a s t h eir t op ph ilosoph er s i.e.
Ar ist ot le a n d Socr a t es a dm it t ed t h a t dea lin g in t h e m et a ph ysics wit h ou t
r eceivin g r evela t ion fr om t h e Cr ea t or is lik e cr ossin g t h e ocea n on a piece of
wood! Wh er ea s t h e lu cky Mu slim Su fis con cen t r a t ed on t h e a r ea of et h ics a n d
followin g t h e foot st eps of P r oph et Mu h a m m a d a n d h is com pa n ion s in
disciplin in g on es h ea r t a n d self in sa ilin g t o r ea ch t h e H igh Assem bly of t h e
An gels a n d so for t h .
Mu slim Su fism is t h e con t em pla t ion on t h e deeds of Alla h a n d H is Cr ea t ion
a n d on es self a n d a voidin g t h e con t em pla t ion on Alla h H im self beca u se t h e

h u m a n is m a de of h is en vir on m en t a n d soon er u se t h eir five sen ses t o

descr ibe Alla h wh ich becom es exceedin gly da n ger ou s a s it h a ppen ed wit h t h e
E gypt ia n s wh en t h ey im a gin ed t h e Sph in x t h a t h a s h ea d, pa ws, body et c.
Th e su per ior it y of t h e Isla m ic Soph ia t o t h e Gr eek ph ilosoph y is m a n ifest
fr om t h e object it views a t . An d it is decidedly su per ior t o t h e Ch r ist ia n
celiba cy a n d m on a st icism in it s in differ en ce t owa r ds t h e con scien ces a n d t h e
beliefs of ot h er people. A Mu slim Soph i (Su fi) a lwa ys en t er t a in s r espect for
ot h er r eligion s, la u gh s a t t h e idea of "h er esy" a n d a bh or s a ll per secu t ion s a n d
oppr ession s. Most of t h e Ch r ist ia n Sa in t s wer e eit h er per secu t or s of or t h e
per secu t ed by h er et ics, a n d t h eir celebr it y con sist s in t h eir excess of
in t oler a n ce. Th is is, a la s bu t on ly t oo t r u e.
It is a lso wor t h y n ot in g t h a t in t h e t im e of t h e fir st er a of Isla m , Mu slim Su fis
wer e r efer r ed t o a s "Za h id" or "Zoh a d" a n d a t t h a t t im e t h ey h a d n o
m et h odology, bu t t h ey h a d a com plet e fellowsh ip of fa it h a n d ju r ispr u den ce t o
t h eir r espect ive sch ool. Th ey con cen t r a t ed on t h e et h ics a n d t h in k in g. Th e
followin g gen er a t ion est a blish ed t h e m et h odology of cou r ses t o be t a k en by
begin n er s, t h e in t er m edia t e a n d t h e a dva n ced ba sed on t h e Qu r a n a n d
P r oph et ic Qu ot a t ion s. It is ver y clea r t h a t t h e da ily r ect it ion of Qu r a n , t h e
r em em br a n ce of t h e Na m es of Alla h a n d t h e pr a yer on P r oph et Mu h a m m a d
t oget h er wit h a skin g Alla h for for given ess a n d pr a yin g a t n igh t , fa st in g
du r in g t h e da y a r e som e of t h e im por t a n t ch a r a ct er ist ics. On t h e ot h er h a n d,
t h e a u t h en t ic Mu slim Su fi r eject a n y in sin cer e m em ber s wh o fa il t o keep t h e
wa y of P r oph et Mu h a m m a d. Adm it t edly, m a n y ign or a n t people wer e exposed,
t h in k in g t h a t t h ese in sin cer e ca ses a r e r epr esen t a t ive of Mu slim Su fism .
Th ey fa il t o u n der st a n d t h a t t h e (Ih sa n ) wh ich is on e t h ir d of t h e Religion , a s
dem on st r a t ed in t h e a n swer of P r oph et Mu h a m m a d t o t h e qu est ion "Wh a t is
Isla m ?, Wh a t Is Im a n , a n d Wh a t is Ih sa n ? wh en P r oph et Mu h a m m a d
com m en t ed t h a t t h e on e wh o a sked t h e qu est ion er wa s t h e a n gel Ga br iel a n d
t h a t h e h a d com e t o t ea ch you t h e Religion . Also, Isla m wa s ser ved by t h e
fou r sch ools of ju r ispr u den ce wh ile im a n wa s ser ved by fa it h sch ools su ch a s
Sa la f a n d Ash a r ia a n d of cou r se Su fi ser ved Ih sa n . If som e on e dou bt s t h is let
h im n a m e t h e sch ola r s of Ih sa n , beca u se if you go t o a n Isla m ic Cou r t wh ich
belon gs t o t h e sect ion of Isla m , or go t o a F a it h sch ool a n d a dm it t h a t h e h a s
jeou slou sy a n d m a lice in h is h ea r t et c. of t h e disea se of t h e sou l bot h sch ools
will a dm it t h a t t h ey h a ve n ot h in g t o do wit h t h is a spect a n d r efer h im t o a n
Abid, wor sh iper , or Su fi, Sh a ykh .
As a secon da r y r em a r k I sh ou ld lik e t o a dd t h a t t h e Mu slim a u t h or s h a ve
a lwa ys wr it t en t h e Gr eek wor d "ph ilosoph y" in t h e for m of P h elseph a wit h
sin in st ea d of sa di or t za di, wh ich is on e of t h e con st it u en t let t er s in t h e
H ebr ew a n d Ar a bic wor ds Sa ph a a n d Soph i. I t h in k t h is for m wa s in t r odu ced
in t o t h e Ar a bic lit er a t u r e by t h e Assyr ia n t r a n sla t or s wh o for m er ly belon ged
t o t h e Nest or ia n sect . Th e Tu r k s wr it e t h e n a m e St . Soph ia of Con st a n t in ople

wit h sa di, bu t ph ilosoph y wit h sin , like t h e sa m ekh of t h e H ebr ews. I believe
t h a t t h e Gr eek Soph ia is t o be iden t ified et ym ologica lly wit h t h e H ebr ew
wor d; a n d t h e idea t h a t t h e Mu slim wor d soph ia (sowfiya ) is der ived fr om t h e
soph , wh ich m ea n s "wool," ou gh t t o be a ba n don ed.
Th e t r u e Soph ia - or wisdom - t h e t r u e kn owledge of God, t h e t r u e scien ce of
r eligion a n d m or a lit y, a n d t h e in fa llible select ion of t h e La st Messen ger of
Alla h fr om a m on g a ll H is Messen ger s, belon ged t o t h e a n cien t in st it u t ion of
Isr a el ca lled Misph a , u n t il it wa s t r a n sfor m ed in t o t h e Misph a of t h e Na ssa r a
or Ch r ist ia n . It is in deed m a r velou s t o see h ow com plet e is t h e a n a logy a n d
h ow t h e econ om y of God con cer n in g H is dea lin gs wit h m a n is ca r r ied on wit h
a bsolu t e u n ifor m it y a n d or der . Th e Misph a is t h e filt er wh er e a ll t h e da t a
a n d per son s a r e filt er ed a n d st r a in ed by t h e Mu sa ph ph i (H ebr ew, Mosa ppi)
a s by a cola n der (for su ch is t h e m ea n in g of t h e wor d); so t h a t t h e gen u in e is
dist in gu ish ed a n d sepa r a t ed fr om t h e fa lse, a n d t h e pu r e fr om t h e im pu r e;
yet cen t u r ies su cceed ea ch ot h er , m yr ia ds of P r oph et s com e a n d go, st ill t h e
Mu st a ph a , t h e E lect ed On e, does n ot a ppea r . Th en com es t h e H oly J esu s; bu t
h e is r eject ed a n d per secu t ed, beca u se t h er e exist ed n o lon ger in Isr a el t h a t
officia l Misph a wh ich wou ld h a ve r ecogn ized a n d a n n ou n ced h im a s a t r u e
Messen ger of God wh o wa s sen t t o bea r wit n ess t o t h e Mu st a ph a t h a t wa s t h e
La st P r oph et t o follow h im . Th e "Gr a n d Assem bly of t h e Syn a gogu e"
con vok ed a n d in st it u t ed by E zr a a n d Neh em ia h , t h e la st m em ber of wh ich
wa s "Sim eon t h e J u st " (ob 310 B.C.), wa s su cceeded by t h e Su pr em e Tr ibu n a l
of J er u sa lem , ca lled t h e "Sa h edr in "; bu t t h is la t t er Assem bly, wh ose
P r esiden t wa s t h e Na ssi or t h e "P r in ce," con dem n ed J esu s t o dea t h beca u se it
did n ot r ecogn ize h is per son a n d t h e n a t u r e of h is divin e m ission . A few
Soph is, h owever , k n ew J esu s a n d believed in h is pr oph et ica l m ission ; bu t t h e
cr owds a t on e t im e m ist ook h im for t h e Mu st a ph a or t h e "elect ed" Messen ger
of Alla h , a n d seized a n d a ccla im ed h im kin g, bu t h e va n ish ed a n d
disa ppea r ed fr om a m on g t h em . H e wa s n ot t h e Mu st a plt a , ot h er wise it wou ld
be r idicu lou s t o m a k e Sim on t h e Sa ph a a n d h is Ch u r ch t h e Misph a ; for t h e
office a n d t h e du t y of t h e Misph a wa s t o wa t ch a n d look for t h e La st
Messen ger , so t h a t wh en h e ca m e h e wou ld be pr ocla im ed a s t h e E lect ed a n d
Ch osen On e - t h e Mu st a ph a . If J esu s wer e t h e Mu st a ph a , t h er e wou ld be n o
n eed for t h e in st it u t ion of t h e Misph a a n y lon ger . Th is is a ver y deep a n d
in t er est in g su bject ; it deser ves pa t ien t st u dy. P r oph et Mu h a m m a d a lMu st a ph a is t h e m yst er y of t h e Misph a , a n d t h e t r ea su r e of t h e Soph ia .
(5) P ro p h e t Mu h a m m a d Is Th e "S h i lo h "
P r oph et J a cob, t h e gr a n dson of P r oph et Abr a h a m , is lyin g sick in bed; h e is in h is
on e h u n dr ed a n d for t y-seven t h yea r , a n d t h e en d is a ppr oa ch in g r a pidly. H e
su m m on s h is t welve son s a n d t h eir fa m ilies t o h is bedr oom ; a n d h e blesses ea ch son
a n d for et ells t h e fu t u r e of h is t r ibe. It is gen er a lly kn own a s t h e "Test a m en t of
J a cob," a n d is wr it t en in a n elega n t H ebr ew st yle wit h a poet ic t ou ch . It con t a in s a
few wor ds wh ich a r e u n iqu e a n d n ever occu r a ga in in t h e Bible. Th e Test a m en t

r eca lls t h e va r ied even t s in t h e life of a m a n wh o h a s h a d m a n y u ps a n d down s. H e

is r epor t ed t o h a ve t a k en a dva n t a ge of h is br ot h er s h u n ger a n d bou gh t h is r igh t of
bir t h for a dish of pot t a ge, a n d deceived h is blin d old fa t h er a n d obt a in ed t h e
blessin g wh ich by bir t h r igh t belon ged t o E sa u . H e ser ved seven yea r s t o m a r r y
Ra ch el, bu t wa s deceived by h er fa t h er , bein g m a r r ied t o h er elder sist er Lia h ; so h e
h a d t o ser ve a n ot h er t er m of seven yea r s for t h e for m er . Th e m a ssa cr e of a ll t h e
m a le popu la t ion by h is (J a cobs) t wo son s Sim on a n d Livi for t h e pollu t ion of h is
(J a cobs) da u gh t er Din a by Sch ech im , t h e pr in ce of t h a t t own , h a d gr ea t ly gr ieved
h im . Th e sh a m efu l con du ct of h is fir st -bor n , Reu bin , in defilin g h is fa t h er s bed by
lyin g wit h h is con cu bin e wa s n ever for got t en n or for given by h im . Bu t t h e gr ea t est
gr ief t h a t befell h im a ft er t h e loss of h is beloved wife Ra ch el wa s t h e disa ppea r a n ce
for m a n y yea r s of h is fa vor it e son J oseph . H is descen t in t o E gypt a n d h is m eet in g
wit h J oseph ca u sed h im gr ea t joy a n d t h e r ecover y of h is lost sigh t . J a cob wa s a
P r oph et , a n d su r n a m ed by God "Isr a el," t h e n a m e wh ich wa s a dopt ed by t h e t welve
t r ibes t h a t descen ded fr om h im .
Th e policy of u su r pa t ion of t h e bir t h r igh t r u n s t h r ou gh t h e r ecor ds of t h e Book of
Gen esis, a n d J a cob is r epr esen t ed a s a h er o of t h is viola t ion of t h e r igh t s of ot h er
per son s. H e is r epor t ed t o give t h e bir t h r igh t of h is gr a n dson Ma n a sh i t o h is
you n ger br ot h er E ph r a im , in spit e of t h e r em on st r a n ces of t h eir fa t h er J oseph
(ch a p. xlviii.). H e depr ives h is fir st bor n son of h is bir t h r igh t a n d a ccor ds t h e
blessin g t o J u da h , h is fou r t h son , beca u se t h e for m er h a d la in wit h Bilh a , J a cobss
"con cu bin e," wh o is t h e m ot h er of h is t wo son s Da n a n d Neph t h a li; a n d depr ives t h e
la t t er beca u se h e wa s n o bet t er t h a n t h e ot h er , in a sm u ch a s h e com m it t ed a du lt er y
wit h h is own da u gh t er -in -la w Th a m a r , wh o bor e a son wh o beca m e a n a n cest or of
Da vid a n d of J esu s Ch r ist (ch a p. xxv. 22, ch a p. xxxviii.)!
It is in deed in cr edible t h a t t h e a u t h or , or a t lea st t h e fin a l edit or , of t h is book wa s
"in spir ed by t h e H oly Spir it ," a s t h e J ews a n d Ch r ist ia n s a llege. J a cob is r epor t ed t o
h a ve m a r r ied t wo sist er s sim u lt a n eou sly, a n a ct ion con dem n ed by Gods la w (Lev.
xviii. 18). In fa ct , wit h t h e except ion of J oseph a n d Ben ja m in , h is ot h er son s a r e
descr ibed a s r ou gh sh eph er ds, lia r s (t o t h eir fa t h er a n d t o J oseph ), m u r der er s,
a du lt er er s, wh ich m ea n s it wa s a fa m ily n ot becom in g a P r oph et a t a ll. Of cou r se,
t h e Mu slim s ca n n ot a ccept a n y ca lu m n y a ga in st a P r oph et or a r igh t eou s m a n
u n less it be expr essly r ecor ded or m en t ion ed in t h e Qu r a n . We do n ot believe t h e
sin a t t r ibu t ed t o J u da h t o be t r u e (cf. ch a p. xxxviii), ot h er wise t h e blessin g a ccor ded
t o h im by J a cob wou ld be a con t r a dict ion ; a n d it is t h is ver y blessin g t h a t we
pr opose t o st u dy a n d discu ss in t h is a r t icle.
J a cob cou ld n ot h a ve blessed h is son J u da h if t h e la t t er wa s r ea lly t h e fa t h er of h is
own da u gh t er -in -la ws son , P er es, for bot h a du lt er er s wou ld be con dem n ed t o dea t h
by t h e La w of God, Wh o h a d given h im t h e gift of pr oph ecy (Lev. xx 12). H owever ,
t h e st or y of J a cob a n d t h a t of h is n ot ver y exem pla r y fa m ily is t o be fou n d in t h e
Book of Gen esis (ch a ps. xxv. - 1).
Th e fa m ou s pr oph ecy, wh ich m a y be con sider ed a s t h e n u cleu s of t h is t est a m en t , is
con t a in ed in t h e t en t h ver se of t h e for t y-n in t h ch a pt er of Gen esis a s follows: -

"Th e Scept r e sh a ll n ot depa r t fr om J u da h , An d t h e La wgiver fr om bet ween h is feet ,

Un t il t h e com in g of Sh iloh , An d t o h im belon get h t h e obedien ce of peoples."
Th is is t h e lit er a l t r a n sla t ion of t h e H ebr ew t ext a s m u ch a s I ca n u n der st a n d it .
Th er e a r e t wo wor ds in t h e t ext wh ich a r e u n iqu e a n d occu r n owh er e else in t h e Old
Test a m en t . Th e fir st of t h ese wor ds is "Sh iloh ," a n d t h e ot h er "yiqh a " or "yiqh a t h
(by con st r u ct ion or con t r a ct ion ).
Sh iloh is for m ed of fou r let t er s, sh in , yod, la m ed a n d h i. Th er e is a "Sh iloh ," t h e
pr oper n a m e of a t own in E ph r a im , (1 Sa m . i. et c.), bu t t h er e is n o yod in it . Th is
n a m e ca n n ot be iden t ica l wit h , or r efer t o, t h e t own wh er e t h e Ar k of t h e Coven a n t
or t h e Ta ber n a cle wa s; for u n t il t h en n o scept r e or la wgiver h a d a ppea r ed in t h e
t r ibe of J u da h . Th e wor d cer t a in ly r efer s t o a per son , a n d n ot t o a pla ce.
As fa r a s I ca n r em em ber , a ll t h e ver sion s of t h e Old Test a m en t h a ve pr eser ved t h is
or igin a l Sh iloh wit h ou t givin g it a r en der in g. It is on ly t h e Syr ia c P sh it t a (in Ar a bic
ca lled a l-Bessit a ) t h a t h a s t r a n sla t ed it in t o "H e t o wh om it belon gs." It is ea sy t o
see h ow t h e t r a n sla t or h a s u n der st ood t h e wor d a s com posed of "sh " a br idged for m
of a sh er = "h e, t h a t ," a n d loh (t h e Ar a bic leh u ) = "is h is. Con sequ en t ly, a ccor din g t o
t h e P sh it t a , t h e cla u se will be r ea d in t h e followin g m a n n er : "Un t il h e t o wh om it
belon get h com e, An d," et c. Th e per son a l pr on ou n "it " m a y r efer t o t h e scept r e a n d
t h e la wgiver sepa r a t ely or collect ively, or per h a ps t o t h e "obedien ce" in t h e fou r t h
cla u se of t h e ver se, t h e la n gu a ge bein g poet ic. Accor din g t o t h is im por t a n t ver sion
t h e sen se of t h e pr edict ion wou ld a ppea r t o be pla in ly t h is:"Th e r oya l a n d pr oph et ic ch a r a ct er sh a ll n ot pa ss a wa y fr om J u da h u n t il h e t o
wh om it belon gs com e, for h is is t h e h om a ge of people."
Bu t a ppa r en t ly t h is wor d is der ived fr om t h e ver b sh a la h a n d t h er efor e m ea n in g
"pea cefu l, t r a n qu il, qu iet a n d t r u st -wor t h y."
It is m ost likely t h a t som e old t r a n scr iber or copyist cu r r en t e ca la m o a n d wit h a slip
of pen h a s det a ch ed t h e left side of t h e fin a l let t er h et , a n d t h en it h a s been
t r a n sfor m ed in t o h i, for t h e t wo let t er s a r e exceedin gly a like bein g on lver y sligh t ly
differ en t on t h e left side. If su ch a n er r or h a s been t r a n sm it t ed in t h e H ebr ew
m a n u scr ipt - eit h er in t en t ion a lly or n ot - t h en t h e wor d is der ived fr om sh a la h , t o
sen d, delega t e," t h e pa st pa r t iciple of wh ich wou ld be sh a lu h - t h a t is, "on e wh o is
sen t , m essen ger ."
Bu t t h er e a ppea r s n o r ea son a ble ca u se for a deliber a t e ch a n ge of h et for h i, sin ce
t h e yod is pr eser ved in t h e pr esen t sh a pe of Sh iloh , wh ich h a s n o va w t h a t wou ld be
n ecessa r y for t h e pa st pa r t iciple Sh a lu h . Besides, I t h in k t h e Sept u a gin t h a s
r et a in ed t h e Sh iloh a s it is. Th e on ly possible ch a n ge, t h er efor e, wou ld be of t h e
fin a l let t er h et in t o h i. If su ch be t h e ca se, t h en t h e wor d wou ld t a k e t h e for m of
Sh ilu a h a n d cor r espon d exa ct ly t o t h e "Messen ger of Ya h ," t h e ver y t it le given t o
Mu h a m m a d a lon e "Ra su l Alla h ," i.e. "t h e Messen ger of God." I k n ow t h a t t h e t er m
"sh ilu a h " is a lso t h e t ech n ica l wor d for t h e "let t er of divor ce," a n d t h is beca u se t h e
divor ced wife is "sen t " a wa y.
I ca n gu ess of n o ot h er in t er pr et a t ion of t h is sin gu la r n a m e besides t h e t h r ee
ver sion s I h a ve m en t ion ed.

Of cou r se, it goes wit h ou t sa yin g t h a t bot h t h e J ews a n d Ch r ist ia n s believe t h is

blessin g t o be on e of t h e for em ost Messia n ic pr oph ecies. Th a t J esu s, t h e P r oph et of
Na za r et h , is t h e Ch r ist or Messia h n o Mu slim ca n den y, for t h e Qu r a n does
a ck n owledge t h a t t it le. Th a t ever y Isr a elit e Kin g a n d H igh P r iest wa s a n oin t ed
wit h t h e h oly oil com posed of olive oil a n d va r iou s spices we k n ow fr om t h e H ebr ew
Scr ipt u r es (Lev. xxx. 23-33 ) . E ven t h e Za r du sh t i Kor esh Kin g of P er sia is ca lled
Gods Ch r ist : "Th u s sa ys t h e Lor d t o H is Ch r ist Cyr u s," et c. (Isa . xlv. 1-7).
It wou ld be su per flu ou s h er e t o m en t ion t h a t a lt h ou gh n eit h er Cyr u s n or J esu s
wer e a n oin t ed by t h e sa cr ed a n oin t m en t , yet t h ey a r e ca lled Messia h s.
As t o J esu s, even if h is pr oph et ic m ission wer e r ecogn ized by t h e J ews, h is
Messia n ic office cou ld n ever be a ccept ed by t h em . F or n on e of t h e m a r ks or
ch a r a ct er ist ics of t h e Messia h t h ey expect a r e t o be fou n d in t h e m a n wh om t h ey
a t t em pt ed t o cr u cify. Th e J ews expect a Messia h wit h t h e swor d a n d t em por a l
power , a con qu er or wh o wou ld r est or e a n d ext en d t h e kin gdom of Da vid, a n d a
Messia h wh o wou ld ga t h er t oget h er t h e disper sed Isr a el u n t o t h e la n d of Ca n a a n ,
a n d su bdu e m a n y n a t ion s u n der h is yoke; bu t t h ey cou ld n ever a ccla im a s su ch a
pr ea ch er u pon t h e Mou n t of Olives, or on e bor n in a m a n ger .
To sh ow t h a t t h is ver y a n cien t pr oph ecy h a s been pr a ct ica lly a n d lit er a lly fu lfilled
in P r oph et Mu h a m m a d t h e followin g a r gu m en t s ca n be a dva n ced. By t h e a llegor ica l
expr ession s "t h e Scept r e" a n d "La w-giver " it is u n a n im ou sly a dm it t ed by t h e
com m en t a t or s t o m ea n t h e r oya l a u t h or it y a n d t h e pr oph ecy r espect ively. Wit h ou t
st oppin g lon g t o exa m in e t h e r oot a n d der iva t ion of t h e secon d sin gu la r wor d
"yiqh a ," we m a y a dopt eit h er of it s t wo sign ifica t ion s, "obedien ce" or "expect a t ion ."
Let u s follow t h e fir st in t er pr et a t ion of Sh iloh a s given in t h e P sh it t a ver sion : "h e t o
wh om it belon gs." Th is pr a ct ica lly m ea n s "t h e own er of t h e scept r e a n d t h e la w," or
"h e wh o possesses t h e sover eign a n d legisla t ive a u t h or it y, a n d h is is t h e obedien ce
of n a t ion s." Wh o, t h en , ca n t h is m igh t y P r in ce a n d gr ea t Legisla t or be? Cer t a in ly
n ot Moses, for h e wa s t h e fir st or ga n izer of t h e Twelve Tr ibes of Isr a el, a n d befor e
h im t h er e n ever a ppea r ed a kin g or pr oph et in t h e t r ibe of J u da h . Decidedly n ot
Da vid, beca u se h e wa s t h e fir st kin g a n d pr oph et descen ded fr om J u da h . An d
eviden t ly n ot J esu s Ch r ist , beca u se h e h im self r epu dia t ed t h e idea t h a t t h e Messia h
wh om Isr a el wa s expect in g wa s a son of Da vid (Ma t t . xxii. 44, 45; Ma r k xii. 35-37;
Lu k e xx. 41-44). H e h a s left n o wr it t en la w, a n d n ever dr ea m t of a ssu m in g t h e r oya l
scept r e; in fa ct , h e a dvised t h e J ews t o be loya l t o Ca esa r a n d pa y h im t r ibu t e, a n d
on on e occa sion t h e cr owds a t t em pt ed t o m a ke h im a kin g, bu t h e esca ped a n d h id
h im self. H is Gospel wa s wr it t en on t h e t a blet of h is h ea r t , a n d h e deliver ed h is
m essa ge of "good n ews," n ot in scr ipt o, bu t or a lly. In t h is pr oph ecy t h er e is n o
qu est ion of t h e sa lva t ion fr om or igin a l sin by t h e blood of a cr u cified per son , n or of a
r eign of a god-m a n over h u m a n h ea r t s. Besides, J esu s did n ot a br oga t e t h e La w of
Moses, bu t h e dist in ct ly decla r ed t h a t h e h a d com e t o fu lfill it ; n or wa s h e t h e la st
P r oph et ; for a ft er h im St . P a u l spea ks of m a n y "pr oph et s" in t h e Ch u r ch .
P r oph et Mu h a m m a d ca m e wit h m ilit a r y power a n d t h e Qu r a n t o r epla ce t h e old
J ewish wor n -ou t scept r e a n d t h e im pr a ct ica ble a n d old-fa sh ion ed la w of sa cr ifices
a n d of a cor r u pt pr iest h ood. H e pr ocla im ed t h e pu r est r eligion of t h e on e t r u e God,

a n d la id down t h e best pr a ct ica l pr ecept s a n d r u les for m or a ls a n d con du ct of m en .

H e est a blish ed t h e r eligion of Isla m wh ich h a s u n it ed in t o on e r ea l br ot h er h ood
m a n y n a t ion s a n d peoples wh o a ssocia t e n o bein g wit h t h e Alm igh t y. All Mu slim
peoples obey t h e P r oph et of Alla h , love a n d r ever en ce h im a s t h e est a blish er of t h eir
r eligion , bu t n ever wor sh ip h im or give h im divin e h on or a n d a t t r ibu t es. H e cr u sh ed
a n d pu t a n en d t o t h e la st vest iges of t h e J ewish pr in cipa lit y of Qu r eih da a n d
Kh a iba r , h a vin g dest r oyed a ll t h eir ca st les a n d for t ifica t ion s.
Th e secon d in t er pr et a t ion of t h e t et r a gr a m "Sh ilh ," pr on ou n ced Sh iloh , is equ a lly
im por t a n t a n d in fa vor of P r oph et Mu h a m m a d. As it wa s sh own a bove, t h e wor d
sign ifies "t r a n qu il, pea cefu l, t r u st wor t h y, qu iet " a n d so for t h . Th e Ar a m a ic for m of
t h e wor d is Sh ilya , fr om t h e sa m e r oot Sh a la or sh la . Th is ver b is n ot u sed in
Ar a bic.
It is a well-k n own fa ct in t h e h ist or y of t h e P r oph et of Ar a bia t h a t , pr eviou s t o h is
ca ll t o t h e Messen ger sh ip, h e wa s ext r em ely qu iet , pea cefu l, t r u st wor t h y, a n d of a
con t em pla t ive a n d a t t r a ct ive ch a r a ct er ; t h a t h e wa s su r n a m ed by t h e people of
Mecca "Mu h a m m a d a l-E m m ." Wh en t h e Mecca n s ga ve t h is t it le "E m m " or "Am m " t o
Mu h a m m a d t h ey h a d n ot t h e r em ot est idea of "Sh iloh ," yet t h e ign or a n ce of t h e
idola t r ou s Ar a bs wa s m a de u se of by God t o con fou n d t h e u n believin g J ews, wh o
h a d scr ipt u r es a n d kn ew t h eir con t en t s. Th e Ar a bic ver b a m a n a , like t h e H ebr ew
a m a n , t o be "fir m , con st a n t , secu r e," a n d t h er efor e "t o be t r a n qu il, fa it h fu l a n d
t r u st wor t h y," sh ows t h a t "a m in " is pr ecisely t h e equ iva len t of Sh iloh , a n d con veys
a ll t h e sign ifica t ion s con t a in ed in it .
P r oph et Mu h a m m a d, befor e h e wa s ca lled by God t o pr ea ch t h e r eligion of Isla m
a n d t o a bolish t h e idola t r y wh ich h e su ccessfu lly a ccom plish ed, wa s t h e m ost qu iet
a n d t r u t h fu l m a n in Mecca ; h e wa s n eit h er a wa r r ior n or a legisla t or ; bu t it wa s
a ft er h e a ssu m ed t h e pr oph et ica l m ission t h a t h e beca m e t h e m ost eloqu en t spea ker
a n d t h e best va lia n t Ar a b. H e fou gh t wit h t h e in fidels swor d in h a n d, n ot for h is
own per son a l in t er est , bu t for t h e glor y of Alla h a n d for t h e ca u se of H is r eligion Al-Isla m . H e wa s sh own by God t h e keys of t h e t r ea su r es of t h e ea r t h , bu t h e did
n ot a ccept t h em , a n d wh en h e died h e wa s pr a ct ica lly a poor m a n . No ot h er
wor sh iper of God, wh et h er a kin g or a pr oph et , h a s r en der ed su ch a n a dm ir a bly
gr ea t a n d pr eciou s ser vice t o God a n d t o m a n a s P r oph et Mu h a m m a d h a s don e: t o
God in er a dica t in g t h e idola t r y fr om a la r ge pa r t of t h e globe, a n d t o m a n by h a vin g
given t h e m ost per fect r eligion a n d t h e best la ws for h is gu ida n ce a n d secu r it y. H e
seized t h e scept r e a n d t h e la w fr om t h e J ews; for t ified t h e for m er a n d per fect ed t h e
la t t er . If P r oph et Mu h a m m a d wer e per m it t ed t o r ea ppea r t o-da y in Mecca or
Medin a , h e wou ld be m et by t h e Mu slim s wit h t h e sa m e a ffect ion a n d "obedien ce"
a s h e sa w t h er e du r in g h is ea r t h ly life. An d h e wou ld see wit h a deep sen se of
plea su r e t h a t t h e H oly Book h e h a d deliver ed is t h e sa m e wit h ou t t h e lea st
a lt er a t ion in it , a n d t h a t it is ch a n t ed a n d r ecit ed exa ct ly a s h e a n d h is com pa n ion s
did. H e wou ld be gla d t o con gr a t u la t e t h em on t h eir fidelit y t o t h e r eligion a n d t o
t h e On en ess of Alla h ; a n d t o t h e fa ct t h a t t h ey h a ve n ot m a de of h im a god or son of
a god.

As t o t h e t h ir d in t er pr et a t ion of t h e n a m e "Sh iloh " I r em a r ked t h a t it m igh t

possibly be a cor r u pt ion of "Sh a lu a h ," a n d in t h a t ca se it wou ld in dispu t a bly
cor r espon d t o t h e Ar a bic t it le of t h e P r oph et so oft en r epea t ed in t h e Qu r a n ,
n a m ely, "Ra su l" wh ich m ea n s exa ct ly t h e sa m e a s Sh a lu a h does, i.e. "a Messen ger ."
"Sh a lu a h E loh im " of t h e H ebr ews is pr ecisely t h e "Ra su l Alla h " wh ich ph r a se is
ch a n t ed five t im es a da y by t h e Cr ier t o t h e P r a yer s fr om t h e m in a r et of a ll m osqu es
in t h e wor ld.
In t h e Qu r a n sever a l pr oph et s, pa r t icu la r ly t h ose t o wh om a sa cr ed scr ipt u r e h a s
been deliver ed, a r e m en t ion ed a s Ra su l; bu t n owh er e in t h e Old Test a m en t do we
com e a cr oss Sh iloh or Sh a lu a h except in t h e Test a m en t of J a cob.
Now fr om wh a t ever poin t of view we t r y t o st u dy a n d exa m in e t h is pr oph ecy of
J a cob, we a r e for ced, by t h e r ea son of it s a ct u a l fu lfillm en t in P r oph et Mu h a m m a d,
t o a dm it t h a t t h e J ews a r e va in ly expect in g t h e com in g of a n ot h er Sh iloh , a n d t h a t
t h e Ch r ist ia n s a r e obst in a t ely per sist in g in t h eir er r or in believin g t h a t it wa s J esu s
wh o wa s in t en ded by Sh iloh .
Th en t h er e a r e ot h er obser va t ion s wh ich deser ve ou r ser iou s con sider a t ion . In t h e
fir st pla ce it is ver y pla in t h a t t h e scept r e a n d t h e legisla t or wou ld r em a in in t h e
t r ibe of J u da h so lon g a s t h e Sh iloh does n ot a ppea r on t h e scen e. Accor din g t o t h e
J ewish cla im , Sh iloh h a s n ot com e yet . It wou ld follow, t h er efor e, t h a t bot h t h e
Roya l Scept r e a n d t h e P r oph et ica l Su ccession wer e st ill in exist en ce a n d belon ged t o
t h a t t r ibe. Bu t bot h t h ese in st it u t ion s h a ve been ext in ct for over t h ir t een cen t u r ies.
In t h e secon d pla ce it is t o be obser ved t h a t t h e t r ibe of J u da h a lso h a s disa ppea r ed
t oget h er wit h it s r oya l a u t h or it y a n d it s sist er - t h e pr oph et ica l su ccession . It is a n
in dispen sa ble con dit ion for t h e m a in t en a n ce of a t r iba l exist en ce a n d iden t it y t o
sh ow t h a t t h e t r ibe a s a wh ole lives eit h er in it s own fa t h er la n d or elsewh er e
collect ively a n d spea ks it s own la n gu a ge. Bu t wit h t h e J ews t h e ca se is ju st t h e
r ever se. To pr ove you r self t o be a n Isr a elit e, you n eed h a r dly t r ou ble you r self a bou t
it ; for a n ybody will r ecogn ize you , bu t you ca n n ever pr ove you r self t o belon g t o on e
of t h e t welve t r ibes. You a r e disper sed a n d h a ve lost you r ver y la n gu a ge.
Th e J ews a r e for ced t o a ccept on e or t h e ot h er of t h e t wo a lt er n a t ives, n a m ely,
eit h er t o a dm it t h a t Sh iloh h a s com e a lr ea dy, bu t t h a t t h eir for efa t h er s did n ot
r ecogn ize h im , or t o a ccept t h e fa ct t h a t t h er e exist s n o lon ger a t r ibe of J u da h fr om
wh ich Sh iloh will h a ve t o descen d.
As a t h ir d obser va t ion it is t o be r em a r k ed t h a t t h e t ext clea r ly im plies, a n d m u ch
a ga in st t h e J u deo-Ch r ist ia n belief, t h a t Sh iloh is t o be a t ot a l st r a n ger t o t h e t r ibe
of J u da h , a n d even t o a ll t h e ot h er t r ibes. Th is is so eviden t t h a t a few m in u t es of
r eflect ion a r e su fficien t t o con vin ce on e. Th e pr edict ion clea r ly in dica t es t h a t wh en
Sh iloh com es t h e scept r e a n d t h e la wgiver will pa ss a wa y fr om J u da h ; t h is ca n on ly
be r ea lized if Sh iloh be a st r a n ger t o J u da h . If Sh iloh is a descen da n t of J u da h , h ow
cou ld t h ose t wo elem en t s cea se t o exist in t h a t t r ibe? It cou ld n ot be a descen da n t of
a n y of t h e ot h er t r ibes eit h er , for t h e scept r e a n d t h e la wgiver wer e for a ll Isr a el,
a n d n ot for on e t r ibe on ly. Th is obser va t ion explodes t h e Ch r ist ia n cla im a s well.
F or J esu s is a descen da n t of J u da h t h r ou gh Ma r y.

I ver y oft en won der a t t h ese it in er a n t a n d er r in g J ews. F or over t wen t y-five

cen t u r ies t h ey h a ve been lea r n in g a h u n dr ed la n gu a ges of t h e peoples wh om t h ey
h a ve been ser vin g. Sin ce bot h t h e Ish m a elit es a n d t h e Isr a elit es a r e t h e offspr in g of
Abr a h a m , wh a t does it m a t t er t o t h em wh et h er Sh iloh com es fr om J u da h or
Zebu lu n , fr om E sa u or Isa ch a r , fr om Ish m a el or Isa a c, a s lon g a s h e is a descen da n t
of t h eir fa t h er Abr a h a m ? Obey t h e La w of P r oph et Mu h a m m a d, becom es Mu slim s,
a n d t h en it will be t h a t you ca n go a n d live in you r old fa t h er la n d in pea ce a n d
secu r it y.
(6) P ro p h e t Mu h a m m a d Is Th e S o n -Of-Ma n
In t h e pr eviou s discou r se we per u sed a n d com m en t ed u pon t h e m a r velou s vision of
t h e P r oph et Da n iel (Da n . vii.). We sa w h ow t h e fou r bea st s t h a t r epr esen t ed t h e
fou r k in g- dom s su cceedin g on e a n ot h er wer e t h e P ower s of Da r k n ess a n d h ow t h ey
per secu t ed t h e J ews a n d t h e ea r ly Ch u r ch of J esu s, wh ich wa s con st it u t ed of t r u e
believer s in t h e On e God. We a lso r em a r ked t h a t t h ose P ower s wer e pa ga n a n d
a llegor ica lly descr ibed a s fer ociou s br u t es. F u r t h er , we sa w t h a t t h e "E leven t h
H or n ," wh ich h a d eyes a n d m ou t h , wh ich u t t er ed bla sph em ies a ga in st t h e Most
H igh h a d fou gh t a n d over com e H is Sa in t s h a d ch a n ged t h e t im es a n d t h e La w of
God, cou ld be n o ot h er t h a n t h e E m per or Con st a n t in e, wh o in AD. 325, pr om u lga t ed
h is im per ia l r escr ipt pr ocla im in g t h e cr eed a n d t h e decision s of t h e Nicen e Gen er a l
Cou n cil.
In t h is a r t icle let u s follow ou r r esea r ch es pa t ien t ly wit h r ega r d t o t h e glor iou s BAR
NASH A, or t h e "Son -of-Ma n ," wh o wa s pr esen t ed-u pon t h e clou ds t o t h e Most H igh ,
t o wh om wa s given t h e Su lt a n eh (Sh olt a n a in t h e or igin a l t ext , i.e. "dom in ion " or
"em pir e") h on or a n d kin gdom for ever , a n d wh o wa s com m ission ed t o dest r oy a n d
a n n ih ila t e t h e t er r ible H or n .
Now let u s pr oceed for t h wit h t o est a blish t h e iden t it y of t h is "Ba r n a sh a ."
Befor e fin din g ou t wh o t h is Son -of-Ma n is, it is bu t essen t ia l t h a t we sh ou ld t a ke
in t o con sider a t ion t h e followin g poin t s a n d obser va t ion s: (a ) Wh en a H ebr ew P r oph et pr edict s t h a t "a ll t h e n a t ion s a n d peoples of t h e ea r t h
sh a ll ser ve h im " (i.e. t h e Ba r n a sh a ) or "t h e people of t h e Sa in t s of t h e Most H igh ,"
we m u st u n der st a n d t h a t h e m ea n s t h er eby t h e n a t ion s m en - t ion ed in Gen esis xv.
18-21, a n d n ot t h e E n glish , t h e F r en ch , or t h e Ch in ese n a t ion s.
(b) By t h e ph r a se "t h e people of t h e Sa in t s of t h e Most H igh " it is u n der st ood t o
m ea n fir st t h e J ews a n d t h en t h e Ch r ist ia n s wh o con fessed t h e a bsolu t e On en ess of
God, fou gh t a n d su ffer ed for it u n t il t h e a ppea r a n ce of t h e Ba r n a sh a a n d t h e
dest r u ct ion of t h e H or n .
(c) Aft er t h e dest r u ct ion of t h e H or n t h e people a n d t h e n a t ion s t h a t will h a ve t o
ser ve t h e Sa in t s of God a r e t h e Ch a ldea n s, Medo-P er sia n s, Gr eeks, a n d t h e Rom a n s
- t h e fou r n a t ion s r epr esen t ed by t h e fou r bea st s t h a t h a d t r od u pon a n d in va ded
t h e H oly La n d.
F r om t h e Adr ia t ic t o t h e Wa lls of Ch in a a ll t h e va r iou s n a t ion s h a ve eit h er a s
Mu slim s r eceived t h e h om a ge or a s u n believer s ser ved t h e Mu slim s, wh o a r e t h e
on ly t r u e believer s in t h e On e God.

(d) It is r em a r k a ble t o r ea lize t h e sign ifica n t fa ct t h a t God oft en a llows t h e en em ies

of H is t r u e r eligion t o su bdu e a n d per secu t e H is people beca u se of t wo pu r poses.
F ir st , beca u se h e wa n t s t o pu n ish H is people for t h eir let h a r gy, dr a wba cks a n d sin s.
Secon dly, beca u se H e wish es t o pr ove t h e fa it h , t h e pa t ien ce a n d t h e
in dest r u ct ibilit y of H is La w a n d Religion , a n d t h u s t o a llow t h e in fidels t o con t in u e
in t h eir u n belief a n d cr im e u n t il t h eir cu p is fu ll. God in du e t im e H im self
in t er ven es on beh a lf of t h e believer s wh en t h eir ver y exist en ce is on it s bea m -en ds.
It wa s a t er r ible a n d m ost cr it ica l t im e for a ll Mu slim s wh en t h e Allied F or ces wer e
in Con st a n t in ople du r in g t h ose a wfu l yea r s of t h e Ar m ist ice. Gr ea t pr epa r a t ion s
wer e m a de by t h e Gr eeks a n d t h eir fr ien ds t o t a ke ba ck t h e Gr a n d Mosqu e of Aya
Soph ia ; t h e Gr eek P a t r ia r ch of Con st a n t in ople wen t t o Lon don ca r r yin g wit h h im a
pr eciou s a n cien t pa t r ia r ch a l cope set in gem s a n d pea r ls for t h e Ar ch bish op of
Ca n t er bu r y, wh o wa s st r en u ou sly a dvoca t in g t h e r est or a t ion of Con st a n t in ople a n d
t h e gr a n d edifice of St . Soph ia t o t h e Gr eeks. On t h e eve of t h e celebr a t ion of
P r oph et Mu h a m m a ds n igh t jou r n ey t o H ea ven - ca lled a l-m ir a j - t h e sa cr ed
bu ildin g wa s cr a m m ed wit h a gr ea t m u lt it u de of t h e su pplia n t fa it h fu l wh o t ill t h e
da wn m ost ea r n est ly su pplica t ed t h e Alm igh t y Alla h t o deliver Tu r key, a n d
pa r t icu la r ly t h e Sa cr ed H ou se, fr om t h ose wh o "wou ld fill it wit h u gly idols a n d
im a ges a s befor e!" In con n ect ion wit h t h a t pa t r ia r ch a l m a n t le or cope, I wr ot e a n
a r t icle in t h e Tu r kish pa per t h e Aqsh a m , sh owin g t h e exist en ce of a sch ism bet ween
t h e Gr eek Or t h odox a n d t h e P r ot est a n t An glica n Ch u r ch es. I poin t ed ou t t h a t t h e
cope wa s n ot m ea n t a s a pa lliu m of in vest it u r e a n d r ecogn it ion of t h e An glica n
or der s, a n d t h a t a r eu n ion bet ween t h e t wo Ch u r ch es cou ld n ever be a ccom plish ed
u n less on e or t h e ot h er of t h e pa r t ies sh ou ld r en ou n ce a n d a bju r e cer t a in a r t icles of
fa it h a s h er et ica l a n d er r on eou s. I a lso poin t ed ou t t h a t t h e cope wa s a diplom a t ic
br ibe on beh a lf of Gr eece a n d it s Ch u r ch . Th e let t er en ded wit h t h ese wor ds: "All
depen ds u pon t h e gr a ce a n d m ir a cle wh ich t h is ba k h sk ish of a pon t ifica l cope is
expect ed t o wor k!"
Th e r esu lt is t oo well kn own t o be r epea t ed h er e. Su ffice it t o sa y t h a t t h e P a t r ia r ch
died in E n gla n d, a n d t h e Alm igh t y, wh o sen t t h e Ba r n a sh a t o cr u sh t h e H or n a n d
ch a se ou t t h e legion s of Rom e fr om t h e E a st , r a ised Mu st a ph a Ka m a l, wh o sa ved
h is cou n t r y a n d r est or ed t h e h on or of Isla m !
(e) It is t o be n ot ed t h a t t h e J ews wer e t h e ch osen people of God u n t il t h e a dven t of
J esu s Ch r ist . In t h e eyes of t h e Mu slim s n eit h er t h e J ews n or t h e Ch r ist ia n s h a ve a
r igh t t o cla im t h e t it le of "t h e P eople of t h e Sa in t s of t h e Most H igh ," beca u se t h e
for m er r eject J esu s a lt oget h er , wh ile t h e la t t er in su lt h im by deifyin g h im .
Mor eover , bot h a r e equ a lly u n wor t h y of t h a t t it le beca u se of t h eir r efu sin g t o
r ecogn ize t h e La st P r oph et wh o h a s com plet ed t h e list of t h e P r oph et s.
We sh a ll n ow pr oceed t o pr ove t h a t t h e Ba r n a sh a - t h e Son -of-Ma n - wh o wa s
pr esen t ed t o t h e "An cien t of Da ys" a n d in vest ed wit h power t o k ill t h e m on st er , wa s
n o ot h er t h a n P r oph et Mu h a m m a d, wh ose ver y n a m e lit er a lly m ea n s "t h e P r a ised
a n d Illu st r iou s." Wh a t ever ot h er per son you m a y t r y t o in ven t in or der t o depr ive
t h e a u gu st Messen ger of Alla h of t h is u n iqu e glor y a n d m a jest y best owed on h im in

t h e Divin e Cou r t , you will on ly m a ke you r selves r idicu lou s; a n d t h is for t h e

followin g r ea son s: 1. We kn ow t h a t n eit h er J u da ism n or Ch r ist ia n it y h a s a n y pa r t icu la r n a m e for it s
fa it h a n d it s syst em . Th a t is t o sa y, n eit h er t h e J ews n or t h e Ch r ist ia n s h a ve a n y
specia l n a m e for t h e doct r in es a n d for m s of t h eir fa it h a n d wor sh ip. "J u da ism " a n d
"Ch r ist ia n it y" a r e n ot Scr ipt u r a l n or a u t h or iz- ed eit h er by God or t h e fou n der s of
t h ose r eligion s. In fa ct , a r eligion , if t r u e, ca n n ot pr oper ly be n a m ed a ft er it s secon d
fou n der , for t h e r ea l a u t h or a n d fou n der of a t r u e r eligion is God, a n d n ot a P r oph et .
Now t h e pr oper n ou n for t h e la ws, doct r in es, for m s a n d pr a ct ices of wor sh ip a s
r evea led by Alla h t o P r oph et Mu h a m m a d is "Isla m ," wh ich m ea n s "m a kin g pea ce"
wit h H im a n d a m on g m en . "Mu h a m m a da n ism " is n ot t h e pr oper a ppella t ion of
Isla m . F or P r oph et Mu h a m m a d, lik e P r oph et Abr a h a m a n d a ll ot h er P r oph et s, wa s
h im self a Mu slim , a n d n ot a Mu h a m m a da n ! J u da ism m ea n s t h e r eligion of J u da h ,
bu t wh a t wa s J u da h h im self? Su r ely n ot a J u da ist ! An d sim ila r ly wa s Ch r ist a
Ch r ist ia n or a J esu it ? Cer t a in ly n eit h er of t h em ! Wh a t wer e, t h en , t h e n a m es of
t h ese t wo dist in ct r eligion s? No n a m es a t a ll!
Th en we h a ve t h e ba r ba r ou s La t in wor d "r eligion ," m ea n in g "t h e fea r of t h e gods." It
is n ow u sed t o expr ess "a n y m ode of fa it h a n d wor sh ip." Now wh a t is t h e equ iva len t
wor d for "r eligion " in t h e Bible? Wh a t expr ession did Moses or J esu s u se t o con vey
t h e m ea n in g of r eligion ? Of cou r se, t h e Bible a n d it s a u t h or s m a k e n o u se of t h is
wor d a t a ll.
Now t h e Scr ipt u r a l t er m u sed in t h e vision of Da n iel is t h e sa m e a s a pplied
r epea t edly by t h e Qu r a n t o Isla m , n a m ely, "Din " (a n d in t h e Qu r a n , "Din "), wh ich
m ea n s "r ecom pen se on t h e Da y of J u dgem en t ." An d t h e t r ibu n e is t h e "Da yya n a " or
t h e "J u dge." Let u s r ea d t h e descr ipt ion of t h is celest ia l Cou r t of J u dgem en t : "t h e
t r ibu n es a r e set , t h e books a r e open ed, a n d t h e Din a - r ecom pen se of ju dgm en t - is
est a blish ed." By t h e "Books" is t o be u n der st ood t h e "P r eser ved Ta blet s" wh er ein
t h e decr ees of God a r e in scr ibed fr om wh ich t h e Qu r a n wa s r evea led by t h e An gel
Ga br iel t o P r oph et Mu h a m m a d; a n d a lso t h e books of a ccou n t s of ever y m a n s
a ct ion s. It wa s a ccor din g t o t h e decr ees a n d la ws of God con t a in ed in t h a t
"P r eser ved Ta blet ," a n d t h e wicked a ct ion s of t h e H or n , t h a t t h e Gr ea t "Da yya n a " t h e J u dge con - dem n ed it t o dea t h a n d a ppoin t ed P r oph et Mu h a m m a d t o be "Adon ,"
i.e. "Com m a n der " or "lor d," t o dest r oy t h e m on st er . All t h is la n gu a ge of Da n iel is
ext r em ely Qu r a n ic. Th e r eligion of Isla m is ca lled "Din u I-Isla m ." It wa s a ccor din g
t o t h e decr ees a n d la ws of t h is "Din a " t h a t t h e "Ba r n a sh a " dest r oy- ed t h e Devils
r eligion a n d h is lieu t en a n t t h e H or n . H ow ca n it , t h en , be a t a ll possible t h a t a n y
m a n ot h er t h a n P r oph et Mu h a m m a d cou ld be m ea n t by t h e a ppea r a n ce of a "Son of-Ma n " in t h e pr esen ce of t h e Most H igh ? Isla m is, in deed, a "ju dgm en t of pea ce,"
beca u se it possesses a n a u t h en - t ica t ed Book of La w, wit h wh ich ju st ice is
a dm in ist er ed a n d in iqu it y pu n ish ed, t h e t r u t h discer n ed a n d t h e fa lseh ood con dem n ed; a n d a bove a ll, t h e On en ess of God, t h e et er n a l r ewa r ds for good deeds, a n d
et er n a l da m n a t ion for wicked a ct ion s a r e clea r ly st a t ed a n d defin ed. In E n glish a
m a gist r a t e is ca lled "J u st ice of P ea ce;" t h a t is t o sa y, a "ju dge of pea ce." Now t h is is
in im it a t ion of a Mu slim J u dge, wh o set t les a qu a r r el, decides a ca se, by pu n ish in g

t h e gu ilt y a n d r ewa r din g t h e in n ocen t , t h u s r est or in g pea ce. Th is is Isla m a n d t h e

la w of t h e Qu r a n . It is n ot Ch r ist ia n it y n or t h e Gospel, for t h e la t t er a bsolu t ely
for bids a Ch r ist ia n t o a ppea l t o a ju dge, h owever in n ocen t a n d oppr essed h e m a y be
(Ma t t . v. 25, 26, 38-48).
2. Th e Son -of-Ma n , or Ba r n a sh a , is cer t a in ly P r oph et Mu h a m m a d. F or h e ca m e
a ft er Con st a n t in e, a n d n ot befor e h im a s J esu s or a n y ot h er P r oph et did. Th e
Tr in it a r ia n r egim e in t h e E a st r epr esen t ed by t h e H or n , wh ich we r igh t ly iden t ify
wit h t h e E m per ior Con st a n t in e, wa s per m it t ed t o figh t wit h t h e Un it a r ia n s a n d
va n qu ish t h em for a per iod descr ibed in t h e figu r a t ive, pr oph et ica l la n gu a ge a s
"t im e, t im es a n d h a lf a t im e," wh ich ph r a se sign ifies t h r ee cen t u r ies a n d a h a lf, a t
t h e en d of wh ich a ll t h e power of idola t r y on t h e on e h a n d a n d t h e Tr in it a r ia n
dom in ion a n d t yr a n n y on t h e ot h er wer e er a dica t ed a n d swept a wa y en t ir ely. Th er e
is n ot h in g m or e a bsu r d t h a n t h e a sser t ion t h a t J u da h t h e Ma cca ba eu s (Ma qbh a ya )
wa s t h e Ba r n a sh a on t h e clou ds, a n d t h e H or n An t ioch u s. It is a lleged t h a t (if I
r em em ber a r igh t ) An t io- ch u s, a ft er desecr a t in g t h e Tem ple of J er u sa lem , lived on ly
t h r ee yea r s a n d a h a lf - or t h r ee da ys a n d a h a lf - a t t h e en d of wh ich t im e h e
per ish ed. In t h e fir st pla ce, we kn ow t h a t An t ioch u s wa s a su ccessor of Alexa n der
t h e Gr ea t a n d Kin g of Syr ia , con sequ en t ly on e of t h e fou r h ea ds of t h e win ged Tiger
a n d n ot t h e eleven t h H or n of t h e fou r t h Bea st a s st a t ed in t h e vision . In t h e eigh t h
ch a pt er of t h e Book of Da n iel, t h e Ra m a n d t h e H e-goa t a r e expla in ed by a Sa in t a s
r epr esen t in g t h e P er sia n a n d t h e Gr eek E m pir es r espec- t ively. It is expr essly
expla in ed t h a t t h e Gr eek E m pir e im m edia t ely su cceeded t h e P er sia n a n d t h a t it
wa s divided in t o fou r k in gdom s, a s st a t ed in t h e fir st vision . Secon dly, t h e H or n
wit h t h e speech in dica t es t h a t t h e per son wh o bla sph em ed a n d ch a n ged t h e La w
a n d h oly da ys cou ld n ot be a pa ga n , bu t on e wh o k n ew God a n d a ssocia t ed wit h H im
pu r posely t h e ot h er t wo per son s wh om h e h a d equ a lly k n own , a n d per ver t ed t h e
fa it h . An t ioch u s did n ot per ver t t h e fa it h of t h e J ews by in st it u t in g a t r in it y or
plu r a lit y of Gods, n or did h e ch a n ge t h e La w of Moses a n d it s fest iva l da ys. Th ir dly,
it is ch ildish t o give su ch a m a gn it u de a n d im por t a n ce t o loca l a n d in sign ifica n t
even t s wh ich t ook pla ce bet ween a pet t y kin g in Syr ia a n d a sm a ll J ewish ch ief, so
a s t o com pa r e t h e la t t er wit h t h e glor iou s m a n wh o r eceived t h e h om a ge of t h e
m illion s of a n gels in t h e pr esen ce of t h e Alm igh t y. Mor e- over , t h e pr oph et ica l vision
descr ibes a n d depict s t h e Ba r n a sh a a s t h e gr ea t est a n d t h e n oblest of a ll m en , for
n o ot h er h u m a n bein g is r epor t ed in t h e Old Test a m en t t o h a ve been t h e object of
su ch h on or a n d gr a n deu r a s P r oph et Mu h a m m a d.
3. It is equ a lly fu t ile t o cla im for J esu s Ch r ist t h is celest ia l h on or given t o t h e Son of-Ma n . Th er e a r e t wo m a in r ea son s t o exclu de J esu s fr om t h is h on or ; (a ) If h e is
pu r ely a m a n a n d pr oph et , a n d if we con sider h is wor k a su ccess or fa ilu r e, t h en h e
is cer t a in ly fa r beh in d Mu h a m - m a d. Bu t if h e is believed t o be t h e t h ir d of t h e t h r ee
in t h e Tr in it y, t h en h e is n ot t o be en list ed a m on g m en a t a ll. You fa ll in t o a
dilem m a , a n d you ca n n ot get ou t of it ; for in eit h er ca se t h e Ba r n a sh a cou ld n ot be
J esu s. (b) If J esu s wa s com m ission ed t o dest r oy t h e fou r t h Bea st , t h en in st ea d of
pa yin g poll-t a x or t r ibu t e t o Ca esa r a n d su bm it t in g h im self t o be ba st in a doed or

wh ipped by t h e Rom a n gover n or P ila t e, h e wou ld h a ve ch a sed a wa y t h e Rom a n

legion s fr om P a lest in e a n d sa ved h is cou n t r y a n d people.
4. Th er e h a s n ever lived u pon t h is ea r t h a P r in ce - P r oph et lik e Mu h a m m a d, wh o
belon ged t o a dyn a st y t h a t r eign ed for a lon g per iod of a bou t 2,500 yea r s, wa s
a bsolu t ely in depen den t a n d n ever ben t it s n eck u n der a for eign yoke. An d cer t a in ly
t h er e h a s n ever been seen on ea r t h a n ot h er m a n like P r oph et Mu h a m m a d, wh o h a s
r en der ed m or e m a t er ia l a n d m or a l ser vice t o h is own n a t ion in pa r t icu la r a n d t o t h e
wor ld in gen er a l. It is im possible t o im a gin e a n ot h er h u m a n bein g so dign ified a n d
so wor t h y a s P r oph et Mu h a m m a d for su ch a m a gn ificen t glor y a n d h on or a s
depict ed in t h e pr oph et ica l vision . Let u s ju st com pa r e t h e gr ea t P r oph et Da n iel
wit h t h e Ba r n a sh a h e wa s beh oldin g wit h a we a n d won der . Da n iel wa s a sla ve or
ca pt ive, t h ou gh r a ised t o t h e dign it y of a vizier in t h e cou r t s of Ba bylon a n d Su sa .
Wh a t wou ld, in t h e pr esen ce of t h e Alm igh t y, be h is posit ion wh en com pa r ed wit h
P r oph et Mu h a m m a d, wh o wou ld be cr own ed a s t h e Su lt a n of t h e P r oph et s, t h e
Lea der of m a n k in d, a n d t h e object of t h e a n gels h om a ge a n d a dm ir a t ion ? Sm a ll
won der t h a t t h e P r oph et Da vid ca lls P r oph et Mu h a m m a d "My Lor d" (P sa , c. 10).
5. It is n o won der t o fin d t h a t on h is n igh t jou r n ey t o H ea ven P r oph et Mu h a m m a d
wa s r eceived wit h t h e h igh est h on or s by t h e Alm igh t y a n d in vest ed wit h power t o
ext ir pa t e idola t r y a n d t h e bla sph em ou s H or n fr om cou n t r ies given by God t o h im
a n d t o h is people a s a n ever la st in g h er it a ge.
6. An ot h er m ost a m a zin g fea t u r e in t h is pr oph et ica l vision is, a ccor din g t o m y
h u m ble belief, t h a t t h e sigh t of a Ba r n a sh a u pon t h e clou ds a n d h is pr esen t a t ion t o
t h e Alm igh t y cor r espon ds wit h a n d is sim u lt a n eou s wit h t h e Mir a j - or n igh t
jou r n ey of t h e P r oph et Mu h a m m a d; in ot h er r ds, t h is secon d pa r t of t h e vision of
Da n iel is t o be iden t ified wit h t h e Mir a j! Th er e a r e, in deed, sever a l in dica t ion s bot h
in t h e la n gu a ge of Da n iel a n d in t h e "H a dit h " - t h e qu ot a t ion s of t h e P r oph et of
Alla h - wh ich lea d m e t o t h is belief. Th e Qu r a n decla r es t h a t du r in g t h a t n igh t jou r n ey God t r a n spor t ed H is wor sh iper fr om t h e Sa cr ed Mosqu e a t Mecca t o t h e
F a t h er Tem ple of J er u sa lem . H e blessed t h e pr ecin ct s of t h a t Tem ple, t h en in r u in s,
a n d sh owed h im H is sign s (ch a p. xvii).
It is r ela t ed by t h e H oly P r oph et t h a t a t t h e Tem ple of J er u sa lem h e officia t ed in h is
ca pa cit y of t h e Im a m , a n d con - du ct ed t h e pr a yer s wit h a ll t h e com pa n y of t h e
P r oph et s followin g h im . It is fu r t h er r ela t ed t h a t it wa s fr om J er u sa lem t h a t h e wa s
ca r r ied u p u n t o t h e Seven t h H ea ven , bein g a c- com pa n ied by t h e spir it s of t h e
P r oph et s a n d An gels u n t il h e wa s t a k en t o t h e pr esen ce of t h e E t er n a l. Th e m odest y
of t h e P r oph et wh ich for ba de h im t o r evea l a ll t h a t h e sa w, h ea r d a n d r eceived fr om
t h e Lor d of H ost s is m a de good by Da n iel, wh o n a r r a t es t h e decision of Gods
J u dgem en t . It a ppea r s t h a t t h e Spir it wh ich in t er pr et ed t h e vision t o Da n iel wa s
n ot a n An gel, a s t h ou gh t lessly r em a r ked by m e else- wh er e, bu t t h e Spir it or t h e
Sou l of a P r oph et , for h e ca lls "Qa ddish " (in t h e m a scu lin e gen der ) a n d "Qa ddu sh "
(iv. 10; viii. 13 ), wh ich m ea n s a Sa in t or a H oly Ma n - a ver y u su a l n a m e of t h e
P r oph et s a n d Sa in t s. H ow gla d m u st h a ve been t h e h oly sou ls of t h e P r oph et s a n d
t h e Ma r t yr s wh o h a d been per secu t ed by t h ose fou r bea st s especia lly m or e so wh en
t h ey sa w t h e decr ee of dea t h bein g pr on ou n ced by t h e Alm igh t y a ga in st t h e

Tr in it a r ia n r egim e of Con st a n t in e a n d t h e Sea l of t h e P r oph et s bein g com m ission ed

t o k ill a n d a n n ih ila t e t h e u t t er in g H or n ! It will a lso be r em em ber ed t h a t t h is vision
wa s seen a s well du r in g t h e sa m e n igh t in wh ich t ook pla ce t h e jou r n ey of t h e Son of
Ma n n a sh a fr om Mecca t o t h e h ea ven s!
F r om t h e t est im on y of Da n iel we, a s Mu slim s, m u st a dm it t h a t P r oph et
Mu h a m m a ds jou r n ey wa s cor por ea lly per for m ed - a t h in g of n o im possibilit y t o t h e
Om n ipot en t .
Th er e m u st exist a la w in ph ysics a ccor din g t o wh ich a body is n ot con t r olled by t h e
m a in body t o wh ich it belon gs, or by t h e la w of gr a vit a t ion , bu t by t h e la w of
velocit y. A h u m a n body belon gin g t o t h e ea r t h ca n n ot esca pe fr om it u n less a
su per ior for ce of velocit y sh ou ld det a ch it fr om t h e for ce of gr a vit a t ion . Th en t h er e
m u st a lso exist a n ot h er la w in ph ysics a ccor din g t o wh ich a ligh t body ca n pen et r a t e
in t o a t h ick on e a n d a t h ick body in t o a n even st ill t h ick er or h a r der on e t h r ou gh t h e
m ea n s of a su per ior for ce, or sim ply t h r ou gh t h e for ce of velocit y. Wit h ou t en t er in g
in t o t h e det a ils of t h is su bt le qu es- t ion , su ffice it t o sa y t h a t befor e t h e for ce of
velocit y t h e weigh t of a solid body, wh et h er m oved or t ou ch ed, is of n o con cer n . We
k n ow t h e r a t e of t h e velocit y of t h e ligh t fr om t h e su n or a st a r . If we disch a r ge a
bu llet a t t h e r a t e, sa y, of 2,500 m et er s a secon d, we kn ow it pen et r a t es a n d pier ces a
body of ir on pla t e wh ich is sever a l in ch es t h ick. Sim ila r ly, a n a n gel, wh o ca n m ove
wit h a n in fin it ely gr ea t er velocit y t h a n t h a t of t h e ligh t of t h e su n a n d even t h e
t h ou gh t in t h e m in d, cou ld, of cou r se, t r a n spor t t h e bodies of P r oph et J esu s, t o sa ve
h im fr om t h e cr u cifixion , a n d P r oph et Mu h a m m a d in h is m ir a cu lou s ch a llen ge of
t h e Ascen t J ou r n ey (Mir a j) wit h a n a st ou n din g fa cilit y a n d r a pidit y, a n d set a t
n ou gh t t h e la w of gr a vit a t ion of t h e globe t o wh ich t h ey belon ged.
P a u l a lso m en t ion s a vision h e h a d seen fou r t een yea r s befor e of a m a n wh o h a d
been t a k en u p in t o t h e t h ir d h ea ven a n d t h en u n t o P a r a dise, wh er e h e h ea r d a n d
sa w wor ds a n d object s t h a t cou ld n ot be descr ibed. Th e Ch u r ch es a n d t h eir
com m en t a t or s h a ve believed t h is m a n t o be P a u l h im self. Alt h ou gh t h e la n gu a ge is
su ch a s t o con vey t o u s t h e idea t h a t h e h im self is t h e m a n , yet ou t of m odest y it is
t h a t h e keeps it a secr et lest h e sh ou ld be con sider ed a pr ou d m a n ! (2 Cor . xii. 1-4).
Alt h ou gh t h e Qu r a n t ea ch es u s t h a t t h e Apost les of J esu s Ch r ist wer e good people,
t h eir wr it in gs ca n n ot be r elied u pon , beca u se t h e wr a n glin g a n d dispu t a n t
Ch u r ch es h a ve su bject ed t h em t o in t er pola t ion s. Th e Gospel of St . Ba r n a ba s st a t es
t h a t P a u l a ft er wa r ds fell in t o a n er r or a n d m isled m a n y of t h e believer s.
Th a t P a u l does n ot r evea l t h e iden t it y of t h e per son seen by h im in t h e vision , a n d
t h a t t h e wor ds wh ich h e h ea r d in P a r a dise "ca n n ot be spoken a n d n o m a n is
per m it t ed t o spea k t h em ," sh ows t h a t P a u l wa s n ot h im self t h e per son wh o wa s
t a ken u p t o H ea ven . To sa y t h a t P a u l, for r ea son of h u m ilit y a n d ou t of m odest y,
does n ot pr a ise h im self is sim ply t o m is- r epr esen t P a u l. H e boa st s of h a vin g
r ebu k ed St . P et er t o h is fa ce, a n d h is epist les a r e fu ll of expr ession s a bou t h im self
wh ich do r a t h er con fir m t h e idea t h a t P a u l wa s n eit h er h u m ble n or m odest .
Besides, we kn ow fr om h is wr it in gs t o t h e Ga la t ia n s a n d t h e Rom a n s wh a t a
pr eju diced J ew h e wa s a ga in st H a ga r a n d h er son Ish m a el. Th e glor iou s per son h e
sa w in h is vision cou ld be n o ot h er t h a n t h e per son seen by Da n iel! It wa s P r oph et

Mu h a m m a d t h a t h e sa w, a n d da r e n ot r epor t t h e wor ds wh ich wer e spok en t o h im

beca u se on t h e on e h a n d h e wa s a fr a id of t h e J ews, a n d beca u se on t h e ot h er h e
wou ld h a ve con t r a dict ed h im self for h a vin g glor ified h im self so m u ch wit h t h e Cr oss
a n d t h e cr u cified. I a m h a lf con vin ced t h a t P a u l wa s a llowed t o see t h e Ba r n a sh a
wh om Da n iel h a d seen som e six cen t u r ies befor e, bu t "t h e a n gel of sa t a n wh o wa s
con t in u a lly pou r in g blows u pon h is h ea d" (2 Cor . xii 7) for ba de h im t o r evea l t h e
t r u t h ! It t h is a n a dm ission by P a u l t h a t "t h e a n gel of Sa t a n ," a s h e ca lls h im ,
pr oh ibit ed h im fr om r evea lin g t h e secr et of P r oph et Mu h a m m a d, wh om h e h a d seen
in h is vision . If P a u l wa s a t r u e r igh t eou s wor sh iper of God, wh y wa s h e deliver ed
in t o t h e h a n ds of t h e "a n gel of t h e Devil" wh o wa s con t in u a lly bea t in g h im on t h e
h ea d? Th e m or e on e r eflect s on t h e t ea ch in gs of P a u l, t h e less on e dou bt s t h a t h e
wa s t h e pr ot ot ype of Con st a n t in e t h e Gr ea t !
In con clu sion , I m a y be per m it t ed t o dr a w a m or a l for t h e n on -Mu slim s fr om t h is
won der fu l vision of Da n iel. Th ey sh ou ld t a ke t o h ea r t a lesson fr om t h e fa t e wh ich
befell t h e fou r bea st s, a n d pa r t icu la r ly t h e H or n , a n d t o r eflect t h a t Alla h a lon e is
t h e On e Tr u e God; t h a t t h e Mu slim s a lon e fa it h fu lly pr ofess H is a bsolu t e On en ess;
t h a t H e is Awa r e of t h eir oppr ession s, a n d t h a t t h ey h a ve t h eir Ca liph of t h e P r oph et s n ea r t o t h e Th r on e of t h e Most H igh .
(7) Ki n g D a v i d Ca lls H i m : "My Lo rd "
Th e h ist or y of Da vid, h is exploit s a n d pr oph et ica l wr it in gs, a r e fou n d in t wo book s
of t h e Old Test a - m en t , Sa m u el a n d t h e P sa lm s. H e wa s t h e you n gest son of Yish a i
(J essie) fr om t h e t r ibe of J u da h . Wh ile st ill a you n g sh eph er d, h e h a d killed a bea r
a n d t or n in t o h a lves a lion . Th e va lia n t you n g m a n swu n g a sm a ll st on e r igh t
t h r ou gh t h e for eh ea d of Golia t h , a n a r m ed P h ilist in e ch a m pion a n d sa ved t h e a r m y
of Isr a el. Th e h igh est r ewa r d for a su ccessfu l fea t displa yin g va lor wa s t h e h a n d of
Mich a l, a da u gh t er of Kin g Sa u l. Da vid pla yed on a h a r p a n d flu t e, a n d wa s a good
sin ger . H is fligh t fr om h is jea lou s fa t h er -in -la w, h is a dven t u r es a n d a t t r ibu t ed
exploit s a s a ba n dit , a r e well kn own in t h e Bible. On t h e dea t h of Sa u l, Da vid wa s
in vit ed by t h e people t o a ssu m e t h e r ein s of t h e kin gdom , for wh ich h e h a d lon g
befor e been a n oin t ed by t h e P r oph et Sa m u el. H e r eign ed for som e seven yea r s a t
H ebr on . H e t ook J er u sa lem fr om t h e J ebu sit es a n d m a de it t h e ca pit a l of h is
k in gdom . It s t wo h ills, or m ou n t s, wer e n a m ed "Mor ia h " a n d "Sion ." Bot h t h ese
wor ds h a ve t h e sa m e sign i- fica t ion a n d im por t a s t h e fa m ou s m ou n t s of "Ma r wa "
a n d "Sa ph a " in Mecca , wh ich wor ds r espect ively m ea n "t h e pla ce of t h e vision of t h e
Lor d," a n d "t h e r ock " or "st on e." Da vids wa r s, h is ver y gr a ve fa m ily t r ou bles, h is sin
a ga in st t h e fa it h - fu l soldier , Ur ia h , a n d h is wife, Ba t h sh eba , wa s n ot left wit h
im pu n it y. H e r eign ed for t y yea r s; h is life wa s m a r ked wit h wa r s a n d fa m ily gr iefs.
In t h e Bible t h er e a r e som e con t r a dict or y a ccou n t s a bou t h im wh ich a r e eviden t ly t o
be a scr ibed t o t h e t wo opposit e sou r ces.
Th e a lleged cr im e of Da vid cla im ed in t h e Bible in con n ect ion wit h Ur ia h a n d h is
wife (2 Sa m . xi.) is n ot even a llu ded t o in t h e Qu r a n , r a t h er t h e Qu r a n r efer s t o h is
excellen t piou s ch a r a ct er a n d t h a t h e wa s on e of t h e t op r a n kin g Messen ger s. It is
on e of t h e su per ior it ies of t h e H oly Qu r a n t h a t it t ea ch es u s t h a t a ll pr oph et s a r e
bor n sin less a n d die sin less. It does n ot , like t h e Bible, im pu t e t o t h em cr im es a n d

sin s - e.g. t h e dou ble cr im e of Da vid, m en t ion ed in t h e Bible, wh ich , a ccor din g t o t h e
La w of Moses, is pu n ish a ble by dea t h - wh ich , let a lon e a pr oph et wh o is a ch osen
wor sh iper of God t h e Alm igh t y, we wou ld n ot even t h in k of a t t a ch in g t o t h e n a m e of
a n or din a r y h u m a n bein g.
Th e st or y of Da vid com m it t in g a du lt er y a n d t wo a n gels h a vin g com e t o h im t h u s t o
r em in d h im of t h e sin is a pu er ile fa lseh ood - wh er ever it m a y be fou n d. It h a s been
r epu dia t - ed by t h e best Mu slim opin ion . Ra zl sa ys: "Most of t h e lea r n ed, a n d t h ose
wh o h a ve sea r ch ed for t h e t r u t h a m on g t h em , decla r e t h is ch a r ge fa lse a n d
con dem n it a s a lie a n d a m isch ievou s st or y. Th e wor ds ist a gh for a a n d gh a fa r n a
occu r r in g in t h e t ext of ver se 24, ch a p. 38 of t h e H oly Qu r a n by n o m ea n s in dica t e
t h a t Da vid h a d com m it t ed a sin , for ist igh fa r r ea lly sign ifies t h e seekin g of
pr ot ect ion ; a n d Da vid sou gh t Divin e pr ot ect ion wh en h e sa w t h a t h is en em ies h a d
gr own so bold a ga in st h im ; a n d by gh a fa r a n a is m ea n t t h e r ect ifica t ion of h is
a ffa ir s; for Da vid, wh o wa s a gr ea t r u ler , cou ld n ot su cceed in k eepin g h is en em ies
u n der com - plet e con t r ol.
Th e Old Test a m en t does n ot m en t ion t h e t im e wh en t h e gift of pr oph ecy wa s
gr a n t ed t o Da vid. We r ea d t h er e t h a t a ft er Da vid h a d com m it t ed t h e t wo sin s it wa s
Na t h a n t h e P r oph et wh o wa s sen t by God t o ch a st ise Da vid. In deed, u n t il la t e in h is
life we fin d h im a lwa ys h a vin g r ecou r se t o ot h er pr oph et s. Accor din g t o t h e Biblica l
a ccou n t s, t h er e- for e, it wou ld seem t h a t t h e gift of pr oph ecy ca m e t o h im a ft er h e
h a d t h or ou gh ly r epen t ed of h is sin .
In on e of t h e pr eviou s a r t icles I r em a r ked t h a t a ft er t h e split of t h e Kin gdom in t o
t wo in depen den t St a t es wh ich wer e oft en a t wa r wit h ea ch ot h er , t h e t en t r ibes
wh ich for m ed t h e Kin gdom of Isr a el wer e a lwa ys h ost ile t o t h e dyn a st y of Da vid
a n d n ever a ccept ed a n y ot h er por t ion of t h e Old Test a m en t except t h e Tor a h - or t h e
La w of Moses a s con t a in ed in t h e P en t a t eu ch . Th is is eviden t fr om t h e Sa m a r it a n
ver sion of t h e fir st five books of t h e Old Test a m en t . We do n ot m eet wit h a sin gle
wor d or pr oph ecy a bou t Da vids post er it y in t h e discou r ses of t h e gr ea t pr oph et s,
like E lija h , E lish a , a n d ot h er s, wh o flou r ish ed in Sa m a r ia h du r in g t h e r eign s of t h e
wick ed k in gs of Isr a el. It is on ly a ft er t h e fa ll of t h e Kin g- dom of Isr a el a n d t h e
t r a n spor t a t ion of t h e t en t r ibes in t o Assyr ia t h a t t h e P r oph et s of J u dea h bega n t o
pr edict t h e a d- ven t of som e P r in ce fr om t h e H ou se of Da vid wh o wa s soon t o r est or e
t h e wh ole n a t ion a n d su bdu e it s en em ies. Th er e a r e sever a l of t h ese obscu r e a n d
a m bigu ou s sa yin gs in t h e wr it in gs or discou r ses of t h ese la t er pr oph et s wh ich h a ve
given a r a pt u r ou s a n d exot ic exu lt a t ion t o t h e F a t h er s of t h e Ch u r ch ; bu t in r ea lit y
t h ey h a ve n ot h in g t o do wit h J esu s Ch r ist . I sh a ll br iefly qu ot e t wo of t h ese
pr oph ecies. Th e fir st is in Isa ia h (Ch a p. vii., ver se 14), wh er e t h a t P r oph et pr edict s
t h a t "a da m sel a lr ea dy pr egn a n t wit h ch ild sh a ll bea r for t h a son , a n d t h ou sh a lt
n a m e h im E m m a n u el." Th e H ebr ew wor d a lm a h does n ot m ea n "vir gin ," a s
gen er a lly in t er pr et ed by t h e Ch r ist ia n t h eologia n s a n d t h er efor e a pplied t o t h e
Vir gin Ma r y, bu t it sign ifies "a m a r r ia gea ble wom a n , m a iden , da m sel." Th e H ebr ew
wor d for "vir gin " is bt h u la h . Th en t h e ch ilds n a m e is t o be E m m a n u el, wh ich m ea n s
"God- is-wit h -u s." Th er e a r e h u n dr eds of H ebr ew n a m es wh ich a r e com posed of "el"
a n d a n ot h er n ou n , wh ich for m s eit h er t h e fir st or t h e la st sylla ble of su ch com pou n d

n ou n s. Neit h er Isa ia h , n or Kin g Ah a z, n or a n y J ew, ever t h ou gh t t h a t t h e n ewly

bor n in fa n t wou ld be h im self "God-wit h -u s." Th ey n ever t h ou gh t a n yt h in g else bu t
t h a t h is n a m e on ly wou ld be a s su ch . Bu t t h e t ext expr essly sa ys t h a t it wa s Ah a z
(wh o seem s t o h a ve k n own t h e m a iden wit h ch ild), t h a t wou ld give t h e boy t h a t
n a m e. Ah a z wa s in da n ger , h is en em ies wer e pr essin g h a r d a ga in st J er u sa lem , a n d
t h is pr o- m ise wa s m a de t o h im by sh owin g h im a sign , n a m ely, a pr egn a n t m a iden ,
a n d n ot a Vir gin Ma r y, t h a t wou ld com e in t o t h e wor ld m or e t h a n seven h u n dr ed
yea r s la t er ! Th is sim ple pr edict ion of a ch ild t h a t wou ld be bor n du r in g t h e r eign of
Ah a z wa s equ a lly m isu n der st ood by t h e wr it er of t h e Gospel of Ma t t h ew (Ma t t . i.
23). Th e n a m e "J esu s" wa s given by t h e An gel Ga br iel (Ma t t . i. 21), a n d h e wa s
n ever ca lled "E m m a n u el." Is it n ot sca n da lou s t o t a ke t h is n a m e a s a n a r gu m en t
a n d pr oof of t h e Ch r ist ia n doct r in e of t h e "In ca r n a t ion "?
Th e ot h er st r a n ge in t er pr et a t ion of a pr oph et ic pr edic- t ion is fr om Za ch a r ia h (ix. 9),
wh ich is m isqu ot ed a n d u t t er ly m isu n der st ood by t h e wr it er of t h e fir st Gospel (xxi.
5). Th e P r oph et Za ch a r ia h sa ys: "Rejoice m u ch , O da u gh t er of Sion ; sh ou t , O
da u gh t er of J er u sa lem : beh old, t h y Kin g is com in g u n t o t h ee; r igh t eou s a n d wit h
sa lva t ion is h e; m eek a n d m ou n t ed u pon a n a ss; a n d u pon a colt , son of a sh e-a ss."
In t h is poet ica l pa ssa ge t h e poet sim ply wish es t o descr ibe t h e m a le a ss - u pon
wh ich t h e Kin g is sea t ed - by sa yin g t h a t it wa s a you n g a ss, a n d t h is colt , t oo, is
descr ibed a s t h e son of a fem a le a ss. It wa s on ly on e m a le colt or you n g don k ey. Now
Ma t t h ew qu ot es t h is pa ssa ge in t h e followin g wa y: - "Tell t h e da u gh t er of Sion ,
Beh old, t h y Kin g is com in g u n t o t h ee; Meek, a n d m ou n t ed on a fem a le a ss, An d on a
colt , t h e son of a fem a le a ss."
Wh et h er or n ot t h e per son wh o wr ot e t h e a bove ver se did r ea lly believe t h a t J esu s,
wh en m a k in g h is t r iu m ph a l en t r y in t o J er u sa lem by m ou n t in g or sit t in g a t t h e
sa m e t im e bot h u pon t h e m ot h er a ss a n d h er you n g colt , wor ked a m ir a cle is n ot t h e
qu est ion ; n ever t h eless it is t r u e t o sa y t h a t t h e m a jor it y of t h e Ch r ist ia n F a t h er s so
believed; a n d it n ever occu r r ed t o t h em t h a t su ch a sh ow wou ld look r a t h er a
com edy t h a n a r oya l a n d pom pou s pr ocession . Lu k e, h ow- ever , is ca r efu l, a n d h a s
n ot fa llen in t o Ma t t h ews m ist a ke. Wer e t h ese a u t h or s bot h in spir ed by t h e sa m e
Spir it ?
Za ch a r ia h for et ells in J er u sa lem , a ft er t h e r et u r n of t h e J ews fr om ca pt ivit y, t h e
com in g of a k in g. Th ou gh m eek a n d h u m ble, m ou n t ed u pon a colt of a n a ss, st ill h e
is com in g wit h sa lva t ion a n d wou ld r ebu ild t h e h ou se of God. H e pr o- ph esies t h is a t
a t im e wh en t h e J ews a r e en dea vor in g t o r ebu ild t h e Tem ple a n d t h e r u in ed t own ;
t h eir n eigh bor in g peoples a r e a ga in st t h em ; t h e wor k of bu ildin g is st opped u n t il
Da r iu s, Kin g of P er sia , issu es a fir m a n for t h e con s- t r u ct ion . Alt h ou gh n o J ewish
k in g h a d ever a ppea r ed sin ce t h e sixt h cen t u r y befor e Ch r ist , n ever t h eless t h ey h a d
h a d a u t on om ou s gover n m en t s u n der for eign sover eign s. Th e sa l- va t ion h er e
pr om ised, be it n ot ed, is m a t er ia l a n d im m edia t e, a n d n ot a sa lva t ion t o com e five
h u n dr ed a n d t wen t y yea r s a ft er wa r ds, wh en J esu s of Na za r et h wou ld r ide u pon t wo
a sses sim u lt a n eou sly a n d en t er in t o J er u sa lem , a lr ea dy a la r ge a n d wea lt h y cit y
wit h a m a gn ificen t t em ple, sim ply t o be ca pt u r ed a n d cr u cified by t h e J ews
t h em selves a n d by t h eir Rom a n m a st er s, a s t h e pr esen t Gospels t ell u s! Th is wou ld

be n o sola ce a t a ll for t h e poor J ews su r r ou n ded wit h en em ies in a r u in ed cit y.

Con sequ en t ly, by t h e wor d "kin g" we m a y u n der st a n d on e of t h eir ch ief lea der s Zer oba bel, E zr a , or Neh em ia h .
Th ese t wo exa m ples a r e in t en ded t o sh ow ch iefly t o m y Mu slim r ea der s - wh o m a y
n ot be well a cqu a in t ed wit h t h e J ewish Scr ipt u r es - h ow t h e Ch r ist ia n s h a ve been
m isgu ided by t h eir pr iest s a n d m on ks in givin g st u pid in t er pr et a t ion s a n d
m ea n in gs t o t h e pr oph ecies con t a in ed t h er ein .
Now I com e t o Da vids pr oph ecy: - "Ya h wa H sa id t o m y ADON, Sit a t m y r igh t u n t il
I pla ce Th in e en em ies a foot st ool u n der t h y feet ."
Th is ver se of Da vid is wr it t en in P sa lm cxi, a n d qu ot ed by Ma t t h ew (xxii. 44), Ma r k
(xii. 36), a n d Lu ke (xx 42). In a ll la n gu a ges t h e t wo n a m es con t a in ed in t h e fir st
u n st it ch a r e r en der ed a s "Th e Lor d sa id u n t o m y Lor d." Of cou r se, if t h e fir st Lor d is
God, t h e secon d Lor d is a lso God; n ot h in g m or e con ven ien t t o a n d su it a ble a n
a r gu m en t for a Ch r ist ia n pr iest or pa st or t h a n t h is, n a m ely, t h e spea ker is God, a n d
a lso t h e spoken t o is God; t h er efor e Da vid kn ows t wo Gods! Not h in g m or e logica l
t h a n t h is r ea son in g! Wh ich of t h ese t wo Dom in i is "t h e Lor d" of Da vid? H a d Da vid
wr it t en , "Dom in u s m eu s dixit Dom in o m eo," h e wou ld h a ve m a de h im self r idicu lou s,
for t h en h e wou ld h a ve a dm it t ed h im self t o be a sla ve or wor sh iper of t wo Lor ds,
wit h ou t even m en - t ion in g t h eir pr oper n a m es. Th e a dm ission wou ld go even fa r t h er
t h a n t h e exist en ce of t wo Lor ds; it wou ld m ea n t h a t Da vids secon d Lor d h a d t a ken
r efu ge wit h h is fir st Lor d, wh o or der ed h im t o t a ke a sea t on h is r igh t side u n t il h e
sh ou ld pu t h is en em ies a foot st ool u n der h is feet . Th is r ea son in g lea ds u s t o a dm it
t h a t , in or der t o u n der st a n d well you r r eligion , you a r e obliged t o k n ow you r Bible
or Qu r a n in t h e or igin a l la n gu a ge in wh ich it wa s wr it t en , a n d n ot t o depen d a n d
r ely u pon a t r a n sla t ion .
I h a ve pu r posely wr it t en t h e or igin a l H ebr ew wor ds Ya H Wa H a n d Adon , in or der t o
a void a n y a m bigu it y a n d m isu n der st a n din g in t h e sen se con veyed by t h em . Su ch
sa cr ed n a m es wr it t en in r eligiou s Scr ipt u r e sh ou ld be left a s t h ey a r e, u n less you
ca n fin d a t h or ou gh ly equ iva len t wor d for t h em in t h e la n gu a ge in t o wh ich you wish
t o t r a n sla t e t h em . Th e t et r a gr a m Yh wh u sed t o be pr on ou n ced Yeh ova h (J eh ova h ),
bu t n ow it is gen er a lly pr on ou n ced Ya h wa h . It is a pr oper n a m e of God t h e
Alm igh t y, a n d it is h eld so h oly by t h e J ews t h a t wh en r ea din g t h eir Scr ipt u r es t h ey
n ever pr on ou n ce it , bu t r ea d it "Adon " in st ea d. Th e ot h er n a m e, "E loh im ," is a lwa ys
pr on ou n ced, bu t Ya h wa h n ever . Wh y t h e J ews m a ke t h is dist in ct ion bet ween t h ese
t wo n a m es of t h e sa m e God is a qu est ion for it self, a lt oget h er ou t side t h e scope of
ou r pr esen t su bject . It m a y, h owever , in pa ssin g, be m en t ion ed t h a t Ya h wa h , u n lik e
E loh im , is n ever u sed wit h pr on om in a l su ffixes, a n d seem s t o be a specia l n a m e in
H ebr ew for t h e Deit y a s t h e n a t ion a l God of t h e people of Isr a el. In fa ct , "E loh im " is
t h e oldest n a m e kn own t o a ll Sem it es; a n d in or der t o give a specia l ch a r a ct er t o t h e
con - cept ion of t h e t r u e God, t h is t et r a gr a m is oft en con join t ly wit h E loh im a pplied
t o H im . Th e Ar a bic for m , Ra bb Alla h , cor r espon ds t o t h e H ebr ew for m , Ya h wa h
E loh im .
Th e ot h er wor d, "Adon ," sign ifies a "Com m a n der , Lor d, a n d m a st er ," or t h e sa m e a s
t h e Ar a bic a n d Tu r kish n ou n s Am ir , Sa yyid, a n d Agh a . Adon st a n ds a s t h e opposit e

t er m of "soldier , sla ve, a n d pr oper t y." Con sequ en t ly t h e fir st pa r t of t h e dist ich is t o
be r en der ed a s "God sa id t o m y Lor d."
Da vid, in h is ca pa cit y of a m on a r ch , wa s h im self t h e Lor d a n d Com m a n der of ever y
Isr a elit e a n d t h e Ma st er of t h e Kin gdom . Wh ose "ser va n t " wa s h e, t h en ? Da vid,
bein g a power fu l sover eign , cou ld n ot be, a s a m a t t er of fa ct , a sla ve or wor sh iper of
a n y livin g h u m a n bein g wh a t soever . Nor is it im a gin a ble t h a t h e wou ld ca ll "h is
Lor d" a n y dea d pr oph et or sa in t , su ch a s Abr a h a m or J a cob, for wh om t h e u su a l a n d
r ea son a ble t er m wa s "F a t h er ." It is equ a lly con - ceiva ble t h a t Da vid wou ld n ot u se
t h e a ppella t ion "m y Lor d" for a n y of h is own descen da n t s, for wh om , t oo, t h e u su a l
t er m wou ld be "son ." Th er e r em a in s, besides God, n o ot h er con ceiva ble bein g wh o
cou ld be Da vids Lor d, except t h e n oblest a n d t h e h igh est m a n of t h e r a ce of
m a n k in d. It is qu it e in t elligible t o t h in k t h a t in t h e sigh t a n d ch oice of God t h er e
m u st be a m a n wh o is t h e n oblest , t h e m ost pr a ised, a n d t h e m ost covet ed of a ll
m en . Su r ely t h e Seer s a n d t h e P r oph et s of old kn ew t h is h oly per son a ge a n d, like
Da vid, ca lled h im "m y Lor d."
Of cou r se, t h e J ewish Ra bbin s a n d com m en t a t or s of t h e Old Test a m en t u n der st ood
by t h is expr ession t h e Messia h , wh o wou ld descen d fr om Da vid h im self, a n d so
r eplied t h ey t o t h e qu est ion pu t t o t h em by J esu s Ch r ist a s qu ot ed a bove fr om
Ma t t h ew (xxii.), a n d t h e ot h er Syn opt ic. J esu s fla t ly r epu dia t ed t h e J ews wh en h e
a sk ed t h em a secon d qu est ion : "H ow cou ld Da vid ca ll h im m y Lor d if h e wer e h is
son ?" Th is qu est ion of t h e Ma st er pu t t h e a u dien ce t o silen ce, for t h ey cou ld fin d n o
a n swer t o it . Th e E va n gelist s a br u pt ly cu t sh or t t h is im por t a n t su bject of
discu ssion . To st op t h er e wit h ou t a fu r t h er expla n a t ion wa s n ot wor t h y eit h er of t h e
Ma st er or of h is r epor t er s. F or , lea vin g t h e qu est ion of h is god-h ea d, a n d even of h is
pr oph et ica l ch a r a ct er , a side, J esu s a s a t ea ch er wa s obliged t o solve t h e pr oblem
r a ised by h im - self wh en h e sa w t h a t t h e disciples a n d t h e h ea r er s wer e u n a ble t o
k n ow wh o t h en t h a t "Lor d," cou ld be!
By h is expr ession t h a t t h e "Lor d," or t h e "Adon ," cou ld n ot be a son of Da vid, J esu s
exclu des h im self fr om t h a t t it le. Th is a dm ission is decisive a n d sh ou ld a wa k en t h e
r eligiou s t ea ch er s of t h e Ch r ist ia n s t o r edu ce Ch r ist t o h is du e st a t u s of a h igh a n d
h oly wor sh iper of God, a n d t o r en ou n ce t h e ext r a va ga n t divin e ch a r a ct er a scr ibed t o
h im m u ch t o h is own disgu st a n d displea su r e.
I ca n n ot im a gin e a t ea ch er wh o, seein g h is pu pils u n a ble t o a n swer h is qu est ion ,
sh ou ld k eep silen t , u n less h e is h im - self ign or a n t like t h em a n d u n a ble t o give a
solu t ion t o it . Bu t J esu s wa s n ot eit h er ign or a n t or a m a levolen t t ea ch er . H e wa s a
pr oph et wit h a bu r n in g love t o God a n d m a n . H e did n ot lea ve t h e pr oblem u n solved
or t h e qu est ion wit h - ou t a n a n swer . Th e Gospels of t h e Ch u r ch es do n ot r epor t t h e
a n swer of J esu s t o t h e qu est ion : "Wh o wa s t h e Lor d of Da vid?" Bu t t h e Gospel of
Ba r n a ba s does. Th is Gospel h a s been r eject ed by Ch u r ch es beca u se it s la n gu a ge is
m or e in a ccor da n ce wit h t h e r evea led Scr ipt u r es a n d beca u se it is ver y expr essive
a n d explicit a bou t t h e n a t u r e of J esu s Ch r ist s m ission , a n d a bove a ll beca u se it
r ecor ds t h e exa ct wor ds of P r oph et J esu s con cer n in g P r oph et Mu h a m m a d. A copy of
t h is Gospel ca n ea sily be pr ocu r ed. Th er e you will fin d t h e a n swer of J esu s h im self,
wh o sa id t h a t t h e Coven a n t bet ween God a n d P r oph et Abr a h a m wa s m a de on

Ish m a el, a n d t h a t "t h e m ost glor iou s or pr a ised" of m en is a descen da n t of P r oph et

Ish m a el a n d n ot of P r oph et Isa a c t h r ou gh P r oph et Da vid. P r oph et J esu s r epea t edly
is r epor t ed t o h a ve spoken of P r oph et Mu h a m m a d, wh ose spir it or sou l h e h a d seen
in h ea ven .
I sh a ll h a ve, if God wills, a n occa sion t o wr it e on t h is Gospel la t er .
Th er e is n o dou bt t h a t t h e pr oph et ica l eye of Da n iel t h a t sa w in a won der fu l vision
t h e gr ea t Ba r n a sh a , wh o wa s P r oph et Mu h a m m a d, wa s a lso t h e sa m e pr oph et ica l
eye fo Da vid. It wa s t h is m ost glor iou s a n d pr a ised of m en t h a t wa s seen by t h e
P r oph et J ob (xix 25) a s a "Sa vior " fr om t h e power of t h e Devil.
Wa s it , t h en , P r oph et Mu h a m m a d wh o P r oph et Da vid ca lls "m y Lor d" or m y Adon "?
Let u s see.
Th e a r gu m en t s in fa vor of P r oph et Mu h a m m a d, wh o is st yled "Sa yyidu l-Mu r sa lin ."
t h e sa m e a s "Adon of t h e P r oph et s," a r e decisive; t h ey a r e so eviden t a n d explicit in
t h e wor ds of t h e Old Test a m en t t h a t on e is a st on ish ed a t t h e ign or a n ce a n d t h e
obst in a cy of t h ose wh o r efu se t o u n der st a n d a n d obey.
1. Th e gr ea t est P r oph et a n d Adon ,in t h e E yes of God, a n d m a n , is n ot a gr ea t
con qu er or a n d dest r oyer of m a n kin d, n or a h oly r eclu se wh o spen ds h is life in a ca ve
or cell t o m edit a t e u pon God on ly t o sa ve h im self, bu t on e wh o r en der s m or e good
a n d ser vice t o m a n k in d by br in gin g t h em in t o t h e ligh t of k n owledge of t h e On e
Tr u e God,a n d by u t t er ly dest r oyin g t h e power of t h e devil a n d h is a bom in a ble idols
a n d wicked in st it u t ion s. It wa s P r oph et Mu h a m m a d wh o "br u ised t h e h ea d of t h e
ser pen t ," a n d t h a t is wh y t h e Qu r a n r igh t ly ca lls t h e devil, iblis, n a m ely t h e
br u ised on e"!! H e pu r ged t h e Tem ple of t h e Ka a ba a n d a ll Ar a bia of t h e idols, a n d
ga ve ligh t , r eligion , h a ppin ess, a n d power t o t h e ign or a n t Ar a b idola t er s, wh o in a
sh or t t im e spr ea d t h a t ligh t in t o t h e fou r dir ect ion s of t h e ea r t h . In t h e ser vice of
God, t h e wor k s a n d t h e su ccess of P r oph et Mu h a m m a d a r e in com pa r a ble a n d
u n r iva lled.
Th e P r oph et s, Sa in t s, a n d Ma r t yr s for m t h e a r m y of God a ga in st t h e P ower of t h e
Devil; a n d P r oph et Mu h a m m a d a lon e is decidedly t h e Com m a n der -in -Ch ief of t h em
a ll. H e is in deed, a lon e t h e Adon a n d Lor d n ot on ly of Da vid bu t of a ll t h e P r oph et s,
for h e h a s pu r ified P a lest in e a n d t h e cou n t r ies visit ed by Abr a h a m of idola t r y.
2. Sin ce J esu s Ch r ist a dm it s t h a t h e h im self wa s n ot t h e "Lor d" of Da vid n or t h a t
t h e Messia h wa s t o descen d fr om Da vid, t h er e r em a in s n on e ot h er t h a n P r oph et
Mu h a m m a d a m on g t h e P r oph et s t o be t h e Adon or Lor d of Da vid. An d wh en we
com e t o com pa r e t h e pr a isewor t h y r eligiou s r evolu t ion t h a t t h e Nobel Son of
Ish m a el br ou gh t a bou t in t h e wor ld, wit h wh a t a ll t h e t h ou sa n ds of pr oph et s pu t
t oget h er h a ve a ch ieved, we h a ve t o com e t o t h e con clu sion t h a t it is a lon e P r oph et
Mu h a m m a d wh o deser ves t h e m er it or iou s t it le of Adon .
3. H ow did Da vid k n ow t h a t "Wa h wa h sa id t o Adon , Sit t h ou a t m y r igh t u n t il I pu t
t h in e en em ies a foot st ool u n der t h ey feet ?" a n d wh en did Da vid h ea r t h is wor d of
God? Ch r ist h im self gives t h e a n swer , n a m ely "Da vid in spir it wr ot e t h is." H e sa w
t h e Adon Mu h a m m a d ju st a s Da n iel h a d seen h im (Da n . vii), a n d P a u l h a d seen
h im (2 Cor . xii) a n d m a n y ot h er s h a d. Of cou r se, t h is m yst er y of "Sit t h ou a t m y
r igh t " is h idden fr om u s. Yet we m a y sa fely con ject u r e t h a t t h is officia l in vest it u r e

wit h t h e h on or of sea t in g h im self a t t h e r igh t of t h e Th r on e of God, a n d t h er efor e

r a ised t o t h e dign it y of t h e "Adon ." n ot on ly of t h e P r oph et s bu t of a ll t h e Cr ea t u r es,
t ook pla ce on t h e fa m ou s n igh t of h is Mir a j t o P a r a dise.
4. Th e on ly pr in ciple object ion t o P r oph et Mu h a m m a ds Divin e m ission a n d
su per ior it y is h is con dem n a t ion of t h e t r in it y. Bu t t h e Old Test a m en t k n ows n o
ot h er God besides Alla h , a n d t h e Lor d of Da vid did n ot sit a t t h e r igh t h a n d of a
t r iple god, bu t a t t h a t of t h e On e Alla h . H en ce a m on g t h e P r oph et s wh o believed in
a n d wor sh iped Alla h n on e wa s so gr ea t , a n d a ccom plish ed su ch a st u pen dou s
ser vice for Alla h a n d m a n kin d, a s P r oph et Mu h a m m a d, u pon wh om be pea ce a n d
blessin gs.
(8) Th e Lo rd An d Th e P ro p h e t Of Th e Co v e n a n t
Th e la st book of t h e Ca n on ica l J ewish Code of t h e Bible bea r s t h e n a m e of
"Ma la ch a i," wh ich look s t o be m or e a su r - n a m e t h a n a pr oper n ou n . Th e cor r ect
pr on u n cia t ion of t h e n a m e is Ma la kh , wh ich m ea n s "m y a n gel" or "m y m es- sen ger ."
Th e H ebr ew wor d, "m a la kh ," like t h e Ar a bic "m a la k," like t h e Gr eek t er m
"a n gh elos" fr om wh ich t h e E n glish n a m e "a n gel" is der ived, sign ifies "a m essen ger ,"
on e com m ission ed wit h a m essa ge or n ews t o deliver t o som e- body.
Wh o t h is Ma la kh i is, in wh a t per iod of t h e J ewish h is- t or y h e lived a n d pr oph esied,
is n ot k n own eit h er fr om t h e book it self or fr om a n y ot h er por t ion of t h e Old
Test a m en t . It begin s wit h t h e wor ds: "Th e m issa of t h e Wor d of Ya h weh t h e E l of
Isr a el by t h e h a n d of Ma la kh i," wh ich m a y be t r a n sla t ed: "Th e discou r se of t h e
Wor d of Ya h weh God of Isr a el, by t h e h a n d of Ma la k h i." It con t a in s fou r sh or t
ch a pt er s.
Th e or a cle is a ddr essed, n ot t o a k in g a n d h is cou r t ier s, bu t t o a people a lr ea dy
set t led in J er u sa lem wit h t h e Tem ple a n d it s ser vices. Th e sa cr ifices a n d obla t ion s
a r e of t h e m ea n est a n d wor st kin d; t h e sh eep a n d ca t t le offer ed a t t h e a lt a r s a r e n ot
of t h e best qu a lit y; t h ey a r e blin d, la m e, a n d lea n a n im a ls. Th e t it h es a r e n ot
r egu la r ly pa id, a n d if a t a ll pa id a r e of t h e in fer ior m a t er ia l. Th e pr iest s, t oo, n a t u r a lly, ca n n ot devot e t h eir t im e a n d en er gy t o per for m t h eir sa cr ed du t y. F or t h ey
ca n n ot ch ew t h e beefst ea ks a n d r oa st ed m u t t on -ch ops of t h e lea n old, cr ippled
sa cr ifices. Th ey ca n n ot live on t h e sca n t y t it h es or in su fficien t st ipen ds. Ya h weh , a s
u su a l wit h t h is in cor r igible people, n ow t h r ea t en s, n ow h olds ou t pr om ises, a n d a t
t im es com pla in .
Th is discou r se, or or a cle, seem s t o h a ve been deliver ed by t h e P r oph et Ma la k h i in
a bou t t h e begin n in g of t h e fou r t h cen t u r y befor e t h e Ch r ist ia n er a , wh en t h e people
of Isr a el wer e a lso t ir ed of Ya h weh ; a n d u sed t o sa y: "Th e Ta ble of t h e Lor d
(Ya h weh ) is a n a bom in a t ion , a n d H is m ea l is con - t em pt ible" (Ma l. i. 12). "H e wh o
doet h evils is good in t h e eyes of Ya h weh , a n d H e is plea sed wit h t h em ; or , wh er e is
t h e God of t h e ju dgm en t ?" (Ma l. ii. 17).
Th e Book of Ma la kh i, n ot wit h st a n din g it s bein g of a post ca pt ivit a t em da t e, is,
h owever , wr it t en in a seem ly good H ebr ew st yle. To sa y t h a t t h is "m isa ," or
discou r se, h a s com e down t o u s in t a ct a n d u n a du lt er a t ed is t o con fess ign or - a n ce of
t h e la n gu a ge. Th er e a r e sever a l m u t ila t ed sen t en ces, so t h a t it is a lm ost im possible
t o u n der st a n d t h e exa ct sen se t h ey in t en d t o con vey.

Th e su bject of ou r discu ssion in t h is a r t icle is t h e fa m ou s pr edict ion cou ch ed in Ma l.

iii. 1. Th e pr oph ecy r u n s t h u s: "Beh old, I sen d My Messen ger , a n d h e sh a ll pr epa r e t h e wa y befor e Me; a n d
su dden ly sh a ll com e t o h is t em ple t h e Adon wh om ye a r e seekin g, a n d t h e
Messen ger of t h e Coven a n t wh om ye desir e. Beh old, h e com et h , sa ys t h e Lor d of
H ost s" (Ma l. iii. 1).
Th is is a well-kn own Messia n ic pr oph ecy. All Ch r ist ia n Sa in t s, F a t h er s, P opes,
P a t r ia r ch s, P r iest s, m on ks, n u n s, a n d even t h e Su n da y-sch ool ch ildr en , will t ell u s
t h a t t h e fir st m essen ger m en t ion ed in t h e t ext is St . J oh n t h e Ba pt ist , a n d t h e
secon d m essen ger , wh om t h eir ver n a cu la r ver sion s h a ve r en der ed "An gel of t h e
Coven a n t ," is J esu s Ch r ist !
A defin it e det er m in a t ion of t h e su bject of t h is pr oph ecy is of ext r em e im por t a n ce,
beca u se t h e Ch r ist ia n Ch u r ch es h a ve ever sin ce believed t h a t t wo dist in ct per son s
a r e in di- ca t ed t h er ein ; a n d t h e a u t h or of t h is er r on eou s belief is a sin gu la r ly
r em a r k a ble blu n der of St . Ma t t h ews. On e of t h e ch a r a ct er ist ic fea t u r es of t h e F ir st
Gospel - Ma t t h ew - is t o sh ow a n d pr ove t h e fu lfillm en t of som e pa r t icu la r st a t em en t or pr edict ion in t h e Old Test a m en t con cer n in g n ea r ly ever y even t in t h e life of
J esu s Ch r ist . H e is ver y ca r eless t o gu a r d h im self a ga in st con t r a dict ion s, a n d less
scr u pu lou s in h is qu ot a t ion s fr om t h e H ebr ew Scr ipt u r es. H e is cer - t a in ly n ot well
ver sed in t h e lit er a t u r e of h is own la n gu a ge. I h a d occa sion t o r efer in t h e pr ecedin g
a r t icle of t h is ser ies t o on e of h is blu n der s con cer n in g t h e a ss u pon wh ich J esu s
m ou n t ed. Th is is a m ost ser iou s poin t dir ect ly t ou ch - in g t h e a u t h en t icit y a n d t h e
va lidit y of t h e Gospels. Is it possible t h a t t h e Apost le Ma t t h ew sh ou ld h im self be
ign or a n t of t h e t r u e ch a r a ct er of t h e pr oph ecy of Ma la kh , a n d ign or - a n t ly a scr ibe t o
h is m a st er a m isqu ot a t ion wh ich wou ld n a t u - r a lly pu t t o qu est ion h is ver y qu a lit y
of a divin ely in spir ed P r oph et ? Th en , wh a t sh ou ld we t h in k of t h e a u t h or of t h e
Secon d Gospel - of St . Ma r k - wh o a scr ibes t h e pa ssa ge in Ma la kh -l t o Isa ia h ? (Ma r k
i. 2). J esu s is r epor t ed by Ma t t h ew (xi. 1-15), a n d t h is t oo is followed or copied by
Lu k e (vii. 18-28), t o h a ve decla r ed t o t h e m u lt it u de t h a t J oh n t h e Ba pt ist wa s "m or e
t h a n a P r oph et ," t h a t it wa s h e "a bou t wh om it wa s wr it t en : Beh old, I a m sen din g
My An gel befor e t h y fa ce, a n d h e sh a ll pr epa r e t h y wa y befor e t h ee;" a n d t h a t "n on e
a m on g t h ose bor n by wom en wa s gr ea t er t h a n J oh n , bu t t h e lea st in t h e kin gdom of
h ea ven is gr ea t er t h a n h e." Th e cor r u pt ion of t h e t ext of Ma la k h is pla in a n d
deliber a t ely m a de. Th e or igin a l t ext t ells u s t h a t Ya h weh Sa ba ot h , i.e. God of H ost s,
is t h e spea ker a n d t h e believer s a r e t h e people a ddr essed, a s ca n be r ea dily seen in
t h e wor ds "wh om ye a r e seekin g ... wh om ye desir e." God sa ys: "Beh old, I sen d My
Messen ger , a n d h e sh a ll pr epa r e t h e wa y befor e My fa ce." Bu t t h e Gospels h a ve
in t er pola t ed t h e t ext by effa cin g t h e per son a l pr on ou n of t h e fir st per son sin gu la r ,
a n d in ser t ed "befor e t h ee" (or "t h y fa ce," a s in H ebr ew) t wice. It is gen er a lly
believed t h a t Ma t t h ew wr ot e h is Gospel in t h e t h en ver n a cu la r H ebr ew or Ar a m a ic
in or der t o pr ove t o t h e J ews t h a t God, a ddr essin g J esu s Ch r ist , sa id: "Beh old, I
sen d My m essen ger (An gel) [su ch is t h e ver sion in Ma t t h ew xi. 10] befor e t h ee, a n d
h e sh a ll pr epa r e t h y wa y befor e t h ee;" a n d wish es t o sh ow t h a t t h is a n gel or
m essen ger wa s J oh n t h e Ba pt ist . Th en a con t r a st bet ween t h e P r oph et s J oh n a n d

J esu s is left t o P r oph et J esu s, wh o descr ibes J oh n a s a bove ever y pr oph et a n d

gr ea t er t h a n t h e son s of a ll h u m a n m ot h er s, bu t t h e lea st in t h e Kin gdom of H ea ven
- of wh ich J esu s is m ea n t t o be t h e Kin g - is gr ea t er t h a n J oh n .
I do n ot believe for a secon d t h a t J esu s or a n y of h is disciples cou ld h a ve m a de u se
of su ch la n gu a ge wit h t h e object of per ver t in g t h e Wor d of God, bu t som e fa n a t ica l
m on k or a n ign or a n t bish op h a s for ged t h is t ext a n d pu t in t o t h e m ou t h of J esu s t h e
wor ds wh ich n o pr oph et wou ld spea k.
Th e t r a dit ion a l idea t h a t t h e Messen ger com m ission ed t o pr epa r e or r epa ir t h e wa y
befor e t h e "Adon " a n d t h e "Messen ger of t h e Coven a n t " is a wor sh iper a n d
su bor din a t e of t h e la t t er , a n d t h er efor e t o con clu de t h a t t wo dist in ct per son s a r e
pr edict ed is a cr ea t ion of t h e ign or a n ce con cer n in g t h e im por t a n ce of t h e m ission
a n d t h e m a gn it u de of t h e wor k a ssign ed t o t h a t m essen ger . H e is n ot t o be su pposed
a s a pion eer or even a n en gin eer a ppoin t ed t o con st r u ct r oa ds a n d br idges for t h e
pa ssin g of a r oya l pr ocession . Let u s t h er e- for e por e over t h is su bject m or e deeply
a n d in a cou r a geou s, im pa r t ia l, a n d dispa ssion a t e m a n n er .
1. In t h e fir st pla ce, we m u st well u n der st a n d t h a t t h e Messen ger is a m a n , a
cr ea t u r e of h u m a n body a n d sou l, a n d t h a t h e is n ot a n An gel or a su per h u m a n
bein g. In t h e secon d pla ce, we sh ou ld open ou r eyes of wisdom a n d ju dg- m en t t o see
t h a t h e is n ot dispa t ch ed t o pr epa r e t h e wa y befor e a n ot h er Messen ger ca lled
"Adon " a n d t h e "Messen ger of t h e P r om ise," bu t h e is com m ission ed t o est a blish a
st r a igh t , sa fe, a n d good Religion . H e is com m ission ed t o r em ove a ll t h e obst a cles in
t h e wa y bet ween God a n d H is cr ea t u r es; a n d t o fill u p a ll t h e ga ps a n d ch a sm s in
t h is gr a n d pa t h , so t h a t it m a y be sm oot h , ea sy t o wa lk on , well ligh t ed, a n d
pr ot ect ed fr om a ll da n ger . Th e H ebr ew ph r a se, "u pin n a der ek h ," m ea n s t o sa y t h a t
t h e Messen ger "will pu t st r a igh t a n d clea r t h e wor sh ip or t h e r eligion ." Th e ver b
"da r a k h " of t h e sa m e r oot a s t h e Ar a bic "da r a ka ," m ea n s "t o wa lk, r ea ch , a n d
com pr eh en d;" a n d t h e su bst a n t ive "der ek h " sign ifies, "r oa d, wa y, st ep," a n d
m et a ph or ica lly "wor sh ip a n d r eligion ." It is u sed in t h is spir it u a l sen se a ll t h r ou gh
t h e P sa lm s a n d t h e P r oph et s. Su r ely t h is h igh Messen ger of God wa s n ot com in g t o
r epa ir or r efor m a wa y, a r eligion for t h e ben efit of a h a n dfu l of J ews, bu t t o
est a blish a u n iver sa l a n d a n u n ch a n gea ble r eligion for a ll m en . Th ou gh t h e J ewish
r eligion in cu lca t es t h e exist en ce of on e t r u e God, st ill t h eir con cept ion of H im a s a
n a t ion a l Deit y of Isr a el, t h eir pr iest h ood, sa cr ificia l r it es a n d cer e- m on ies, a n d t h en
t h e n on -exist en ce of a n y posit ive a r t icles of belief in t h e im m or t a lit y of t h e sou l, t h e
r esu r r ect ion of t h e dea d, t h e la st ju dgm en t , t h e et er n a l life in h ea ven or h ell, a n d
m a n y ot h er deficien t poin t s, m a ke it a bsolu t ely u n fit a n d in su fficien t for t h e peoples
of diver se la n gu a ges, r a ces, di- m a t es, t em per a m en t s, a n d h a bit s. As r ega r ds
Ch r ist ia n it y, it , wit h it s m ea n in gless seven sa cr a m en t s, it s beliefs in or igin a l sin ,
t h e in ca r n a t ion of a god - u n kn own t o a ll pr eviou s r eli- giou s a n d m yt h ologica l
lit er a t u r e - a n d in a t r in it y of in divi- du a l gods, a n d fin a lly beca u se it does n ot
possess a sin gle lin e in scr ipt o fr om it s su pposed fou n der , J esu s Ch r ist , h a s don e n o
good t o m a n kin d. On t h e con t r a r y, it h a s ca u sed divi- sion s a n d sect s, a ll in bu ed
wit h bit t er feelin gs of h a t r ed a n d r a n cor a ga in st ea ch ot h er .

Th e Messen ger , t h en , wa s com m ission ed wit h t h e a br o- ga t in g of bot h t h ose

r eligion s a n d t h e est a blish in g of t h e a n cien t r eligion of P r oph et s Abr a h a m a n d
Ish m a el a n d t h e ot h er P r oph et s, wit h n ew pr ecept s for a ll m en . It wa s t o be t h e
sh or t est r oa d t o "r ea ch " God; t h e sim plest r eligion t o wor sh ip H im , a n d t h e sa fest
F a it h t o r em a in ever pu r e a n d u n a du l- t er a t ed wit h su per st it ion a n d st u pid
dogm a s. Th e Messen ger wa s com m ission ed t o pr epa r e a r oa d, a r eligion t h a t will
con du ct a u wh o wish t o believe in a n d love t h e On e God wit h ou t h a vin g n eed of t h e
lea der sh ip of h u n dr eds of self- a ppoin t ed gu ides a n d pr et en der s. An d a bove a ll, t h e
Mes- sen ger wa s t o com e su dden ly t o h is t em ple, wh et h er it be t h e on e in J er u sa lem
or t h e on e in Mecca ; h e wa s t o r oot ou t a ll idola t r y in t h ose cou n t r ies, n ot on ly by
t h e dest r u c- t ion of idols a n d im a ges, bu t a lso in cu lca t in g in t h eir for m er wor sh iper s
t h e fa it h in on e t r u e Alla h . An d t h e a ccom - plish m en t of t h is st u pen dou s t a sk ,
n a m ely, t o con st r u ct a n ew P a t h , a u n iver sa l r eligion , t h a t t ea ch es t h a t bet ween
God a n d m a n n o a bsolu t e m edia t or , n o pr iest , sa in t or sa cr a m en t , is a t a ll
per m issible, h a s on ly been don e by a P r oph et wh ose n a m e is Mu h a m m a d a lMu st a ph a !
2. J oh n t h e Ba pt ist wa s n ot t h e Messen ger for et old by Ma la k h i Th e a ccou n t s given
a bou t h im by t h e fou r E va n ge- list s a r e ver y con t r a dict or y, bu t t h e on e t h in g t h a t
t h ey t oget h er a gr ee on is t h a t h e pr epa r ed n o wa y a t a ll; for h e wa s n ot a ccr edit ed
wit h a sa cr ed scr ipt u r e: h e n eit h er fou n ded a r eligion n or r efor m ed t h e old on e. H e
is r epor t ed t o h a ve left h is pa r en t s a n d h om e wh ile st ill a you t h ; h e lived in t h e
deser t on h on ey a n d t h e locu st ; a n d spen t t h er e h is life u n t il h e wa s a bou t t h ir t y
yea r s old, wh en h e sh owed h im self t o t h e m u lt it u des on t h e ba n ks of t h e River
J or da n , wh er e h e u sed t o ba pt ize t h e pen it en t sin n er s wh o con fessed t h eir sin s t o
h im . Wh ile Ma t t h ew k n ows n ot h in g of h is r e- la t ion sh ip wit h J esu s, or does n ot ca r e
t o r epor t it , Lu k e, wh o wr ot e h is Gospel, n ot fr om a r evela t ion , bu t fr om t h e wor ks
of t h e disciples of t h e Ma st er , r ecor ds t h e h om a ge r en der ed by J oh n t o J esu s wh en
bot h in t h e wom bs of t h eir m ot h er s (Lu ke i. 39-46). H e ba pt izes J esu s in t h e wa t er s
of t h e River J or da n like ever ybody else, a n d is r epor t ed t o h a ve sa id t h a t h e (J oh n )
wa s "n ot wor t h y t o bow down t o u n t ie t h e la ces of t h e sh oes" (Ma r k i. 7) of J esu s,
a n d a c- cor din g t o t h e F ou r t h Gospel h e (J oh n ) excla im ed t h a t J esu s wa s "t h e La m b
of God t h a t t a k es a wa y t h e sin s of t h e wor ld" (J oh n i. 29). Th a t h e k n ew J esu s a n d
r ecogn ized h im t o be t h e Ch r ist is qu it e eviden t . Yet wh en h e wa s im pr ison ed h e
sen ds h is disciples t o J esu s, a skin g h im : "Ar t t h ou h e wh o is t o com e, or sh ou ld we
a n t icipa t e a n ot h er on e?" (Ma t t . xi. 3, et c.). Th e Ba pt ist wa s m a r t yr ed in t h e pr ison
beca u se h e r epr im a n ded a n in fidel E dom it e, Kin g H er od t h e Tet r a r ch , for h a vin g
m a r r ied t h e wife of h is own br ot h er . Th u s en ds, a ccor din g t o t h e n a r r a t ive of t h e
E va n gelist s, t h e life of a ver y ch a st e a n d h oly pr oph et .
It is st r a n ge t h a t t h e J ews did n ot r eceive J oh n a s a pr oph et . It is a lso st r a n ger st ill
t o fin d t h a t t h e Gospel of Ba r n a ba s does n ot m en t ion t h e Ba pt ist ; a n d wh a t is m or e,
it pu t s t h e wor ds sa id t o h a ve been u t t er ed by J oh n con cer n - in g Ch r ist in t o t h e
m ou t h of t h e la t t er a bou t Mu h a m m a d, t h e P r oph et of Alla h . Th e Qu r a n m en t ion s
t h e m ir a cu lou s bir t h of J oh n u n der t h e n a m e of "Ya h ya ," bu t does n ot r efer t o h is
m ission of ba pt ism .

Th e descr ipt ion of h is ser m on is given in t h e t h ir d ch a pt er of Ma t t h ew. H e seem s t o

h a ve a n n ou n ced t h e a ppr oa ch of t h e Kin gdom of H ea ven a n d t h e a dven t of a Gr ea t
Messen ger a n d P r oph et of God wh o wou ld ba pt ize t h e believer s, n ot wit h wa t er ,
"bu t wit h fir e a n d wit h t h e h oly spir it ."
Now, if J oh n t h e Ba pt ist wer e t h e Messen ger a ppoin t ed by God t o pr epa r e t h e wa y
befor e J esu s Ch r ist , a n d if h e wa s h is h er a ld a n d su bor din a t e, t h er e is n o sen se a n d
wisdom wh a t ever in J oh n t o go a bou t ba pt izin g t h e cr owds in t h e wa t er s of a r iver
or a pon d a n d t o occu py h im self wit h h a lf a dozen disciples. H e ou gh t t o h a ve
im m edia t ely followed a n d a dh er ed t o J esu s wh en h e h a d seen a n d k n own h im ! H e
did n ot h in g of t h e kin d! Of cou r se, a Mu slim a lwa ys spea k s of a pr oph et wit h
u t m ost r espect a n d r ever en ce, a n d I a m n ot expect ed t o com m en t fu r t h er , a s a n
E r n est Ren a n or a n in differ en t cr it ic wou ld do! Bu t t o sa y t h a t a pr oph et wh om t h ey
descr ibe a s a der vish (Su fi) of t h e wilder n ess cla d in t h e sk in s of a n im a ls, a n d a
der vish wh o com es for t h a n d sees h is "Adon " a n d t h e "An gel of t h e Coven a n t ," a n d
t h en does n ot follow a n d clea ve t o h im , is r idicu lou s a n d in cr edible. To t h in k a n d
believe t h a t a pr oph et is sen t by God t o pr e- pa r e t h e wa y, t o pu r ify a n d clea r t h e
r eligion for t h e com in g of h is su per ior , a n d t h en descr ibin g h im a s livin g a ll h is life
in t h e deser t a m on g t h e a n im a ls, is t o t ell u s t h a t h e wa s con st r u ct in g ch a u ssees,
ca u sewa ys or r a ilwa ys, n ot for m en , bu t for bea st s a n d gen ii.
3. Nor wa s J oh n t h e Ba pt ist t h e P r oph et E lija h or E lia s, a s Ch r ist is m a de t o h a ve
sa id. Th e P r oph et Ma la kh i, in h is fou r t h ch a pt er (ver ses 5, 6), spea ks of t h e com in g
of E lija h , wh ich fa ct is for et old t o t a ke pla ce som e t im e befor e t h e da y of t h e
Resu r r ect ion a n d n ot befor e t h e Appea r a n ce of t h e Messen ger in qu est ion . E ven if
Ch r ist h a d sa id t h a t J oh n wa s E lija h , t h e people did n ot kn ow h im . Wh a t J esu s
m ea n t t o sa y wa s t h a t t h e t wo wer e sim ila r in t h eir a scet ica l life, t h eir zea l for God,
t h eir cou r a ge in scoldin g a n d a dm on ish in g t h e kin gs a n d t h e h ypocr it e lea der s of
t h e r eligion .
I ca n n ot go on discu ssin g t h is u n t en a ble cla im of t h e Ch u r ch es con cer n in g J oh n
bein g t h e Messen ger "t o pr epa r e t h e wa y." Bu t I m u st a dd t h a t t h is Ba pt ist did n ot
a br oga t e on e iot a of t h e La w of Moses, n or a dd t o it a t it t le. An d a s t o ba pt ism , it is
t h e old J ewish m a m u dit h a or a blu t ion . Wa sh in g or a blu t ion cou ld n ot be con sider ed
a "r eligion " or "wa y" wh ose pla ce h a s been t a k en by t h e fa m ou s a n d m y- st er iou s
Ch u r ch in st it u t ion of t h e sa cr a m en t of Ba pt ism !
4. If I sa y t h a t J esu s Ch r ist is n ot in t en ded in t h e pr oph ecy of Ma la kh i, it wou ld
seem t h a t I wa s a dva n cin g a n a r gu m en t u m in a bsu r du m , beca u se n obody will
con t r a dict or m a ke a n object ion t o m y st a t em en t . Th e Ch u r ch es h a ve a l- wa ys
believed t h a t t h e "Messen ger of t h e wa y" is J oh n t h e Ba pt ist , a n d n ot J esu s. Th e
J ews, h owever , a ccept n eit h er of t h e t wo. Bu t a s t h e per son for et old in t h e pr oph ecy
is on e a n d t h e sa m e, a n d n ot t wo, I m ost con scien t iou sly decla r e t h a t P r oph et J esu s
is n ot , a n d cou ld n ot be, t h a t per son . If J esu s wa s a god, a s h e is n ow believed t o be,
t h en h e cou ld n ot be em ployed t o pr epa r e t h e wa y befor e t h e fa ce of Ya h weh
Sa ba ot h ! If P r oph et J esu s wer e t h e Ya h weh Sa ba ot h wh o m a de t h is pr oph ecy, t h en
wh o wa s t h e ot h er Yeh weh Sa ba ot h befor e wh ose fa ce t h e wa y wa s t o be pr epa r ed?
If h e wer e a sim ple m a n , m a de of flesh a n d blood, a n d wor sh iper of t h e Lor d of

H ost s, t h en t h e cla im fa lls t o t h e gr ou n d. F or J esu s a s a sim ple h u m a n bein g a n d

pr oph et cou ld n ot be t h e fou n der of t h e t r in it a r ia n Ch u r ch es. Wh ich ever for m of t h e
Ch r ist ia n r eligion we m a y t a ke, wh et h er it be t h e Or t h odox, Ca t h olic, P r ot est a n t ,
Sa lva t ion ist , Qu a k er , or a n y of t h e m u lt it u din ou s sect s a n d com m u n it ies, n on e of
t h em ca n be t h e "wa y," t h e "r eligion " in dica t ed by Ma la kh i; a n d P r oph et J esu s is
n ot it s fou n der or pr epa r er . So lon g a s we den y t h e a bsolu t e On en ess of God, we a r e
in er r or , a n d J esu s ca n n ot be ou r fr ien d n or ca n h e h elp u s.
5. Th e per son in dica t ed in t h e pr oph ecy h a s t h r ee qu a lifica t ion s, n a m ely, t h e
Messen ger of Religion , t h e Lor d Com m a n der , a n d t h e Messen ger of t h e Con ven t . H e
is a lso descr ibed a n d dist in gu ish ed by t h r ee con dit ion s, n a m ely "h e is su dden ly
com in g t o h is Mosqu e or Tem ple, h e is looked for a n d sou gh t by m en , a n d is gr ea t ly
desir ed a n d covet ed."
Wh o ca n , t h en , be t h is glor iou s m a n , t h is Gr ea t Ben e- fa ct or of h u m a n it y, a n d t h is
va lia n t Com m a n der wh o r en der ed n oble ser vices in t h e ca u se of Alla h a n d H is
r eligion ot h er t h a n P r oph et Mu h a m m a d? - u pon wh om m a y r est Gods pea ce a n d
blessin g.
H e br ou gh t t o t h e wor ld a n u n r iva lled Sa cr ed Book, Al-Qu r a n , a m ost r ea son a ble,
sim ple, a n d ben eficia l r eligion of Isla m , a n d h a s been t h e m ea n s of gu ida n ce a n d
con ver sion of m illion s a n d m illion s of t h e h ea t h en n a t ion s in a ll pa r t s of t h e globe,
a n d h a s t r a n sfor m ed t h em a ll in t o on e u n iver sa l a n d u n it ed Br ot h er h ood, wh ich
con st it u t es t h e t r u e a n d for m a l "Kin gdom of Alla h " u pon t h e ea r t h a n n ou n ced by
P r oph et s J esu s a n d J oh n t h e Ba pt ist . It is fu t ile a n d ch ildish t o com - pa r e eit h er
J esu s or J oh n wit h t h e gr ea t Messen ger of Alla h , wh en we k n ow per fect ly well t h a t
n eit h er of t h ese t wo did ever a t t em pt t o con ver t a sin gle pa ga n n or su cceeded in
per su a din g t h e J ews t o r ecogn ize h is m ission .
(9) Ge n u i n e P ro p h e ts P re a c h On ly Is la m
Th er e is n o n a t ion k n own t o h ist or y like t h e people of Isr a el, wh ich du r in g a per iod
of less t h a n fou r h u n dr ed yea r s, wa s in fest ed wit h m yr ia ds of fa lse pr oph et s, n ot t o
m en t ion t h e swa r m s of sor cer er s, soot h sa yer s a n d a ll sor t s of wit ch cr a ft s a n d
m a gicia n s. Th e fa lse pr oph et s wer e of t wo kin ds: t h ose wh o pr ofessed t h e r eligion
a n d t h e Tor a h (La w) of Ya h weh a n d pr et en ded t o pr oph esy in H is Na m e, a n d t h ose
wh o u n der t h e pa t r on a ge of a n idola t er Isr a elit e m on a r ch pr oph esied in t h e n a m e of
Ba a l or ot h er deit ies of t h e n eigh bor in g h ea t h en peoples. Belon gin g t o t h e for m er
ca t egor y t h er e wer e sever a l im post or s a s con t em por a r ies wit h t h e t r u e pr oph et s like
Mik h a (Mica h ) a n d J er em ia h , a n d t o t h e la t t er t h er e wer e t h ose wh o ga ve m u ch
t r ou ble t o E lija h , a n d ca u sed t h e m a ssa cr es of t h e t r u e pr oph et s a n d believer s
du r in g t h e r eign of Ah a b a n d h is wife J ezebel. Most da n ger ou s of a ll t o t h e ca u se of
t r u e fa it h a n d r eligion wer e t h e pseu do-pr oph et s, wh o con du ct ed t h e divin e ser vices
in t h e t em ple a s well a s in t h e Misph a s a n d pr et en ded t o deliver t h e or a cles of God
t o t h e people. No pr oph et , per h a ps, r eceived a t t h e h a n ds of t h ese im post or s m or e of
per secu t ion a n d h a r dsh ips t h a n t h e P r oph et J er em ia h .
Wh ile st ill a you n g m a n , J er em ia h bega n h is pr oph et ic m ission a bou t t h e la t t er
qu a r t er of t h e seven t h cen t u r y befor e t h e Ch r ist ia n er a , wh en t h e Kin gdom of
J u da h wa s in gr ea t da n ger of in va sion by t h e a r m ies of t h e Ch a ldea n s. Th e J ews

h a d en t er ed in t o a llia n ce wit h t h e P h a r a oh of E gypt , bu t a s t h e la t t er h a d been

ba dly defea t ed by t h e t r oops of Nebu ch a dn ezza r , J er u sa lem s doom wa s m er ely a
qu est ion of t im e. In t h ese cr it ica l da ys, du r in g wh ich t h e fa t e of t h e r em n a n t of t h e
people of God wa s t o be decided, t h e P r oph et J er em ia h wa s st ou t ly a dvisin g t h e
k in g a n d t h e lea der s of t h e J ews t o su bm it a n d ser ve t h e Kin g of Ba bylon , so t h a t
J er u sa lem m igh t be sa ved fr om bein g bu r n t down t o a sh es a n d t h e people fr om
bein g depor t ed in t o ca pt ivit y. H e pou r ed ou t a ll h is eloqu en t a n d fier y discou r ses
in t o t h e ea r s of t h e kin gs, t h e pr iest s, a n d t h e elder s of t h e people, bu t a ll of n o
a va il. H e deliver ed m essa ge a ft er m essa ge fr om God, sa yin g t h a t t h e on ly r em edy
for sa vin g t h e cou n t r y a n d t h e people fr om t h e im m in en t dest r u ct ion wa s t o su bm it
t o t h e Ch a ldea n s; bu t t h er e wa s n o on e t o len d ea r t o h is wa r n in gs.
Nebu ch a dn ezza r com es a n d t a kes t h e cit y, ca r r ies a wa y wit h h im t h e k in g, t h e
pr in ces, a n d m a n y ca pt ives, a s well a s a ll t h e t r ea su r es of t h e t em ple, in clu din g t h e
gold a n d silver vessels. An ot h er pr in ce, a n d a t h ir d on e, is a ppoin t ed by t h e
E m per or of Ba bylon t o r eign a s h is va ssa l in J er u sa lem . Th is k in g, in st ea d of bein g
wise a n d loya l t o h is m a st er of Ba bylon , r evolt s a ga in st h im . J er em ia h in cessa n t ly
a dm on ish es t h e k in g t o r em a in loya l a n d t o a ba n don t h e E gypt ia n policy. Bu t t h e
fa lse pr oph et s con t in u e t o h a r a n gu e in t h e t em ple, sa yin g: "Th u s sa ys t h e Lor d of
h ost s, Beh old, I h a ve br oken t h e yoke of t h e Kin g of Ba bylon , a n d in t wo yea r s t im e
a ll t h e J ewish ca pt ives a n d t h e vessels of t h e H ou se of God will be r et u r n ed t o
J er u sa lem ." J er em ia h m a kes a wooden yok e r ou n d h is own n eck a n d goes t o t h e
t em ple a n d t ells t h e people t h a t God h a s been plea sed t o pla ce in t h is wa y t h e yoke
of t h e m on a r ch of Ba bylon u pon t h e n eck of a ll t h e J ews. H e is st r u ck on t h e fa ce by
on e oppon en t pr oph et , wh o br ea ks t o pieces t h e wooden yoke fr om J er em ia h s n eck
a n d r epea t s t h e h a r a n gu e of t h e fa lse pr oph et s. J er em ia h is t h r own in t o a deep
du n geon fu ll of m ir e, a n d is fed on ly on a dr y loa f of ba r ley a da y u n t il a fa m in e
pr eva ils in t h e cit y, wh ich is besieged by t h e Ch a ldea n s. Th e pseu do-pr oph et
H a n a n ia h dies a s J er em ia h h a d for et old. Th e wa ll of t h e cit y is t h r own down
som ewh er e, a n d t h e vict or iou s a r m y r u sh es in t o t h e cit y, t h e fleein g Kin g Zedek ia h
a n d h is r et in u e a r e seized a n d t a ken t o t h e Kin g of Ba bylon . Th e cit y a n d t h e
t em ple, a ft er bein g pilla ged, a r e set on fir e a n d a ll t h e in h a bit a n t s of J er u sa lem a r e
ca r r ied in t o Ba bylon ia ; on ly t h e poor er cla sses a r e left t o cu lt iva t e t h e la n d. By
or der of Nebu ch a dn ezza r , J er em ia h is gr a n t ed a fa vor of st a yin g in J er u sa lem , a n d
t h e n ewly a ppoin t ed gover n or , Geda lia h , is ch a r ged t o gu a r d a n d well look a ft er t h e
pr oph et . Bu t Geda lia h is killed by t h e r ebelliou s J ews, a n d t h en t h ey a ll flee t o
E gypt , ca r r yin g J er em ia h wit h t h em . E ven in E gypt h e pr oph esies a ga in st t h e
fu git ives a n d t h e E gypt ia n s. H e m u st h a ve en ded h is life in E gypt .
H is books, a s it n ow st a n ds, is qu it e differ en t fr om t h e t ext of t h e Sept u a gin t ;
eviden t ly t h e copy fr om wh ich t h e Gr eek t ext wa s wr it t en by t h e Alexa n dr ia n
t r a n sla t or s h a d a differ en t or der of ch a pt er s.
Th e Biblica l cr it ics con sider t h a t J er em ia h wa s t h e a u t h or , or , a t a n y r a t e, a
com piler , of t h e fift h book of t h e P en t a t eu ch ca lled Deu t er on om y. I m yself a m of t h e
sa m e opin ion . J er em ia h wa s a Levit e a n d a pr iest a s well a s a pr oph et . Th er e is
m u ch of J er em ia h s t ea ch in gs in Deu t er on om y wh ich a r e u n k n own in t h e r est of t h e

Old Test a m en t wr it in gs. An d I t a ke on e of t h ese t ea ch in gs for m y pr esen t su bject ,

wh ich I con sider a s on e of t h e gem s or golden t ext s of t h e Old Test a m en t a n d m u st
be est eem ed ver y pr eciou s a n d h oly.
Aft er t h is det a iled expla n a t ion I h a st en t o t h e m a in poin t wh ich I h a ve select ed for
t h e t opic of t h is a r t icle: H ow t o dist in gu ish a gen u in e pr oph et fr om a fa lse pr oph et .
J er em ia h h a s su pplied u s wit h a fa ir ly sa t isfa ct or y a n swer , n a m ely:
"TH E P ROP H E T WH O TE ACH E S ISLAM"
In t h e Book of Deu t er on om y (xiii. 1- 5, xviii. 20 - 22) God t h e Alm igh t y gives som e
in st r u ct ion s con cer n in g t h e fa lse pr oph et s wh o m a y pr oph esy in t h e Na m e of t h e
Lor d a n d in su ch a n in sidiou s wa y t h a t t h ey cou ld m islea d H is people. F u r t h er , h e
t ells u s t h a t t h e best wa y t o fin d ou t t h e im post or s per fidy wa s t o a n t icipa t e t h e
fu lfillm en t of h is pr edict ion s, a n d t h en t o pu t h im t o dea t h wh en h is fr a u d wa s
divu lged. Bu t , a s is well kn own , t h e ign or a n t ca n n ot well dist in gu ish bet ween t h e
gen u in e pr oph et a n d t h e im post er , ju st a s m u ch a s t h ey t o-da y a r e u n a ble t o
defin it ely discover wh ich of t h e t wo, a Rom a n Ca t h olic pr iest or a Ca lvin ist
m in ist er , is a gen u in e follower of J esu s Ch r ist ! A fa lse pr oph et wou ld a lso for et ell
even t s, wor k won der s, a n d do ot h er r eligiou s t h in gs sim ila r - a t lea st in a ppea r a n ce
- t o t h ose per for m ed by a t r u e on e. Th e com pet it ion bet ween t h e P r oph et Moses a n d
t h e m a gicia n s of E gypt is a n a pt illu st r a t ion of t h is st a t em en t . Th u s it is J er em ia h
wh o gives u s t h e best wa y of t est in g t h e ver a cit y, t h e gen u in en ess, of a pr oph et , a n d
t h a t wa y is t h e sign of Isla m . P lea se r ea d t h e wh ole ch a pt er xxviii. of J er em ia h , a n d
t h en pon der a n d r eflect on t h e n in t h ver se: "Th e pr oph et wh ich for et ells t h e Isla m (Sh a lom ), a t t h e com in g of t h e wor d of t h e
P r oph et , t h a t pr oph et will be r ecogn ized t o h a ve been sen t by God in t r u t h " (J er .
xxviii. 9).
Th is t r a n sla t ion is st r ict ly lit er a l. Th e or igin a l ver b n a ba , u su a lly t r a n sla t ed a s "t o
for et ell" or "t o pr oph esy," a n d t h e n ou n n a bi, "a pr oph et " h a s given t h e im pr ession
t h a t a pr oph et is a per son wh o for et ells t h e fu t u r e or pa st even t s by t h e a id of divin e
r evela t ion . Th is defin it ion is on ly pa r t ia lly t r u e. Th e com plet e defin it ion of t h e wor d
"P r oph et " m u st be: "on e wh o r eceives or a cles or m essa ges fr om God, a n d deliver s
t h em fa it h fu lly t o t h e per son or people in t en ded." It is eviden t t h a t a divin e m essa ge
n eed n ot n ecessa r ily be a for et ellin g of pa st a n d fu t u r e even t s. In t h e sa m e wa y ver b
"pr oph esy" does n ot n ecessa r ily m ea n t o r evea l t h e pa st or fu t u r e occu r r en ces, bu t
r a t h er t o pr ea ch or pr om u lga t e t h e m essa ge fr om God. Con sequ en t ly t o pr oph esy is
t o deliver a n d u t t er a n ew or a cle, it s n a t u r e or ch a r a ct er bein g qu it e im m a t er ia l. To
r ea d t h e wor ds of a pr oph et wou ld be t o pr oph esy n o m or e t h a n wou ld a pr oph et
deliver a n or a cle wh en m a kin g a discou r se or pu blic speech of h is own a ccor d. In t h e
Qu r a n God or der s H is beloved wor sh iper P r oph et Mu h a m m a d t o decla r e: "Sa y: I
a m on ly h u m a n like you , r evea led t o m e is t h a t you r God is On e God...." Ch . 18:110
so t h a t we m a y be ca r efu l n ot t o a t t r ibu t e t o a n y of t h e pr oph et s t h e qu a lit y of
k n owin g a n d sa yin g ever yt h in g t h r ou gh t h e Revela t ion . Th e Divin e Revela t ion s
u sed t o com e a t in t er va ls, wh ile t h e pr oph et s in t h eir per son a l in t er cou r se a n d
k n owledge m igh t be lia ble t o m ist a kes a n d er r or s. A pr oph et is n ot a ppoin t ed by
God t o t ea ch h u m a n it y ph ysics, m a t h em a t ics, or a n y ot h er posit ive scien ce. It wou ld

be ver y u n ju st on ou r pa r t t o bla m e a pr oph et for a slip of la n gu a ge or a m ist a ke

com m it t ed a s a m a n .
A pr oph et , t h er efor e, is t h e su bject of t est a n d exa m in a t ion on ly wh en h e officia lly
a n d for m a lly deliver s t h e Messa ge h e h a s r eceived fr om h is Lor d. H is pr iva t e
a ffa ir s, h is fa m ily con cer n s, a n d h is per son a l a t t a in m en t s do n ot con cer n u s so m u ch
a s h is m ission a n d office. In or der t o fin d ou t wh et h er a pr oph et is gen u in e or a n
im post or , it is n ot fa ir t o give a ver dict a ga in st h is pr oph et ica l ch a r a ct er beca u se h e
is r epor t ed t o h a ve been a lit t le h a r sh or r u de t o h is m ot h er or beca u se h e believed
in t h e lit er a l in spir a t ion a n d t h e Mosa ic a u t h or sh ip of t h e P en t a t eu ch . Wh ile
m a k in g t h is obser va t ion , I h a ve in m in d t h e ca se of J esu s Ch r ist , a n d m a n y ot h er s
in t h e h ist or y of Isr a el on ot h er poin t s.
It is m a la fides a n d ill will t o a ccu se pr oph et s of sen su a lit y, r u den ess, ign or a n ce in
scien ces, a n d of ot h er per son a l fr a ilt ies. Th ey wer e m en like ou r selves a n d su bject t o
t h e sa m e n a t u r a l in clin a t ion s a n d pa ssion s. Th ey wer e pr ot ect ed fr om m or t a l sin s
a n d fr om t h e per ver sion of t h e m essa ge t h ey h a d t o h a n d fu r t h er . We m u st be
ext r em ely ca r efu l n ot t o exa lt t h e pr oph et s of God t oo h igh in ou r im a gin a t ion , lest
God be displea sed wit h u s. Th ey a r e a ll H is cr ea t u r es a n d wor sh iper s; t h ey
a ccom plish ed t h eir wor k a n d r et u r n ed t o H im . Th e m om en t we for get God a n d
con cen t r a t e ou r love a n d a dm ir a t ion u pon t h e per son of a n y of t h e m essen ger s of
God we a r e in da n ger of fa llin g in t o t h e sin of polyt h eism .
H a vin g so fa r expla in ed t h e n a t u r e a n d t h e sign ifica t ion of t h e pr oph et a n d t h e
pr oph ecy, I sh a ll n ow en dea vor t o pr ove t h a t n o pr oph et cou ld be gen u in e u n less, a s
J er em ia h expr essly sa ys, h e pr ea ch es a n d pr opa ga t es t h e r eligion of Isla m .
In or der t o u n der st a n d bet t er t h e sen se a n d t h e im por t a n ce of t h e pa ssa ge u n der
ou r con t em pla t ion we sh ou ld ju st ca st a gla n ce over t h e pr ecedin g ver se wh er e
J er em ia h t ells h is a n t a gon ist P r oph et H a n a n ia h : "Th e pr oph et s t h a t h a ve been
befor e m e a n d befor e t h ee fr om old (t im es) pr oph esied a ga in st m a n y la n ds, a n d
a ga in st gr ea t kin gdom s, con cer n in g wa r a n d evil a n d pest ilen ce." Th en h e pr oceeds:
"Th e pr oph et t h a t pr oph esies con cer n in g Isla m a s soon a s t h e wor d of t h e pr oph et
com es, t h a t pr oph et is kn own t o h a ve been sen t by t h e Lor d in t r u t h ."
Th er e ca n be r a ised n o ser iou s object ion t o t h e E n glish wor din g of t h is pa ssa ge
except in g t h e cla u se "l sh a lom " wh ich I h a ve t r a n sla t ed a s "con cer n in g Isla m ." Th e
pr eposit ion "l" befor e "sh a lom " sign ifies "con cer n in g" or "a bou t ," a n d pla ces it s
su bject in t h e object ive ca se a n d n ot in t h e da t ive, a s it wou ld be if t h e pr edica t e
wer e a ver b like "com e," "go," or "give."
Th a t "sh a lom " a n d t h e Syr ia c "Sh la m a ," a s well a s t h e Ar a bic "sa la m " a n d "Isla m ,"
a r e of on e a n d t h e sa m e Sem it ic r oot , "sh a la m ," a n d m ea n t h e sa m e t h in g, is a n
a dm it t ed t r u t h by a ll t h e sch ola r s of t h e Sem it ic la n gu a ges. Th e ver b "sh a la m "
sign ifies "t o su bm it , r esign on eself t o," a n d t h en "t o m a k e pea ce;" a n d con sequ en t ly
"t o be sa fe, sou n d, a n d t r a n qu il." No r eligiou s syst em in t h e wor ld h a s ever been
qu a lified wit h a bet t er a n d m or e com pr eh en sive, dign ified, a n d su blim e n a m e t h a n
t h a t of "Isla m . Th e t r u e Religion of t h e Tr u e God ca n n ot be n a m ed a ft er t h e n a m e
of a n y of H is wor sh iper s, a n d m u ch less a ft er t h e n a m e of a people or cou n t r y. It is,

in deed, t h is sa n ct it y a n d t h e in viola bilit y of t h e wor d "Isla m " t h a t st r ik es it s

oppon en t s wit h a we, fea r , a n d r ever en ce even wh en t h e Mu slim s a r e wea k a n d
u n h a ppy. It is t h e n a m e a n d t it le of a r eligion t h a t t ea ch es a n d com m a n ds a n
a bsolu t e su bm ission a n d r esign a t ion of will a n d self t o t h e Su pr em e Bein g, a n d t h en
t o obt a in pea ce a n d t r a n qu illit y in m in d a n d a t h om e, n o m a t t er wh a t t r ibu la t ion s
or pa ssin g m isfor t u n es m a y t h r ea t en u s t h a t fills it s oppon en t s wit h a we (1).
------------- F o o tn o te (1) It i s i n te re s ti n g a n d s i g n i fi c a n t to n o te h o w th e
o bs e rv a ti o n s o f th e le a rn e d p ro fe s s o r c o i n c i d e w i th th o s e o f th e e x -Ka i s e r
o f Ge rm a n y w h o o n th e o c c a s i o n o f h i s s e v e n ti e th bi rth d a y c e le bra ti o n s a t
D o o rn , H o lla n d , w a s re p o rte d to h a v e s a i d i n h i s s p e e c h : "An d u n d e rs ta n d
th i s - i f e v e r th e Mu h a m m a d a n s s h o u ld c o n c e i v e th e i d e a th a t i t i s th e
c o m m a n d o f Alla h to bri n g o rd e r i n to a d e c li n i n g We s t a n d s u bju g a te to
H i s w i ll, th e n - w i th fa i th i n Go d - th e y w i ll c o m e u p o n th e g o d le s s
Eu ro p e a n s li k e a ti d a l w a v e , a g a i n s t w h i c h e v e n th e re d d e s t B o ls h e v i s t,
fu ll o f e a g e rn e s s fo r c o m ba t, w i ll be h e lp le s s ." (Ev e n i n g S ta n d a rd , Lo n d o n ,
J a n u a ry 26, 1929.) ------------- En d o f fo o tn o te
It is t h e fir m a n d u n sh a kin g belief in t h e On en ess of Alla h a n d t h e u n swer vin g
con fiden ce in H is Mer cy a n d ju st ice t h a t m a kes a Mu slim dist in gu ish a ble a n d
pr om in en t a m on g n on -Mu slim s. An d it is t h is sou n d fa it h in Alla h a n d t h e sin cer e
a t t a ch m en t t o H is H oly Qu r a n a n d t h e P r oph et t h a t t h e Ch r ist ia n m ission a r ies
h a ve been desper a t ely a t t a ckin g a n d h a ve h opelessly fa iled. H en ce, J er em ia h s
wor ds t h a t "t h e P r oph et wh o pr oph esies, n a m ely, wh o pr ea ch es a n d spea k s
con cer n in g t h e a ffa ir s of Isla m a s h is r eligion , h e will a t on ce be kn own t o h a ve been
sen t by t h e Lor d in t r u t h ." Let u s, t h er efor e, t a ke in t o ser iou s con sider a t ion t h e
followin g poin t s:1. Th e P r oph et J er em ia h is t h e on ly pr oph et befor e Ch r ist wh o u ses t h e wor d
Sh a lom in t h e sen se of a r eligion . H e is t h e on ly pr oph et wh o u ses t h is wor d wit h
t h e object of set t in g or pr ovin g t h e ver a cit y of a m essen ger of God. Accor din g t o t h e
Qu r a n ic r evela t ion , P r oph et s Abr a h a m , Ish m a el, Isa a c, J a cob, Moses, a n d a ll t h e
pr oph et s wer e Mu slim s, a n d pr ofessed Isla m a s t h eir r eligion . Th e t er m "Isla m " a n d
it s equ iva len t s, "Sh a lom " a n d Sh la m a ," wer e kn own t o t h e J ews a n d Ch r ist ia n s of
Mecca a n d Medin a wh en P r oph et Mu h a m m a d a ppea r ed t o per fect a n d u n iver sa lize
t h e r eligion of Isla m . A pr oph et wh o pr edict s "pea ce" a s a n a bst r a ct , va gu e a n d
t em por a r y con dit ion ca n n ot su cceed in pr ovin g h is iden t it y t h er eby. In fa ct , t h e
poin t of dispu t e, or r a t h er t h e cr it ica l n a t ion a l qu est ion , con t r over t ed by t h e t wo
em in en t pr oph et s k n own t o t h e cou r t a n d t h e n a t ion like J er em ia h a n d H a n a n ia h
(J er . xxviii.), cou ld n ot be solved a n d defin it ely set t led by t h e a ffir m a t ion of t h e on e
a n d t h e den ia l of t h e ot h er , of t h e im m in en t ca t a st r oph e. To pr edict "pea ce" by
J er em ia h wh en h e h a d a ll t h e t im e been pr edict in g t h e gr ea t n a t ion a l disa st er eit h er by t h e su bm ission of t h e Kin g Sida qia t o t h e Ch a ldea n sover eign or by h is
r esist a n ce - wou ld n ot on ly in volve h is fa ilu r e, n ot t o t a lk of h is bein g a su ccess in
pr ovin g h is ver a cit y, bu t a lso it wou ld m a k e h im even r idicu lou s. F or , in eit h er ca se,
h is pr esu m ed "pea ce" wou ld m ea n n o pea ce a t a ll. On t h e con t r a r y, if t h e J ews
r esist ed t h e Ch a ldea n a r m y, it m ea n t a com plet e n a t ion a l r u in , a n d if t h ey

su bm it t ed, a n u n con dit ion a l ser vit u de. It is eviden t , t h er efor e, t h a t J er em ia h u ses
t h e t er m "Sh a lom " in t h e sen se of a t a n gible, con cr et e, a n d r ea l r eligiou s syst em
wh ich Isla m com pr ises. To m a ke it m or e clea r , we sh ou ld a t t en t ively list en t o t h e
a r gu m en t s of t h e t wo oppon en t pr oph et s discu ssin g a n d dispu t in g t h e n a t ion a l
qu est ion in t h e pr esen ce of a wick ed kin g a n d h is cou r t of vile fla t t er er s a n d
depr a ved h ypocr it es. J er em ia h h a s a t h ea r t t h e ca u se of God a n d H is r eligion of
pea ce, a n d in t h e vit a l in t er est s of t h e r eligion of pea ce, or Isla m , h e a dvises t h e
wick ed k in g a n d h is cou r t ier s t o su bm it t o t h e yok e of Ba bylon a n d ser ve t h e
Ch a ldea n s a n d live. F or t h er e wa s n o ot h er a lt er n a t ive open t o t h em . Th ey h a d
a ba n don ed t h e God of t h eir for efa t h er s, pollu t ed H is t em ple, m ocked a n d r eviled
H is pr oph et s, a n d com m it t ed evil a n d t r ea ch er y (2 Ch r on . xxxvi. et c.). So God h a d
deliver ed t h em in t o t h e h a n ds of Nebu ch a dn ezza r , a n d wou ld n ot sa ve t h em . F or a
t r u e a n d sin cer e wor sh iper of God, t h e r eligion com es fir st a n d t h e n a t ion a ft er . It is
t h e gover n m en t a n d t h e n a t ion - especia lly wh en t h ey h a ve for sa ken God - t h a t a r e
t o be sa cr ificed for t h e ca u se of r eligion , a n d n ot vice ver sa ! Th e ot h er P r oph et of
Gibeon , ca lled H a n a n ia h , sou gh t t o plea se h is m a st er t h e k in g; h e wa s a cou r t ier
a n d fa vor it e, r ich a n d in splen dor , wh er ea s h is a n t a gon ist wa s a lwa ys la n gu ish in g
a n d st a r vin g in t h e pr ison s a n d du n geon s. H e ca r es n ot a fillip for t h e r eligion a n d
t h e r ea l welfa r e of t h e people. H e is a lso a pr oph et , for so sa ys t h e Book of J er em ia h ,
yet h e is a villa in , a n d h a s exch a n ged God for a depr a ved k in g! H e pr oph esies in t h e
n a m e of t h e sa m e God a s does J er em ia h , a n d a n n ou n ces t h e r et u r n of t h e boot y a n d
t h e ca pt ives fr om Ba bylon in t wo yea r s t im e.
Now, fr om t h e a bove im per fect descr ipt ion of t h e pr oph et s, wh ich of t h e t wo wou ld
you qu a lify a s t h e t r u e wor sh iper of God a n d a s t h e loya l defen der of Gods r eligion ?
Su r ely J er em ia h wou ld a t on ce a t t r a ct you r sym pa t h y a n d ch oice.
2. It is on ly t h e r eligion of Sh a lom , of Isla m , t h a t ca n t est ify t o t h e ch a r a ct er a n d t h e
office of a t r u e pr oph et , Im a m , or a n y m in ist er of God on ea r t h . God is On e, a n d H is
r eligion is on e. Th er e is n o ot h er r eligion in t h e wor ld like Isla m , wh ich pr ofesses
a n d defen ds t h is a bsolu t e On en ess of t h e Deit y. H e wh o, t h er efor e, sa cr ifices ever y
ot h er in t er est , h on or a n d love for t h e ca u se of t h is H oly Religion , h e is u n dou bt edly
t h e gen u in e pr oph et a n d t h e m in ist er of God. Bu t t h er e is st ill on e t h in g m or e
wor t h y of ou r n ot ice, a n d t h a t t h in g is t h is. If t h e r eligion of Isla m is n ot t h e
st a n da r d a n d t h e m ea su r e by wh ich t o t est t h e ver a cit y of a pr oph et or m in ist er of
God, t h en t h er e is n o ot h er cr it er ion t o a n swer t h a t pu r pose. A m ir a cle is n ot a lwa ys
a su fficien t pr oof, for t h e sor cer er s a lso wor k won der s. Th e fu lfillm en t of a pr oph ecy
or pr edict ion , t oo, is n ot in it self a su fficien t pr oof; for ju st a s on e h oly Spir it r evea ls
a fu t u r e even t t o a t r u e pr oph et , so does som et im es a n evil spir it t h e sa m e t o a n
im post er . H en ce it is clea r t h a t t h e pr oph et wh o "pr oph esies con cer n in g Sh a lom Isla m - a s bein g t h e n a m e of F a it h a n d pa t h of life, a s soon a s h e r eceives a m essa ge
fr om God h e will be kn own t o h a ve been sen t by H im ." Su ch wa s t h e a r gu m en t
wh ich J er em ia h h a d r ecou r se t o a n d wit h wh ich h e wish ed t o con vin ce h is a u dien ce
of t h e fa lsit y of H a n a n ia h . Bu t t h e wick ed k in g a n d h is en t ou r a ge wou ld n ot list en
t o a n d obey t h e Wor d of God.

3. As a r gu ed in t h e pr ecedin g pa r a gr a ph , it sh ou ld be n ot ed t h a t n eit h er t h e
fu lfillm en t of a pr edict ion n or t h e wor k - in g of a m ir a cle wa s en ou gh t o pr ove t h e
gen u in e ch a r a ct er of a pr oph et ; t h a t t h e loya lt y a n d st r ict a t t a ch m en t t o t h e r eligion
is t h e best a n d t h e decisive pr oof for t h e pu r pose; t h a t "Sh a lom " wa s u sed t o expr ess
t h e r eligion of pea ce. On ce a ga in we r epea t t h e sa m e a sser t ion t h a t Sh a lom is n o
ot h er t h a n Isla m . An d we dem a n d fr om t h ose wh o wou ld object t o t h is
in t er pr et a t ion t o pr odu ce a n Ar a bic wor d be- sides Isla m a n d Sa la m a s t h e
equ iva len t of t h e Sh a lom , a n d a lso t o fin d for u s a n ot h er wor d in H ebr ew besides
Sh a lom t h a t wou ld con vey a n d expr ess t h e sa m e m ea n in g a s Isla m . It is im possible
t o pr odu ce a n ot h er su ch a n equ iva len t . Th er efor e we a r e for ced t o a dm it t h a t
Sh a lom is t h e sa m e a s "sa la m " or "pea ce" in t h e a bst r a ct , a n d "Isla m " a s a r eligion
a n d fa it h in t h e con cr et e.
4. As t h e Qu r a n in ch a p. ii expr essly r em in ds u s t h a t Abr a h a m a n d h is son s a n d
gr a n dson s wer e t h e follower s of Isla m ; t h a t t h ey wer e n eit h er J ews n or Ch r ist ia n s;
t h a t t h ey pr ea ch ed a n d pr opa ga t ed t h e wor sh ip a n d t h e fa it h in t h e on e God t o a ll
t h e peoples a m on g wh om t h ey sojou r n ed or dwelt , we m u st a dm it t h a t n ot on ly t h e
J ews, bu t sever a l ot h er n a t ion s t h a t descen ded fr om t h e ot h er son s of Abr a h a m a n d
m a n y t r ibes con ver t ed a n d a bsor bed by t h em , wer e a lso Mu slim s; t h a t is t o sa y,
believer s in Alla h a n d r esign ed t o H is Will. Th er e wer e t h e people of E sa u , t h e
E dom it es, t h e Midia n it es, a n d n u m er ou s ot h er peoples livin g in Ar a bia , wh o k n ew
God a n d wor sh ipped H im like t h e Isr a elit es. Th ese peoples h a d a lso t h eir own
pr oph et s a n d r eligiou s gu ides like J ob, J et h r o (t h e fa t h er -in -la w of t h e P r oph et
Moses), Ba la a m , H u d, a n d m a n y ot h er s. Bu t t h ey, like t h e J ews, h a d t a k en t o
idola t r y u n t il it wa s t ot a lly er a dica t ed by t h e P r in ce of t h e pr oph et s. Th e J ews, in
a bou t t h e fift h cen t u r y B.C., pr odu ced t h e gr ea t er por t ion of t h eir ca n on ica l book s of
t h e Old Test a m en t , wh en t h e m em or ies of t h e con qu est of t h e la n d of Ca n a a n by
J osh u a , t h e t em ple a n d J er u sa lem of Solom on , wer e even t s bu r ied in t h e pa st
epoch s of t h eir won dr ou s h ist or y. A n a t ion a list ic a n d J u da ist ic spir it of solicit u de
a n d seclu sion r eign ed a m on g t h e sm a ll r em n a n t of Isr a el; t h e belief in t h e com in g of
a gr ea t Sa vior t o r est or e t h e lost t h r on e a n d cr own of Da vid wa s r egn a n t , a n d t h e
old m ea n in g of "Sh a lom " a s t h e n a m e of t h e r eligion of Abr a h a m a n d com m on t o a ll
t h e differ en t peoples descen ded fr om h im wa s n o lon ger r em em ber ed. It is fr om t h is
poin t of view t h a t I r ega r d t h is pa ssa ge of J er em ia h a s on e of t h e golden t ext s in t h e
H ebr ew sa cr ed wr it in gs.
(10) Is la m Is Th e Ki n g d o m Of Go d On Ea rth
In exa m in a t ion of t h a t m a r velou s vision of t h e P r oph et Da n iel (Ch a p. vii.) we sa w
h ow P r oph et Mu h a m m a d wa s escor t ed by t h e m yr ia ds of celest ia l bein gs a n d
con du ct ed t o t h e glor iou s pr esen ce of t h e E t er n a l; h ow h e h ea r d t h e wor ds of h on or
a n d a ffect ion wh ich n o cr ea t u r e h a d ever been fa vor - ed wit h (2 Cor . xii.); h ow h e
wa s cr own ed t o t h e dign it y of t h e Su lt a n of t h e P r oph et s a n d in vest ed wit h power t o
dest r oy t h e "F ou r t h Bea st " a n d t h e "Bla sph em ou s H or n ." F u r t h er , we sa w h ow h e
wa s a u t h or ized t o est a blish a n d pr ocla im t h e Kin gdom of God on ea r t h ; h ow a ll t h a t
h u m a n gen iu s ca n possibly im a gin e of t h e h igh est h on or s a ccor ded by t h e Alm igh t y
t o a beloved wor sh iper a n d t o H is m ost wor t h y Messen ger cou ld be a scr ibed t o

P r oph et Mu h a m m a d a lon e. It sh ou ld be r e- m em ber ed t h a t a m on g a ll t h e P r oph et s

a n d Messen ger s of Alla h , P r oph et Mu h a m m a d a lon e figu r es like a t ower a bove a ll;
a n d t h e gr a n d a n d n oble wor k h e a ccom plish ed st a n ds a per m a n en t m on u m en t of
h is h on or a n d gr ea t n ess. On e ca n n ot a ppr ecia t e t h e va lu e a n d im por t a n ce of Isla m
a s t h e u n iqu e bu lwa r k a ga in st idola t r y a n d polyt h eism u n less t h e a bsolu t e On en ess
of God is ea r n est ly a dm it t ed. Wh en we fu lly r ea lize t h a t Alla h is t h e sa m e God
wh om Ada m a n d Abr a h a m kn ew, a n d wh om Moses a n d J esu s wor sh ipped, t h en we
h a ve n o difficu lt y in a ccept in g Isla m a s t h e on ly t r u e r eligion a n d P r oph et
Mu h a m m a d a s t h e P r in ce of a ll t h e P r oph et s a n d Wor sh iper s of God. We ca n n ot
m a gn ify t h e gr ea t n ess of Alla h by con - ceivin g H im n ow a s a "F a t h er ," n ow a s a
"Son ," a n d n ow a s a "H oly Gh ost ," or t o im a gin e H im a s h a vin g t h r ee per son s t h a t
ca n a ddr ess ea ch ot h er wit h t h e t h r ee sin gu la r per son a l pr on ou n s: I, t h ou , h e. By so
doin g we lose a ll t h e t r u e con - cept ion of t h e Absolu t e Bein g, a n d cea se t o believe in
t h e t r u e God. In t h e sa m e wa y, we ca n n ot a dd a sin gle iot a t o t h e sa n ct it y of t h e
r eligion by t h e in st it u t ion of som e m ea n in gless sa cr a m en t s or m yst er ies; n or ca n we
der ive a n y spir it u a l food for ou r spir it s fr om feedin g u pon t h e cor pse of a pr oph et or
a n in ca r n a t e deit y; for by so doin g we lose a ll idea of a t r u e a n d r ea l r eligion a n d
cea se t o believe in t h e r eligion a lt oget h er . Nor ca n we in t h e lea st pr om ot e t h e
dign it y of P r oph et Mu h a m m a d if we wer e t o im a gin e h im a son of God or a n
in ca r n a t e deit y; for by so doin g we wou ld en t ir ely lose t h e r ea l a n d t h e h ist or ica l
P r oph et of Mecca a n d fa ll u n con - sciou sly in t o t h e a byss of polyt h eism . Th e
gr ea t n ess of P r oph et Mu h a m m a d con sist s in h is est a blish in g su ch a sou n d, pla in ,
bu t t r u e r eligion , a n d in t h e pr a ct ica l a pplica t ion of it s pr ecept s a n d pr in ciples wit h
su ch pr ecision a n d r esolu t ion t h a t it h a s n ever been possible for a t r u e Mu slim t o
a ccept a n y ot h er cr eed or fa it h t h a n t h a t wh ich is pr ofessed in t h e for - m u la : "I
believe t h er e is n o god except Alla h , a n d t h a t Mu h a m m a d is t h e Messen ger of
Alla h ." An d t h is sh or t cr eed will con t in u e t o be t h e fa it h of ever y t r u e believer in
Alla h t o t h e Da y of t h e Resu r r ect ion .
Th e gr ea t dest r oyer of t h e "E leven t h H or n ," t h a t per son ified Con st a n t in e t h e Gr ea t
a n d t h e Tr in it a r ia n Ch u r ch , wa s n ot a Ba r Alla h a ("Son of God"), bu t a Ba r Na sh a
("Son of Ma n ") a n d n on e ot h er t h a n P r oph et Mu h a m m a d a l-Mu st a ph a wh o a ct u a lly
est a blish ed t h e Kin gdom of God u pon ea r t h . It is t h is Kin gdom of God t h a t we a r e
n ow t o exa m in e a n d expou n d. It wou ld be r em em ber ed t h a t it wa s du r in g t h e
Divin e a u dien ce of t h e Su lt a n of t h e P r oph et s, a s given in Da n iel, t h a t it wa s
pr om ised t h a t :
"Th e kin gdom a n d t h e dom in ion a n d t h e gr ea t n ess of t h e kin gdom u n der a ll h ea ven
sh a ll be given t o t h e people of t h e Sa in t s of t h e Most H igh ; it s (t h e peoples)
k in gdom (sh a ll be) a k in gdom for ever , a n d a ll dom in ion s sh a ll ser ve a n d obey it "
(Da n . vii. 22 a n d 27).
Th e expr ession s in t h is pr oph et ica l pa ssa ge t h a t t h e Kin gdom of God sh a ll con sist of
"t h e P eople of t h e Sa in t s of t h e Most H igh ," a n d t h a t a ll ot h er dom in ion s or power s
sh a ll ser ve a n d obey t h a t people, clea r ly in dica t e t h a t in Isla m t h e Religion a n d
St a t e a r e on e a n d t h e sa m e body, a n d con sequ en t ly in sepa r a ble. Isla m is n ot on ly
t h e Religion of God, bu t a lso H is ea r t h ly em pir e or kin gdom . In or der t o be a ble t o

for m a clea r a n d t r u e idea con cer n in g t h e n a t u r e a n d t h e con st it u t ion of t h e

"Kin gdom of God on ea r t h " it is n ecessa r y t o ca st a gla n ce u pon t h e h ist or y of t h e
r eligion of Isla m befor e it wa s per fect ed, com plet ed, a n d for m a lly est a blish ed by God
H im self u n der H is Messen ger Mu h a m m a d.
1. ISLAM BE F ORE P ROP H E T MUH AMMAD WAS NOT TH E KINGDOM OF GOD
UP ON E ARTH , BUT ONLY GODS TRUE RE LIGION
Th ose wh o believe t h a t t h e t r u e r eligion of Alla h wa s r evea led on ly t o Abr a h a m a n d
pr eser ved by t h e people of Isr a el a lon e, m u st be ver y ign or a n t st u den t s of t h e Old
Test a m en t lit er a t u r e, a n d m u st h a ve a ver y er r on eou s n ot ion of t h e n a t u r e of t h a t
r eligion . Abr a h a m h im self offer ed t it h es t o t h e Kin g a n d Im a m (l.) of J er u sa lem a n d
wa s blessed by h im (Gen . xiv. 18). Th e fa t h er -in -la w of Moses wa s a lso a n Im a m a n d
a P r oph et of Alla h ; J ob, Ba la a m , Ad, H u d, Loqm a n , a n d m a n y ot h er pr oph et s wer e
n ot J ews. Th e va r iou s t r ibes a n d n a t ion s lik e t h e Ish m a elit es, Moa bit es,
Am m on it es, E dom it es, a n d ot h er s wh ich descen ded fr om t h e son s of Abr a h a m a n d
Lot , k n ew God t h e Alm igh t y t h ou gh t h ey t oo, like t h e Isr a elit es, fell in t o idola t r y
a n d ign or a n ce. Bu t t h e ligh t of Isla m wa s n ever en t ir ely ext in gu ish ed or su bst it u t ed
by idola t r y. Idols or im a ges, wh ich wer e con sider ed a s "sa cr ed" a n d a s h ou seh old
gods by t h e J ews, a s well a s t h eir kin dr ed n a t ion a lit ies, a n d u su a lly ca lled
"Tr a ph im " (Gen . xxxi.) in t h e H ebr ew, wer e, in m y h u m ble opin ion of t h e sa m e
n a t u r e a n d ch a r a ct er a s t h e im a ges a n d idols wh ich t h e Or t h odox a n d Ca t h olic
Ch r ist ia n s keep a n d wor sh ip in t h eir h ou ses a n d t em ples. In t h ose olden t im es of
ign or a n ce t h e idols wer e of t h e k in d of "iden t it y ca r d" or of t h e n a t u r e of a pa sspor t .
Is it n ot r em a r k a ble t o fin d t h a t Ra ch el (Ra h il), t h e wife of J a cob a n d t h e da u gh t er
of La ba n , sh ou ld st ea l t h e "t r a ph im " of h er fa t h er ? (Gen . xxxi). Yet La ba n a s well a s
h er h u sba n d wer e Mu slim s, a n d on t h e sa m e da y r a ised t h e st on e "Misph a " a n d
dedica t ed it t o God!
------------- F o o tn o te (1) In H e bre w th e s e o ld Im a m s a re c a lle d Co h e n , a n d
re n d e re d by Ch ri s ti a n s a s "P ri e s t." A J e w i s h p ri e s t c a n n e v e r be i d e n ti fi e d
w i th a Ch ri s ti a n S a c ra m e n ta ri a n p ri e s t. ------------- e n d o f fo o tn o te
Th e J ews in t h e wilder n ess, in ebr ia t e wit h t h e won der s a n d m ir a cles wor k ed da y
a n d n igh t - t h eir ca m p sh a dowed by a m ir a cu lou s clou d a t da yt im e a n d illu m in a t ed
by a pilla r of fir e a t n igh t , t h em selves fed wit h t h e "m a n n a " a n d "Sa lwa i" - a s soon
a s t h e P r oph et Moses disa ppea r ed for a few da ys on t h e m ist y t op of Mou n t Sin a i,
m a de a golden ca lf a n d wor sh ipped it . Th e h ist or y of t h a t st u bbor n people fr om t h e
dea t h of J osh u a t o t h e a n oin t m en t of Kin g Sa u l, cover in g a per iod of m or e t h a n fou r
cen t u r ies, is fu ll of a ser ies of sca n - da lou s r ela pses in t o idola t r y. It wa s on ly a ft er
t h e close of t h e r evela t ion a n d t h e Ca n on of t h eir h oly Scr ipt u r es in t h e t h ir d
cen t u r y befor e Ch r ist t h a t t h e J ews cea sed t o wor sh ip idols, a n d h a ve sin ce
r em a in ed m on ot h eist s. Bu t t h eir belief in t h e On en ess of God, t h ou gh it m a kes
t h em Un it a r ia n s, does n ot en t it le t h em t o t h e qu a lifica t ion of bein g ca lled
"Mu slim s," beca u se t h ey h a ve st u bbor n ly r eject ed bot h t h e per son s a n d t h e
r evela t ion s of P r oph et s J esu s a n d Mu h a m m a d. It is on ly t h r ou gh su bm ission t o t h e
Will of God t h a t a m a n ca n a t t a in pea ce a n d becom e Mu slim , ot h er wise t h e fa it h

wit h ou t obedien ce a n d su bm ission is sim ila r t o t h a t of t h e devils wh o believe in t h e

exist en ce of Alla h a n d t r em ble.
As we possess n o r ecor ds con cer n in g t h e ot h er peoples wh o wer e fa vor ed wit h
Divin e Revela t ion s a n d wit h t h e P r oph et s a n d Im a m sen t t o t h em by God, we sh a ll
on ly con t en t ou r selves wit h t h e decla r a t ion t h a t t h e r eligion of Isla m exist ed a m on g
Isr a el a n d ot h er Ar a b peoples of old, som et im es m or e lu m in ou s, bu t m ost ly like a
flicker in g wick or lik e a dim spa r k glim m er in g in a da r k r oom . It wa s a r eligion
pr ofessed by a people wh o soon for got it , or n eglect ed it , or t r a n sfor m ed it in t o
pa ga n pr a ct ices. Bu t a ll t h e sa m e t h er e wer e a lwa ys in dividu a ls a n d fa m ilies wh o
loved a n d wor sh ipped God.
It seem s t h a t t h e J ews, especia lly t h e m a sses, h a d n o t r u e con cept ion of God a n d of
r eligion a s t h e Mu slim s h a ve h a d of Alla h a n d Isla m . Wh en ever t h e people of Isr a el
pr osper ed a n d wa s su ccessfu l in it s wa r s, t h en J a h wa h wa s a ck n owledged a n d
wor sh ipped; bu t in a dver se cir cu m st a n ces H e wa s a ba n don ed a n d t h e deit y of a
st r on ger a n d m or e pr osper ou s n a t ion wa s a dopt ed a n d it s idol or im a ge wor sh ipped.
A ca r efu l st u dy of t h e H ebr ew Scr ipt u r e will sh ow t h a t t h e or din a r y J ew con sider ed
h is God som et im es st r on ger or h igh er , a n d som et im es wea k er , t h a n t h ose pr ofessed
by ot h er n a t ion s. Th eir ver y ea sy a n d r eit er a t ed r ela pse in t o idola t r y is a pr oof t h a t
t h e Isr a elit es h a d a lm ost t h e sa m e n ot ion a bou t t h eir E l or Ya h wa h , a s t h e
Assyr ia n s h a d of t h eir own Ash u r , t h e Ba bylon ia n s of Ma r du k h , a n d t h e
P h oen icia n s of t h eir Ba a l. Wit h t h e except ion of t h e P r oph et s a n d t h e Soph is, t h e
Mu slim s of Tor a h , t h e Isr a el of t h e Mosa ic La w, n ever r ose equ a l t o t h e h eigh t of
t h e sa n ct it y of t h eir r eligion n or of t h e t r u e con cept ion of t h eir Deit y. Th e fa it h in
Alla h a n d a fir m con vict ion a n d belief in a fu t u r e life wa s n ot in gr a in ed a n d
im pla n t ed in t h e spir it a n d in t h e h ea r t of t h a t people.
Wh a t a con t r a st , t h en , bet ween t h e Mu slim s of t h e Qu r a n , t h e believer s of t h e
Isla m ic La w, a n d t h e Mu slim s of Tor a h or t h e Mosa ic La w! H a s it ever been seen
a n d pr oved t h a t a Mu slim people a ba n don ed it s Mosqu e, Im a m , a n d t h e Qu r a n ,
a n d em br a ced a n y ot h er r eligion a n d a ckn owledged t h a t Alla h wa s n ot it s God?
Never ! It is ext r em ely u n likely t h a t a Isla m ic Mu slim com m u n it y, so lon g a s it is
pr ovided wit h t h e Book of Alla h , t h e Mosqu e a n d t h e Mu lla h , cou ld r ela pse in t o
idola t r y or even in t o Ch r ist ia n it y.
I a m a wa r e of t h e cer t a in so-ca lled Ta r t a r fa m ilies wh o em br a ced t h e Or t h odox
Ch r ist ia n F a it h in Ru ssia . Bu t I ca n a ssu r e m y r ea der s, on a u t h en t ic a u t h or it y, t h a t
t h ese "Ta r t a r s" wer e t h ose Mon gols wh o, lon g a ft er t h e su bju ga t ion of Ru ssia a n d
t h e est a blish m en t of t h e "Alt in Or du " by Ba t u Kh a n , wer e eit h er st ill pa ga n s or
n ewly con ver t ed t o Isla m a n d seem t o h a ve been for ced or in du ced t o join t h e
Ru ssia n Ch u r ch . An d in t h is con n ect ion it sh ou ld n ot be ign or ed t h a t t h is h a ppen ed
a ft er t h e Mu slim power of t h e "Golden H or de" ("Alt in Or du ") t u m bled down a t t h e
t r em en dou s in va sion of Tim u r La n g (Ta m er la n e). On t h e con t r a r y, Mu slim t r a der s
a n d m er ch a n t s, in Ch in a a s well a s in t h e da r k con t in en t of Afr ica , h a ve a lwa ys
pr opa ga t ed t h eir H oly Religion ; a n d t h e m illion s of Ch in ese a n d n egr o Mu slim s a r e
t h e fr u it of t h ese u n pa id a n d u n officia l Mu ssu lm a n m ission a r ies. It is eviden t fr om
t h e a bove t h a t t h e t r u e r eligion of God befor e P r oph et Mu h a m m a d wa s on ly in it s

in fa n cy, t h a t it r em a in ed im m a t u r e a n d u n developed a m on gst t h e H ebr ews,

a lt h ou gh it sh on e br illia n t ly in t h e life of t h e t r u e wor sh iper s of Ya h wa h . Un der t h e
dir ect ion of t h e God-fea r in g J u dges a n d t h e piou s Kin gs of Isr a el, t h e gover n m en t
wa s a lwa ys t h eocr a t ic, a n d a s lon g a s t h e or a cles of t h e P r oph et s wer e fa vor a bly
r eceived a n d t h eir in ju n ct ion s du ly execu t ed, bot h t h e r eligion a n d t h e n a t ion
pr osper ed.
Bu t t h e Tr u e Religion of God n ever t ook t h e for m of t h e Kin gdom of God a s it did
u n der t h e Qu r a n ic r egim e. Alla h in H is In fin it e Wisdom h a d decr eed t h a t fou r
gr ea t P ower s of Da r kn ess sh ou ld su cceed ea ch ot h er befor e H is own Kin gdom wa s
t o be est a blish ed. Th e gr ea t a n cien t civiliza t ion s a n d em pir es of t h e Assyr oCh a ldea n s, of t h e Medo-P er sia n s, of t h e Gr eeks a n d of t h e Rom a n s, h a d t o a ppea r
a n d flou r ish , t o per secu t e a n d oppr ess t h e people of God, a n d t o per pet r a t e a ll t h e
evil a n d wickedn ess t h a t t h e Devil cou ld devise. All t h e glor y of t h ese gr ea t power s
con sist ed in t h eir wor sh ippin g t h e Devil; a n d it wa s t h is "glor y" t h a t t h e "P r in ce of
t h e Da r k n ess" pr om ised t o gr a n t t o J esu s Ch r ist fr om t h e t op of a h igh m ou n t a in if
h e wer e on ly t o follow h im a n d wor sh ip h im .
2. CH RIST AND H IS DISCIP LE S P RE ACH E D TH E KINGDOM OF GOD
Th ey wer e, it is t r u e, t h e h a r bin ger s of t h e Kin gdom of God u pon ea r t h . Th e sou l
a n d t h e ker n el of t h e Gospel of J esu s is con t a in ed in t h a t fa m ou s cla u se in h is
pr a yer : "Th y Kin gdom com e." F or t wen t y cen t u r ies t h e Ch r ist ia n s of a ll
den om in a t ion s a n d sh a des of belief h a ve been pr a yin g a n d r epea t in g t h is
in voca t ion , "Th y Kin gdom com e," a n d God a lon e kn ows h ow lon g t h ey will con t in u e
t o pr a y for a n d va in ly a n t icipa t e it s com in g. Th is Ch r ist ia n a n t icipa t ion of t h e
com in g of t h e Kin gdom of God is of t h e sa m e n a t u r e a s t h e a n t icipa t ion of J u da ism
for t h e com in g of Messia h . Bot h t h ese a n t icipa t ion exh ibit a n in con sider a t e a n d
t h ou gh t less im a gin a t ion , a n d t h e won der is t h a t t h ey per sist en t ly clin g t o t h is fu t ile
h ope. If you a sk a Ch r ist ia n pr iest or pa r son wh a t h e t h in k s of t h e Kin gdom of God,
h e will t ell you a ll sor t s of illu sor y a n d m ea n in gless t h in gs. Th is Kin gdom is, h e will
a ffir m , t h e Ch u r ch t o wh ich h e belon gs wh en it will over com e a n d a bsor b a ll t h e
ot h er h er et ica l Ch u r ch es. An ot h er pa r son or pr iest will h a r a n gu e on t h e
"m illen n iu m ." A Sa lva t ion ist or a Qu a ker m a y t ell you t h a t a ccor din g t o h is belief
t h e Kin gdom of God will con sist of t h e n ew-bor n a n d sin less Ch r ist ia n s, wa sh ed a n d
clea n sed wit h t h e blood of t h e La m b; a n d so for t h .
Th e Kin gdom of God does n ot m ea n a t r iu m ph a n t Ca t h olic Ch u r ch , or a r egen er a t ed
a n d sin less P u r it a n St a t e. It is n ot a vision a r y "Roya lt y of t h e Millen n iu m ." It is n ot
a Kin gdom com posed of celest ia l bein gs, in clu din g t h e depa r t ed spir it s of t h e
P r oph et s a n d t h e blessed believer s, u n der t h e r eign of a divin e La m b; wit h a n gels
for it s police a n d gen da r m es; t h e Ch er u bs for it s gover n or s a n d ju dges; t h e Ser a ph s
for it s officer s a n d com m a n der s; or t h e Ar ch a n gels for it s P opes, P a t r ia r ch s,
Bish ops, a n d eva n gelica l pr ea ch er s. Th e Kin gdom of God on ea r t h is a Religion , a
power fu l societ y of believer s in On e God equ ipped wit h fa it h a n d swor d t o figh t for
a n d m a in t a in it s exist en ce a n d a bsolu t e in depen den ce a ga in st t h e Kin gdom of
Da r k n ess, a ga in st a ll t h ose wh o do n ot believe t h a t God is On e, or a ga in st t h ose
wh o believe t h a t H e h a s a son , a fa t h er or m ot h er , a ssocia t es a n d coeva ls.

Th e Gr eek wor d eu a n gelion , r en der ed "Gospel" in E n glish , pr a ct ica lly m ea n s "t h e

en u n cia t ion of good n ews." An d t h is en u n cia t ion wa s t h e t idin gs of t h e a ppr oa ch in g
Kin gdom of God, t h e lea st a m on g wh ose cit izen s wa s gr ea t er t h a n J oh n t h e Ba pt ist .
H e h im self a n d t h e Apost les a ft er h im pr ea ch ed a n d a n n ou n ced t h is Kin gdom t o t h e
J ews, in vit in g t h em t o believe a n d r epen t in or der t o be a dm it t ed in t o it . J esu s did
n ot a ct u a lly a br oga t e or ch a n ge t h e La w of Moses, bu t in t er pr et ed it in su ch a
spir it u a l sen se t h a t h e left it a dea d let t er . Wh en h e decla r ed t h a t h a t r ed wa s t h e
r oot of m u r der , lu st t h e sou r ce of for n ica t ion ; t h a t a va r ice a n d h ypocr isy wer e a s
a bom in a ble sin s a s idola t r y; a n d t h a t m er cy a n d ch a r it y wer e m or e a ccept a ble t h a n
t h e bu r n t offer in gs a n d t h e st r ict obser va n ce of t h e Sa bba t h , h e pr a ct ica lly a bolish ed
t h e let t er of t h e La w of Moses in fa vor of it s spir it u a l sen se. Th ese spu r iou s a n d
m u ch in t er pola t ed Gospels r epor t fr equ en t pa r a bles a n d r efer en ces of Ch r ist t o t h e
Kin gdom of God, a n d t o Ba r -Na sh a or t h e Son of Ma n , bu t t h ey a r e so cor r u pt ed a n d
dist or t ed t h a t t h ey h a ve su cceeded, a n d st ill su cceed, in m islea din g t h e poor
Ch r ist ia n s t o believe t h a t by "Kin gdom of God" J esu s on ly m ea n t h is Ch u r ch , a n d
t h a t h e h im self wa s t h e "Son of Ma n ."
Th ese im por t a n t poin t s will be fu lly discu ssed, if Alla h wills, la t er on ; bu t for t h e
pr esen t I h a ve t o con t en t m yself wit h r em a r k in g t h a t wh a t P r oph et J esu s
a n n ou n ced wa s, it wa s Isla m t h a t wa s t h e Kin gdom of God a n d t h a t it wa s P r oph et
Mu h a m m a d wh o wa s t h e Son of Ma n , wh o wa s a ppoin t ed t o dest r oy t h e Bea st a n d
t o est a blish t h e power fu l Kin gdom of t h e P eople of t h e Sa in t s of t h e Most H igh .
Th e r eligion of God, u n t il J esu s Ch r ist , wa s con sign ed ch iefly t o t h e people of Isr a el;
it wa s m or e m a t er ia l a n d of a n a t ion a l ch a r a ct er . It s la wyer s, pr iest s, a n d scr ibes
h a d dis- figu r ed t h a t r eligion wit h a gr oss a n d su per st it iou s lit er a t u r e of t h e
t r a dit ion s of t h eir for efa t h er s. Ch r ist con dem n ed t h ose t r a dit ion s, den ou n ced t h e
J ews a n d t h eir lea der s a s "h ypocr it es" a n d "t h e ch ildr en of t h e Devil." Alt h ou gh t h e
dem on of idola t r y h a d left Isr a el, yet la t er on seven dem on s h a d t a ken possession of
t h a t people (Ma t t . xii. 43-45; Lu ke xi. 24-26).
Ch r ist r efor m ed t h e old r eligion ; ga ve a n ew life a n d spir it t o it ; h e expla in ed m or e
explicit ly t h e im m or t a lit y of t h e h u m a n sou l, t h e r esu r r ect ion a n d t h e life in t h e
n ext wor ld; a n d pu blicly a n n ou n ced t h a t t h e n ext Messia h wh om t h e J ews wer e
expect in g wa s n ot a J ew or a son of Da vid, bu t a son of Ish m a el wh ose n a m e wa s
Ah m a d, a n d t h a t h e wou ld est a blish t h e Kin gdom of God u pon ea r t h wit h t h e power
of t h e Wor d of God a n d wit h swor d. Con sequ en t ly, t h e r eligion of Isla m r eceived a
n ew life, ligh t a n d spir it , a n d it s a dh er en t s wer e exh or t ed t o be h u m ble, t o sh ow
for bea r a n ce a n d pa t ien ce. Th ey wer e befor eh a n d in for m ed of per secu t ion s,
t r ibu la t ion s, m a r t yr dom s, a n d pr ison s. Th e ea r ly "Na ssa r a ," a s t h e Qu r a n ca lls t h e
believer s in t h e Gospel of J esu s Ch r ist , su ffer ed t en fea r fu l per secu t ion s u n der t h e
Rom a n E m per or s. Th en com es t h e E m per or Con st a n t in e a n d pr ocla im s liber t y for
t h e Ch u r ch ; bu t a ft er t h e decision s a n d t h e Tr in it a r ia n Cr eed of t h e Nicen e Cou n cil
in 325 A.C., t h e Un it a r ia n Mu slim s (l) wer e su bm it t ed t o a ser ies of n ew a n d even
m or e cr u el per secu t ion s by t h e Tr in it a r ia n s, u n t il t h e a dven t of P r oph et
Mu h a m m a d (u pon wh om be pea ce a n d blessin gs).

----------- F o o tn o te 1. J e s u s Ch ri s t h a s n e v e r a u th o ri ze d h i s fo llo w e rs to c a ll
th e m s e lv e s "Ch ri s ti a n s ". Th e re i s n o be tte r ti tle fo r th e e a rly U n i ta ri a n s
th a n "Mu s li m s ." AD . ----------- e n d o f fo o tn o te 3. TH E N ATU RE AN D
CON S TITU TION OF TH E KIN GD OM OF GOD
Th er e is a ca ll t o pr a yer r epea t ed a lou d five t im es a da y fr om t h e m in a r et s a n d t h e
m osqu es in ever y pa r t of t h e globe wh er e t h e Mu slim s live. Th is a n t h em is followed
by a m ost solem n wor sh ip of Alla h by H is fa it h fu l wor sh iper s. Th is ca ll t o pr a yer is
ca lled Adh a n (Aza n ). Th is is n ot a ll; ever y a ct ion , en t er pr ise a n d bu sin ess, h owever
im por t a n t or t r iflin g it m a y be, is begu n wit h t h e wor ds Bism i l-La h , wh ich m ea n s
"in t h e Na m e of Alla h ," a n d en ds wit h a n Al-H a m du lil-La h , m ea n in g "pr a ise be t o
Alla h !" Th e bon d of fa it h wh ich bin ds a Mu slim t o h is E t er n a l Kin g is so st r on g, a n d
t h e n ea r n ess bet ween t h e Sover eign a n d H is wor sh iper is so close, t h a t n ot h in g,
h owever power fu l or sedu ct ive, ca n sepa r a t e h im fr om Alla h . Th e Qu r a n decla r es
t h a t Alla h is n ea r er t o on e t h a n t h e life-va in .
Never wa s t h er e a fa vor it e cou r t ier wh o, in h is sen t im en t s of a ffect ion , devot ion ,
obedien ce, a n d r espect for h is ben eficen t m on a r ch , cou ld ever equ a l t h ose wh ich a
Mu slim en t er t a in s t owa r ds h is Lor d. Alla h is t h e Own er of t h e H ea ven s, E a r t h a n d
Un iver se, H e is t h e Kin g of kin gs a n d t h e Lor d of lor ds. H e is t h e Kin g a n d t h e Lor d
of ever y Mu slim in pa r t icu la r , for it is a Mu slim a lon e wh o t h a n k s a n d pr a ises t h e
Alm igh t y Kin g for a ll t h a t h a ppen s a n d befa lls h im , be it pr osper it y or a dver sit y.
Nea r ly t h r ee h u n dr ed m illion Mu slim s or m or e a r e en dowed wit h t h e sa m e feelin gs
of fa it h a n d t r u st in Alla h .
It is eviden t , t h er efor e, t h a t t h e n a t u r e of Isla m con sist s in it s bein g t h e on ly r ea l
a n d t r u ly Th eocr a t ic Kin gdom on ea r t h . Alla h n eed n o lon ger sen d Messen ger s or
P r oph et s t o con vey H is Messa ges t o t h e Mu slim s a s H e u sed t o do t o Isr a el a n d
ot h er H ebr ew peoples; for H is will is fu lly r evea led in t h e H oly Qu r a n a n d
im pr in t ed on t h e m in ds of H is fa it h fu l wor sh iper s.
As t o t h e for m a t ion a n d t h e con st it u t ion of t h e Kin gdom of God, in t er a lia , t h e
followin g poin t s sh ou ld be n ot ed: (a ) All Mu slim s for m on e n a t ion , on e fa m ily, a n d on e br ot h er h ood. I n eed n ot det a in
m y r ea der s t o st u dy t h e va r iou s qu ot a t ion s fr om t h e Qu r a n a n d t h e H a dit h
(Qu ot a t ion s of t h e P r oph et ) on t h ese poin t s. We m u st ju dge t h e Mu slim societ y, n ot
a s it pr esen t s it self n ow, bu t a s it wa s in t h e t im e of P r oph et Mu h a m m a d a n d h is
im m edia t e su ccessor s. E ver y m em ber of t h is com m u n it y is a n h on est wor ker , a
br a ve sol- dier , a n d a fer ven t believer a n d devot ee. All h on est fr u it of t h e t oil
belon gs by r igh t t o h im wh o ea r n s it ; n ever t h eless t h e la w m a kes it im possible for a
t r u e Mu slim t o becom e excessively wea lt h y. On e of t h e five fou n da t ion s of Isla m is
t h e du t y of a lm sgivin g, wh ich con sist s of sa da qa a n d za k a t , or t h e volu n t a r y a n d t h e
obliga t or y a lm s. In t h e da ys of t h e P r oph et a n d t h e fir st fou r Ca liph s, n o Mu slim
wa s k n own t o be en or m ou sly r ich . Th e n a t ion a l wea lt h wen t in t o t h e com m on
t r ea su r y ca lled "Ba it u I-Ma l," a n d n o Mu slim wa s left in n eed or wa n t .
------------- F o o tn o te (1) Th e J i h a d o r "H o ly Wa r" i s a ls o a n o bli g a to ry p ra c ti c e
o f p i e ty . ------------- e n d o f fo o tn o te

Th e ver y n a m e "Mu slim " sign ifies lit er a lly "a m a ker of pea ce." You ca n n ever fin d
a n ot h er h u m a n bein g m or e docile, h ospit a ble, in offen sive a n d pea cefu l a cit izen
t h a n a good Mu slim . Bu t t h e m om en t h is r eligion , h on or , a n d pr oper t y a r e a t t a ck ed,
t h e Mu slim becom es a for m ida ble foe. Th e Qu r a n is ver y pr ecise on t h is poin t : "Wa
la t a t a du " - "An d you m u st n ot t r a n sgr ess" (or t a ke t h e offen sive). Th e H oly J ih a d is
n ot a wa r of offen ce, bu t of self-defen se. Th ou gh t h e r obber s, t h e pr eda t or y t r ibes,
t h e sem i-ba r ba r ou s n om a d Mu slim s, m a y h a ve som e r eligiou s n ot ion s a n d believe in
t h e exist en ce of Alla h , it is t h e la ck of kn owledge a n d of r eligiou s t r a in in g wh ich is
t h e r oot -ca u se of t h eir vice a n d depr a vit y. Th ey a r e a n except ion . On e ca n n ever
becom e a good Mu slim wit h ou t t h e r eligiou s t r a in in g a n d edu ca t ion .
(b) Accor din g t o t h e descr ipt ion of t h e P r oph et Da n iel, t h e cit izen s of t h e Kin gdom of
God a r e "t h e P eople of t h e Sa in t s." In t h e or igin a l Ch a ldish or Ar a m a ic t ext , t h ey
a r e descr ibed a s "Am m a d qa ddish id Ilion in ," a n epit h et wor t h y on ly of t h e P r in ce
of t h e P r oph et s a n d of h is n oble a r m y of t h e Mu h a jir m (E m igr a n t s) a n d t h e An sa r
(H elper s), wh o u pr oot ed idola t r y fr om a gr ea t pa r t of Asia a n d Afr ica a n d dest r oyed
t h e Rom a n Bea st .
All t h e Mu slim s, wh o believe in Alla h , in H is a n gels, Books, a n d P r oph et s; in t h e
Da y of t h e Resu r r ect ion a n d J u dgm en t ; t h a t t h e good a n d evil a r e fr om Alla h ; a n d
per for m t h eir piou s pr a ct ices a ccor din g t o t h eir a bilit y a n d wit h good will, a r e h oly
sa in t s a n d blessed cit izen s of t h e Kin g- dom . Th er e is n o gr osser r eligiou s ign or a n ce
t h a n t h e belief t h a t t h er e is a per son ca lled t h e H oly Gh ost wh o fills t h e h ea r t s of
t h ose wh o a r e ba pt ized in t h e n a m es of t h r ee gods, ea ch t h e t h ir d of t h e t h r ee, or
t h e t h r ee of t h e t h ir d, a n d t h u s sa n ct ifies t h e believer s in t h eir a bsu r dit ies. A
Mu slim believes t h a t t h er e is n ot on e H oly Spir it , bu t in n u m er a ble h oly spir it s a ll
cr ea t ed a n d m in ist er s of t h e On e Alla h . Th e Mu slim s a r e sa n ct ified, n ot by
ba pt ism s or a blu t ion , bu t t h eir spir it s a r e pu r ified a n d sa n ct ified by t h e ligh t of
fa it h a n d by t h e fir e of zea l a n d cou r a ge t o defen d a n d figh t for t h a t fa it h . J oh n t h e
Ba pt ist , or r a t h er Ch r ist h im self (a ccor din g t o t h e Gospel of Ba r n a ba s), sa id: "I
ba pt ize you wit h wa t er u n t o r epen t a n ce, bu t h e wh o com es a ft er m e, h e is st r on ger
t h a n I; h e will ba pt ize you wit h fir e a n d wit h t h e h oly spir it ." It wa s t h is fir e a n d
t h is spir it wit h wh ich P r oph et Mu h a m m a d ba pt ized t h e sem i-ba r ba r ia n n om a ds,
t h e h ea t h en Gen t iles, a n d con - ver t ed t h em in t o a n a r m y of h er oic sa in t s, wh o
t r a n sfor m ed t h e old wa n in g syn a gogu e a n d t h e deca yin g ch u r ch in t o a per m a n en t
a n d st r on g Kin gdom of Alla h in t h e pr om ised la n ds a n d elsewh er e.
4. TH E P E RMANE NCE AND TH E DIGNITY OF TH E KINGDOM OF ALLAH
Th is is dou bly a ssu r ed by a n An gel t o Da n iel. It is st a t ed t h a t "a ll t h e n a t ion s u n der
t h e h ea ven sh a ll ser ve t h e P eople of t h e Sa in t s of t h e Most H igh ." It r equ ir es n o
pr oof t o sa y t h a t a ll t h e Ch r ist ia n P ower s sh ow a pa r t icu la r r espect , a n d even
defer en ce wh en n ecessa r y, n ot on ly t o Mu slim P ower s, t o Mu slim sa cr ed pla ces a n d
m osqu es, bu t a lso t o t h e loca l in st it u t ion s of t h eir Mu slim su bject s. Th e m yst er y of
t h is "ser vice" lies in t h is: in t h e fir st pla ce, t h e Mu slim s a lwa ys in spir e r espect a n d
fea r t h r ou gh t h eir dign ified beh a vior , a t t a ch m en t t o t h eir r eligion a n d obedien ce t o
ju st la ws, a n d t h eir pea cefu ln ess; a n d secon dly, beca u se t h e Ch r ist ia n

Gover n m en t s, a s a r u le, t r ea t t h e Mu slim s wit h ju st ice a n d do n ot in t er fer e wit h

t h eir la ws a n d r eligion .
Spa ce does n ot per m it u s t o ext en d ou r obser va t ion s over ot h er poin t s of t h is Divin e
Religion a n d Kin gdom , su ch a s t h e Mu slim Ca liph a s, Su lt a n s, et c. Su ffice it t o sa y
t h a t t h e Mu slim Sover eign s a r e su bject t o t h e sa m e Qu r a n ic la ws a s t h eir
com pa t r iot s; t h a t ju st ice a n d m odest y a r e t h e best sa fegu a r ds for t h e pr osper it y a n d
st a bilit y of ever y St a t e, Mu slim or n on -Mu slim ; a n d t h a t t h e spir it a n d t h e
pr in ciples of t h e Book of Alla h a r e t h e best gu ida n ce for a ll legisla t ion a n d
civiliza t ion .
(11) Is a i a h 42 d e s c ri be s Mu h a m m a d
1- Beh old m y ser va n t , wh om I u ph old; m in e elect , in wh om m y sou l deligh t et h ; I
h a ve pu t m y spir it u pon h im : h e sh a ll br in g for t h ju dgm en t t o t h e Gen t iles.
Un t il "...deligh t ed"
If we con sider "m in e elect " a s a n ou n t h en Min e elect = Gods elect = Mu st a fa (in
Ar a bic) t h e n a m e of ou r P r oph et Mu h a m m a d Mu st a fa (SAV). Ot h er wise it is t r u e
for a ll pr oph et s of God.
Aft er "..deligh t ed..."
All pr oph et s a ft er J a cob (pbu h ) m en t ion ed in t h e Bible ca m e for Isr a elit es n ot
Gen t iles. Th is in clu des J esu s (pbu h ) (look Ma t t h ew 15:21-26, Ma t t h ew 10:5-6 a n d
m a n y m or e). An d J esu s (pbu h ) did n ot st a y on ea r t h lon g en ou gh t o do t h a t . Bu t
Mu h a m m a d (pbu h ) wa s a Gen t ile a n d h e br ou gh t m essa ge a n d ju dgm en t t o
Gen t iles fir st .
2- H e sh a ll n ot cr y, n or lift u p, n or ca u se h is voice t o be h ea r t in t h e st r eet .
H er e t h e wor d "n ot cr y" is u sed a s "n ot com pla in a bou t t h e du t y t h a t I ga ve h im "
beca u se we see in ver se 13 God sa ys "... h e sh a ll cr y". Th er e is a differ en ce bet ween
t h ese t wo u sin g of t h e wor d cr y. Now if we r ea d you r Bible Ma t t h ew 26:39-42, we
ca n n ot sa y t h a t J esu s (pbu h ) n ever com pla in ed.
Bu t if you r ea d t h e life of Mu h a m m a d (pbu h ) , t h e h ist or y of Isla m you ca n n ot fin d
even on e com pla in in g wor d of Mu h a m m a d (pbu h ) a bou t t h e m ission (du t y) t h a t
given by God Alm igh t y.
3- A br u ised r eed sh a ll h e n ot br ea k, a n d t h e sm okin g fla x sh a ll h e n ot qu en ch : h e
sh a ll br in g for t h ju dgm en t u n t o t r u t h .
Th is is t r u e a lm ost a ll pr oph et s.
4- H e sh a ll n ot fa ll n or be discou r a ged, t ill h e h a d set ju dgm en t in t h e ea r t h : a n d
t h e isles sh a ll wa it for h is la w.
Un t il "ea r t h :"
J esu s (pbu h ) cou ldn t fin ish h is m ission wh ich h a d con t in u ed on ly for ~3 yea r s. H e
fa ll a n d discou r a ged (you will fin d m a n y pla ces in NT a bou t t h is) a n d h e cou ldn t set
ju dgm en t in t h e ea r t h , beca u se h is follower s wer e a few a n d t h ey h a d lit t le fa it h
(you will fin d m a n y pla ces in NT a bou t t h is). An d yet t h ey "for sook h im a n d fled" a t
t h e t im e t h a t Rom a n soldier s ca m e t o a r r est J esu s (pbu h ). An d J esu s (pbu h ) h im self
sa ys "My kin gdom is n ot of t h is wor ld: if m y kin gdom wer e of t h is wor ld, t h en wou ld
m y ser va n t s figh t , t h a t I sh ou ld n ot be deliver ed t o t h e J ews: bu t n ow is m y
k in gdom n ot fr om h en ce " J oh n 18:36

Bu t Mu h a m m a d est a blish ed a st a t e a n d r u led wit h h is la w t h a t given by God.

Th er efor e h e set ju dgm en t in t h e ea r t h a n d h e did n ot fa ll a n d h e wa s n ot
discou r a ged.
Aft er "ea r t h :"
H er e God sa ys "h is la w", a n d in ver se 9 sa ys "for m er t h in gs com e t o pa ss". Th is
m ea n s t h a t h e (n ew pr oph et ) will br in g n ew la w. Bu t if we r ea d t h e Bible a ga in , we
see t h a t J esu s (pbu h ) sa ys Ma t t h ew 5:17 "Th in k n ot I a m com e t o dest r oy t h e la w,
or t h e pr oph et s: I a m n ot com e t o dest r oy bu t fu lfill". An d if we r ea d fu r t h er we
u n der st a n d t h a t J esu s (pbu h ) did n ot com e wit h n ew la w.
Bu t Mu h a m m a d (pbu h ) ca m e wit h n ew la w.
5- Th u s sa it h God t h e Lor d, h e t h a t cr ea t ed t h e h ea ven s, a n d st r et ch ed t h em ou t ; h e
t h a t spr ea d for t h t h e ea r t h , a n d t h a t wh ich com e ou t of it ; h e t h a t givet h br ea t h
u n t o t h e people u pon it , a n d spir it t o t h em t h a t wa lk t h er ein ;
6- I t h e Lor d h a ve ca lled t h ee in r igh t eou sn ess, a n d will h old t h in e h a n d, a n d will
k eep t h ee, a n d give t h ee for a coven a n t of t h e people, for a ligh t of t h e Gen t iles.
Mu h a m m a d (pbu h ) is a descen den t of Abr a h a m (pbu h ) a n d ca m e t o Gen t iles.
7- To open blin d eyes, t o br in g ou t pr ison er s fr om pr ison , a n d t h em t h a t sit in
da r k n ess ou t of t h e pr ison h ou se.
"To open blin d eyes". If we r ea d ver se 19 we will see m or e clea r ly t h a t t h e wor d
blin d is u sed a s idiom .
Mea n in g, h e will sh ow people t h e t h in gs t h a t t h ey did n ot k n ow a n d will sh ow
people h ow t o com pr eh en d God a n d H is m essa ge.
P r ison is u sed a s a n idiom t oo. If a spir it doesn t kn ow God a n d doesn t obey H im ,
t h en t h a t spir it is in pr ison of Sa t a n , a n d t h a t per son is pr ison er of Sa t a n . By
a ccept in g on en ess of God a n d by obeyin g H im , t h e spir it of a per son will be fr ee a n d
t h is m a k es t h a t per son fr ee fr om pr ison of Sa t a n . An d in ver se 8 God clea r ly st a t es
wh a t H e m ea n t .
8- I a m t h e Lor d: t h a t is m y n a m e: a n d m y glor y will I n ot give t o a n ot h er , n eit h er
m y pr a ise t o gr a ven im a ges.
(Wit h expla n a t ion of ver se 7) we u n der st a n d t h a t t h e per son t h a t God is t a lkin g
a bou t will com e t o a pla ce t h a t people wor sh ip idols a s t h eir gods. If we r ea d ver se
17, we m a y u n der st a n d t h is bet t er .
F r om ver ses 7 a n d 8, we u n der st a n d t h a t God is n ot t a lkin g a bou t J esu s (pbu h ) bu t
Mu h a m m a d (pbu h ). Beca u se J esu s (pbu h ) ca m e t o Isr a elit es a n d t h ey wer e n ot
wor sh ippin g idols. Bu t Mu h a m m a d (pbu h ) ca m e du r in g t h e J a h illiya (ign or a n ce)
per iod of Ar a bs a n d dest r oy t h e idols. If we r ea d ver se 17, it will be u n der st ood m or e
clea r ly.
9- Beh old, t h e for m er t h in gs com e t o pa ss, t h e n ew t h in gs do I decla r e: befor e t h ey
spr in g for t h I t ell you of t h em .
As we r ea d in ver se 4 a n d m y expla n a t ion of it , t h e per son , God is t a lk in g a bou t ,
will com e n ew la w. An d t h is per son ca n n ot be J esu s (pbu h ) beca u se of t h e r ea son s
st a t ed a bove. Th is per son is n obody bu t pr oph et Mu h a m m a d (pbu h ).
10- Sin g u n t o t h e Lor d a n ew son g, a n d h is pr a ise, ye t h a t go down t o t h e sea , a n d
a ll t h a t is t h er ein ; t h e isles a n d in h a bit a n t s t h er eof.

If you wa n t t o h ea r t h is n ew son g plea se list en t o som eon e r ecit in g t h e Qu r a n . Th e

n ew son g t h a t God t a lk in g a bou t is Noble Qu r a n . If you h ea r h ow people r ecit e t h e
Noble Qu r a n , you will u n der st a n d wh a t God is t a lk in g a bou t .
11- Let t h e wilder n ess a n d t h e cit ies t h er eof lift u p t h eir voice, t h e villa ges t h a t
Keda r dot h in h a bit : let t h e in h a bit a n t s of t h e r ock sin g, let t h em sh ou t fr om t h e t op
of t h e m ou n t a in s.
12- Let t h em give glor y u n t o t h e Lor d, a n d decla r e h is pr a ise in t h e isla n ds.
Keda r is son of Ish m a el (pbu h ) (Gen esis 25:13-16), a n d h a s n ot h in g t o do wit h J esu s
(pbu h ). Th is ver se (ver se 11) is n ot t a lkin g a bou t J esu s (pbu h ) bu t Mu h a m m a d
(pbu h ). As you kn ow Mu h a m m a d (pbu h ) is descen den t of Abr a h a m (pbu h ) t h r ou gh
Ish m a el (pbu h ). An d t h e cit ies t h a t t h ey in h a bit ed a r e in Ar a bia n a m ely Telm a
(Tem a /Tem a n ), Ya t h r ib (Al-Ma din a h Al-Mu n a wwa r a h ), P a r a n (Ma kk a h ) et c. An d if
you obser ve t h e r it u a l of Mu slim s (especia lly du r in g H a jj), you will see t h a t cit ies
(Ma k ka h a n d Al-Ma din a h ) lift u p t h eir voices** a n d people sh ou t a n d glor ify Alla h
fr om t op of m ou n t a in s, especia lly Mt . Ar a fa t **. Th e r ock is t h e r ock t h a t God sen t t o
Ada m fr om h ea ven , a n d it is loca t ed a t t h e side of Ka ba . As you k n ow Mu slim
people m a ke 7 t ou r s a r ou n d Ka ba a n d kiss t h is r ock wh ile glor ifyin g t h e Lor d.
**in fa ct , you ca n see t h is in ever y Mu slim cou n t r y, wh en people a r e ca lled t o
pr a yer , m u ezzin s r ea d t h e Adh a n (ca llin g t o pr a yer ) t h a t sou n ds lik e a son g. An d
even fa r fr om cit y you ca n h ea r t h is Adh a n , it will look like t h a t cit y lift ed u p it s
voice. Mea n in g of Adh a n is
Alla h is t h e gr ea t est , Alla h is t h e gr ea t est
Alla h is t h e gr ea t est , Alla h is t h e gr ea t est
Im wit n ess t h a t t h er e is n o god bu t Alla h
Im wit n ess t h a t t h er e is n o god bu t Alla h
Im wit n ess t h a t Mu h a m m a d is H is m essen ger
Com e t o pr a yer , com e t o pr a yer
Com e t o sa lva t ion , com e t o sa lva t ion
Alla h is t h e gr ea t est , Alla h is t h e gr ea t est
Th er e is n o god bu t Alla h .
13- Th e Lor d sh a ll go for t h a s a m igh t y m a n , h e sh a ll st ir u p jea lou sy like a m a n of
wa r : h e sh a ll cr y, yea , r oa r ; h e sh a ll pr eva il a ga in st h is en em ies.
14- I h a ve lon g t im e h oldin g m y pea ce; I h a ve been st ill, a n d r efr a in ed m yself: n ow
will I cr y like a t r a va ilin g wom en ; I will dest r oy a n d devou r a t on ce.
Un t il Isla m , God h a d n ever or der ed a n y pr oph et s t o figh t a ga in st u n believer s t o
dest r oy t h em . Believer wer e figh t in g on ly t o defen se t h em selves. Bu t Alla h or der ed
Mu h a m m a d (pbu h ) t o figh t a ga in st u n believer s, a n d sla y t h em if t h ey don t a ccept
Alla h . An d if you st u dy t h e life of Mu h a m m a d (pbu h ) you will see t h a t h e wa s t h e
com m a n der of t h e a r m y a n d h e fou gh t wit h h is swor d a n d h e lost on e of h is t eet h
du r in g t h e wa r . An d God dest r oyed u n believer s a t on ce (wit h on ly du r in g of on e
pr oph et ).
15- I will m a ke wa st e m ou n t a in s a n d h ills, a n d dr y u p a ll t h eir h er bs; a n d I will
m a k e t h e r iver s isla n ds, a n d I will dr y u p t h e pools.

H er e God is t a lk in g a bou t deser t s of Ar a bia . In deser t pla ce, m ou n t a in s a n d h ills of

sa n d a r e n ot st ea dy, t h ey dim in ish wit h win ds a n d a n ot h er on e a ppea r s. An d you
ca n n ot fin d r iver s bu t sm a ll wa t er isla n ds a s descr ibed by God.
Also t h is ver se h a s n ot h in g t o do wit h J esu s (pbu h )
16- An d I will br in g blin d by a wa y t h a t t h ey k n ew n ot ; I will lea d t h em in pa t h s
t h a t t h ey h a ve n ot kn own : I will m a ke da r kn ess ligh t befor e t h em , a n d cr ooked
t h in s st r a igh t . Th ese t h in gs I will do u n t o t h em , a n d n ot for sa k e t h em .
As God sa ys a bove, H e did n ot sen d t o pa ga n Ar a bs u n t il Mu h a m m a d (pbu h ) a s
st a t ed in ver se 22. Un t il Mu h a m m a d (pbu h ), Ar a bs wer e wor sh ippin g idols, k illin g
ba by gir ls, dr in kin g a lcoh ol, ga m blin g et c. Alla h a wa y (Isla m , u n it y of God) t h a t
t h ey did n ot kn ow, m a de Qu r a n a n d Mu h a m m a d (pbu h ) gu ided (a s ligh t befor e)
t h em , a n d m a de cr ooked t h in gs (m en t ion ed a bove) st r a igh t .
Th is ver se a lso h a s n ot h in g t o do wit h J esu s (pbu h ).
17- Th ey sh a ll be t u r n ed ba ck, t h ey sh a ll be gr ea t ly a sh a m ed, t h a t t r u st in gr a ven
im a ges, t h a t t h ey sa y t o t h e m olt en im a ges, Ye a r e ou r gods.
Th is is exa ct ly wh a t pa ga n Ar a bs did, wh en t h ey h ea r d t h e m essa ge t h a t given t o
Mu h a m m a d (pbu h ) by God. Th ey offer ed m on ey, a u t h or it y a n d m a n y t h in gs t o ou r
pr oph et a n d h e did n ot a ccept a n y of t h em . Th ey a sh a m ed, beca u se t h ey t h ou gh t
t h a t a ll ot h er Ar a bs will m ock t h em , a n d will n ot visit t h e Ka ba (a t t h a t t im e t h ey
wer e u sin g Ka ba a s pla ce of t h e idols t h a t a ll ot h er Ar a b t r ibes wer e u sin g) a n d t h is
wou ld be t h eir econ om ic en d. An d t h ey t u r n ed gr a ven im a ges a n d t h ey a sked h elp
fr om t h ose im a ges.
Th is ver se a lso h a s n ot h in g t o do wit h J esu s (pbu h ).
18- H ea r , ye dea f; a n d look, ye blin d, t h a t ye m a y see.
19- Wh o is blin d, bu t m y ser va n t ? or dea f, a s m y m essen ger t h a t I sen t ? wh o is blin d
a s h e t h a t is per fect , a n d blin d a s t h e Lor ds ser va n t ?
20- Seein g m a n y t h in gs, bu t t h ou obser vest n ot ; open in g t h e ea r s, bu t h e h ea r et h
n ot .
In t h is ver ses God t a lk s t o Ch r ist ia n s a n d J ews.
In ver se 18: H ea r you (Ch r ist ia n s a n d J ews) dea f, a n d look you (Ch r ist ia n s a n d
J ews) blin d, you m a y see t h a t a bove t h in gs a r e h a ppen in g ever y da y in Isla m ic
wor ld.
In ver se 19: God sa ys, "Wh o is blin d or dea f? My m essen ger (Mu h a m m a d (pbu h ) a n d
h is follower s) or you ?
In ver se 20: You do see t h ese t h in gs bu t you don t pa y a t t en t ion , you don t
com pr eh en d. You do h ea r t h e Qu r a n a n d you k n ow t h a t Mu slim s sin g n ew son g a n d
Mu slim cit ies lift u p t h eir voices a n d t h ey sh ou t fr om t op of m ou n t a in s, t h ey glor ify
Me, bu t you don t pa y a t t en t ion , you don t com pr eh en d.
In deed, Ch r ist ia n s a n d J ews t h in k t h a t Mu slim s do n ot see t h e r igh t pa t h (blin d).
E ven you wr ot e t h a t "Wh a t Mu slim s do n ot u n der st a n d...".
Th ese ver ses a lso h a ve n ot h in g t o do wit h J esu s (pbu h ).
21- Th e Lor d is well plea sed for h is r igh t eou sn ess sa k e; h e will m a gn ify t h e la w,
a n d m a k e it h on ou r a ble.

In Qu r a n m a n y pla ces Alla h ca lls P r oph et a s "My fr ien d" (fr ien d is n ot exa ct ly
t r a n sla t ion for H a beeb/H a bib, beca u se H a beeb is closer t h en fr ien d bu t I cou ldn t
fin d a n ot h er wor d for t h is). An d H e m a gn ified t h e la w a n d people st ill follow h is
la w. J esu s did n ot br in g n ew la w, a n d n on of t h e Ch r ist ia n s follows t h e la w t h a t h e
wa s followin g.
Th is ver se a lso h a s n ot h in g t o do wit h J esu s (pbu h )
22- Bu t t h is is a people r obbed a n d spoiled; t h ey a r e a ll of t h em sn a r ed in h oles, a n d
t h ey a r e h id in pr ison h ou ses: t h ey a r e for a pr ey, a n d n on e deliver et h ; for a spoil,
a n d n on e sa it h , Rest or e.
In t h is ver se God t a lk s a bou t cor r u pt ed societ y of pa ga n Ar a bs. An d, in deed, H e h a d
n ot sen d a n y pr oph et s t o Ar a bs u n t il Mu h a m m a d (pbu h ). Th a t s wh y "n on e sa it h ,
Rest or e". Bu t u p t o J esu s (pbu h ), m a n y pr oph et s h a d been sen d t o Isr a elit es.
Th is ver se a lso h a s n ot h in g t o do wit h J esu s (pbu h )
23- Wh o a m on g you will give ea r t o t h is? wh o will h ea r k en a n d h ea r for t h e t im e t o
com e?
Wh o will becom e Mu slim ?
Con clu sion :
Isa ia h 42 descr ibes P r oph et Mu h a m m a d.

Third Chapter
Testimonies of Jewish Converts To Islam
1.
Rachel Singer
2.
Rabbi of Makhachkala
3.
Hajj Mustafa Ali (David Sterling)
4.
Suleyman Ahmad
5.
Jemima Goldsmith
6.
Maryam Jameelah
7.
Michelle
8.
Kari Ann Owen
9.
Emad ud Deen
10. Michael Wolfe
11. Muhammad Asad
12. From Messiah to Muslim (Shabbetai Zevi)
13. Abdullah Ibn Sailam, the first Rabbi convert

(1) WH OMEVER H EARS , AN S WER! Ra s h i d a S . (Ra c h e l S i n g e r - U S A)

I ca m e t o Isla m la t e, a da u gh t er of a devou t Rom a n Ca t h olic m ot h er /ver y devou t
J ewish fa t h er . By a ge 4 I kn ew of Alla h a n d in 1991 I t r a veled t o E gypt t o r ea d
som e of m y wr it in g. I h a d a lr ea dy spen t a lm ost 20 yea r s a m on g t h e m ost piou s of
J ews, h a d m a r r ied, h a d ch ildr en . Wh en I h ea r d t h e m u ezzin * befor e F a jr * h is voice
wa s lik e t h e a r r ow on e dr ea m s t h a t a lover will sh oot in t o t h e h ea r t , it cu t & h eld
m e u n a ble t o spea k . Not even k n owin g Ar a bic, I kn ew t h e sou n d, it is like a
r ecogn it ion of som et h in g so pr ofou n d, so gr ea t a n d if I m a y sa y, so sweet t h a t on e
h a s been sea r ch in g for . Th e Qu r a n spea ks t o m e clea r ly a s if it wa s wr it t en for J ews
t o h ea r a n d wa ke u p. I h a d t o lea ve t h e com m u n it y I lived in a n d m y ch ildr en . I did
n ot ch ose t o, I h a d t o. Th ose of you , you n g a n d com in g in t o Isla m a r e t r u ly blessed.
You h a ve you r lives, will m a r r y a n d r a ise Mu slim ch ildr en in sh a lla h .
Th e on ly people wh o ca n sa y t h ey a r e Ch osen , a r e t h ose wh o sea r ch for t h e Tr u e
pa t h t o Alla h wit h a ll t h eir h ea r t .
* Mu ezzin : A per son wh o ca lls for pr a yer s in t h e m osqu e. Th e AZAN is t h e ca ll. It
u su a lly occu r s 5 t im es a da y. Th e AZANs con t ext is t h e followin g: Alla h is
gr ea t er ...I wit n ess t h a t t h er e is n o god bu t ALLAH . An d I wit n ess t h a t Mu h a m m a d
is t h e m essen ger of Alla h . Com e t o t h e pr a yer .. com e t o su ccess...Alla h is gr ea t er ...
* F a jr : Da wn .
(2) Ra bbi o f Ma k h a c h k a la S y n a g o g u e e m bra c e d Is la m
Every person has a different way of coming to the Truth. For Moisha Krivitsky this way
led through a faculty of law, a synagogue and a prison. The lawyer-to-be becomes a
Rabbi, then he converts into Islam and finds himself in prison. Today Musa (this is the
name he has adopted when he became a Muslim) lives in a small mosque in AlBurikent, a mountain area of Makhachkala, and works as a watchman in the Central
Juma mosque.
- Musa, before we began talking, you asked what we were going to talk about. I
said: About you. Whats so interesting about me? you wondered. I live in the
mosque. How did you come to live in the mosque?
- Well, I just dropped in... and stayed.
- Did you find the way easily?
- With great difficulty. It was hard then, and it isnt much easier now. When you go
deeply into Islams inner meaning, you understand that this religion is very simple, but
the way that leads to it may be extremely difficult. Often, people dont understand how a
person could be converted into Islam from the other side, as it were. But there are no
sides here: Islam is everything there is, both what we imagine and what we dont
imagine.
- Musa, as a matter of fact, we were given this fact as a certain sensation: a Rabbi
has turned Muslim.
- Well, it has been no sensation for quite a long while already - its more than a year that
I did this. It was strange for me at first, too. But it wasnt an off-the-cuff decision. When I
came into Islam, I had read books about it, I had been interested.
- Did you finish any high school before coming to the synagogue?
- Yes, I finished a clerical high school. After graduation, I came to Makhachkala, and
became the local Rabbi.
- And where did you come from?

- Oh, from far away. But Ive already become a true Daghestani, Ive got a lot of friends
here - both among Muslims and people who are far from Islam.
- Lets return to your work in the synagogue.
- It was quite a paradoxical situation: there was a mosque near my synagogue, the town
mosque. Sometimes my fiends who were its parishioners would come to me - just to
chat. I sometimes would come to the mosque myself, to see how the services were
carried out. I was very interested. So we lived like good neighbours. And once, during
Ramadan, a woman came to me - as I now understand, she belonged to a people that
was historically Muslim - and she asked me to comment the Russian translation of the
Quran made by Krachkovsky.
- She brought the Qur'an to you - a Rabbi?!
- Yes, and she asked me to give her the Torah to read in return. So I tried to read the
Quran - about ten times. It was really hard, but gradually I began to understand, and to
get a basic notion of Islam. (Here, Musa looked at my friends son, the six-year old
Ahmed, who had fallen asleep in the mosque courtyard. Should we probably take him
inside the mosque?, asked Musa.) And that woman had brought back the Torah. It
turned out to be very difficult for her to read and understand it, because religious
literature requires extreme concentration and attention.
- Musa, and when you were reading the translation, you must have begun to
compare it with the Torah?
- I had found answers to many questions in the Quran. Not to all of them, of course,
because it wasnt the Arabic original, but the translation. But I had begun to understand
things.
- Does it mean that you couldnt find some answers in Judaism?
- I dont know, theres Allahs will in everything. Apparently, those Jews who became
Muslims in the times of the Prophet (let Allah bless and greet him), couldnt find some
answers in Judaism, but found them in Islam. Perhaps, they were attracted by the
personality of the Prophet (let Allah bless him!), his behaviour, his way of
communicating with people. Its an important topic.
- And what exactly were the questions that you couldnt find answers to in
Judaism?
- Before I came into contact with Islam, there were questions which I had never even
tried to find answers to. Probably, an important part here had been played by a book
written by Ahmad Didat, a South African scholar, comparing the Quran and the Bible.
There is a key phrase, well-known to those who are familiar with religious issues:
Follow the Prophet who is yet to come. And when I studied Islam, I understood that
the Prophet Muhammad (let Allah bless him!) is the very Prophet to be followed. Both
the Bible and the Torah tell us to do it. I havent invented anything here.
- And what does the Torah say about the Prophet (let Allah bless him!)?
- We wont be able to find this name in the Torah. But we can figure it out using a
special key. For example, we can understand what god this or that particular person in
history worships. The formula describing the last Prophet (let Allah bless and greet him)
is that he would worship One God, the Sole Creator of the world. The Prophet
Muhammad (let Allah bless him!) matches this description exactly. When I read this, I
got very interested. I hadnt known anything about Islam before that. Then I decided to
look deeper into the matter and see whether there were any miracles and signs

connected with the name of the Prophet (let Allah bless him!). The Bible tells us that the
Lord sends miracles to the prophets to confirm their special mission in peoples eyes. I
asked the alims about this, and they said: Heres a collection of true hadiths which
describe the miracles connected with the Prophet (let Allah bless him!).
Then I read that the Prophet (let Allah bless him) had always said that there had been
prophets and messengers before him (let Allah be content with them). We can find their
names both in the Torah and in the Bible. When I was only starting to get interested, it
sounded somewhat strange for me. And then... Well, my own actions led to what
happened to me. Sometimes I get to thinking: why did I read all this? Perhaps, I should
say the tauba (a prayer of repenting) right now for having thoughts like that.
- Should I understand you, Musa, that you now feel a great responsibility for
becoming a Muslim, or do you have some other feelings?
- Yes, responsibility, but something else as well. I cant put my finger on it now. When a
person knows Islam well, hes got both his feet firmly on the ground. Islam helps a
person understand who he is, where he comes from, what he is there for.
I would be insincere if I said that the all the Daghestani are such knowing Muslims. We
sometimes talk about it in the mosque and I like to say that there are not so many real
Muslims in Daghestan - only the ustaths (learned theologians) and their students, and
the rest of us are just candidates. I cant say that we do what the sunna requires, were
only trying to. And when we dont do what we should, were trying to invent some clever
excuses. These efforts should have better been applied to doing our duty. Its hard for
me to watch this. Sometimes, Im distracted by what is happening around me, as well. I
havent got strength enough to fight this, and the weakness of my nature shows clearly
here. I cant say Im totally helpless, but I have no right to say that Ive achieved
anything in Islam. Ive only got torments.
When I understood that I had to become a Muslim, I thought that Islam was a single
whole - one common road, or a huge indivisible ocean. Then I saw that there were a lot
of trends in Islam, and new questions appeared. All these trends are like whirlpools,
they whirl and whirl... its very hard! If a person tells you: Look, we fulfil all the hadiths,
only we understand Qur'an correctly, then you follow this person, because you
think that he speaks true things, and because you want to please Allah. But then, after a
couple of months, you understand that these claims were false. Allah controls us. And
you think: if this way is the right way, then why is there something that goes the wrong
way?..
- Musa, and what brought you into the prison?
- A good question, this, isnt it?
- Who welcomed you there?
- If theres Allahs will to everything, then this was His will as well. Regarding life from
behind the barbed wire, going through all of this, that was a certain school for me.
- How did it happen?
- Ive recently seen a programme on the TV, and a representative of the Chechen
republic in Moscow - I forget his name now, I believe he had some beautiful, Frenchsounding name, something like Binaud - he said that if the authorities were going to
carry on like they had done before - barging into homes, planting drugs and weapons on
people - then the people would be out in the streets protesting. This has happened to

many here. So there was something planted on me. Then they came and took me away
at night.
Before that, I had had a certain notion about he forces of the law here... well, I couldnt
think they would use such, well, not very polite methods. Islam doesnt let me use a
stronger word. Allah estimates what every man does, and those people will have to
answer for what they have done.
But the three months I spent in prison, they probably helped me to make my faith
stronger. I saw how people behaved under the extreme circumstances, both Muslims
and non-Muslims, how I behaved.
It would be good, of course, if the people in power would pay their attention to this
problem. They shouldnt be trying to eradicate Islam with such unsavoury methods.
- Musa, why were the authorities frightened by you?
- No idea. Even children arent afraid of me.
At this moment, our conversation was interrupted by a stunningly beautiful azan.
- Is there a muezzin in your mosque?
- Yes, his name is Muamat Tarif, it was him that weve just heard.
- And theres only you and him who works in this mosque?
- Well, as a matter of fact, only he works. He allows me... I still cant get used to things
after prison. He allows me to live here. Its hard to recall this. I had a certain trouble with
the people whose flat I was living in, the understanding between us somehow failed. I
started perceiving them in a different way. But its probably bad to be looking for other
peoples drawbacks, Ive probably got more.
People started arriving to the mosque. We rose and hastened for the prayer, too.
(3) H a jj Mu s ta fa Ali
Am er ica n Mu slim , bor n of J ewish h er it a ge, wh o h a s been devot ed t o t h e discover y of
u n it y for over t h r ee deca des. H e wa s bor n in New Yor k a n d r a ised fr om t h e a ge of
10 in Los An geles, Ca lifor n ia . F r om t h e ea r ly a ge of 13, h e wa s ca u gh t by yea r n in g
for divin e r ea liza t ion a n d spen t t im e wit h m a n y spir it u a l t ea ch er s of differ en t pa t h s
su ch a s t h e F ou r t h Wa y, Zen Bu ddh ism a n d t h e esot er ic a spect s of bot h
Ch r ist ia n it y a n d J u da ism . H e wa s t a u gh t by illu st r iou s per son a lit ies fr om t h e
Va jr a ya n n a a n d Tibet a n sch ools of Bu ddh ism su ch a s Ka lu Rin poch e, a n d La m a
Ku n ga . H e a lso h a d in st r u ct ion fr om t h e la t e Swa m i Mu kt a n a n da .
In t h e la t e 70s h e m et Mu r sh id H a ssa n a l-Mou m a n i a Su fi Sh a ykh fr om t h e West
Ba n k in P a lest in e. Mu r sh id H a ssa n con fer r ed spir it u a l per m ission u pon h im in t h e
Su fi pa t h of t h e Ra fa i or der wh ich led H a jj Mu st a fa Ali t o em br a ce Isla m . In t h e
followin g few yea r s, h e beca m e a st u den t (Mu r eed) of Sh a ykh F a dh la lla H a er i a n d
h a s sin ce r em a in ed u n der h is gu ida n ce a n d in st r u ct ion .
H a jj Mu st a fa Ali h a s t r a veled t h r ou gh ou t t h e wor ld in sea r ch of t r u t h a n d lived
a br oa d, t ea ch in g a n d h ea din g com m u n it ies of seek er s in Ca n a da , Am er ica ,
P a kist a n , a n d Sou t h Afr ica . H is exper ien ces wit h r ea lized bein gs of t h e a ge a r e
t r u ly r em a r ka ble. In a ddit ion t o a ppr en t icin g u n der sever a l Su fi sh a ykh s, h e h a s
t a ken in st r u ct ion a n d blessin gs (ba r a ka ) fr om over a dozen ot h er r ea lized m a st er s.
Cu r r en t ly r esidin g in H ou st on , Texa s, USA, H a jj Mu st a fa Ali is t h e design a t ed
r epr esen t a t ive (Wa keel) of Sh a ykh F a dh la lla H a er i in t h e Un it ed St a t es. H is
pr im a r y m ission is t o ca ll people t o “Or igin a l Isla m ”, t h e wa y of

r ea lit y. At pr esen t h e is h oldin g r egu la r ga t h er in gs of “dh ikr ” a n d

in st r u ct ion in t h e a r t of t h e Wa y. H e is a lso en ga ged in wr it in g a n d pu blish in g
books r ega r din g t h e Su fi wa y of r ea liza t ion . H er e is br ot h er Mu st a fs websit e:
h t t p://www.n u r a deen .com
(4) WH Y I EMB RACED IS LAM
F in din g sola ce in t h e Ga r den of P ea ce by Su leym a n Ah m a d
I a m a n Am er ica n jou r n a list a n d a u t h or . In 1997, a ged 49, a ft er m or e t h a n 30 yea r s
of r esea r ch st u dy, a n d life exper ien ce, I ca m e in t o Isla m . Th is decision r eflect ed
m a n y issu es in m y life.
I gr ew u p in a n en vir on m en t t h a t wou ld be ext r em ely st r a n ge for m ost Am er ica n s.
My fa t h er wa s J ewish ; m y m ot h er wa s t h e da u gh t er of a fa m ou s P r ot est a n t
fu n da m en t a l m in ist er . My fa t h er wa s a r eligiou s st u den t , or Yesh iva -boch er , a s a
you t h . My m ot h er wa s r a ised in a n a t m osph er e of in t en sive Bible r ea din g, a n d sh e
k n ew t h e Old a n d New Test a m en t s ver y well.
In Sa r a jevo, I did n ot fin d m yself t o be a t ou r ist . I h a d dir ect en cou n t er s wit h
Mu slim believer s a n d sch ola r s
Bot h m y pa r en t s fa it h wa s t est ed by t h e even t s of t h e 1930s. My m ot h er a ba n don ed
Ch r ist ia n it y in pr ot est a ga in st t h e Na zi a t t a ck s on t h e J ews, wh o sh e h a d been
r a ised t o view a s t h e ‘or igin a l P eople of God.’ La t er , sh e con ver t ed t o
J u da ism .
Bot h m y pa r en t s spen t a lon g per iod u n der t h e in flu en ce of t h e Com m u n ist P a r t y,
even a s t h ey con t in u ed t o believe in t h e J ewish fa it h . Th a t wa s t h e t r a gic pa r a dox of
t h eir lives; disa ppoin t ed by t h e fa ilu r es of t h eir bor n r eligion s. H owever , wh ile t h ey
wa ver ed bet ween liber a l-r a dica lism a n d God, t h ey wer e n ever ext r em e a bou t
Zion ism .
In deed, I a lwa ys felt pa in a t t h e con flict in t h e Middle E a st , a n d a lwa ys yea r n ed for
ju st ice a n d fr ien dsh ip bet ween Isr a elis a n d Ar a bs.
I wa s a n ext r em e r a dica l left ist a s a you t h . H owever , I a lso wr ot e poet r y, a n d even
t h ou gh discou r a ged fr om it by m y pa r en t s con fu sion a n d bit t er n ess a bou t r eligion , I
believed in God. I t r ied t o sor t t h ese m a t t er s ou t .
I believe t h e m ost im por t a n t con t r ibu t ion s t h a t will be m a de by Isla m in Am er ica
in volve r a cia l ju st ice a n d pu blic m or a lit y
My fir st sea r ch for t h e t r u t h led m e t o t h e Ca t h olic ch u r ch . Alt h ou gh I did n ot
con ver t , I wa s deeply im pr essed by Ca t h olic m yst ica l lit er a t u r e.
Ver y ea r ly on , I lea r n ed t h a t beh in d t h e glor iou s wor k s of t h e Spa n ish Ca t h olic
m yst ics t h er e wa s t h e h ist or y of Isla m in Spa in , a n d t h a t a bea u t ifu l Isla m ic
in spir a t ion h a d su r vived in t h a t t r a dit ion . I even t u a lly t r a velled t o Spa in
r epea t edly, sea r ch in g ou t t h e t r a ces of t h e lon g Isla m ic r esiden ce in t h e Iber ia n
pen in su la . As a wr it er , I r esea r ch ed t h is ph en om en on over m a n y yea r s. I st u died
t h e t r ou ba dou r poet s, wh o sh owed a deep Isla m ic in flu en ce.
Begin n in g in 1979, I st u died Ka bba la h , t h e t r a dit ion of J ewish m yst icism . Th er e
t oo, I fou n d a n im m en se Isla m ic r eflect ion , filt er ed t h r ou gh J u da ism .

H owever , t h e decisive even t in m y jou r n ey t o Isla m ca m e in 1990 wh en I bega n

t r a vellin g t o t h e Ba lka n s a s a jou r n a list . I visit ed Sa r a jevo, a n d r epor t ed on t h e
Bosn ia n wa r .
In Sa r a jevo, I discover ed som e a m a zin g t h in gs. I fou n d a n ou t post of Isla m in
E u r ope, in a n en vir on m en t wh er e I did n ot feel I wa s a t ou r ist , wh er e I cou ld h a ve
sim ple a n d dir ect en cou n t er s wit h Mu slim believer s a n d sch ola r s. I fou n d bea u t ifu l
poet r y a n d m u sic t h a t expr essed t h e va lu es of Isla m ic gr a ce a n d love.
I h a d discover ed “t h e ga r den of t h e old Im a m ,” t o qu ot e a lin e fr om a
fa m ou s Bosn ia n son g- t h e r em n a n t of t h e gr ea t per iod of Ot t om a n r u le in t h e
Ba lka n s, a n d it s t r em en dou s con t r ibu t ion s t o Isla m ic civiliza t ion .
I r ea d pa ssa ges fr om t h e Qu r a n a n d visit ed Isla m ic m on u m en t s on m y t r ips t o t h e
Ba lka n s. I k ept com in g ba ck t o t h e ga r den , a n d fin a lly I en t er ed it .
Sin ce a ccept in g Isla m , I h a ve pr oceeded ca r efu lly in in for m in g m y fr ien ds,
n eigh bou r s, co-wor k er s, a n d ot h er s. I do n ot wa n t t o pr ovok e con flict or con t r over sy,
a n d I do n ot wa n t t h is exper ien ce t o be seen a s som et h in g su per ficia l or fa ddish . It
isn ’t a bou t m e, it ’s a bou t Alla h . I wa n t t o pr oceed in a wa y t h a t will
do t h e m ost for t h e welfa r e of t h e Um m a h a n d for bet t er r ela t ion s bet ween a ll
believer s in la ila h a illa lla h .
So fa r , I h a ve h a d n o pr oblem s a side fr om occa sion a l cr u de r em a r k s. If a n yt h in g,
people in m y n ewsr oom seem plea sed t o h a ve som eon e a r ou n d wh o ca n r epor t wit h
gr ea t er a ccu r a cy a bou t issu es. Ot h er s a r e su r pr ised bu t r espect fu l; t h ey seem t o
u n der st a n d t h is is n ot a bou t polit ics or pu blicit y-seekin g, bu t r eflect s a lon g
per son a l qu est .
I t h in k a lso, t o be t ot a lly h on est , t h a t n on -Mu slim s see m e a s som eon e deeply
a ffect ed by m y exper ien ce in t h e Ba lka n s, so t h a t t h is ch oice m a k es som e sen se in
t h a t con t ext .
H owever , I a m qu ick t o m a ke clea r t h a t I a m n ot a Mu slim for polit ica l or
h u m a n it a r ia n r ea son s, bu t beca u se t h e m essa ge of P r oph et Mu h a m m a d (P bu h ) is
t h e clea r est eviden ce of t h e wish es of Alla h .
As I st a t ed a t t h e begin n in g, I see m u ch of wh a t is posit ive in J u da ism a n d
Ch r ist ia n it y t oda y a s a r eflect ion of Isla m ic in flu en ce.
I m en t ion ed Spa n ish Ca t h olicism . Th er e is a r ea son Spa n ish Ca t h olics feel t h eir
fa it h m or e in t en sely t h a n ot h er Ca t h olics, a n d t h a t is beca u se of t h e Isla m ic lega cy
in t h eir cu lt u r e. Th e Cr u sa des a n d t h e In qu isit ion did n ot ext in gu ish t h is ligh t ,
h owever dim m ed it m a y seem t o som e.
I t r u ly believe t h a t wit h ou t t h e t oler a n ce of t h e Ar a b r u ler s in Spa in , a n d,
pa r t icu la r ly, t h e gen er ou s pr ot ect ion ext en ded by t h e Ot t om a n ca liph s, J u da ism
m igh t h a ve disa ppea r ed fr om t h e wor ld. Cer t a in ly, J ewish r eligiou s h ist or ia n s
t oda y a dm it t h a t J u da ism t oda y wou ld be ver y differ en t wit h ou t t h e posit ive in pu t
der ived fr om livin g in a Mu slim en vir on m en t .
Th e a spect of Isla m t h a t m ost im pr essed m e is t h e em ph a sis on in n er pea ce a ffor ded
by su bm ission t o t h e will of Alla h . I sa w t h is in t h e polit en ess, t h e cou r t esy, t h e
sim plicit y a n d sin cer it y (ikh la s) of Bosn ia n Mu slim s wh o h a d been t h r ou gh t h e
wor st t or m en t s, yet n ever ga ve u p t h eir ba sic ser en it y.

Th a t ser en it y h a s m a de m y life ea sier . Wh en ever I feel t r ou bled a n d t est ed by da ily

life, or a n xiou s a n d fea r fu l a bou t t h e fu t u r e, or fr u st r a t ed in m y lit er a r y a m bit ion s,
m y m in d goes a u t om a t ica lly, n ow, t o r em em br a n ce of t h e Mu slim s I kn ow in
Bosn ia , t o t h e ca lm a n d u n it y of con gr ega t ion a l pr a yer s, a n d, a bove a ll, t o t h e clea n
a n d soot h in g wor ds of t h e Qu r a n .
My on ly pr oblem h a s been in over com in g m y fea r s a bou t con flict wit h J ews a n d
Ch r ist ia n s. I seek con cilia t ion -t h ou gh n ot con cession s t o secu la r ism .
I believe t h e m ost im por t a n t con t r ibu t ion s t h a t will be m a de by Isla m in Am er ica
in volve r a cia l ju st ice a n d pu blic m or a lit y. We a ll r ecogn ize t h e t r u t h of Br ot h er
Ma lcolm X’s decla r a t ion t h a t t h e solu t ion t o Am er ica ’s r a cia l
pr oblem is Isla m . I t h in k t h a t Isla m a lso offer s t h e solu t ion t o Am er ica ’s
m or a l pr oblem .
Befor e I beca m e a Mu slim , I wa s im pr essed by t h e va lu es of Mu slim s I kn ew in
Am er ica a n d t h e m or a l st r en gt h of t h e Ba lka n Mu slim s in t h e fa ce of t h eir or dea l.
Toda y, I a m , I m u st sa y, som ewh a t sa d t o fin d t h a t t h e Um m a h is so pr ofou n dly
divided, a n d t o see h ow Mu slim s qu a r r el wit h ea ch ot h er . I a m a lso con cer n ed by
t h e fa ilu r e of Mu slim s t o do m or e for t h e vict im s of Or t h odox Ch r ist ia n im per ia lism
in t h e Ba lk a n s. Isla m h a s br ou gh t gr ea t pea ce a n d bea u t y t o m y life. As I h a ve t old
ot h er s, t h e r em a in der of m y yea r s will be dedica t ed t o ser vice of Alla h . I h a ve
per son a lly pledged t o do a ll I ca n t o h elp r ebu ild t h e m osqu e of Bosn ia a n d Kosova .
(5) Wh y I c h o s e Is la m , by J e m i m a Go ld s m i th
Wh en J em im a Goldsm it h , t h e 21-yea r -old da u gh t er of billion a ir e Sir J a m es,
m a r r ied Im r a n Kh a n sh e em br a ced n ot on ly t h e wor lds m ost h a n dsom e spor t sm a n
bu t a lso t h e Mu slim fa it h , t a kin g t h e n a m e H a iqa . H er e, in a n exclu sive a ccou n t ,
sh e t ells h ow sh e jou r n eyed fr om t h e gla m or ou s societ y of Lon don t o t h e a u st er e
r eligion of La h or e
By J em im a Goldsm it h
TH E m edia pr esen t m e a s a n a ive, besot t ed 21-yea r -old wh o h a s m a de a h a st y
decision wit h ou t r ea lly con sider in g t h e con sequ en ces - t h u s effect ively con dem n in g
h er self t o a life of in t er m in a ble su bser vien ce, m iser y a n d isola t ion . Alt h ou gh I m u st
con fess I h a ve r a t h er en joyed t h e va r iou s depict ion s of a veiled a n d m iser a ble
"H a iqa Kh a n " in ca r cer a t ed in ch a in s, t h e r ea lit y is som ewh a t differ en t . Con t r a r y t o
cu r r en t opin ion , m y decision t o con ver t t o Isla m wa s en t ir ely m y own ch oice a n d in
n o wa y h u r r ied. Wh ilst t h e a ct of con ver sion it self is su r pr isin gly qu ick - en t a ilin g
t h e sim ple a sser t ion t h a t "t h er e is on ly on e God a n d Moh a m m ed is H is P r oph et " t h e pr epa r a t ion is n ot n ecessa r ily so speedy a pr ocess. In m y ca se, t h is bega n la st
J u ly, wh ilst t h e a ct u a l con ver sion t ook pla ce in ea r ly F ebr u a r y - t h r ee m on t h s
befor e t h e Nik ka h in P a r is.
Du r in g t h a t t im e, I st u died in dept h bot h t h e Qu r a n a n d t h e wor k s of va r iou s
Isla m ic sch ola r s (Ga i E a t on , t h e Bosn ia n pr esiden t Alia Izet begovic, Mu h a m m a d
Asa d) , t h u s givin g m e a m ple t im e t o r eflect befor e m a k in g m y decision . Wh a t bega n
a s in t ellect u a l cu r iosit y slowly r ipen ed in t o a da wn in g r ea lisa t ion of t h e u n iver sa l
a n d et er n a l t r u t h t h a t is Isla m . In t h e st a t em en t given ou t a week a go, I
pa r t icu la r ly st r essed t h a t I h a d con ver t ed t o Isla m en t ir ely "t h r ou gh m y own

con vict ion s". Th e sign ifica n ce of t h is h a s been la r gely ign or ed by t h e pr ess. Th e
poin t is t h a t m y con ver sion wa s n ot , a s so m a n y h a ve a ssu m ed, a pr e-r equ isit e t o
m y m a r r ia ge. It wa s en t ir ely m y own ch oice. Religiou sly spea k in g, t h er e wa s
a bsolu t ely n o com pu lsion for m e t o con ver t pr ior t o m y m a r r ia ge. As it explicit ly
st a t es in t h e Qu r a n , a Mu slim is per m it t ed t o m a r r y fr om "t h e P eople of t h e Book" in ot h er wor ds, eit h er a Ch r ist ia n or a J ew. In deed, t h e Su n n a h - wh ich descr ibes
t h e life of t h e P r oph et - sh ows t h a t t h e m essen ger of Isla m h i
m self m a r r ied bot h a Ch r ist ia n a n d a J ew du r in g h is lifet im e.
I believe t h a t m u ch of t h is h ost ilit y t owa r ds m y m a r r ia ge a n d con ver sion st em s
fr om widespr ea d m iscon cept ion s a bou t a n a lien cu lt u r e a n d r eligion . Not on ly is
t h er e a h u ge gu lf bet ween t h e West er n view of Isla m a n d t h e r ea lit y, bu t t h er e is in
som e ca ses a lso a sign ifica n t dist in ct ion bet ween Isla m ba sed dir ect ly on t h e Qu r a n
a n d t h e Su n n a h a n d t h a t pr a ct ised by som e Isla m ic societ ies. Du r in g t h e la st yea r I
h a ve h a d t h e oppor t u n it y t o visit P a kist a n on t h r ee sepa r a t e occa sion s a n d h a ve
obser ved Isla m ic fa m ily life in pr a ct ice. Th u s, t o som e ext en t I n ow feel qu a lified t o
ju dge for m yself t h e t r u e r ole a n d posit ion of wom en in t h e r eligion . At t h e r isk of
sou n din g defen sive, I wou ld like t o poin t ou t t h a t Isla m is n ot a r eligion wh ich
su bju ga t es wom en wh ilst eleva t in g m en t o t h e st a t u s of m in i-dict a t or s in t h eir own
h om es.
I wa s a ble t o see t h is fir st -h a n d wh en I m et Im r a n s sist er s in La h or e: t h ey a r e a ll
h igh ly edu ca t ed pr ofession a l wom en . H is oldest sist er , Robin a , is a n a lu m n u s of t h e
LSE a n d h olds a sen ior posit ion in t h e Un it ed Na t ion s in New Yor k. An ot h er sist er ,
Aleem a , h a s a m a st er s degr ee in bu sin ess a dm in ist r a t ion a n d r u n s a su ccessfu l
bu sin ess; Uzm a is a h igh ly qu a lified su r geon wor k in g in a La h or e h ospit a l, wh ilst
Ra n i is a u n iver sit y gr a du a t e wh o co-or din a t es ch a r it y wor k. Th ey ca n h a r dly be
seen a s "wom en in ch a in s" dom in a t ed by t yr a n n ica l h u sba n ds. On t h e con t r a r y,
t h ey a r e st r on g-m in ded in depen den t wom en - yet a t t h e sa m e t im e t h ey r em a in
deeply com m it t ed bot h t o t h eir fa m ilies a n d t h eir r eligion . Th u s, I wa s a ble t o see in t h eor y a n d in pr a ct ice - h ow Isla m pr om ot es t h e essen t ia l n ot ion of t h e fa m ily
u n it wit h ou t su bju ga t in g it s fem a le m em ber s.
I a m n ever t h eless fu lly a wa r e t h a t wom en a r e som et im es exploit ed a n d oppr essed
in Isla m ic societ ies, a s in ot h er pa r t s of t h e wor ld. J u dgin g by som e of t h e a r t icles
wh ich h a ve a ppea r ed in t h e pr ess, it wou ld seem t h a t a West er n wom a n s h a ppin ess
h in ges la r gely u pon h er a ccess t o n igh t clu bs, a lcoh ol a n d r evea lin g clot h es; a n d t h e
a bsen ce of su ch a ppa r en t fr eedom a n d lu xu r ies in Isla m ic societ ies is seen a s a n
in fr in gem en t of h er ba sic r igh t s. H owever , a s we a ll kn ow, su ch su per ficia lit ies h a ve
ver y lit t le t o do wit h t r u e h a ppin ess. Besides, wit h ou t in a n y wa y wish in g t o
dispa r a ge t h e cu lt u r e of t h e West er n wor ld, in t o wh ich I wa s bor n , I a m m or e t h a n
willin g t o for ego t h e t r a n sien t plea su r es der ived fr om a lcoh ol a n d n igh t clu bs; a n d a s
for t h e clot h es I will be wea r in g, I fin d t h e t r a dit ion a l sh a lwa r k a m eez (t u n ic a n d
t r ou ser s) wor n by m ost P a kist a n i wom en fa r m or e elega n t a n d fem in in e t h a n
a n yt h in g in m y wa r dr obe.
F in a lly, it seem s fu t ile t o specu la t e on m y ch a n ces of m a r it a l su ccess. Ma r r ia ge, a s
Im r a n s fa t h er h a s been qu ot ed a s sa yin g, is in deed "a ga m ble". H owever , wh en I

see t h a t in a societ y ba sed on fa m ily life t h e divor ce r a t e is ju st a fr a ct ion of t h a t in

E u r opea n or Am er ica n societ y, I ca n n ot see t h a t m y ch a n ces of su ccess a r e a n y less
t h a n if I h a d ch osen t o m a r r y a West er n er . I a m a ll t oo a wa r e of t h e en or m ou s t a sk
of a da pt in g t o a n ew a n d r a dica lly differ en t cu lt u r e. Bu t wit h t h e love of m y
h u sba n d a n d t h e su ppor t of h is fa m ily I look for wa r d t o t h e ch a llen ge
wh oleh ea r t edly, a n d wou ld like t o feel t h a t people wish m e well. Wh ilst I do
a ppr ecia t e t h e gen u in e con cer n s of m a n y, I m u st con fess t o feelin g som ewh a t
bewilder ed by a ll of t h e com m ot ion .
(6) In te rv i e w w i th Ma ry a m J a m e e la h
Q: Wou ld you k in dly t ell u s h ow you r in t er est in Isla m bega n ?
A: I wa s Ma r ga r et (P eggy) Ma r cu s. As a sm a ll ch ild I possessed a k een in t er est in
m u sic a n d wa s pa r t icu la r ly fon d of t h e cla ssica l oper a s a n d sym ph on ies con sider ed
h igh cu lt u r e in t h e West . Mu sic wa s m y fa vor it e su bject in sch ool in wh ich I a lwa ys
ea r n ed t h e h igh est gr a des. By sh eer ch a n ce, I h a ppen ed t o h ea r Ar a bic m u sic over
t h e r a dio wh ich so m u ch plea sed m e t h a t I wa s det er m in ed t o h ea r m or e. I wou ld
n ot lea ve m y pa r en t s in pea ce u n t il m y fa t h er fin a lly t ook m e t o t h e Syr ia n sect ion
in New Yor k Cit y wh er e I bou gh t a st a ck of Ar a bic r ecor din gs. My pa r en t s, r ela t ives
a n d n eigh bor s t h ou gh t Ar a bic a n d it s m u sic dr ea dfu lly weir d a n d so dist r essin g t o
t h eir ea r s t h a t wh en ever I pu t on m y r ecor din gs, t h ey dem a n ded t h a t I close a ll t h e
door s a n d win dows in m y r oom lest t h ey be dist u r bed! Aft er I em br a ced Isla m in
1961, I u sed t o sit en t h r a lled by t h e h ou r a t t h e m osqu e in New Yor k , list en in g t o
t a pe-r ecor din gs of Tila wa t ch a n t ed by t h e celebr a t ed E gypt ia n Qa r i, Abdu l Ba sit .
Bu t on J u m h a Sa la t (F r ida y P r a yer s), t
h e Im a m did n ot pla y t h e t a pes. We h a d a specia l gu est t h a t da y. A sh or t , ver y t h in
a n d poor ly-dr essed bla ck you t h , wh o in t r odu ced h im self t o u s a s a st u den t fr om
Za n ziba r , r ecit ed Su r a h a r -Ra h m a n . I n ever h ea r d su ch glor iou s Tila wa t even fr om
Abdu l Ba sit ! H e possessed su ch a voice of gold; su r ely H a zr a t Bila l m u st h a ve
sou n ded m u ch like h im !
I t r a ced t h e begin n in g of m y in t er est in Isla m t o t h e a ge of t en . Wh ile a t t en din g a
r efor m ed J ewish Su n da y sch ool, I beca m e fa scin a t ed wit h t h e h ist or ica l r ela t ion sh ip
bet ween t h e J ews a n d t h e Ar a bs. F r om m y J ewish t ext books, I lea r n ed t h a t
Abr a h a m wa s t h e fa t h er of t h e Ar a bs a s well a s t h e J ews. I r ea d h ow cen t u r ies la t er
wh en , in m edieva l E u r ope, Ch r ist ia n per secu t ion m a de t h eir lives in t oler a ble, t h e
J ews wer e welcom ed in Mu slim Spa in a n d t h a t it wa s t h e m a gn a n im it y of t h is sa m e
Ar a bic Isla m ic civiliza t ion wh ich st im u la t ed H ebr ew cu lt u r e t o r ea ch it s h igh est
pea k of a ch ievem en t .
Tot a lly u n a wa r e of t h e t r u e n a t u r e of Zion ism , I n a ively t h ou gh t t h a t t h e J ews wer e
r et u r n in g t o P a lest in e t o st r en gt h en t h eir close t ies of k in sh ip in r eligion a n d
cu lt u r e wit h t h eir Sem it ic cou sin s. Toget h er I believed t h a t t h e J ews a n d t h e Ar a bs
wou ld cooper a t e t o a t t a in a n ot h er Golden Age of cu lt u r e in t h e Middle E a st .
Despit e m y fa scin a t ion wit h t h e st u dy of J ewish h ist or y, I wa s ext r em ely u n h a ppy
a t t h e Su n da y sch ool. At t h is t im e I iden t ified m yself st r on gly wit h t h e J ewish
people in E u r ope, t h en su ffer in g a h or r ible fa t e u n der t h e Na zis a n d I wa s sh ock ed
t h a t n on e of m y fellow cla ssm a t es n or t h eir pa r en t s t ook t h eir r eligion ser iou sly

Du r in g t h e ser vices a t t h e syn a gogu e, t h e ch ildr en u sed t o r ea d com ic st r ips h idden

in t h eir pr a yer book s a n d la u gh t o scor n a t t h e r it u a ls. Th e ch ildr en wer e so n oisy
a n d disor der ly t h a t t h e t ea ch er s cou ld n ot disciplin e t h em a n d fou n d it ver y difficu lt
t o con du ct t h e cla sses.
At h om e t h e a t m osph er e for r eligiou s obser va n ce wa s sca r cely m or e con gen ia l. My
elder sist er det est ed t h e Su n da y sch ool so m u ch t h a t m y m ot h er lit er a lly h a d t o
dr a g h er ou t of bed in t h e m or n in gs a n d it n ever wen t wit h ou t t h e st r u ggle of t ea r s
a n d h ot wor ds. F in a lly m y pa r en t s wer e exh a u st ed a n d let h er qu it . On t h e J ewish
H igh H oly Da ys in st ea d of a t t en din g syn a gogu e a n d fa st in g on Yom Kippu r , m y
sist er a n d I wer e t a ken ou t of sch ool t o a t t en d fa m ily picn ics a n d pa r t ies in fin e
r est a u r a n t s. Wh en m y sist er a n d I con vin ced ou r pa r en t s h ow m iser a ble we bot h
wer e a t t h e Su n da y sch ool t h ey join ed a n a gn ost ic, h u m a n ist or ga n iza t ion kn own a s
t h e E t h ica l Cu lt u r e Movem en t .
Th e E t h ica l Cu lt u r e Movem en t wa s fou n ded la t e in t h e 19t h cen t u r y by F elix Alder .
Wh ile st u dyin g for r a bbin a t e, F elix Alder gr ew con vin ced t h a t devot ion t o et h ica l
va lu es a s r ela t ive a n d m a n -m a de, r ega r din g a n y su per n a t u r a lism or t h eology a s
ir r eleva n t , con st it u t ed t h e on ly r eligion fit for t h e m oder n wor ld. I a t t en ded t h e
E t h ica l Cu lt u r e Su n da y Sch ool ea ch week fr om t h e a ge of eleven u n t il I gr a du a t ed
a t fift een . H er e I gr ew in t o com plet e a ccor d wit h t h e idea s of t h e m ovem en t a n d
r ega r ded a ll t r a dit ion a l, or ga n ized r eligion s wit h scor n .
Wh en I wa s eigh t een yea r s old I beca m e a m em ber of t h e loca l Zion ist you t h
m ovem en t kn own a s t h e Mizr a ch i H a t za ir . Bu t wh en I fou n d ou t wh a t t h e n a t u r e of
Zion ism wa s, wh ich m a de t h e h ost ilit y bet ween J ews a n d Ar a bs ir r econ cila ble, I left
sever a l m on t h s la t er in disgu st . Wh en I wa s t wen t y a n d a st u den t a t New Yor k
Un iver sit y, on e of m y elect ive cou r ses wa s en t it led J u da ism in Isla m . My pr ofessor ,
Ra bbi Abr a h a m Isa a c Ka t sh , t h e h ea d of t h e depa r t m en t of H ebr ew St u dies t h er e,
spa r ed n o effor t s t o con vin ce h is st u den t s--a ll J ews, m a n y of wh om a spir ed t o
becom e r a bbis--t h a t Isla m wa s der ived fr om J u da ism . Ou r t ext book , wr it t en by h im ,
t ook ea ch ver se fr om t h e Qu r a n , pa in st a kin gly t r a cin g it t o it s a llegedly J ewish
sou r ce. Alt h ou gh h is r ea l a im wa s t o pr ove t o h is st u den t s t h e su per ior it y of
J u da ism over Isla m , h e con vin ced m e dia m et r ica lly of t h e opposit e.
I soon discover ed t h a t Zion ism wa s m er ely a com bin a t ion of t h e r a cist , t r iba list ic
a spect s of J u da ism . Moder n secu la r n a t ion a list ic Zion ism wa s fu r t h er discr edit ed in
m y eyes wh en I lea r n ed t h a t few, if a n y, of t h e lea der s of Zion ism wer e obser va n t
J ews a n d t h a t per h a ps n owh er e is Or t h odox, t r a dit ion a l J u da ism r ega r ded wit h
su ch in t en se con t em pt a s in Isr a el. Wh en I fou n d n ea r ly a ll im por t a n t J ewish
lea der s in Am er ica su ppor t er s for Zion ism , wh o felt n ot t h e sligh t est t win ge of
con scien ce beca u se of t h e t er r ible in ju st ice in flict ed u pon t h e P a lest in ia n Ar a bs, I
cou ld n o lon ger con sider m yself a J ew a t h ea r t .
On e m or n in g in Novem ber 1954, P r ofessor Ka t sh , du r in g h is lect u r e, a r gu ed wit h
ir r efu t a ble logic t h a t t h e m on ot h eism t a u gh t by Moses (pea ce be u pon h im ) a n d t h e
Divin e La ws r eveled t o h im wer e in dispen sa ble a s t h e ba sis for a ll h igh er et h ica l
va lu es. If m or a ls wer e pu r ely m a n -m a de, a s t h e E t h ica l Cu lt u r e a n d ot h er a gn ost ic
a n d a t h eist ic ph ilosoph ies t a u gh t , t h en t h ey cou ld be ch a n ged a t will, a ccor din g t o

m er e wh im , con ven ien ce or cir cu m st a n ce. Th e r esu lt wou ld be u t t er ch a os lea din g t o

in dividu a l a n d collect ive r u in . Belief in t h e H er ea ft er , a s t h e Ra bbis in t h e Ta lm u d
t a u gh t , a r gu ed P r ofessor Ka t sh , wa s n ot m er e wish fu l t h in k in g bu t a m or a l
n ecessit y. On ly t h ose, h e sa id, wh o fir m ly believed t h a t ea ch of u s will be su m m on ed
by God on J u dgem en t Da y t o r en der a com plet e a ccou n t of ou r life on ea r t h a n d
r ewa r ded or pu n ish ed a ccor din gly, will possess t h e self-disciplin e t o sa cr ifice
t r a n sit or y plea su r e a n d en du r e h a r dsh ips a n d sa cr ifice t o a t t a in la st in g good.
It wa s in P r ofessor Ka t sh s cla ss t h a t I m et Zen it a , t h e m ost u n u su a l a n d
fa scin a t in g gir l I h a ve ever m et . Th e fir st t im e I en t er ed P r ofessor Ka t sh s cla ss, a s
I look ed a r ou n d t h e r oom for a n em pt y desk in wh ich t o sit , I spied t wo em pt y sea t s,
on t h e a r m of on e, t h r ee big bea u t ifu lly bou n d volu m es of Yu su f Alis E n glish
t r a n sla t ion a n d com m en t a r y of t h e H oly Qu r a n . I sa t down r igh t t h er e, bu r n in g
wit h cu r iosit y t o fin d ou t t o wh om t h ese volu m es belon ged. J u st befor e Ra bbi
Ka t sh s lect u r e wa s t o begin , a t a ll, ver y slim gir l wit h pa le com plexion fr a m ed by
t h ick a u bu r n h a ir , sa t n ext t o m e. H er a ppea r a n ce wa s so dist in ct ive, I t h ou gh t sh e
m u st be a for eign st u den t fr om Tu r key, Syr ia or som e ot h er Nea r E a st er n cou n t r y.
Most of t h e ot h er st u den t s wer e you n g m en wea r in g t h e bla ck ca p of Or t h odox
J ewr y, wh o wa n t ed t o becom e r a bbis. We t wo wer e t h e on ly gir ls in t h e cla ss. As we
wer e lea vin g t h e libr a r y la t e t h a t a ft er n oon , sh e in t r odu ced h er self t o m e. Bor n in t o
a n Or t h odox J ewish fa m ily, h er pa r en t s h a d m igr a t e
d t o Am er ica fr om Ru ssia on ly a few yea r s pr ior t o t h e Oct ober Revolu t ion in 1917
t o esca pe per secu t ion . I n ot ed t h a t m y n ew fr ien d spoke E n glish wit h t h e pr ecise
ca r e of a for eign er . Sh e con fir m ed t h ese specu la t ion s, t ellin g m e t h a t sin ce h er
fa m ily a n d t h eir fr ien ds spea k on ly Yiddish a m on g t h em selves, sh e did n ot lea r n
a n y E n glish u n t il a ft er a t t en din g pu blic sch ool. Sh e t old m e t h a t h er n a m e wa s
Zen it a Lieber m a n n bu t r ecen t ly, in a n a t t em pt t o Am er ica n ize t h em selves, h er
pa r en t s h a d ch a n ged t h eir n a m e fr om "Lieber m a n n " t o "La n e." Besides bein g
t h or ou gh ly in st r u ct ed in H ebr ew by h er fa t h er wh ile gr owin g u p a n d a lso in sch ool,
sh e sa id sh e wa s n ow spen din g a ll h er spa r e t im e st u dyin g Ar a bic. H owever , wit h
n o pr eviou s wa r n in g, Zen it a dr opped ou t of cla ss a n d a lt h ou gh I con t in u ed t o a t t en d
a ll of h is lect u r es t o t h e con clu sion of t h e cou r se, Zen it a n ever r et u r n ed. Mon t h s
pa ssed a n d I h a d a lm ost for got t en a bou t Zen it a wh en su dden ly sh e ca lled a n d
begged m e t o m eet h er a t t h e Met r opolit a n Mu seu m a n d go wit h h e
r t o look a t t h e specia l exh ibit ion of exqu isit e Ar a bic ca lligr a ph y a n d a n cien t
illu m in a t ed m a n u scr ipt s of t h e Qu r a n . Du r in g ou r t ou r of t h e m u seu m , Zen it a t old
m e h ow sh e h a d em br a ced Isla m wit h t wo of h er P a lest in ia n fr ien ds a s wit n esses.
I in qu ir ed, "Wh y did you decide t o becom e a Mu slim ?" Sh e t h en t old m e t h a t sh e
h a d left P r ofessor Ka t sh s cla ss wh en sh e fell ill wit h a sever e kidn ey in fect ion H er
con dit ion wa s so cr it ica l, sh e t old m e, h er m ot h er a n d fa t h er h a d n ot expect ed h er t o
su r vive. "On e a ft er n oon wh ile bu r n in g wit h fever , I r ea ch ed for m y H oly Qu r a n on
t h e t a ble beside by bed a n d bega n t o r ea d a n d wh ile I r ecit ed t h e ver ses, it t ou ch ed
m e so deeply t h a t I bega n t o weep a n d t h en I k n ew I wou ld r ecover . As soon a s I
wa s st r on g en ou gh t o lea ve m y bed, I su m m on ed t wo of m y Mu slim fr ien ds a n d t ook
t h e oa t h of t h e "Sh a h a da h " or Con fession of F a it h "

Zen it a a n d I wou ld ea t ou r m ea ls in Syr ia n r est a u r a n t s wh er e I a cqu ir ed a k een

t a st e for t h is t a st y cook in g. Wh en we h a d m on ey t o spen d, we wou ld or der
Cou scou s, r oa st la m b wit h r ice or a wh ole sou p pla t e of deliciou s lit t le m ea t ba lls
swim m in g in gr a vy scooped u p wit h loa ves of u n lea ven ed Ar a bic br ea d. An d wh en
we h a d lit t le t o spen d, we wou ld ea t len t ils a n d r ice, Ar a bic st yle, or t h e E gypt ia n
n a t ion a l dish of bla ck br oa d bea n s wit h plen t y of ga r lic a n d on ion s ca lled "F u l"
Wh ile P r ofessor Ka t sh wa s lect u r in g t h u s, I wa s com pa r in g in m y m in d wh a t I h a d
r ea d in t h e Old Test a m en t a n d t h e Ta lm u d wit h wh a t wa s t a u gh t in t h e Qu r a n a n d
H a dit h a n d fin din g J u da ism so defect ive, I wa s con ver t ed t o Isla m .
Q: Wer e you sca r ed t h a t you m igh t n ot be a ccept ed by t h e Mu slim s?
A: My in cr ea sin g sym pa t h y for Isla m a n d Isla m ic idea ls en r a ged t h e ot h er J ews I
k n ew, wh o r ega r ded m e a s h a vin g bet r a yed t h em in t h e wor st possible wa y. Th ey
u sed t o t ell m e t h a t su ch a r epu t a t ion cou ld on ly r esu lt fr om sh a m e of m y a n cest r a l
h er it a ge a n d a n in t en se h a t r ed for m y people. Th ey wa r n ed m e t h a t even if I t r ied
t o becom e a Mu slim , I wou ld n ever be a ccept ed. Th ese fea r s pr oved t ot a lly
u n fou n ded a s I h a ve n ever been st igm a t ized by a n y Mu slim beca u se of m y J ewish
or igin . As soon a s I beca m e a Mu slim m yself, I wa s welcom ed m ost en t h u sia st ica lly
by a ll t h e Mu slim s a s on e of t h em .
I did n ot em br a ce Isla m ou t of h a t r ed for m y a n cest r a l h er it a ge or m y people. It wa s
n ot a desir e so m u ch t o r eject a s t o fu lfill. To m e, it m ea n t a t r a n sit ion fr om
pa r och ia l t o a dyn a m ic a n d r evolu t ion a r y fa it h .
Q: Did you r fa m ily object t o you r st u dyin g Isla m ?
A: Alt h ou gh I wa n t ed t o becom e a Mu slim a s fa r ba ck a s 1954, m y fa m ily m a n a ged
t o a r gu e m e ou t of it . I wa s wa r n ed t h a t Isla m wou ld com plica t e m y life beca u se it is
n ot , like J u da ism a n d Ch r ist ia n it y, pa r t of t h e Am er ica n scen e. I wa s t old t h a t
Isla m wou ld a lien a t e m e fr om m y fa m ily a n d isola t e m e fr om t h e com m u n it y. At
t h a t t im e m y fa it h wa s n ot su fficien t ly st r on g t o wit h st a n d t h ese pr essu r es. P a r t ly
a s t h e r esu lt of t h is in n er t u r m oil, I beca m e so ill t h a t I h a d t o discon t in u e college
lon g befor e it wa s t im e for m e t o gr a du a t e. F or t h e n ext t wo yea r s I r em a in ed a t
h om e u n der pr iva t e m edica l ca r e, st ea dily gr owin g wor se. In desper a t ion fr om 1957
- 1959 m y pa r en t s con fin ed m e bot h t o pr iva t e a n d pu blic h ospit a ls wh er e I vowed
t h a t if ever I r ecover ed su fficien t ly t o be disch a r ged, I wou ld em br a ce Isla m .
Aft er I wa s a llowed t o r et u r n h om e, I in vest iga t ed a ll t h e oppor t u n it ies for m eet in g
Mu slim s in New Yor k Cit y. It wa s m y good for t u n e t o m eet som e of t h e fin est m en
a n d wom en a n yon e cou ld ever h ope t o m eet . I a lso bega n t o wr it e a r t icles for
Mu slim m a ga zin es.
Q: Wh a t wa s t h e a t t it u de of you r pa r en t s a n d fr ien ds a ft er you beca m e Mu slim ?
A: Wh en I em br a ced Isla m , m y pa r en t s, r ela t ives a n d t h eir fr ien ds r ega r ded m e
a lm ost a s a fa n a t ic, beca u se I cou ld t h in k a n d t a lk of n ot h in g else. To t h em , r eligion
is a pu r ely pr iva t e con cer n wh ich a t t h e m ost per h a ps cou ld be cu lt iva t ed like a n
a m a t eu r h obby a m on g ot h er h obbies. Bu t a s soon a s I r ea d t h e H oly Qu r a n , I kn ew
t h a t Isla m wa s n o h obby bu t life it self!
Q: In wh a t wa ys did t h e H oly Qu r a n h a ve a n im pa ct on you r life?

A: On e even in g I wa s feelin g pa r t icu la r ly exh a u st ed a n d sleepless, Mot h er ca m e

in t o m y r oom a n d sa id sh e wa s a bou t t o go t o t h e La r ch m on t P u blic Libr a r y a n d
a sk ed m e if t h er e wa s a n y book t h a t I wa n t ed? I a sk ed h er t o look a n d see if t h e
libr a r y h a d a copy of a n E n glish t r a n sla t ion of t h e H oly Qu r a n . J u st t h in k, yea r s of
pa ssion a t e in t er est in t h e Ar a bs a n d r ea din g ever y book in t h e libr a r y a bou t t h em I
cou ld la y m y h a n ds on bu t u n t il n ow, I n ever t h ou gh t t o see wh a t wa s in t h e H oly
Qu r a n ! Mot h er r et u r n ed wit h a copy for m e. I wa s so ea ger , I lit er a lly gr a bbed it
fr om h er h a n ds a n d r ea d it t h e wh ole n igh t . Th er e I a lso fou n d a ll t h e fa m ilia r Bible
st or ies of m y ch ildh ood.
In m y eigh t yea r s of pr im a r y sch ool, fou r yea r s of secon da r y sch ool a n d on e yea r of
college, I lea r n ed a bou t E n glish gr a m m a r a n d com posit ion , F r en ch , Spa n ish , La t in
a n d Gr eek in cu r r en t u se, Ar it h m et ic, Geom et r y, Algebr a , E u r opea n a n d Am er ica n
h ist or y, elem en t a r y scien ce, Biology, m u sic a n d a r t --bu t I h a d n ever lea r n ed
a n yt h in g a bou t God! Ca n you im a gin e I wa s so ign or a n t of God t h a t I wr ot e t o m y
pen -fr ien d, a P a kist a n i la wyer , a n d con fessed t o h im t h e r ea son wh y I wa s a n
a t h eist wa s beca u se I cou ldn t believe t h a t God wa s r ea lly a n old m a n wit h a lon g
wh it e bea r d wh o sa t u p on H is t h r on e in H ea ven . Wh en h e a sk ed m e wh er e I h a d
lea r n ed t h is ou t r a geou s t h in g, I t old h im of t h e r epr odu ct ion s fr om t h e Sist in e
Ch a pel I h a d seen in "Life" Ma ga zin e of Mich ela n gelos "Cr ea t ion " a n d "Or igin a l
Sin ." I descr ibed a ll t h e r epr esen t a t ion s of God a s a n old m a n wit h a lon g wh it e
bea r d a n d t h e n u m er ou s cr u cifixion s of Ch r ist I h a d seen wit h P a u la a t t h e
Met r opolit a n Mu seu m of Ar t . Bu t in t h e H oly Qu r a n , I r ea d:
"Alla h ! Th er e is n o god bu t H e,-t h e Livin g, Th e Self-su bsist in g, Su ppor t er of a ll. No
slu m ber ca n seize H im n or sleep. H is a r e a ll t h in gs in t h e h ea ven s a n d on ea r t h .
Wh o is t h ee ca n in t er cede in H is pr esen ce except a s H e per m it et h ? H e kn owet h
wh a t (a ppea r et h t o H is cr ea t u r es a s) befor e or a ft er or beh in d t h em . Nor sh a ll t h ey
com pa ss a u gh t of H is kn owledge except a s H e willet h . H is Th r on e dot h ext en d over
t h e h ea ven s a n d t h e ea r t h , a n d H e feelet h n o fa t igu e in gu a r din g a n d pr eser vin g
t h em for H e is t h e Most H igh , t h e Su pr em e (in glor y)." (Qu r a n S.2:255)
"Bu t t h e Un believer s,-t h eir deeds a r e like a m ir a ge in sa n dy deser t s, wh ich t h e m a n
pa r ch ed wit h t h ir st m ist a kes for wa t er ; u n t il wh en h e com es u p t o it , h e fin ds Alla h
t h er e, a n d Alla h will pa y h im h is a ccou n t : a n d Alla h is swift in t a k in g a ccou n t . Or
(t h e u n believer s st a t e) is like t h e dept h s of da r kn ess in a va st deep ocea n ,
over wh elm ed wit h billow t opped by billow, t opped by (da r k ) clou ds: dept h of
da r k n ess, on e a bove a n ot h er : if a m a n st r et ch es ou t h is h a n d, h e ca n h a r dly see it !
for a n y t o wh om Alla h givet h n ot ligh t , t h er e is n o ligh t !" (Qu r a n S.24: 39-40)
My fir st t h ou gh t wh en r ea din g t h e H oly Qu r a n - t h is is t h e on ly t r u e r eligion a bsolu t ely sin cer e, h on est , n ot a llowin g ch ea p com pr om ises or h ypocr isy.
In 1959, I spen t m u ch of m y leisu r e t im e r ea din g books a bou t Isla m in t h e New
Yor k P u blic Libr a r y. It wa s t h er e I discover ed fou r bu lk y volu m es of a n E n glish
t r a n sla t ion of Mish ka t u l- Ma sa bih . It wa s t h en t h a t I lea r n ed t h a t a pr oper a n d
det a iled u n der st a n din g of t h e H oly Qu r a n is n ot possible wit h ou t som e k n owledge
of t h e r eleva n t H a dit h . F or h ow ca n t h e h oly t ext cor r ect ly be in t er pr et ed except by
t h e P r oph et t o wh om it wa s r evea led?

On ce I h a d st u died t h e Mish ka t , I bega n t o a ccept t h e H oly Qu r a n a s Divin e

r evela t ion . Wh a t per su a ded m e t h a t t h e Qu r a n m u st be fr om God a n d n ot com posed
by Mu h a m m a d (P BUH ) wa s it s sa t isfyin g a n d con vin cin g a n swer s t o a ll t h e m ost
im por t a n t qu est ion s of life wh ich I cou ld n ot fin d elsewh er e.
As a ch ild, I wa s so m or t a lly a fr a id of dea t h , pa r t icu la r ly t h e t h ou gh t of m y own
dea t h , t h a t a ft er n igh t m a r es a bou t it , som et im es I wou ld a wa ken m y pa r en t s cr yin g
in t h e m iddle of t h e n igh t . Wh en I a sked t h em wh y I h a d t o die a n d wh a t wou ld
h a ppen t o m e a ft er dea t h , a ll t h ey cou ld sa y wa s t h a t I h a d t o a ccept t h e in evit a ble;
bu t t h a t wa s a lon g wa y off a n d beca u se m edica l scien ce wa s con st a n t ly a dva n cin g,
per h a ps I wou ld live t o be a h u n dr ed yea r s old! My pa r en t s, fa m ily, a n d a ll ou r
fr ien ds r eject ed a s su per st it ion a n y t h ou gh t of t h e H er ea ft er , r ega r din g J u dgm en t
Da y, r ewa r d in P a r a dise or pu n ish m en t in H ell a s ou t m oded con cept s of by-gon e
a ges. In va in I sea r ch ed a ll t h e ch a pt er s of t h e Old Test a m en t for a n y clea r a n d
u n a m bigu ou s con cept of t h e H er ea ft er . Th e pr oph et s, pa t r ia r ch s a n d sa ges of t h e
Bible a ll r eceive t h eir r ewa r ds or pu n ish m en t s in t h is wor ld. Typica l is t h e st or y of
J ob (H a zr a t Ayu b). God dest r oyed a ll h is loved-on es, h is possession s, a n d a fflict ed
h im wit h a loa t h som e disea se in or der t o t
est h is fa it h . J ob pla in t ively la m en t s t o God wh y H e sh ou ld m a k e a r igh t eou s m a n
su ffer . At t h e en d of t h e st or y, God r est or es a ll h is ea r t h ly losses bu t n ot h in g is even
m en t ion ed a bou t a n y possible con sequ en ces in t h e H er ea ft er .
Alt h ou gh I did fin d t h e H er ea ft er m en t ion ed in t h e New Test a m en t , com pa r ed wit h
t h a t of t h e H oly Qu r a n , it is va gu e a n d a m bigu ou s. I fou n d n o a n swer t o t h e
qu est ion of dea t h in Or t h odox J u da ism , for t h e Ta lm u d pr ea ch es t h a t even t h e
wor st life is bet t er t h a n dea t h . My pa r en t s ph ilosoph y wa s t h a t on e m u st a void
con t em pla t in g t h e t h ou gh t of dea t h a n d ju st en joy a s best on e ca n , t h e plea su r es life
h a s t o offer a t t h e m om en t . Accor din g t o t h em , t h e pu r pose of life is en joym en t a n d
plea su r e a ch ieved t h r ou gh self-expr ession of on es t a len t s, t h e love of fa m ily, t h e
con gen ia l com pa n y of fr ien ds com bin ed wit h t h e com for t a ble livin g a n d in du lgen ce
in t h e va r iet y of a m u sem en t s t h a t a fflu en t Am er ica m a k es a va ila ble in su ch
a bu n da n ce. Th ey deliber a t ely cu lt iva t ed t h is su per ficia l a ppr oa ch t o life a s if it wer e
t h e gu a r a n t ee for t h eir con t in u ed h a ppin ess a n d good-for t u n e. Th r ou gh bit t er
exper ien ce I discover ed t h a t self-in du lgen ce lea ds on ly t o m iser y a n d t h a t n ot h in g
gr ea t or even wor t h wh ile is ever a ccom plish ed wit h ou
t st r u ggle t h r ou gh a dver sit y a n d self-sa cr ifice. F r om m y ea r liest ch ildh ood, I h a ve
a lwa ys wa n t ed t o a ccom plish im por t a n t a n d sign ifica n t t h in gs. Above a ll else,
befor e m y dea t h I wa n t ed t h e a ssu r a n ce t h a t I h a ve n ot wa st ed life in sin fu l deeds
or wor t h less pu r su it s. All m y life I h a ve been in t en sely ser iou s-m in ded. I h a ve
a lwa ys det est ed t h e fr ivolit y wh ich is t h e dom in a n t ch a r a ct er ist ic of con t em por a r y
cu lt u r e. My fa t h er on ce dist u r bed m e wit h h is u n set t lin g con vict ion t h a t t h er e is
n ot h in g of per m a n en t va lu e a n d beca u se ever yt h in g in t h is m oder n a ge a ccept t h e
pr esen t t r en ds in evit a ble a n d a dju st ou r selves t o t h em . I, h owever , wa s t h ir st y t o
a t t a in som et h in g t h a t wou ld en du r e for ever . It wa s fr om t h e H oly Qu r a n wh er e I
lea r n ed t h a t t h is a spir a t ion wa s possible. No good deed for t h e sa ke of seek in g t h e
plea su r e of God is ever wa st ed or lost . E ven if t h e per son con cer n ed n ever a ch ieves

a n y wor ldly r ecogn it ion , h is r ewa r d is cer t a in in t h e H er ea ft er . Con ver sely, t h e

Qu r a n t ells u s t h a t t h ose wh o a r e gu ided b
y n o m or a l con sider a t ion s ot h er t h a n expedien cy or socia l con for m it y a n d cr a ve t h e
fr eedom t o do a s t h ey plea se, n o m a t t er h ow m u ch wor ldly su ccess a n d pr osper it y
t h ey a t t a in or h ow keen ly t h ey a r e a ble t o r elish t h e sh or t spa n of t h eir ea r t h ly life,
will be doom ed a s t h e loser s on J u dgem en t Da y. Isla m t ea ch es u s t h a t in or der t o
devot e ou r exclu sive a t t en t ion t o fu lfillin g ou r du t ies t o God a n d t o ou r fellowbein gs, we m u st a ba n don a ll va in a n d u seless a ct ivit ies wh ich dist r a ct u s fr om t h is
en d. Th ese t ea ch in gs of t h e H oly Qu r a n , m a de even m or e explicit by H a dit h , wer e
t h or ou gh ly com pa t ible wit h m y t em per a m en t .
Q: Wh a t is you r opin ion of t h e Ar a bs a ft er you beca m e a Mu slim ?
A: As t h e yea r s pa ssed, t h e r ea liza t ion gr a du a lly da wn ed u pon m e t h a t it wa s n ot
t h e Ar a bs wh o m a de Isla m gr ea t bu t r a t h er Isla m h a d m a de t h e Ar a bs gr ea t . Wer e
it n ot for t h e H oly P r oph et Mu h a m m a d (P BUH ), t h e Ar a bs wou ld be a n obscu r e
people t oda y. An d wer e it n ot for t h e H oly Qu r a n , t h e Ar a bic la n gu a ge wou ld be
equ a lly in sign ifica n t , if n ot ext in ct .
Q: Did you see a n y sim ila r it ies bet ween J u da ism a n d Isla m ?
A: Th e k in sh ip bet ween J u da ism a n d Isla m is even st r on ger t h a n Isla m a n d
Ch r ist ia n it y. Bot h J u da ism a n d Isla m sh a r e in com m on t h e sa m e u n com pr om isin g
m on ot h eism , t h e cr u cia l im por t a n ce of st r ict obedien ce t o Divin e La w a s pr oof of ou r
su bm ission t o a n d love of t h e Cr ea t or , t h e r eject ion of t h e pr iest h ood, celiba cy a n d
m on a st icism a n d t h e st r ikin g sim ila r it y of t h e H ebr ew a n d Ar a bic la n gu a ge.
In J u da ism , r eligion is so con fu sed wit h n a t ion a lism , on e ca n sca r cely dist in gu ish
bet ween t h e t wo. Th e n a m e "J u da ism " is der ived fr om J u da h -a t r ibe. A J ew is a
m em ber of t h e t r ibe of J u da h . E ven t h e n a m e of t h is r eligion con n ot es n o u n iver sa l
spir it u a l m essa ge. A J ew is n ot a J ew by vir t u e of h is belief in t h e u n it y of God, bu t
m er ely beca u se h e h a ppen ed t o be bor n of J ewish pa r en t a ge. Sh ou ld h e becom e a n
ou t spok en a t h eist , h e is n o less "J ewish " in t h e eyes of h is fellow J ews.
Su ch a t h or ou gh cor r u pt ion wit h n a t ion a lism h a s spir it u a lly im pover ish ed t h is
r eligion in a ll it s a spect s. God is n ot t h e God of a ll m a n kin d bu t t h e God of Isr a el
Th e scr ipt u r es a r e n ot Gods r evela t ion t o t h e en t ir e h u m a n r a ce bu t pr im a r ily a
J ewish h ist or y book . Da vid a n d Solom on (pea ce be u pon t h em ) a r e n ot fu ll-fledged
pr oph et s of God bu t m er ely J ewish kin gs. Wit h t h e sin gle except ion of Yom Kippu r
(t h e J ewish Da y of At on em en t ), t h e h olida ys a n d fest iva ls celebr a t ed by J ews, su ch
a s H a n u k ka h , P u r im a n d P esa ch , a r e of fa r gr ea t er n a t ion a l t h a n r eligiou s
sign ifica n ce.
Q: H a ve you ever h a d t h e oppor t u n it y t o t a lk a bou t Isla m t o t h e ot h er J ews?
A: Th er e is on e pa r t icu la r in ciden t wh ich r ea lly st a n ds ou t in m y m in d wh en I h a d
t h e oppor t u n it y t o discu ss Isla m wit h a J ewish gen t lem a n . Dr . Sh or eiba h , of t h e
Isla m ic Cen t er in New Yor k, in t r odu ced m e t o a ver y specia l gu est . Aft er on e J u m h a
Sa la t , I wen t in t o h is office t o a sk h im som e qu est ion s a bou t Isla m bu t befor e I
cou ld even gr eet h im wit h "Assa la m u Ala iku m ", I wa s com plet ely a st on ish ed a n d
su r pr ised t o see sea t ed befor e h im a n u lt r a -or t h odox Ch a ssidic J ew, com plet e wit h
ea r locks, br oa d-br im m ed bla ck h a t , lon g bla ck silk en ca ft a n a n d a fu ll flowin g

bea r d. Un der h is a r m wa s a copy of t h e Yiddish n ewspa per , "Th e Da ily F or wa r d".

H e t old u s t h a t h is n a m e wa s Sa m u el Kost elwit z a n d t h a t h e wor k ed in New Yor k
Cit y a s a dia m on d cu t t er . Most of h is fa m ily, h e sa id, lived in t h e Ch a ssidic
com m u n it y of Willia m sbu r g in Br ooklyn , bu t h e a lso h a d m a n y r ela t ives a n d fr ien ds
in Isr a el. Bor n in a sm a ll Ru m a n ia n t own , h e h a d fled fr om t h e Na zi t er r or wit h h is
pa r en t s t o Am er ica ju st pr ior t o t h e ou t br ea k of t h e seco
n d wor ld-wa r . I a sk ed h im wh a t h a d br ou gh t h im t o t h e m osqu e? H e t old u s t h a t h e
h a d been st r icken wit h in t oler a ble gr ief ever sin ce h is m ot h er died 5 yea r s a go. H e
h a d t r ied t o fin d sola ce a n d con sola t ion for h is gr ief in t h e syn a gogu e bu t cou ld n ot
wh en h e discover ed t h a t m a n y of t h e J ews, even in t h e u lt r a -or t h odox com m u n it y of
Willia m sbu r g, wer e sh a m eless h ypocr it es. H is r ecen t t r ip t o Isr a el h a d left h im
m or e bit t er ly disillu sion ed t h a n ever . H e wa s sh ock ed by t h e ir r eligiou sn ess h e
fou n d in Isr a el a n d h e t old u s t h a t n ea r ly a ll t h e you n g sa br a s or n a t ive-bor n
Isr a elis a r e m ilit a n t a t h eist s. Wh en h e sa w la r ge h er ds of swin e on on e of t h e
k ibbu t zim (collect ive fa r m s) h e visit ed, h e cou ld on ly excla im in h or r or : "P igs in a
J ewish st a t e! I n ever t h ou gh t t h a t wa s possible u n t il I ca m e h er e! Th en wh en I
wit n essed t h e br u t a l t r ea t m en t m et ed ou t t o in n ocen t Ar a bs in Isr a el, I kn ow t h en
t h a t t h er e is n o differ en ce bet ween t h e Isr a elis a n d t h e Na zis. Never , n ever in t h e
n a m e of God, cou ld I ju st ify su ch t er r ible
cr im es!" Th en h e t u r n ed t o Dr . Sh or eiba h a n d t old h im t h a t h e wa n t ed t o becom e a
Mu slim bu t befor e h e t ook t h e ir r evoca ble st eps t o for m a l con ver sion , h e n eeded t o
h a ve m or e k n owledge a bou t Isla m . H e sa id t h a t h e h a d pu r ch a sed fr om Or ien t a lia
Book sh op, som e books on Ar a bic gr a m m a r a n d wa s t r yin g t o t ea ch h im self Ar a bic
H e a pologized t o u s for h is br oken E n glish : Yiddish wa s h is n a t ive t on gu e a n d
H ebr ew, h is secon d la n gu a ge. Am on g t h em selves, h is fa m ily a n d fr ien ds spok e on ly
Yiddish . Sin ce h is r ea din g kn owledge of E n glish wa s ext r em ely poor , h e h a d n o
a ccess t o good Isla m ic lit er a t u r e. H owever , wit h t h e a id of a n E n glish dict ion a r y, h e
pa in fu lly r ea d "In t r odu ct ion t o Isla m " by Mu h a m m a d H a m idu lla h of P a r is a n d
pr a ised t h is a s t h e best book h e h a d ever r ea d. In t h e pr esen ce of Dr . Sh or eiba h , I
spen t a n ot h er h ou r wit h Mr . Kost elwit z, com pa r in g t h e Bible st or ies of t h e
pa t r ia r ch s a n d pr oph et s wit h t h eir cou n t er pa r t s in t h e H oly Qu r a n . I poin t ed ou t
t h e in con sist en cies a n d in t er pola t ion s of t h e Bible, illu st r a t
in g m y poin t wit h Noa h s a lleged dr u n ken n ess, a ccu sin g Da vid of a du lt er y a n d
Solom on of idola t r y (Alla h F or bid) a n d h ow t h e H oly Qu r a n r a ises a ll t h ese
pa t r ia r ch s t o t h e st a t u s of gen u in e pr oph et s of God a n d a bsolves t h em fr om a ll
t h ese cr im es. I a lso poin t ed ou t wh y it wa s Ism a il a n d n ot Isa a c wh o God
com m a n ded Abr a h a m t o offer a s sa cr ifice. In t h e Bible, God t ells Abr a h a m : "Ta k e
t h in e son , t h in e on ly son wh om t h ou lovest a n d offer h im u p t o Me a s bu r n t
offer in g." Now Ism a il wa s bor n 13 yea r s befor e Isa a c bu t t h e J ewish biblica l
com m en t a t or s expla in t h a t a wa y be belit t lin g Ism a ils m ot h er , H a ga r , a s on ly a
con cu bin e a n d n ot Abr a h a m s r ea l wife so t h ey sa y Isa a c wa s t h e on ly legit im a t e
son . Isla m ic t r a dit ion s, h owever , r a ise H a ga r t o t h e st a t u s of a fu ll-fledged wife
equ a l in ever y r espect t o Sa r a h . Mr . Kost elwit z expr essed h is deepest gr a t it u de t o
m e for spen din g so m u ch t im e, expla in in g t h ose t r u t h s t o h im . To expr ess t h is

gr a t it u de, h e in sist ed on in vit in g Dr . Sh or eiba h a n d m e t o lu n ch a t t h e Kosh er

J ewis
h delica t essen wh er e h e a lwa ys goes t o ea t h is lu n ch . Mr . Kost elwit z t old u s t h a t h e
wish ed m or e t h a n a n yt h in g else t o em br a ce Isla m bu t h e fea r ed h e cou ld n ot
wit h st a n d t h e per secu t ion h e wou ld h a ve t o fa ce fr om h is fa m ily a n d fr ien ds. I t old
h im t o pr a y t o God for h elp a n d st r en gt h a n d h e pr om ised t h a t h e wou ld. Wh en h e
left u s, I felt pr ivileged t o h a ve spoken wit h su ch a gen t le a n d k in d per son .
Q: Wh a t Im pa ct did Isla m h a ve on you r life ?
A: In Isla m , m y qu est for a bsolu t e va lu es wa s sa t isfied. In Isla m I fou n d a ll t h a t
wa s t r u e, good a n d bea u t ifu l a n d t h a t wh ich gives m ea n in g a n d dir ect ion t o h u m a n
life (a n d dea t h ); wh ile in ot h er r eligion s, t h e Tr u t h is defor m ed, dist or t ed, r est r ict ed
a n d fr a gm en t a r y. If a n y on e ch ooses t o a sk m e h ow I ca m e t o k n ow t h is, I ca n on ly
r eply m y per son a l life exper ien ce wa s su fficien t t o con vin ce m e. My a dh er en ce t o t h e
Isla m ic fa it h is t h u s a ca lm , cool bu t ver y in t en se con vict ion . I h a ve, I believe,
a lwa ys been a Mu slim a t h ea r t by t em per a m en t , even befor e I k n ew t h er e wa s su ch
a t h in g a s Isla m . My con ver sion wa s m a in ly a for m a lit y, in volvin g n o r a dica l ch a n ge
in m y h ea r t a t a ll bu t r a t h er on ly m a kin g officia l wh a t I h a d been t h in k in g a n d
yea r n in g for m a n y yea r s.
Also r ea d Ma r ya m J a m eela h s Open Let t er t o H er P a r en t s in wh ich sh e in vit es h er
m ot h er a n d fa t h er t o em br a ce t h e on e t r u e r eligion .
(7) B e c o m i n g Mu s li m
In t h e Na m e of Alla h , m ost Com pa ssion a t e, m ost Mer cifu l
Mich elle
As-sa la a m u -a la iku m ,
I com e fr om a J ewish fa m ily in New Yor k. My m ot h er wa s fr om S. A. bu t a lso
J ewish . Sh e n ever wa s com for t a ble wit h a n yon e k n owin g t h a t . Wh en m y fa t h er
died, sh e r em a r r ied a Ca t h olic a n d beca m e on e h er self. An d t h a t is h ow sh e br ou gh t
u s u p. F r om t h e a ge of 5 I wa s t old t h a t J esu s wa s a lso God...? I n ever felt
com for t a ble wit h it .
We m oved t o t h e P h ilippin es - t h a t is wh er e m y st epfa t h er wa s fr om . An d life t h er e
wa s u n bea r a ble. My st epfa t h er , t o pu t it m ildly, wa s a bu sive t o m e a n d m y 2
br ot h er s. Th e effect of t h a t h a r d life: m y spellin g is poor , on e of m y br ot h er s is n ow
a dr in k er , a n d t h e ot h er h a s a low selfwor t h .
Wh en I gr ew u p a n d we r et u r n ed t o t h e USA, I left h om e. I t ook ca r e of m yself by
wor k in g h a r d. I n ever h a d t im e for God, wh oever H e wa s. I did n ot feel t h a t God
h elped m e in a n y wa y, so wh y bot h er ? I did t r y t o get ba ck t o m y r oot s bu t J u da ism
m a de n o sen se, so I let t h a t go. I did com e a cr oss Mu slim s fr om t im e t o t im e bu t t h e
effect wa s, h ow do t h ey dr ess t h a t wa y, a n d wh y do t h ey seem differ en t ? Over t im e,
t h e idea of Isla m kept com in g ba ck t o m e, so I t r ied t o fin d ou t m or e. I r ea d t h e
h ist or y a n d life of Moh a m m ed (sa a s). Th a t is wh a t got t o m e: su ch k in dn ess a n d
sa br (pa t ien ce) in t h e fa ce of h a r dsh ips
It seem ed t o m e t h a t m y life h a d n o dir ect ion , so I wen t t o lea r n m or e. Aft er r ea din g
su r a h Al-F a t ih a h , I kn ew I h a d com e h om e - t h is is wh er e I wa n t ed t o be! I beca m e
a Mu slim a n d h a ve n ever r egr et t ed it I a lwa ys kn ew t h er e wa s on ly ONE God -

ALLAH - a n d t h in gs h a ve n ot been a lwa ys ea sy for m e. My m ot h er died of ca n cer

soon a ft er I beca m e a Mu slim . Bu t t h e fa it h I h a ve h elped m e m a k e it . J u st bein g
a ble t o go t o ALLAH wit h a ll m y pa in wa s su ch a r elief. It is t h e on ly t r u e lifest yle
k n own t o m a n , a n d it is t h e t r u t h a n d t h e la st ch a n ce for u s. I wish a ll m a n k in d
cou ld com e t o kn ow t h e t r u t h (h a qq) of Isla m , a n d it s pea ce a n d bea u t y!
(8) B e c o m i n g Mu s li m
In t h e Na m e of Alla h , m ost Com pa ssion a t e, m ost Mer cifu l
Sist er P en om ee (Dr . Ka r i An n Owen )
A sa la a m a leiku m , beloved fa m ily. "Th er e is n o god bu t Alla h , a n d Mu h a m m ed is
h is m essen ger ."
Th ese a r e t h e wor ds of t h e Sh a h a da h oa t h , I believe.
Th e Cr ea t or is k n own by m a n y n a m es. H is wisdom is a lwa ys r ecogn iza ble, a n d h is
pr esen ce m a de m a n ifest in t h e love, t oler a n ce a n d com pa ssion pr esen t in ou r
com m u n it y
H is pr ofou n d a bilit y t o gu ide u s fr om a wa r -like in dividu a lism so r a m pa n t in
Am er ica n societ y t o a belief in t h e glor y a n d dign it y of t h e Cr ea t or s h u m a n fa m ily,
a n d ou r obliga t ion s t o a n d m em ber sh ip wit h in t h a t fa m ily Th is descr ibes t h e
m a t u r a t ion of a spir it u a l per son a lit y, a n d per h a ps t h e m ost desir a ble m a t u r a t ion of
t h e psych ologica l self, a lso.
My r oa d t o Sh a h a da h bega n wh en a n a dm ir ed dir ect or , Ton y Rich a r dson , died of
AIDS. Mr . Rich a r dson wa s a lr ea dy a br illia n t a n d in t er n a t ion a lly r ecogn ized
pr ofession a l wh en I a lm ost m et h im ba ckst a ge a t t h e pla y Lu t h er a t a ge 14.
P la ywr igh t in g for m e h a s a lwa ys been a wa y of fin din g degr ees of spir it u a l a n d
em ot ion a l r econ cilia t ion bot h wit h in m yself a n d bet ween m yself a n d a wor ld I fou n d
r a t h er br u t a l du e t o ch ildh ood cir cu m st a n ces. In st ea d of figh t in g wit h t h e wor ld, I
let m y con flict s figh t it ou t in m y pla ys. Am a zin gly, som e of u s h a ve even gr own u p
t oget h er !
So a s I bega n a ccu m u la t in g st a ge cr edit s (pr odu ct ion s a n d st a ged r ea din gs),
begin n in g a t a ge 17, I a lwa ys r et a in ed t h e h ope t h a t I wou ld som eda y fu lfill m y
ch ildh ood dr ea m of st u dyin g a n d wor k in g wit h Mr . Rich a r dson . Wh en h e followed
h is h om osexu a lit y t o Am er ica (fr om E n gla n d) a n d a pr om iscu ou s com m u n it y, AIDS
k illed h im , a n d wit h h im wen t a n ot h er por t ion of m y sen se of belon gin g t o a n d
wit h in Am er ica n societ y.
I bega n t o look ou t side Am er ica n a n d West er n societ y t o Isla m ic cu lt u r e for m or a l
gu ida n ce. Wh y Isla m a n d n ot som ewh er e else?
My bir t h m ot h er s a n cest or s wer e Spa n ish J ews wh o lived a m on g Mu slim s u n t il t h e
In qu isit ion expelled t h e J ewish com m u n it y in 1492. In m y h ist or ica l m em or y, wh ich
I feel a t a deep level, t h e ca ll of t h e m u ezzin is a s deep a s t h e lu ll of t h e ocea n a n d
t h e swa yin g of sh ips, t h e pou n din g of h or ses h ooves a cr oss t h e deser t , t h e a sser t ion
of love in t h e fa ce of oppr ession .
I felt t h e bir t h of a st or y wit h in m e, a n d t h e dr a m a t ook for m a s I bega n t o lea r n of
a n Ot t om a n ca liph s h u m a n it y t owa r d J ewish r efu gees a t t h e t im e of m y a n cest or s
expu lsion s. Alla h gu ided m y lea r n in g, a n d I wa s t a u gh t a bou t Isla m by figu r es a s
diver se a s Im a m Siddiqi of t h e Sou t h Ba y Isla m ic Associa t ion ; Sist er H u ssein of

Ra h im a ; a n d m y beloved a dopt ed Sist er , Ma r ia Abdin , wh o is Na t ive Am er ica n a n d

Mu slim a n d a wr it er for t h e SBIA m a ga zin e, IQRA. My fir st r esea r ch in t er view wa s
in a h a la l bu t ch er sh op in Sa n F r a n ciscos Mission Dist r ict , wh er e m y
u n der st a n din g of livin g Isla m wa s pr ofou n dly a ffect ed by t h e fir st Mu slim la dy I
h a d ever m et : a cu st om er wh o wa s in h ija b, beh a ved wit h a sweet kin dn ess a n d
gr a ce a n d a lso r ea d, wr ot e a n d spoke fou r la n gu a ges.
H er br illia n ce, cou pled wit h h er a m a zin g (t o m e) fr eedom fr om a r r oga n ce, h a d a
pr ofou n d effect on t h e begin n in gs of m y kn owledge of h ow Isla m ca n a ffect h u m a n
beh a vior .
Lit t le did I kn ow t h en t h a t n ot on ly wou ld a pla y be bor n , bu t a n ew Mu slim .
Th e cou r se of m y r esea r ch in t r odu ced m e t o m u ch m or e a bou t Isla m t h a n a set of
fa ct s, for Isla m is a livin g r eligion . I lea r n ed h ow Mu slim s con du ct t h em selves wit h
a dign it y a n d kin dn ess wh ich lift s t h em a bove t h e Am er ica n sla ve m a r k et of sexu a l
com pet it ion a n d violen ce. I lea r n ed t h a t Mu slim m en a n d wom en ca n a ct u a lly be in
ea ch ot h er s pr esen ce wit h ou t t ea r in g ea ch ot h er t o pieces, ver ba lly a n d ph ysica lly.
An d I lea r n ed t h a t m odest dr ess, per ceived a s a spir it u a l st a t e,ca n u plift h u m a n
beh a vior a n d gr a n t t o bot h m en a n d wom en a sen se of t h eir own spir it u a l wor t h .
Wh y did t h is seem so a st on ish in g, a n d so a st on ish in gly n ew?
Lik e m ost Am er ica n fem a les, I gr ew u p in a sla ve m a r k et , com pr ised n ot on ly of t h e
sexu a l sick n esses of m y fa m ily, bu t t h e con st a n t n ega t ive ju dgin g of m y a ppea r a n ce
by peer s begin n in g a t a ges you n ger t h a n seven . I wa s t a u gh t fr om a ver y ea r ly a ge
by Am er ica n societ y t h a t m y h u m a n wor t h con sist ed solely of m y a t t r a ct iven ess (or ,
in m y ca se, la ck of it ) t o ot h er s. Needless t o sa y, in t h is a t m osph er e, boys a n d gir ls,
m en a n d wom en , oft en gr ew t o r esen t ea ch ot h er ver y deeply, given t h e desper a t e
desir e for peer a ccept a n ce, wh ich seem ed a lm ost if n ot t ot a lly depen den t n ot on
on es k in dn ess or com pa ssion or even in t elligen ce, bu t on looks a n d t h e per cept ion of
t h ose look s by ot h er s.
Wh ile I do n ot expect or look for h u m a n per fect ion a m on g Mu slim s, t h e socia l
differ en ces a r e pr ofou n d, a n d a lm ost u n believa ble t o som eon e like m yself.
I do n ot pr et en d t o h a ve a n y a n swer s t o t h e con flict s of t h e Middle E a st , except
wh a t t h e pr oph et s, beloved in Isla m , h a ve a lr ea dy expr essed. My disa bilit ies
pr even t m e fr om fa st in g, a n d fr om pr a yin g in t h e sa m e pr a yer post u r es a s m ost of
you .
Bu t I love a n d r espect t h e Isla m I h a ve com e t o kn ow t h r ou gh t h e beh a vior a n d
wor ds of t h e m en a n d wom en I h a ve com e t o k n ow in AMILA (Am er ica n Mu slim s
In t en t on Lea r n in g a n d Act ivism ) a n d elsewh er e, wh er e I fin d a fr eedom fr om cr u el
em ot ion a l con flict s a n d a sen se of im m in en t spir it u a lit y. Wh a t else do I feel a n d
believe a bou t Isla m ?
I su ppor t a n d deeply a dm ir e Isla m s r espect for sa m e sex edu ca t ion ; for t h e r igh t s of
wom en a s well a s m en in societ y; for m odest dr ess; a n d a bove a ll for sobr iet y a n d
m a r r ia ge, t h e t wo m ost pr ofou n d fou n da t ion s of m y life, for I a m 21 1/2 yea r s sober
a n d h a ppily m a r r ied. H ow won der fu l t o feel t h a t on e a n d h a lf billion Mu slim s sh a r e
m y fa it h in t h e ch a r a ct er developm en t m a r r ia ge a llows u s, a n d a lso in m y decision

t o r em a in dr u g- a n d a lcoh ol-fr ee. Wh a t , t h en , is Isla m s gr ea t est gift in a la r ger

sen se?
In a societ y wh ich pr esen t s u s wit h con st a n t pr essu r e t o im m ola t e ou r selves on t h e
a lt a r s of u n br idled in st in ct wit h ou t r espect for con sequ en ces, Isla m a sk s u s t o
r ega r d ou r selves a s h u m a n per son s cr ea t ed by Alla h wit h t h e ca pa cit y for
r espon sibilit y in ou r r ela t ion s wit h ot h er s. Th r ou gh pr a yer a n d ch a r it y a n d a
com m it t m en t t o sobr iet y a n d edu ca t ion , if we follow t h e pa t h of Isla m , we st a n d a
good ch a n ce of r a isin g ch ildr en wh o will be fr ee fr om t h e violen ce a n d exploit a t ion
wh ich is r obbin g pa r en t s a n d ch ildr en of sa fe sch ools a n d n eigh bor h oods, a n d oft en
of t h eir lives.
Th e su ppor t of t h e AMILA com m u n it y a n d ot h er fr ien ds, pa r t icu la r ly a t a t im e of
som e st r ife on t h e AMILA Net , ca u ses m e t o a ffir m m y or igin a l r espon ses t o Isla m
a n d decla r e t h a t t h is is a m a r velou s com m u n it y, for in it s a ffir m a t ion of Alla h s gift s
of m a r r ia ge, sobr iet y a n d ot h er for m s of r espon siblit y, Isla m sh ows u s t h e wa y ou t
of h ell.
My h u sba n d, Sila s, a n d I a r e gr a t efu l for you r pr esen ce a n d you r fr ien dsh ip. An d a s
we pr epa r e t o la y t h e gr ou n dwor k for a dopt ion , we h ope t h a t we will con t in u e t o be
blessed wit h you r wa r m a ccept a n ce, for we wa n t ou r ch ild t o feel t h e spir it u a l
pr esen ce of Alla h in t h e beh a vior of su r r ou n din g a du lt s a n d ch ildr en . We h ope t h a t
a s ot h er AMILAer s con sider becom in g n ew pa r en t s, a n d becom e n ew pa r en t s, a
pr ogr essive Isla m ic sch ool m igh t em er ge... pr ogr essive m ea n in g su ppor t ive a n d
lovin g a s well a s su per ior in a ca dem ics, a r t s a n d spor t s.
Ma ybe ou r com pu t er wh izzes will t ea ch scien ce a n d m a t h wh ile I t ea ch cr ea t ive
wr it in g a n d h or seba ck r idin g!
P lea se con sider u s com pa n ion s on t h e jou r n ey t owa r d h ea ven , a n d plea se con t in u e
t o look for u s a t you r ga t h er in gs, on t h e AMILA n et a n d in t h e color s a n d dr ea m s of
t h e su n set .
F or t h er e is n o god bu t Alla h , t h e Cr ea t or , a n d Mu h a m m ed, wh ose ca r in g for t h e
vict im s of wa r a n d violen ce st ill br in gs t ea r s fr om m e, is h is P r oph et .
A sa la a m a leiku m .
(9) Em a d -u d -D e e n Ri c h a rd Le i m a n s Te s ti m o n y
My Ch ildh ood:
As a ch ild I a lwa ys h a d a ccess t o a sh or t -wa ve r a dio I u sed t o list en t o t h e BBC
Wor ld Ser vice a n d t h e Middle E a st . I a lso loved t h e m u sic fr om t h a t pa r t of t h e
wor ld a n d I pr oba bly wa s list en in g t o t h e Qu r ’a n bein g r ecit ed, bu t did n ot
k n ow it a t t h e t im e.
As I gr ew older :
As I gr ew older I st ill list en ed t o t h e BBC Wor ld Ser vice m ost ly. Ba ck t h en , t h ey
h a d a pr ogr a m m e ca lled "Wor ds of F a it h " wh er e t h ey h a d a 5 t o 8 m in u t e t a lk given
by a differ en t r eligiou s spea ker ea ch da y of t h e week r epr esen t in g a ll t h e m a jor
r eligion s in t h e UK. Ou t of a ll t h e spea ker s, I loved it wh en t h e Mu slim spok e.
E ver y t im e h e spok e, I wa n t ed t o fin d ou t m or e a bou t Isla m . My im pr ession of t h e
Isla m wa s on e in wh ich t h e per son wh o pr a ct ices Isla m wa s a h a ppy per son , n ot lik e
t h e m ea n people por t r a yed by t h e Am er ica n m edia . I ju st r efu sed t o believe people

t h a t loved Alla h so m u ch cou ld be like t h e people por t r a yed by t h e m edia . Sin ce I

com e fr om a J ewish ba ckgr ou n d, t h e t h in g t h a t u n it ed m e wit h Isla m wa s t h e belief
t h a t Alla h h a d n o pa r t n er s.
Wor k in g in t h e UK:
Th en ca m e a n im por t a n t t im e in m y life wh er e I wa s a bou t t o m eet a r ea l Mu slim ,
bu t did n ot kn ow it yet . I wa s doin g con t r a ct in g com pu t er pr ogr a m m in g wor k in
New Yor k st a t e wh en t h e u r ge t o visit t h e UK wa s ver y st r on g.
I t ook a visit t o Lon don a n d loved it . Du r in g m y visit I wen t t o sever a l em ploym en t
a gen cies wit h ou t lu ck . On e of t h e a gen cies ga ve m e sever a l t r a de m a ga zin es. Wh en
I a r r ived ba ck in t h e st a t es I st a r t ed t o sen d m or e CV’s t o com pa n ies a n d
ot h er a gen cies in t h e m a ga zin es. Aga in I ca m e t o t h e UK beca u se on e of t h e
com pa n ies wa n t ed t o in t er view m e. Th en I st a r t ed t o visit m or e com pa n ies a n d
a gen cies wh en I la n ded a posit ion even t h ou gh I wa s on a visit or s visa . Th e
com pa n y a pplied for a wor k per m it a n d t h e Depa r t m en t of E m ploym en t t old u s t h a t
I h a d t o lea ve t h e cou n t r y in or der t o pr ocess t h e pa per wor k . Aga in I wen t ba ck t o
t h e st a t es. An ot h er Agen cy obt a in ed a t em por a r y wor k per m it a n d h ir ed m e t o t h e
com pa n y ca lled LogoTech , a t t h a t t im e wa s in E gh a m , Su r r ey.
Meet in g a r ea l Mu slim for t h e fir st t im e:
Som e t im e a ft er I wa s wor kin g a t LogoTech , I fou n d ou t t h a t m y su per visor An is
Ka r im wa s Mu slim . I a sked h im if h e kn ew h ow I cou ld get a copy of t h e H oly
Qu r ’a n . To m y su r pr ise, I h a d a copy of t h e Qu r ’a n wit h in a few
da ys. H e a lso a sk ed m e t o m a ke a pledge. I pledged t o m a ke su r e t h a t I wou ld h a ve
a ba t h befor e I r ea d fr om t h e Qu r ’a n a n d t h a t I wou ld n ever sh ow it t o
a n yon e wh o m a y m a ke bla sph em ou s r em a r ks a bou t it . Th e n ext da y, I t ook m y
m or n in g ba t h a n d m a de br ea kfa st . Th en wh ilst ea t in g br ea kfa st I st a r t ed t o r ea d.
La t er I fou n d ou t t h a t RE AD is wh a t Alla h h a d t h e a n gel Ga br iel in st r u ct ou r
beloved pr oph et (pea ce a n d blessin gs be u pon h im ) t o do, even t h ou gh H E COULD
NOT RE AD OR WRITE !
Well, wor ds ca n t descr ibe h ow I felt wh en I r ea d ju st t h a t sm a ll por t ion of t h e
wor lds m ost h oly book. It t ook on ly 10 pa ges wh en I t old m yself t h a t t h is r eligion
wa s for m e. Th is wa s a r ou n d 1990. Th e m or e I r ea d, t h e m or e I wa n t ed t o kn ow a n d
loved wh a t I wa s r ea din g. Also a t t h e t im e I did n ot kn ow a n yt h in g a bou t h ow t o
pr a y or a n y of t h e det a ils of Isla m . If An is h a d in vit ed m e t o go t h e Ma sjid in
Lon don , I wou ld h a ve gon e wit h h im . Th e on ly t h in g I kn ew a bou t pr a yin g t o Alla h
wa s t h e Sh a zu t e posit ion . At t h e t im e I kn ew t h a t Mu slim s pr a yed sever a l t im es a
da y a n d I st a r t ed t o do so a t n igh t befor e I wen t t o bed a n d in t h e m or n in g wh en I
wok e u p.
Ba ck t o t h e st a t es a ga in :
Wh en t h e wor k per m it r a n ou t . I h a d t o com e ba ck t o t h e st a t es a n d wa s
u n em ployed for sever a l yea r s. I visit ed m y fa t h er in H u n t sville, Ala ba m a a n d
cr ea t ed a da t a ba se a pplica t ion for h im . I sa w t h a t H u n t sville wa s a h igh t ech
cosm opolit a n cit y a n d decided t o t r y a n d la n d a pr ogr a m m in g posit ion t h er e. My
fa t h er t old m e t h a t if I did n ot get a posit ion , I wou ld h a ve t o go ba ck t o New J er sey
t o m y m ot h er . Th ey m oved fr om New Yor k t o New J er sey. Abou t a for t n igh t befor e I

wa s goin g t o go ba ck t o New J er sey, I la n ded a pr ogr a m m in g posit ion a t a com pa n y

in H u n t sville.
P la n n in g a t r ip t o a Mu slim cou n t r y:
My sist er a n d I wer e pla n n in g a t r ip t o In don esia beca u se we h a d a pen -pa l on t h e
in t er n et . My sist er a sk ed m e if I cou ld h elp h er fin d Isla m ic J ewelr y a s a gift . At
t h a t t im e I h a d n o idea t h a t t h er e wer e Mu slim s in H u n t sville.
My fir st t r ip t o a Ma sjid (Mosqu e):
Th en Alla h pu t t h in gs in t o pla ce. I r em em ber ed t h a t t h er e wa s a sh op ca lled
Cr escen t Im por t s wh ich I t h ou gh t wa s r u n by Mu slim s. It wa s n ot . It wa s r u n by
t h e gr ou p ca lled Na t ion Of Isla m . Now h er e is t h e st r a n ge pa r t in wh ich on ly Alla h
cou ld be pu t in pla ce. We spoke t o t h e own er of t h e sh op a n d t old h im t h a t we
wa n t ed t o fin d Isla m ic jewelr y. H e dir ect ed u s t o t h e H u n t sville Isla m ic Cen t er .
I do t h a n k Alla h for h a vin g t h em dir ect m e t o t h e Ma sjid. We wen t t o t h e bu ildin g,
bu t t h er e wa s on ly on e ca r pa r ked t h er e. I spok e t o a m a n in t h e ca r , a n d h e t old u s
t h a t we sh ou ld spea k t o t h e Im a m a bou t wh er e t o fin d t h e J ewelr y. I wa s st ill a fr a id
t o go in t o t h e bu ildin g beca u se t o m e it is su ch a h oly pla ce.
In vit a t ion t o pr a y wit h ot h er Mu slim s:
I sa w a la dy a t wor k wea r in g a H ija a b. I t old h er a bou t m y a ccept in g Isla m
per son a lly a n d sh e sa id "wh y don t you visit t h e Ma sjid in H u n t sville?" We
even t u a lly wen t ba ck t o t h e Ma sjid a ft er I su m m ed u p en ou gh cou r a ge t o go in t o
t h a t a h oly pla ce. We spoke t o t h e Im a m a n d h e in vit ed m e t o m a ke Sa la t wit h t h e
Br ot h er s. Th is wa s a t u r n in g poin t in m y life. I loved it a n d st a r t ed t o com e t o t h e
Ma sjid on ce a week a t n igh t . Th en I st a r t ed t o com e sever a l t im es a week a t n igh t .
Th e u r ge t o com e m or e t im es wa s st r on ger a n d n ow I m a ke a ll 5 pr a yer s ea ch da y
m ost ly a t t h e Ma sjid, except Asr a n d Ma r gr ib wh en a t wor k .
I officia lly a ccept ed Isla m !!!!!!!!!!
In Novem ber of 1996 I pu blicly m a de Sh a h a da . At wor k I pr a y Du h u r a n d Asr by
m yself or wit h ot h er br ot h er s in a sm a ll Mosqu e r igh t in t h e wor k pla ce! I pr ou dly
ca r r y m y pr a yer m a t s in t h e wor k h a llwa ys in a n a t t em pt t o get people t o a sk m e
wh a t t h ey a r e (a for m of Da wa h ). Wh en t h is h a ppen s I t ell t h em t h a t I a m Mu slim
a n d t h e m a t s a r e wh a t I u se for pr a yer s Also, m y wor k a r ea h a s Isla m ic decor a t ion s
a ll over t h e pla ce, a n d t h a t in clu des m y com pu t er wh er e t h e gr a ph ic on t h e scr een is
t h a t of t h e Ka ba h or ou r Ma sjid.
Con clu sion :
I a m a lso a m em ber of t h e Da wa h Com m it t ee a t t h e Ma sjid a n d a m a lso t r yin g t o
m a k e Da wa h by pr ovidin g t h is ver y web pa ge.
Now t h a t I a m a Mu slim , (On e wh o su bm it s t o Alla h ) t h er e is n o t u r n in g ba ck t o
u n belief!!!!!
(10) I H a d N o t Go n e S h o p p i n g fo r a N e w Re li g i o n by Mi c h a e l Wo lfe
Aft er t wen t y-five yea r s a wr it er in Am er ica , I wa n t ed som et h in g t o soft en m y
cyn icism . I wa s sea r ch in g for n ew t er m s by wh ich t o see. Th e wa y on e is r a ised
est a blish es cer t a in n eeds in t h is depa r t m en t . F r om a plu r a list ba ck gr ou n d, I
n a t u r a lly pla ced gr ea t st r ess on t h e m a t t er s of r a cism a n d fr eedom . Th en , in m y
ea r ly t wen t ies, I h a d gon e t o live in Afr ica for t h r ee yea r s. Du r in g t h is t im e, wh ich

wa s for m a t ive for m e, I did r u bbed sh ou lder s wit h bla ck s of m a n y differ en t t r ibes,
wit h Ar a bs, Ber ber s, a n d even E u r opea n s, wh o wer e Mu slim s. By a n d la r ge t h ese
people did n ot sh a r e t h e West er n obsession wit h r a ce a s a socia l ca t egor y. In ou r
en cou n t er s bein g oddly colou r ed r a r ely m a t t er ed. I wa s welcom ed fir st a n d ju dged
on m er it la t er . By con t r a st , E u r opea n s a n d Am er ica n s, in clu din g m a n y wh o a r e fr ee
of r a cist n ot ion s, a u t om a t ica lly cla ss people r a cia lly. Mu slim s cla ssified people by
t h eir fa it h a n d t h eir a ct ion s. I fou n d t h is t r a n scen den t a n d r efr esh in g. Ma lcolm X
sa w h is n a t ion s sa lva t ion in it . Am er ica n eeds t o u n der st a n d Isla m , h e wr ot e,
beca u se t h is is t h e on e r eligion t h a t er a ses fr om it s societ y t h e r a ce pr oblem .
I wa s look in g for a n esca pe r ou t e, t oo, fr om t h e isola t in g t er m s of a m a t er ia list ic
cu lt u r e. I wa n t ed a ccess t o a spir it u a l dim en sion , bu t t h e con ven t ion a l pa t h s I h a d
k n own a s a boy wer e closed. My fa t h er h a d been a J ew; m y m ot h er Ch r ist ia n .
Beca u se of m y m on gr el ba ckgr ou n d, I h a d a foot in t wo r eligiou s ca m ps. Bot h fa it h s
wer e u n dou bt edly pr ofou n d. Yet t h e on e t h a t em ph a sizes a ch osen people I fou n d
in su ppor t a ble; wh ile t h e ot h er , ba sed in a m yst er y, r epelled m e. A cen t u r y befor e,
m y m a t er n a l gr ea t -gr ea t -gr a n dm ot h er s n a m e h a d been set in st a in ed gla ss a t t h e
h igh st r eet Ch u r ch of Ch r ist in H a m ilt on , Oh io. By t h e t im e I wa s t wen t y, t h is
m ea n t n ot h in g t o m e.
Th ese wer e t h e t er m s m y ea r ly life pr ovided. Th e m or e I t h ou gh t a bou t it n ow, t h e
m or e I r et u r n ed t o m y exper ien ces in Mu slim Afr ica . Aft er t wo r et u r n t r ips t o
Mor occo, in 1981 a n d 1985, I ca m e t o feel t h a t Afr ica , t h e con t in en t , h a d lit t le t o do
wit h t h e ba la n ced life I fou n d t h er e. It wa s n ot , t h a t is, a con t in en t I wa s a ft er , n or
a n in st it u t ion , eit h er . I wa s lookin g for a fr a m ewor k I cou ld live wit h , a voca bu la r y
of spir it u a l con cept s a pplica ble t o t h e life I wa s livin g n ow. I did n ot wa n t t o t r a de
in m y cu lt u r e. I wa n t ed a ccess t o n ew m ea n in gs.
Aft er a m id-At la n t ic din n er I wen t t o wa sh u p in t h e ba t h r oom . Du r in g m y a bsen ce
a qu or u m of H a sidim lin ed u p t o pr a y ou t side t h e door . By t h e t im e I h a d fin ish ed,
t h ey wer e t oo im m er sed t o n ot ice m e. E m er gin g fr om t h e ba t h r oom , I cou ld ba r ely
wor k t h e h a n dle. St eppin g in t o t h e a isle wa s ou t of t h e qu est ion .
I cou ld on ly st a n d wit h m y h ea d t h r u st in t o t h e h a llwa y, st a r in g a t t h e
con gr ega t ion s ba cks. H oldin g pa lm -size pr a yer book s, t h ey cu t a n im pr essive
figu r e, t a ppin g t h e t ext s on t h eir br ea st bon es a s t h ey divin ed. Lit t le by lit t le t h e
m ovem en t s gr ew er r a t ic, like a m ild, bobbin g for m of r ock a n d r oll. I wa t ch ed fr om
t h e ba t h r oom door u n t il t h ey wer e fin ish ed, t h en slipped ba ck down t h e a isle t o m y
sea t .
We la n ded t oget h er la t er t h a t n igh t in Br u ssels. Reboa r din g, I fou n d a disca r ded
Yiddish n ewspa per on a food t r a y. Wh en t h e pla n e t ook off for Mor occo, t h ey wer e
gon e.
I do n ot m ea n t o im ply h er e t h a t m y life du r in g t h is per iod con for m ed t o a n y gr a n d
design . In t h e begin n in g, a r ou n d 1981, I wa s dr iven by cu r iosit y a n d a n a ppet it e for
t r a vel. My fa vou r it e pla ce t o go, wh en I h a d t h e m on ey, wa s Mor occo. Wh en I cou ld
n ot t r a vel, t h er e wer e books. Th is fa scin a t ion br ou gh t m e in t o con t a ct wit h a
h a n dfu l of wr it er s dr iven t o t h e exot ic, a u t h or s ca pa ble of sen t en ces lik e t h is, by
F r eya St a r k :

Th e per pet u a l ch a r m of Ar a bia is t h a t t h e t r a veller fin ds h is level t h er e sim ply a s a

h u m a n bein g; t h e peoples dir ect n ess, dea dly t o t h e sen t im en t a l or t h e peda n t ic, lik e
t h e less com plica t ed vir t u es; a n d t h e plea sa n t n ess of bein g liked for on eself m igh t , I
t h in k , be a dded t o t h e five r ea son s for t r a vel given m e by Sa yyid Abdu lla , t h e
wa t ch m a k er ; t o lea ve on es t r ou bles beh in d on e; t o ea r n a livin g; t o a cqu ir e
lea r n in g; t o pr a ct ise good m a n n er s; a n d t o m eet h on ou r a ble m en .
I cou ld n ot h a ve dr a wn u p a list of dem a n ds, bu t I h a d a fa ir idea of wh a t I wa s
a ft er . Th e r eligion I wa n t ed sh ou ld be t o m et a ph ysics a s m et a ph ysics is t o scien ce.
It wou ld n ot be con fin ed by a n a r r ow r a t ion a lism or t r a ffic in m yst er y t o plea se it s
pr iest s. Th er e wou ld be n o pr iest s, n o sepa r a t ion bet ween n a t u r e a n d t h in gs sa cr ed.
Th er e wou ld be n o wa r wit h t h e flesh , if I cou ld h elp it . Sex wou ld be n a t u r a l, n ot
t h e sea t of a cu r se u pon t h e species. F in a lly, I did wa n t a r it u a l com pon en t , da ily
r ou t in e t o sh a r pen t h e sen ses a n d disciplin e m y m in d. Above a ll, I wa n t ed cla r it y
a n d fr eedom . I did n ot wa n t t o t r a de a wa y r ea son sim ply t o be sa ddled wit h a
dogm a .
Th e m or e I lea r n ed a bou t Isla m , t h e m or e it a ppea r ed t o con for m t o wh a t I wa s
a ft er .
Most of t h e edu ca t ed West er n er s I kn ew a r ou n d t h is t im e r ega r ded a n y st r on g
r eligiou s clim a t e wit h su spicion . Th ey cla ssified r eligion a s polit ica l m a n ipu la t ion ,
or t h ey dism issed it a s a m edieva l con cept , pr oject in g u pon it n ot ion s fr om t h eir
E u r opea n pa st .
It wa s n ot h a r d t o fin d a sou r ce for t h eir opin ion s. A t h ou sa n d yea r s of West er n
h ist or y h a d left u s plen t y of fin e r ea son s t o r egr et a pa t h t h a t led t h r ou gh so m u ch
ign or a n ce a n d sla u gh t er . F r om t h e Ch ildr en s Cr u sa de a n d t h e In qu isit ion t o t h e
t r a n sm ogr ified fa it h s of n a zism a n d com m u n ism du r in g ou r cen t u r y, wh ole
cou n t r ies h a ve been exh a u st ed by belief. Niet zsch es fea r , t h a t t h e m oder n n a t ion st a t e wou ld becom e a su bst it u t e r eligion , h a ve pr oved t r a gica lly a ccu r a t e. Ou r
cen t u r y, it seem ed t o m e, wa s en din g in a n a ge beyon d belief, wh ich believer s
in h a bit ed a s m u ch a s a gn ost ics.
Rega r dless of ch u r ch a ffilia t ion , secu la r h u m a n ism is t h e a ir west er n er s br ea t h e,
t h e len s we ga ze t h r ou gh . Like a n y wor ld view, t h is ou t look is per va sive a n d
t r a n spa r en t . It for m s t h e ba sis of ou r br oa d iden t ifica t ion wit h dem ocr a cy a n d wit h
t h e pu r su it of fr eedom in a ll it s cou n t less a n d begu ilin g for m s. Im m er sed in ou r
sh a r ed pr eoccu pa t ion s, on e m a y ea sily for get t h a t ot h er wa ys of life exist on t h e
sa m e pla n et .
At t h e t im e of m y t r ip, for in st a n ce, 650 m illion Mu slim s wit h a m a jor it y
r epr esen t a t ion in for t y-fou r cou n t r ies a dh er ed t o t h e for m a l t ea ch in gs of Isla m . In
a ddit ion , a bou t 400 m illion m or e wer e livin g a s m in or it ies in E u r ope, Asia a n d t h e
Am er ica s. Assist ed by post colon ia l econ om ics, Isla m h a s becom e in a m a t t er of
t h ir t y yea r s a m a jor fa it h in West er n E u r ope. Of t h e wor lds gr ea t r eligion s, Isla m
a lon e wa s a ddin g t o it s fold.
My polit icized fr ien ds wer e dism a yed by m y n ew in t er est . Th ey a ll bu t u n iver sa lly
con fu sed Isla m wit h t h e m a ch in a t ion s of h a lf a dozen m iddle ea st er n t yr a n t s. Th e
books t h ey r ea d, t h e n ew br oa dca st s t h ey viewed depict ed t h e fa it h a s a set of

polit ica l fu n ct ion s. Alm ost n ot h in g wa s sa id of it s spir it u a l pr a ct ice. I lik ed t o qu ot e

Ma e West t o t h em : An yt im e you t a ke r eligion for a jok e, t h e la u gh s on you .
H ist or ica lly a Mu slim sees Isla m a s t h e fin a l, m a t u r ed expr ession of a n or igin a l
r eligion r ea ch in g ba ck t o Ada m . It is a s r esolu t ely m on ot h eist ic a s J u da ism , wh ose
m a jor P r oph et s Isla m r ever es a s lin ks in a pr ogr essive ch a in , cu lm in a t in g in J esu s
a n d Mu h a m m a d. E ssen t ia lly a m essa ge of r en ewa l, Isla m h a s don e it s pa r t on t h e
wor ld st a ge t o r et u r n t h e for got t en t a st e of lifes lost sweet n ess t o m illion s of people.
It s book , t h e Qu r a n , ca u sed Goet h e t o r em a r k, You see, t h is t ea ch in g n ever fa ils;
wit h a ll ou r syst em s, we ca n n ot go, a n d gen er a lly spea k in g n o m a n ca n go, fu r t h er .
Tr a dit ion a l Isla m is expr essed t h r ou gh t h e pr a ct ice of five pilla r s. Decla r in g on es
fa it h , pr a yer , ch a r it y, a n d fa st in g a r e a ct ivit ies pu r su ed r epea t edly t h r ou gh ou t on es
life. Con dit ion s per m it t in g, ea ch Mu slim is a ddit ion a lly ch a r ged wit h u n der t a kin g a
pilgr im a ge t o Mecca on ce in a lifet im e. Th e Ar a bic t er m for t h is fift h r it e is H a dj.
Sch ola r s r ela t e t h e wor d t o t h e con cept of k a sd, a spir a t ion , a n d t o t h e n ot ion of
m en a n d wom en a s t r a veller s on ea r t h . In West er n r eligion s pilgr im a ge is a
vest igia l t r a dit ion , a qu a in t , folklor ic con cept com m on ly r edu ced t o m et a ph or .
Am on g Mu slim s, on t h e ot h er h a n d, t h e h a dj em bodies a vit a l exper ien ce for
m illion s of n ew pilgr im s ever y yea r . In spit e of t h e m oder n con t en t of t h eir lives, it
r em a in s a n a ct of obedien ce, a pr ofession of belief, a n d t h e visible expr ession of a
spir it u a l com m u n it y. F or a m a jor it y of Mu slim s t h e h a dj is a n u lt im a t e goa l, t h e
t r ip of a lifet im e.
As a con ver t I felt obliged t o go t o Ma kk a h . As a n a ddict t o t r a vel I cou ld n ot
im a gin e a m or e com pellin g goa l.
Th e a n n u a l, m on t h -lon g fa st of Ra m a da n pr ecedes t h e h a dj by a bou t on e h u n dr ed
da ys. Th ese t wo r it es for m a per iod of in t en sified a wa r en ess in Mu slim societ y. I
wa n t ed t o pu t t h is per iod t o u se. I h a d r ea d a bou t Isla m ; I h a d join ed a Mosqu e n ea r
m y h om e in Ca lifor n ia ; I h a d st a r t ed a pr a ct ice. Now I h oped t o deepen wh a t I wa s
lea r n in g by su bm er gin g m yself in a r eligion wh er e Isla m in fu ses ever y a spect of
exist en ce.
I pla n n ed t o begin in Mor occo, beca u se I kn ew t h a t cou n t r y well a n d beca u se it
followed t r a dit ion a l Isla m a n d wa s fa ir ly st a ble. Th e la st pla ce I wa n t ed t o st a r t
wa s in a ba ckwa t er fu ll of u pr oa r iou s sect a r ia n s. I wa n t ed t o pa ddle t h e
m a in st r ea m , t h e br oa d, ca lm wa t er .
(11) B e c o m i n g Mu s li m
Mu h a m m a d Asa d (Au st r ia )
St a t esm a n , J ou r n a list , a n d Au t h or
Abou t t h e a u t h or :
Mu h a m m a d Asa d, Leopold Weiss, wa s bor n in Livow, Au st r ia (la t er P ola n d) in
1900, a n d a t t h e a ge of 22 m a de h is visit t o t h e Middle E a st . H e la t er beca m e a n
ou t st a n din g for eign cor r espon den t for t h e F r a n fu r t u r Zeit u n g, a n d a ft er h is
con ver sion t o Isla m t r a velled a n d wor ked t h r ou gh ou t t h e Mu slim wor ld, fr om Nor t h
Afr ica t o a s fa r E a st a s Afgh a n ist a n . Aft er yea r s of devot ed st u dy h e beca m e on e of
t h e lea din g Mu slim sch ola r s of ou r a ge. Aft er t h e est a blish m en t of P a k ist a n , h e wa s
a ppoin t ed t h e Dir ect or of t h e Depa r t m en t of Isla m ic Recon st r u ct ion , West P u n ja b

a n d la t er on beca m e P a kist a n s Alt er n a t e Repr esen t a t ive a t t h e Un it ed Na t ion s.

Mu h a m m a d Asa ds t wo im por t a n t books a r e: Isla m a t t h e Cr ossr oa ds a n d Roa d t o
Mecca . H e a lso pr odu ced a m on t h ly jou r n a l Ar a fa t . At pr esen t h e is wor kin g u pon
a n E n glish t r a n sla t ion of t h e H oly Qu r a n . [Asa d com plet ed h is t r a n sla t ion a n d h a s
pa ssed a wa y. -MSA-USC]
In 1922 I left m y n a t ive cou n t r y, Au st r ia , t o t r a vel t h r ou gh Afr ica a n d Asia a s a
Specia l Cor r espon den t t o som e of t h e lea din g Con t in en t a l n ewspa per s, a n d spen t
fr om t h a t yea r on wa r d n ea r ly t h e wh ole of m y t im e in t h e Isla m ic E a st . My in t er est
in t h e n a t ion s wit h wh ich I ca m e in t o con t a ct wa s in t h e begin n in g t h a t of a n
ou t sider on ly. I sa w befor e m e a socia l or der a n d a n ou t look on life fu n da m en t a lly
differ en t fr om t h e E u r opea n ; a n d fr om t h e ver y fir st t h er e gr ew in m e a sym pa t h y
for t h e m or e t r a n qu il -- I sh ou ld r a t h er sa y: m or e m ech a n ised m ode of livin g in
E u r ope. Th is sym pa t h y gr a du a lly led m e t o a n in vest iga t ion of t h e r ea son s for su ch
a differ en ce, a n d I beca m e in t er est ed in t h e r eligiou s t ea ch in gs of t h e Mu slim s. At
t h e t im e in qu est ion , t h a t in t er est wa s n ot st r on g en ou gh t o dr a w m e in t o t h e fold of
Isla m , bu t it open ed t o m e a n ew vist a of a pr ogr essive h u m a n societ y, of r ea l
br ot h er ly feelin g. Th e r ea lit y, h owever , of pr esen t da y Mu slim life a ppea r ed t o be
ver y fa r fr om t h e idea l possibilit ies given
in t h e r eligiou s t ea ch in gs of Isla m . Wh a t ever , in Isla m , h a d been pr ogr ess a n d
m ovem en t , h a d t u r n ed, a m on g t h e Mu slim s, in t o in dolen ce a n d st a gn a t ion ;
wh a t ever t h er e h a d been of gen er osit y a n d r ea din ess for self-sa cr ifice, h a d becom e,
a m on g t h e pr esen t -da y Mu slim s, per ver t ed in t o n a r r ow-m in dedn ess a n d love of a n
ea sy life.
P r om pt ed by t h is discover y a n d pu zzled by t h e obviou s in con gr u en cy bet ween On ce
a n d Now, I t r ied t o a ppr oa ch t h e pr oblem befor e m e fr om a m or e in t im a t e poin t of
view: t h a t is, I t r ied t o im a gin e m yself a s bein g wit h in t h e cir cle of Isla m . It wa s a
pu r ely in t ellect u a l exper im en t ; a n d it r evea led t o m e, wit h in a ver y sh or t t im e, t h e
r igh t solu t ion . I r ea lised t h a t t h e on e a n d on ly r ea son for t h e socia l a n d cu lt u r a l
deca y of t h e Mu slim s con sist ed in t h e fa ct t h a t t h ey h a d gr a du a lly cea sed t o follow
t h e t ea ch in gs of Isla m in spir it . Isla m wa s st ill t h er e; bu t it wa s a body wit h ou t
sou l. Th e ver y elem en t wh ich on ce h a d st ood for t h e st r en gt h of t h e Mu slim wor ld
wa s n ow r espon sible for it s wea kn ess: Isla m ic societ y h a d been bu ilt , fr om t h e ver y
ou t set , on r eligiou s fou n da t ion s a lon e, a n d t h e wea k en in g of t h e fou n da t ion s h a s
n ecessa r ily wea k en ed t h e cu lt u r a l st r u ct u r e -- a n d possibly m igh t ca u se it s u lt im a t e
disa ppea r a n ce.
Th e m or e I u n der st ood h ow con cr et e a n d h ow im m en sely pr a ct ica l t h e t ea ch in gs of
Isla m a r e, t h e m or e ea ger beca m e m y qu est ion in g a s t o wh y t h e Mu slim s h a d
a ba n don ed t h eir fu ll a pplica t ion t o r ea l life. I discu ssed t h is pr oblem wit h m a n y
t h in k in g Mu lsim s in a lm ost a ll t h e cou n t r ies bet ween t h e Libya n Deser t a n d t h e
P a m ir s, bet ween t h e Bosph or u s a n d t h e Ar a bia n Sea . It a lm ost beca m e a n
obsession wh ich u lt im a t ely over sh a dowed a ll m y ot h er in t ellect u a l in t er est s in t h e
wor ld of Isla m . Th e qu est ion in g st ea dily gr ew in em ph a sis -- u n t il I, a n on -Mu slim ,
t a lked t o Mu slim s a s if I wer e t o defen d Isla m fr om t h eir n egligen ce a n d in dolen ce.
Th e pr ogr ess wa s im per cept ible t o m e, u n t il on e da y -- it wa s in a u t u m n 1925, in

t h e m ou n t a in s of Afgh a n ist a n -- a you n g pr ovin cia l Gover n or sa id t o m e: "Bu t you

a r e a Mu slim , on ly you don t kn ow it you r self." I wa s st r u ck by t h ese wor ds a n d
r em a in ed silen t . Bu t wh en I ca m e ba ck t o E u r ope on ce a ga in , in 1926, I sa w t h a t
t h e on ly logica l con sequ en ce of m y a t t it u de wa s t o em br a ce Isla m
So m u ch a bou t t h e cir cu m st a n ces of m y becom in g a Mu slim . Sin ce t h en I wa s
a sk ed, t im e a n d a ga in : "Wh y did you em br a ce Isla m ? Wh a t wa s it t h a t a t t r a ct ed
you pa r t icu la r ly ?" -- a n d I m u st con fess: I don t k n ow of a n y sa t isfa ct or y a n swer . It
wa s n ot a n y pa r t icu la r t ea ch in g t h a t a t t r a ct ed m e, bu t t h e wh ole won der fu l,
in explica bly coh er en t st r u ct u r e of m or a l t ea ch in g a n d pr a ct ica l life pr ogr a m m e. I
cou ld n ot sa y, even n ow, wh ich a spect of it a ppea ls t o m e m or e t h a n a n y ot h er .
Isla m a ppea r s t o m e lik e a per fect wor k of a r ch it ect u r e. All it s pa r t s a r e
h a r m on iou sly con ceived t o com plem en t a n d su ppor t ea ch ot h er : n ot h in g is
su per flu ou s a n d n ot h in g la ckin g, wit h t h e r esu lt of a n a bsolu t e ba la n ce a n d solid
com posu r e. P r oba bly t h is feelin g t h a t ever yt h in g in t h e t ea ch in gs a n d post u la t es of
Isla m is "in it s pr oper pla ce," h a s cr ea t ed t h e st r on gest im pr ession on m e. Th er e
m igh t h a ve been , a lon g wit h it , ot h er im pr ession s a lso wh ich t oda y it is difficu lt for
m e t o a n a lyse. Aft er a ll, it wa s a m a t t er of love; a n d love is c
om posed of m a n y t h in gs; of ou r desir es a n d ou r lon elin ess, of ou r h igh a im s a n d ou r
sh or t com in gs, of ou r st r en gt h a n d ou r wea k n ess. So it wa s in m y ca se. Isla m ca m e
over m e like a r obber wh o en t er s a h ou se by n igh t ; bu t , u n lik e a r obber , it en t er ed t o
r em a in for good.
E ver sin ce t h en I en dea vou r ed t o lea r n a s m u ch a s I cou ld a bou t Isla m . I st u died
t h e Qu r a n a n d t h e Tr a dit ion s of t h e P r oph et (pea ce a n d blessin gs be u pon h im ); I
st u died t h e la n gu a ge of Isla m a n d it s h ist or y, a n d a good dea l of wh a t h a s been
wr it t en a bou t it a n d a ga in st it . I spen t over five yea r s in t h e H ija z a n d Na jd, m ost ly
in a l-Ma din a h , so t h a t I m igh t exper ien ce som et h in g of t h e or igin a l su r r ou n din gs in
wh ich t h is r eligion wa s pr ea ch ed by t h e Ar a bia n P r oph et . As t h e H ija z is t h e
m eet in g cen t r e of Mu slim s fr om m a n y cou n t r ies, I wa s a ble t o com pa r e m ost of t h e
differ en t r eligiou s a n d socia l views pr eva len t in t h e Isla m ic wor ld in ou r da ys.
Th ose st u dies a n d com pa r ison s cr ea t ed in m e t h e fir m con vict ion t h a t Isla m , a s a
spir it u a l a n d socia l ph en om en on , is st ill in spit e of a ll t h e dr a wba ck s ca u sed by t h e
deficien cies of t h e Mu slim s, by fa r t h e gr ea t est dr ivin g for ce m a n kin d h a s ever
exper ien ced; a n d a ll m y in t er est beca m e, sin ce t h en , cen t r ed a r ou n d t h e pr oblem of
it s r egen er a t ion .
(12) S a bba ta i Ze v i
Th e J ewish m yst ic a n d m essia h , Sa bba t a i Zevi (1626-76), r efer r ed t o by t h e
a bbr evia t ed t it le of Am ir a h by h is follower s, wa s bor n in Sm yr n a (n ow Izm ir ),
Tu r k ey. Sa bba t a is fir st t ea ch er wa s t h e Ga dol Reb. Isa a c di Alba , a m em ber of t h e
Ba is Din in Sm yr n a wit h wh om h e st u died Ka bba la h begin n in g in 1650. Aft er six
yea r s u n der Ma st er Isa a c, Sa bba t a i con t in u ed h is st u dies u n der t h e illu st r iou s R.
J oseph E sk a ph a , a u t h or of "Rosh Yosef" a n d a lea din g h a la k h ist of h is t im e. H e
m ost pr oba bly ga ve Sa bba t a i sm ich a a n d t h e r a bbin ica l t it le of h a kh a m ("wise" or
"sa ge") wh en t h e la t t er wa s st ill a n a dolescen t .

By 1648 Sa bba t a i sh owed sign s of wh a t m oder n sch ola r s (wh o a r e ca u gh t u p in t h e

m em e of r edu ct ion ist m a t er ia lism ) cla im t o be m a n ic-depr essive psych osis. In ot h er
wor ds, st r a n ge beh a vior a n d viola t ion s of r eligiou s la w, a n d pr ocla im ed h im self t h e
Messia h . E xpelled fr om Sm yr n a a r ou n d 1651-54, h e wa n der ed t h r ou gh Gr eece,
Th r a ce, P a lest in e, a n d E gypt . In 1665 h e m et t h e ch a r ism a t ic Na t h a n of Ga za , wh o
per su a ded h im t h a t h e wa s in deed t h e Messia h . Sa bba t a i Zevi t h en for m a lly
r evea led h im self, n a m ed 1666 a s t h e m illen n iu m , a n d soon ga in ed fer ven t su ppor t
in P a lest in e a n d t h e Dia spor a . It is im por t a n t t o r ea lize t h a t t h e en t ir e J ewish
wor ld of 1665-66 believed t h a t Sa bba t a i wa s n o m er e "pr oph et " or "t ea ch er " bu t t h e
P r om ised Messia h a n d a livin g in ca r n a t ion of God. It wa s t h e on ly m essia n ic
m ovem en t t o en gu lt t h e wh ole of J ewr y; fr om E n gla n d t o P er sia , fr om Ger m a n y t o
Mor occo, fr om P ola n d t o t h e Yem en .
Sa bba t a i a t t em pt ed t o la n d in Con st a n t in ople in 1666, bu t wa s ca pt u r ed
a n dim pr ison ed by t h e Tu r kish a u t h or it ies in 1666. H e con ver t ed t o Isla m ,
su pposedly t o esca pe execu t ion , a lt h ou gh Na t h a n a n d h is ot h er follower s pu t a
differ en t in t er pr et a t ion on t h is. Sa bba t a is con ver sion a ct u a lly r epr esen t ed t h e
descen t in t o t h e klippot ic r ea lm in or der t o r ecla im t h e lost spa r k s of ligh t . Ma n y of
h is follower s con ver t ed likewise. Sa bba t a i - wh o, lik e Meh er Ba ba a n d Ma x Th eon
wa s ca lled "Th e Beloved" by h is follower s - m a y h a ve h a d close r ela t ion s wit h t h e
Su fis. H e died in exile in Ulcin j (in wh a t is n ow Mon t en egr o, pa r t of t h e feder a t ion
of Ser bia a n d Mon t en egr o). Th e Sa bba t ea n m ovem en t wa s r evived in t h e 18t h
cen t u r y by J a cob F r a n k.
(13) Abd u lla h Ibn S a i la m
Al-H u sa yn ibn Sa ila m wa s a J ewish r a bbi in Ya t h r ib wh o wa s widely r espect ed a n d
h on or ed by t h e people of t h e cit y even by t h ose wh o wer e n ot J ewish . H e wa s k n own
for h is piet y a n d goodn ess, h is u pr igh t con du ct a n d h is t r u t h fu ln ess.
Al-H u sa yn lived a pea cefu l a n d gen t le life bu t h e wa s ser iou s, pu r posefu l a n d
or ga n ized in t h e wa y h e spen t h is t im e. F or a fixed per iod ea ch da y, h e wou ld
wor sh ip, t ea ch a n d pr ea ch in t h e t em ple. Th en h e wou ld spen d som e t im e in h is
or ch a r d, lookin g a ft er da t e pa lm s, pr u n in g a n d pollin a t in g. Th er ea ft er , t o in cr ea se
h is u n der st a n din g a n d k n owledge of h is r eligion , h e wou ld devot e h im self t o t h e
st u dy of t h e Tor a h .
In t h is st u dy, it is sa id. h e wa s pa r t icu la r ly st r u ck by som e ver ses of t h e Tor a h
wh ich dea lt wit h t h e com in g of a P r oph et wh o wou ld com plet e t h e m essa ge of
pr eviou s P r oph et s. Al-H u sa yn t h er efor e t ook a n im m edia t e a n d k een in t er est wh en
h e h ea r d r epor t s of t h e a ppea r a n ce of a P r oph et in Ma kk a h . H e sa id:
"W h en I h ea r d of t h e a ppea r a n ce of t h e Messen ger of God, pea ce be on h im , I bega n
t o m a k e en qu ir ies a bou t h is n a m e, h is gen ea logy, h is ch a r a ct er ist ics, h is t im e a n d
pla ce a n d I bega n t o com pa r e t h is in for m a t ion wit h wh a t is con t a in ed m ou r book s.
F r om t h ese en qu ir ies, I beca m e con vin ced a bou t t h e a u t h en t icit y of h is pr oph et h ood
a n d I a ffir m ed t h e t r u t h of h is m ission . H owever , I con cea led m y con clu sion s fr om
t h e J ews. I h eld m y t on gu e...
Th en ca m e t h e da y wh en t h e P r oph et , pea ce be on h im , left Ma k ka h a n d h ea ded for
Ya t h r ib. Wh en h e r ea ch ed Ya t h r ib a n d st opped a t Qu ba , a m a n ca m e r u sh in g in t o

t h e cit y, ca llin g ou t t o people a n d a n n ou n cin g t h e a r r iva l of t h e P r oph et . At t h a t

m om en t , I wa s a t t h e t op of a pa lm t r ee doin g som e wor k. My a u n t , Kh a lida h bin t
a l-H a r it h , wa s sit t in g u n der t h e t r ee. On h ea r in g t h e n ews, I sh ou t ed:
Alla h u Ak ba r ! Alla h u Akba r ! (God is Gr ea t ! God is Gr ea t ! Wh en m y a u n t h ea r d m y
t a kbir , sh e r em on st r a t ed wit h m e: Ma y God fr u st r a t e you ...By God, if you h a d
h ea r d t h a t Moses wa s com in g you wou ld n ot h a ve been m or e en t h u sia st ic.
Au n t ie, h e is r ea lly, by God, t h e br ot h er of Moses a n d follows h is r eligion . H e wa s
sen t wit h t h e sa m e m ission a s Moses. Sh e wa s silen t for a wh ile a n d t h en sa id: Is
h e t h e P r oph et a bou t wh om you spoke t o u s wh o wou ld be sen t t o con fir m t h e t r u t h
pr ea ch ed by pr eviou s (P r oph et s) a n d com plet e t h e m essa ge of h is Lor d? Yes, I
r eplied.
Wit h ou t a n y dela y or h esit a t ion , I wen t ou t t o m eet t h e P r oph et . I sa w cr owds of
people a t h is door . I m oved a bou t in t h e cr owds u n t il I r ea ch ed close t o h im . Th e
fir st wor ds I h ea r d h im sa y wer e:
O people! Spr ea d pea ce...Sh a r e food...P r a y du r in g t h e n igh t wh ile people (n or m a lly)
sleep... a n d you will en t er P a r a dise in pea ce...
I look ed a t h im closely. I scr u t in ized h im a n d wa s con vin ced t h a t h is fa ce wa s n ot
t h a t of a n im post er . I wen t closer t o h im a n d m a de t h e decla r a t ion of fa it h t h a t
t h er e is n o god bu t Alla h a n d t h a t Mu h a m m a d is t h e Messen ger of Alla h .
Th e P r oph et t u r n ed t o m e a n d a sked: Wh a t is you r n a m e? Al-H u sa yn ibn Sa ila m ,
I r eplied.
In st ea d, it is (n ow) Abdu lla h ibn Sa lla m , h e sa id (givin g m e a n ew n a m e). Yes, I
a gr eed. Abdu lla h ibn Sa ila m (it sh a ll be). By H im wh o h a s sen t you wit h t h e Tr u t h ,
I do n ot wish t o h a ve a n ot h er n a m e a ft er t h is da y.
I r et u r n ed h om e a n d in t r odu ced Isla m t o m y wife, m y ch ildr en a n d t h e r est of m y
h ou seh old. Th ey a ll a ccept ed Isla m in clu din g m y a u n t Kh a lida h wh o wa s t h en a n
old la dy. H owever , I a dvised t h em t h en t o con cea l ou r a ccept a n ce of Isla m fr om t h e
J ews u n t il I ga ve t h em per m ission . Th ey a gr eed.
Su bsequ en t ly, I wen t ba ck t o t h e P r oph et , pea ce be on h im , a n d sa id: O Messen ger
of God! Th e J ews a r e a people (in clin ed t o) sla n der a n d fa lseh ood. I wa n t you t o
in vit e t h eir m ost pr om in en t m en t o m eet you . (Du r in g t h e m eet in g h owever ), you
sh ou ld k eep m e con cea led fr om t h em in on e of you r r oom s. Ask t h em t h en a bou t m y
st a t u s a m on g t h em befor e t h ey fin d ou t of m y a ccept a n ce of Isla m . Th en in vit e t h em
t o Isla m . If t h ey wer e t o kn ow t h a t I h a ve becom e a Mu slim , t h ey wou ld den ou n ce
m e a n d a ccu se m e of ever yt h in g ba se a n d sla n der m e.
Th e P r oph et k ept m e in on e of h is r oom s a n d in vit ed t h e pr om in en t J ewish
per son a lit ies t o visit h im . H e in t r odu ced Isla m t o t h em a n d u r ged t h em t o h a ve
fa it h in God...Th ey bega n t o dispu t e a n d a r gu e wit h h im a bou t t h e Tr u t h . Wh en h e
r ea lized t h a t t h ey wer e n ot in clin ed t o a ccept Isla m , h e pu t t h e qu est ion t o t h em :
Wh a t is t h e st a t u s of Al-H u sa yn ibn Sa ila m a m on g you ?
H e is ou r sa yyid (lea der ) a n d t h e son of ou r sa yyid H e is ou r r a bbi a n d ou r a lim
(sch ola r ), t h e son of ou r r a bbi a n d a lim .
If you com e t o kn ow t h a t h e h a s a ccept ed Isla m , wou ld you a ccept Isla m a lso?
a sk ed t h e P r oph et .

God for bid! H e wou ld n ot a ccept Isla m . Ma y God pr ot ect h im fr om a ccept in g Isla m ,
t h ey sa id (h or r ified).
At t h is poin t I ca m e ou t in fu ll view of t h em a n d a n n ou n ced: O a ssem bly of J ews!
Be con sciou s of God a n d a ccept wh a t Mu h a m m a d h a s br ou gh t . By God, you
cer t a in ly kn ow t h a t h e is t h e Messen ger of God a n d you ca n fin d pr oph ecies a bou t
h im a n d m en t ion of h is n a m e a n d ch a r a ct er ist ics in you r Tor a h . I for m y pa r t
decla r e t h a t h e is t h e Messen ger of God. I h a ve fa it h in h im a n d believe t h a t h e is
t r u e. I k n ow h im .
You a r e a lia r , t h ey sh ou t ed. By God, you a r e evil a n d ign or a n t , t h e son of a n evil
a n d ign or a n t per son . An d t h ey con t in u ed t o h ea p ever y con ceiva ble a bu se on m e..."
Abdu lla h ibn Sa ila m a ppr oa ch ed Isla m wit h a sou l t h ir st y for kn owledge. H e wa s
pa ssion a t ely devot ed t o t h e Qu r a n a n d spen t m u ch t im e r ecit in g a n d st u dyin g it s
bea u t ifu l a n d su blim e ver ses. H e wa s deeply a t t a ch ed t o t h e n oble P r oph et a n d wa s
con st a n t ly in h is com pa n y.
Mu ch of h is t im e h e spen t in t h e m a sjid, en ga ged in wor sh ip, in lea r n in g a n d in
t ea ch in g. H e wa s k n own for h is sweet , m ovin g a n d effect ive wa y of t ea ch in g st u dy
cir cles of Sa h a ba h wh o a ssem bled r egu la r ly in t h e P r oph et s m osqu e.
Abdu lla h ibn Sa lla m wa s kn own a m on g t h e Sa h a ba h a s a m a n fr om a h l-a l-J a n n a h
"- t h e people of P a r a dise. Th is wa s beca u se of h is det er m in a t ion on t h e a dvice of t h e
P r oph et t o h old st ea dfa st ly t o t h e "m ost t r u st wor t h y h a n dh old" t h a t is belief in a n d
t ot a l su bm ission t o God.

fourth Chapter
Jews and Muslims Agree
1.
2.
3.
4.
5.
6.
7.
8.

The Ten Commandments in the Holy Quran

Did the Jews pray as Muslims do ?
Jews didnt kill Jesus
Monotheists against Pharaoh
Jews and the Hajj Pilgrimage
Difference between Judaism and Zionism
United States of Semites
Sabbath according to Islam

(1) THE TEN COMMANDMENTS & THE

CONFIRMATION IN THE QURAN
The Ten Commandments
(Exodus 12: 1-17 & Deuteronomy 5: 621)
1. Thou shall not take any
God except one God.
2. Thou shall make no
image of God.
3. Thou shall not use
Gods name in vain.
4. Thou shall honor thy
mother and father.

5. Thou shall not steal.

6. Thou shall not lie or give

false testimony.
7. Thou shall not kill.
8. Thou shall not commit adultery.

9. Thou shall not covet thy neighbors

wife or possessions.

10. Thou shall keep the Sabbath holy.

Confirmation in the Quran

(Chapter: Verse)
1. There is no God except
one God (47:19)
2. There is nothing whatsoever
like unto Him (42:11)
3. Make not Gods name an
excuse to your oaths (2:224)
4. Be kind to your parents if one
or both of them attain old age in thy
life, say not a word of contempt nor
repel them but address them in
terms of honor. (17:23)
5. As for the thief, male or female, cut off
his or her hands, but those who repent
After a crime and reform shall be
forgiven by God for God is forgiving
and kind. (5:38 - 39)
6. They invoke a curse of God if
they lie. (24:7) Hide not the
testimony (2:283)
7. If anyone has killed one person it is as
if he had killed the whole mankind (5:32)
8. Do not come near adultery. It is an
indecent deed and a way for other
evils. (17:32)
9, Do good to your parents, relatives and
neighbors. (4:36) Saying of the Prophet
Muhammad (P) "One of the greatest sins
is to have illicit sex with your neighbors wife".
10. When the call for the Friday Prayer is
made, hasten to the remembrance of
God and leave off your business. (62:9)

(2) Did the Jews pray as Muslims do ?!

Prophet Muhammed was commanded to follow the Religion of Abraham. Had

the religion of Abraham not known to him, we would not expect God to
command him to follow it.
"Then we inspiredyou (O Muhammed) to follow the religion
of Abraham, monotheism; never was he an idol-worshiper."
16:123
[19:58] "These are some of the prophets whom GOD blessed. They were
chosen from among the descendants of Adam, and the descendants of those
whom we carried with Noah, and the descendants of Abraham and Israel,
and from among those whom we guided and selected. When the revelations
of the Most Gracious are recited to them, they fall prostrate, weeping."
-----------------[19:59] "After them, He substituted generations who lost the Contact
---Prayers (Salat), and pursued their lusts. They will suffer the consequences."
Quran conforms that salat was lost after some generations for the people of
the book. Losing it involved changing it in every aspect. The salat as practiced
today by most of the Jews and Christians is different than what was given to
their prophets. Very few Jews and Christians have maintained the inherited
Salat.
In a book entitles "To Pray as a Jew" I found a lengthy explanation of the the
Prayers as done by the ancient Jews and few of the contemporary Jews. In this
book the author put diagrams showing the movement and positions during the
prayer. One look at these illustrations is enough for the Muslims to realize the
similarity of the prayers of the Jews then and Salat as practiced by the
Muslims.
In his comment about these positions the author wrote : "In most
contemporary congregations very few people keep to the tradition of falling
prostrate. Sometimes it is only the Prayer leader and the rabbi who does so. In
more traditional congregations, however, some worshipers, men and women,
will join the Prayer Leader and rabbi in the act of prostrating themselves. In
Israeli synagogues, the practice is more widespread than in synagogues
elsewhere. Since this is a position that we are unaccustomed to, one who has
never done this before might very well demur. But once accomplished, the
experience provides such a spiritual uplift that one looks forward to repeating
it. Those willing to try this ancient ritual form on the rare occasions that call
for it might welcome the following diagrams of the correct procedure"
It is also interesting to learn from this book that the prayers of the Jews
involve wash before the prayers, (like Wuduu or ablution for Muslims), and
the call for Prayers (like the Azan for the Muslims).

(3) Jews did not kill Jesus

The Jews do not believe in Jesuss prophethood because he did

not save himself from the cross {Deuteronomy 21:22-23}.
This belief has caused the split between the children of
Abraham to this day.
The Christians believe Jesus died for our sins, and is a 1/3 of
God. Also, abolishment of the Law of Moses (Acts 13:39).
This has caused a major difference between the Jews and
Christians for centuries, escalating conflicts have occurred
between the 2 (ie. Catholic Hitler).
What would it take to bring them together (ie. Peace)? What if
a Book told the Jews, Jesus was the "word" of God, and was
saved from the cross?
"That they said (in boast), "We killed Christ Jesus The son of
Mary, The Messenger of Allah" But they killed him not, Nor
crucified him. Only a likeness of that Was shown to them.
And those who differ Therein are full of doubts, With no
(certain) knowledge. But only conjecture to follow, For surety
They killed him not." (Koran 4:157)
Click Here for Biblical Conjectures on the Crucifixion
What if a Book told the Christians that God is 1 without
partners, we are all responsible for our Own sins, and that the
Law of Moses is not to be Abolished.
What if That Book is verified by both Jews and Christians to
be from God.
One of two things would happen.
1. They would unite in Submission to God as all the previous
prophets (ie. Islam)
2. They would not want to be told they are wrong (ie. Jews,
Christians)
"Humankind was one single nation. And Allah sent
Messengers With glad tidings and warnings; And with them
Allah sent The Book in truth, to judge between people In
matters wherein They differed" (Quran 2:213)
Below is a Picture of Adolph Hitler,
He had over 100,000 Christian Nazi Followers and still has
many admirers today.
Let us Open our Eyes and Realize that the Christians and
Muslims and Jews are all from One Creator, those who do not
create mis-chief will be the Great Winners.
"The Evil One has got the better of them: so he has made them
lose the remembrance of Allah. They are the Party of the Evil
One. Truly, it is the Party of the Evil One that will perish!"
{Quran 58:19 }

(4) Monotheists against Pharaoh

Jews and Muslims are against pagan trinity doctrine in the present as well as pagan oppressors
of the past.
The Prophet Yusuf (peace be upon him) and his family settled in Egypt. They were called the Israelites. Gradually
they increased in number and gained considerable power. These Israelites did not intermingle with other native
people. They remained isolated and were considered as foreigners in Egypt.
Cruel Act of Pharaoh in respect of Israelites:
At that time Egypt was ruled by the king Firaun (Pharaoh). He was arrogant, tyrant and powerful. He thought
himself to be god. In their kingdom the people led miserable lives. They were forced to work as slaves. They were
chained and whipped if they refused to work. The Israelites were looked down upon in that society. They suffered
badly due to destitution and indigence. Some of them grew weak and died of starvation. When Pharaoh noticed that
the Israelites were increasing in number, he was much alarmed. He held discussions with his counsellors on this
topic. They decided that Israelites should be snubbed. They should not be allowed to become powerful and supreme
in the land. They planned to oppress and persecute them in different ways. Pharaoh ordered that all male children
born in the families of the Israelites should be put to death. This tyrannical act of Pharaoh against the Israelites has
been described in the following Verses of the Holy Quran:
"Surely Firaun exalted himself in the land and divided its people into parties, oppressing one party from among
them by killing their sons and sparing their women. Surely he was one of the mischief-makers." (28:3, 5)
When the people heard those terrible orders they were much upset. The soldiers started complying with the orders of
their king. Whenever they got wind of the male baby born to any family, they would yank him out of his mothers
arms. They did not care for the feelings of the crying mothers. They used to throw the infants mercilessly into the
river. It was an awful act of cruelty but no one dared to disobey the orders of Pharaoh because every one was much
scared of him. Many innocent babies were drowned in this way and numerous unfortunate parents expressed
lamentations over the death of their dear ones.
The Prophet Musa (Moses) Enclosed into Chest and Cast into the River:
In that era one of the Israelite woman gave birth to a male baby who was: extremely beautiful. The mother thought
that the soldiers of Pharaoh would soon find him out. They would throw him to the fish in the river. God revealed to
her to be patient and not to be frightened. She was communicated the glad-tidings that her son would become an
Apostle. The newly born baby was named Musa (Moses). He was very attractive. His mother fed and concealed him
for a few months. When she was unable to hide him any longer, God guided her saying:
"And We revealed to Musas mother saying: Give him suck. When you fear for him, cast him into the river and
do not fear nor grieve, surely We will restore him to you and make him one of the apostles." (28: 7)
The same direction is expressed in other Verses:
"Call to mind the occasion when We revealed to your mother: Put him into the chest and cast it down into the
river, then the river shall throw him on the shore; then shall take him up to one who is an enemy to Me and
enemy to him and I cast down upon you love From Me and that you may be brought up before My eyes." (20:3839)
When the Prophet Musa (peace be upon him) had attained the age of a few months, his mother got made a very tight
box. She put a blanket in the box. She lifted her affectionate son and kissed him again and again. She put him in the
box with tears in her eyes. Her heart was beating violently. She pushed the box into the water when it was still dark.
The box moved slowly on the surface of the water. His sister watched the box at a distance but the mother went back
home wailing and sobbing. She was full of anxiety due to the separation of her beloved baby.
The Prophet Musas sister was hiding from place to place along the shore of the river. She was constantly watching
the box and praying for the safety of her brother. The box went on moving and gradually came near the shore. Some
People were washing their clothes at the shore. By chance they saw the box floating slowly. They waded through the
water and picked up the box. They were greatly surprised to see a beautiful infant enclosed in the box. He had a
smiling countenance.

The Prophet Musa Grows up in Pharaohs House:

The people took the box to Pharaoh and his family. All of them were full of excitement. The Prophet Musas sister
followed them but no one recognised her. The wife of Pharaoh fell in love with the baby. She decided to make him
her own son:
"And Firauns wife said: Joy of the eye to me and to you, do not slay him, may be he will be useful to us or we
may take him for a son. But they knew not what they did. (28: 10)
The Prophet Musa (peace be upon him) became awfully hungry. He began to cry out of hunger. The baby was
handed over to a woman who was appointed to nurse him. He did not take her breast and kept on weeping. Every
one was in a fix what to do. The sister of Prophet Musa (peace be upon him) who was standing near remarked: May
I bring a woman whom the baby requires? She was directed to go immediately and call her. She rushed towards her
house and informed her mother of the whole situation. She requested her mother to accompany her to Pharaohs
house. The Prophet Musa (peace be upon him) was still crying due to hunger. The mother gave him her breast. He
was much pleased and drank milk to his hearts content. Pharaohs wife requested the mother of Prophet Musa
(peace be upon him) to stay with them and nurse him. The Holy Quran states:
"So We restored him to his mother that her eyes might be refreshed and that she might not grieve and that she
might know that the promise of Allah is true but most of them do not know." (28: 13)
The Prophet Musa (peace be upon him) was brought up in Pharaohs house like a prince. His mother was taking care
of him and he was the apple of her eye. The Prophet Musa (peace be upon him) learnt a great deal about Pharaoh
and his indecent ways of life. He came to know about his cruel treatment towards Israelites. Although he led a
luxurious life yet deep inside his heart he had pains.
An Egyptian is Killed by Prophet Musa:
One day he saw an Israelite fighting hard with one of the men of the King. They were shouting and hitting each
other. The Prophet Musa (peace be upon him) appeared on the scene. He tried to pacify them. When he saw that the
Egyptian was not going to spare him in spite of several requests, he lifted up his stick and hit the man of the King.
The man became dizzy and fell to the ground with a bang. The Prophet Musa (peace be upon him) and his
companions stepped forward to support the man but he was limp like a rag. Soon after he passed away.
The Prophet Musa Repents:
The Prophet Musa (peace be upon him) felt sorry for what had happened. It was an accidental and not intentional
act. One blow of the stick is quite insufficient to cause the death of a person. His head was twirling. He called his
action as a devils doing who misled human beings. He realised his mistake and prayed for Divine protection. The
Holy Quran states:
"He found therein two men fighting, one being of his party and the other of his foes and he who was of his party
cried out to him for help against him who was of his enemies. Musa struck him with his fist and despatched him.
He said: This is of the devils doing; surely he is an open enemy leading astray. He said: My Lord: Surely l have
done harm to myself, so, You should protect me." (18: 18)
The Prophet Musas Migration and Marriage:
Soon the news of the murder of a man spread far and wide. The people flew into a rage. They hatched a plan to kill
the Prophet Musa (peace be upon him). He became scared and was directed to migrate to another place. The Holy
Quran states:
"A man came running from the remotest part of the City. He said: 0 Musa Surely the Chiefs are consulting
together to slay you. Therefore, begone at once. Surely I counsel you as a friend." (28:19)
The Prophet Musa (peace be upon him) packed up his luggage and left Pharaohs house in the pitch dark when every
one was enjoying a sound sleep. He reached Madian after a long tiresome journey. He sat down to take rest near a
watering place.
The Prophet Musa (peace be upon him) saw two young girls waiting at a distance. Their sheep were standing near
the spring for drinking water. The Prophet Musa (peace he upon him) thought that the girls needed some help.
Although he was tired and hungry yet he wished to help them. He went up to the girls and asked if they needed help.
The girls were modest and bashful. They said that they were waiting so that the shepherds might go away. The
Prophet Musa (peace be upon him) drove the sheep to the spring to drink water. It was a kind act of Prophet Musa
(peace be upon him). The girls expressed a deep sense of gratitude for this favour. They took their sheep and
proceeded towards their house. The Prophet Musa (peace be upon him) went back to rest. He became depressed and
prayed to Almighty Allah to help him. In the meanwhile two women came to him and said:
"My father invites you so that he may give you the reward of your having watered for us." (28:24)

The Prophet Musa (peace be upon him) accompanied them. When be entered the house, he introduced himself
politely; Soon after he dined with the members of the family. The Prophet Musa (peace be upon him) was asked to
stay with them. The time passed on happily. One day the master of the house said:
"I desire to marry one of these two daughters of mine to you on the condition that you should serve me for eight
years but if you complete ten, it will be of your own free will, and I do not wish to be hard on you. If Allah
pleases, you will find me one of good. He said: This will be an agreement between you and me. whichever of the
two terms I fulfil, there shall be no wrong doing to me and Allah is a witness of what we say." (28:27, 28)
According to the agreement Prophet Musa (peace be upon him) got married to one of the girls of that family. He
took care of the farm and the sheep efficiently. The Prophet Musa (peace be upon him) had been away from his
family for many years. He missed his kith and kin. One day he set out on a journey from Madian. His family
accompanied him.
The Call of Prophet Musa to Prophethood:
The Prophet Musa (peace be upon him) crossed the sandy desert and reached the mountain, Tur. He perceived a
brilliant light from a distance. The Prophet Musa (peace be upon him) thought that to be fire land reached near it to
warm himself. All of a sudden a voice was-heard from the right side of the Valley. It uttered:
"Surely. I am your Lord: so put off your shoes because you are in the sacred Valley which is blessed twice I have
chosen you; so hearken to what shall be revealed: Verily, I am Allah, there is no god but I, therefore serve-Meand keep up prayers for My remembrance." (10: 22)
The Prophet Musa (peace be upon him) was puzzled and scared. The thing which looked like fire was not fire in the
real sense of the word but it was the reflection of the glory of God. It was a moment of great honour for the Prophet
Musa (peace be upon him).
Some Miracles of Prophet Musa:
God commanded Prophet Musa (peace be upon him) to throw the stick that was in his hand on the ground. He threw
the stick in compliance with the orders. To his surprise he saw the stick moving like a long wiggling snake and it
greatly scared him. He thought that it was going to bite him. God directed the Prophet Musa (peace be upon him) not
to lose courage and pick up the snake. He obeyed and caught hold of the terrible looking snake. When he touched it,
it was restored to its former shape. The Prophet Musa (peace be upon him) was much amazed to see those
happenings.
Soon afterwards God ordered the Prophet Musa (peace be upon him) to thrust his hand into his armpit. He did so.
When he took out his hand, it was shining white when he put his hand back into his armpit and pulled it out it had
been changed into its normal position.
Allah, the Almighty made the Prophet Musa (peace be upon him) to perform those miracles so that he might feel
better and become sure of the existence of Allah and His power. He was going to derive benefits out of such
miracles in future.
The Prophet Musa Settles in Egypt Again:
Allah commanded the Prophet Musa (peace be upon him) to go to Egypt to deliver the Israelites from Pharaoh and
reform his depraved people. The Prophet Musa (peace be upon him) was not good at arguing. He had an impediment
in his tongue to speak freely. He sought permission from Allah to take his brother Prophet Harun with him as an
aider because he was an eloquent speaker. The permission was immediately granted.
The Prophet Musa Argues with Pharaoh:
The Prophet Musa (peace be upon him) settled with his family in Egypt. They went to Pharaoh to argue with him.
They conveyed him the message of Allah but he made fun of them. He did not lose heart and kept on preaching. The
king and his people were not convinced. Finally in desperation, the Prophet Musa (peace be upon him) said: 0 King!
Do you like me to show you that my message is true? He replied in affirmative with an unbelieving smile on his
face. The Prophet Musa (peace be upon him) threw his stick on the ground and it changed its shape as a terrible
looking snake. The people were wonder-struck and got scared of it. When the Prophet Musa (peace be upon him)
picked it up, it became a stick again. Every one was much amazed. Then the Prophet Musa (peace be upon him) put
his hand in his armpit. When he got it out, his hand was shining brilliantly. The Holy Quran states:
"Then he threw down his staff and lo! it was an obvious serpent. And he drew forth his hand and lo! it appeared
white to the beholders." (26:32)

The Prophet Musa Contests with Magicians:

The Chiefs said that the Prophet Musa (peace be upon him) was an enchanter. He intended to turn the minds of the
people. Pharaoh was much worried. He feared lest people should begin to follow him. He fixed a special day for
contest between the Prophet Musa (peace be upon him) and other magicians. He sent collectors in various parts of
the country to bring enchanters to hold competition and prevail upon the Prophet Musa (peace be upon him). He
promised to reward the winners.
On the appointed day thousands of people gathered there. There was a great deal of excitement. Every one was eager
to see the performances of the magicians of the king and the miracles of Prophet Musa (peace be upon him). First of
all the royal magicians threw their sticks. They moved and looked like snakes from a distance. They deceived the
eyes of the people and frightened them. The people were much surprised. They appreciated the magicians for their
astonishing performances. Soon after the Prophet Musa (peace be upon him) cast his stick. The stick became a
hungry serpent by the order of Allah. It wiggled and moved like a dart. It devoured every moving stick that the
magician had thrown. The spectators were much impressed. Some of the priests thought that such miracles could be
done only by the order of Allah. Most of the magicians drew back humiliated and prostrated themselves adoring.
They said: We believe in the Lord of the Worlds; the Lord of Prophet Musa and Prophet Harun (peace be upon
them).
On seeing this state of affairs Pharaoh was much worried. He became mad with rage because his men were inclined
to follow the Prophet Musa peace be upon him) and adopt his new religion. He threatened them of dire
consequences. He said:
"I shall certainly cut off your hands and your feet on opposite side, then I will crucify you altogether. (7: 124)
Persecution of Prophet Musa slid his followers:
Pharaoh and his men began to persecute the followers of Prophet Musa (peace be upon him). The Israelites remained
patient. They began to worship and glorify God in their homes. They kept praying to God. They said:
"O Our Lord! Make us not subject to persecution of the unjust people, and deliver us by Your mercy from the
unbelieving people." (20: 86)
When the Israelites were under the burden of hardships and sufferings, Allah ordered the Prophet Musa (peace be
upon him) to leave the area with his followers. He promised to save them. In compliance with the Commandment of
Allah the Prophet Musa (peace be upon him) directed his people to migrate secretly to another place.
The Prophet Musa Leaves Egypt:
When it was dark, a scanty band of the Israelites left Egypt. They took all precautionary measures to escape from the
eye-sight of the guards. They moved as fast as they could with firm conviction that they would he saved by Allah.
Next day the residence of the Israelites were found desolate and without hustle and bustle. Pharaoh was informed.
He lost his temper and sent heralds to chase the absconders. He wanted to take revenge of his disgrace. He ordered
his soldiers to arrest the Israelites and bring them back. When the followers of Prophet Musa (peace be upon him)
were near the sea-shore, they heard the sound of the hoofs of their horses. They were much frightened. They thought
that they would be overtaken and punished by the enemies.
The Sea Splits and Pharaoh is Drowned:
When the Prophet Musa (peace be upon him) and his followers were being chased Allah revealed this order to him:
"Strike the sea with the rod; and it clove asunder and each part become like a large mountain." (26: 60)
The water of the sea went up high with the great uproar. The bottom of the sea turned into dry land. It was an
amazing miracle. The people could hardly believe their eyes. The Israelites ran desperately and went far ahead.
Pharaoh and his huge army chased them in hostility. There was a great uproar again. The water from both the sides
poured. It rushed over Pharaoh and his soldiers. They were completely drowned. The Holy Quran relates this
incident in the following Verses:
"And We made the children of Israel to pass through the sea, then Firaun and his hosts followed them in
hostility and for oppression until when drowning overtook him, he said: I believe that there is no god but He in
Whom the children of Israel believe and I am of those who submit. What now! said God, and indeed you have
been rebellious and was of the mischief makers. But this day We save you in your body so that you may be a sign
to those after you and most surely most people are heedless of Our Signs". (20:90-92)
The body of Firaun is still present in the Egyptian Museum as an admonitory sign to those who are transgressors.
When Prophet Musa (peace be upon him) and thousands of his followers got rid of Pharaoh, they expressed a deep
sense of gratitude to Allah. They had witnessed an impressive miracle. Now they were free to live according to the

teachings of Allah.
The Prophet Musa Receives Instructions:
Allah commanded Prophet Musa (peace be upon him) to go to a certain mountain for austerity. He had to stay there
for forty days. During this period Allah, the Almighty gave a lot of religious knowledge to Prophet Musa (peace be
upon him). He gave him the tablets which contained ten Commandments. One day he (Musa) said:
"My Lord! Show me Thyself so that I may look upon Thee. He said: you cannot bear to see Me but look at the
mountain, if it remains firm in its place, then you will see Me. When his Lord manifested His glory to the
mountain He made it crumble and Musa fell down in swoon. When he recovered, he said: Glory be to You: I turn
to You and! am the first of believers". C7:142)
At the end of the appointed time Prophet Musa (peace be upon him) went to his people to tell them about the
revelations which he had received.
Israelites Worship the Calf:
The Prophet Musa (peace be upon him) was much grieved to know that his followers had become addicted to
praying to the cow instead of Allah. Whenever his brother Prophet Harun (peace be upon him) forbade them to do
so, they made fun of him. Sometimes they tortured him. The Prophet Musa (peace be upon him) tried hard to uproot
this form of idolatry from the hearts of the Israelites. Some men who had gone astray, repented but most of them
insisted on worshipping a cow. The Prophet Musa (peace be upon him) said to his people:
"Surely, Allah commands you that you should sacrifice a cow." (2: 71)
Most of them did so hesitatingly but the others refused. The Prophet Musa (peace be upon him) kept on conveying
the people the new message of God.
Another Miracle:
One season came there was hardly any rain. It overtook the people with draughts and diminution of fruit. There was
an acute shortage of water and food. The people began to die of starvation. The Prophet Musa (peace be upon him)
prayed to Allah and He provided them with eatables. Water was not available in the area. They approached Prophet
Musa (peace be upon him) for help. He prayed to Allah for a miracle. Allah directed the Prophet to hit a special high
cliff with his stick. The Prophet Musa (peace be upon him) touched the cliff saying: By the name of our Lord,
Almighty Allah. At once the water gushed forth. There were twelve places in that cliff from which sprang out cool
clear water. The people were much amazed at the sight of this wonderful miracle. The Holy Quran states:
"And when Musa prayed for drink for his people, We said: Smite with your staff the rock, and there gushed out
therefrom twelve springs so that each tribe knew their drinking place: Eat and drink of that which Allah has
provided and do not act corruptly making mischief in the earth." (2: 60)
The Israelites were of twelve branches each a descendant of a son of Prophet Yaqub (peace be upon him). So each
branch came to drink from one of the springs of water from that cliff. The people drank water to their hearts content.
They do not have to shove and push for the water because Allah gave them twelve springs.
Israelites Win Victory and Prosper:
After staying in the desert for some time Prophet Musa (peace be upon him) planned to proceed towards the blessed
land, Palestine. The Prophet Musa ( peace be upon him) sent twelve men in advance to go and had a birds eye view
of the blessed land. They came back after many days. They told him that there were fertile farms and green trees.
There was plenty of water. It made every one eager to go there. It was also reported that the owners of the blessed
land were strong and brave. They had invincible armies. It was impossible to capture that land without fighting. The
Israelites were much terrified because they were weak and armless. The Prophet Musa (peace be upon him) and a
small group of Israelites wished to fight tooth and nail whereas most of them did not agree to fighting. Some of them
said to Prophet Musa (peace be upon him): You go with your God and fight against them. We will stay here and
wait.
As the years passed, they increased in number. They gained strength gradually. They formed a small army of their
own and marched with faith in their hearts towards the rich blessed land. They fought hard and became victorious in
the battle. They became the rulers of Palestine. The inhabitants of that land lived with them in peace and harmony.
Allah showered favours on Israelites and they began to prosper wonderfull.

(5) Jews and the Hajj Pilgrimage

by Nozrem ha Brit

There is much speculation as to the identity of those who we currently know as the Hebrews.
What we do know about them is that they were a primarily nomadic people, who wandered in the
area of the Arabian Peninsula with domesticated animals. The environment that surrounded the
Hebrews was a culture that was polytheistic in nature. While it is apparent that Abrahams
people of the Chaldees were among these polytheists, and that latter Israelites incorporated pagan
polytheistic Canaanite traditions, what essentially made them unique was their concept of God.
Dynasty Pharaoh Amenophis IV, or
Monotheism was not a Hebrew innovation, some such as the 18th
Akhenaten, who ruled 1349-1334 BCE (Before the Common Era) in Ancient Egypt proposed the same concept earlier, but what
distinguished Hebrew theology was the unseen nature of this deity. The concept of an unseen God who was the creator of all that
was material also required a unique manner of worship, completely devoid of physical representation. This led to what some have
termed the Stone cult, a practice that was quite prevalent in early Hebrew theology, was spread amongst other descendants of
Abraham, and is maintained in a unique form in Islam.
Because of the transient nature of their lifestyle, it was impractical for nomadic Hebrews to erect permanent structures for places
of worship. The easiest way to facilitate their need was the construction of impromptu altars. In Genesis 28, Jacob rests his head
on a rock and during his sleep he has his infamous vision, often referred to as Jacobs ladder. The God of Abraham, his
grandfather, spoke to him in a vision and promised the land upon which he slept to his progeny who He had blessed. Jacob
realized he was in the presence of the Lord, And he was afraid, and said, How dreadful is this place! This is none other but the
house of God, and this is the gate of heaven (Gen. 28:17). The term gate of heaven translates to Babylon (Heb. Bab=door, gate
El=God On=heaven), but more specifically the door to the god of the sky. The god On was a Sumerian deity associated with the
heavens, to where Jacob had ascended and met Abrahams singular deity. This apparent contradiction of terms, a dreadful place
that is the house of God, was the metaphorical expression of the corruption of this unseen God. On was the main deity of the
Sumerian pantheon prior to 2500 BCE who later decreased in significance (Kramer 118). He later became the father of the
Anunnaki, as most of the other Sumerian gods (53). All of these pagan deities were worshipped in one form of idolatry or
another, an offense abhorable to the Hebrew God. The Sumerian deity On was passed on to the Babylonian pantheon in the form
of Onu, and Babylon was to become a synonym for theological corruption in the scriptures to follow.
After rising from this sleep, Jacob anointed this rock with, making it a messiah, or that which is anointed. He named this rock
BethEl (Heb. Beth=house El=god), or the House of God (Gen. 28:18). With this symbolic act, Jacob declares his vow to God,
So that I come again to my father's house [Beth] in peace [Heb. = shalom]; then shall the Lord be my God. And this stone,
which I have set for a pillar, shall be God's house: and of all that thou shalt give me I will surely give the tenth unto thee(Gen.
28:21-22). By erecting this pillar of God, Jacob purified this land from its worship of false gods and restored the worship of his
God. What made this pillar unique was that it was completely devoid of all markings or form. Pagan traditions of the land
commonly represented their deity with an idol, often cut from stone, depicted in the physical form. Jacobs worship was not of
the actual un-hewn stone, but the lack of form that it represented.
In Gen. 31, Jacob flees from Laban, but not before Rachel stole her father's household gods (19). When the two finally resolved
their dispute, they erected an altar upon which a pillar was placed as the sign of a covenant, in the same manner that the God of
BethEl had made a covenant with him (45). Laban had named this altar as a Mizpah, derived from sapha, a smooth and
untarnished rock. Laban then swore an oath by The God of Abraham and the God of Nahor, the God of their father, apparently
abandoning his gods for the God of Jacob and Abraham (53). This type of altar, a Mizpah, was to later become an important
center for the abandonment of idolatry (Dawud 39). Naphthah made his oath to God in Judges 11, and offered his only daughter
as a burnt offering for victory against the heathen Ammonites. In Judges 20-21, the 400 swordsmen of 11 tribes swore to God to

vanquish Benjamin for their crimes. In I Samuel 8, the entire nation swore to God to destroy idols and images after defeating the
Philistines, all before a Mizpah.
After the destruction of the second temple, c. 70 CE (Common Era), the Israelites lost their last remaining center of worship, their
Mizpah cleansed of idols. The only faith remaining today with a comparable center of worship is that of Islam. The Kaba, the
holiest center of worship for Muslims, was first built by Adam but later reconstructed by Abraham and his son Ishmael,
apparently in a similar fashion to the Mizpahs of the Israelites. Built into this structure was a stone that descended from the
heaven at the time of Adam. A smooth and un-hewn stone, it served the same purpose as the pillar erected by Jacob, a central
focus free of idolatry. Other neighboring tribes also used many other stones of this type, for similar purposes (Khan, V1, B8,
430). What is interesting to note is that both branches of Abraham, from Ishmael and Isaac, practiced a form of worship around
such structures. When religious festivals are proclaimed in the Pentateuch, the word used in Hebrew is hagag or haghagh, and
denotes a making a regular pace around the structure while chanting and rejoicing, a practice still done by some Eastern Christian
churches during festivals and weddings (Dawud 38). By replacing the Hebrew character gimel with the Arabic equivalent of
jeem, we acquire the word hajaj, related to the word hajj. The Arabs also made ritual circumventions of the Kaba even prior to
the advent of Islam, and this site was a site for pilgrimage, or hajj, for many pagans throughout the peninsula after the time of
Ishmael. The generations that succeeded Ishmael maintained the structure of the Kaba, but corrupted it with idols and images of
worship. It was not until the conquest of Mecca that this practice was purged, and all the idols were destroyed. When this was
accomplished, these people who called themselves Muslims (fr. Arabic salam =peace= shalom in Hebrew), approached their
Lord "in peace" in the same manner as Jacob. They established the institution that they referred to as BaytAllah (Arab.
Bayt=house Allah=God), more commonly known as Islam, the same institution established by Jacob at BethEl.
One of the greatest criticisms of Western analysts of the Hajj ritual of Islam is the Black Stone, which they often claim is
worshipped as an idol. When seen in the light of Semitic culture however, it becomes clearer as to what its true significance is.
Muslims still make a circular circumvention of their Mizpah in a practiced termed as tawaf during the Hajj ritual. All prayers, 5
times daily, are directed to this location. It is easy to see how such a practice may be misconstrued, but examination of Islamic
sources clearly demonstrates their perspective. Omar bin Al-Khattab, the second Caliph of Islam, addressed the corner of the
Kaba (the Black Stone) saying, By Allah! I know that you are a stone and can neither benefit nor harm. Had I not seen the
Prophet touching (and kissing) you, I would never have touched (and kissed) you. After kissing the stone, he said,
(Nevertheless), the Prophet did that and we do not want to leave it (Khan V2, B26, 676). Muslims claim to be the only
remaining followers of the religion of Abraham, so it is not surprising that they alone maintain the ritual of the Mizpah, which is
no longer practiced in Judaism. Every year more than 2.5 million Muslims re-enact this ritual in celebration of the destruction of
idolatry and the worship of their one true God, Allah.
(c) 2000 - 2001
Works Cited
Dawud, 'Abdu 'L-Ahad. Muhammed in the Bible. Department of Islamic Affairs, State
of Qatar. 1995
Khan M. Muhsin. Hadith (Sahih Bukhari) English Translation. http://www.bukhari.com/
(Dec. 2, 2000)
Kramer, Samuel Noah, and Maier, John, Myths of Enki, the Crafty God, Oxford
University Press, New York, 1989
The Holy Bible, Revised Standard version. Electronic Text Center, University of
Virginia Library. 1992 http://etext.lib.virginia.edu/ (Dec. 2, 2000)

What the Bible Says About... Logos Research Systems. Nov. 16, 2000
http://wbsa.logos.com/default.asp (Dec. 2, 2000)

(6) The Difference Between Judaism and Zionism

G. Neuburger
Where the Torah tells about the creation of the first human being, the most prominent Jewish
commentator, Rashi, explains that the earth from which Adam was formed was not taken from
one spot but from various parts of the globe. Thus human dignity does not depend on the place of
ones birth nor is it limited to one region.
The greatness or worth of a person is not measured by his or her outward appearance. Jews
believe that Adam was created in G-ds image and that he is the common ancestor of all
mankind. At this stage in human history, there is no room for privileged people who can do with
others as they please. Human life is sacred and human rights are not to be denied by those who
would subvert them for "national security" or for any other reason. No one knows this better than
the Jews, who have been second-class citizens so often and for so long. Some Zionists, however,
may differ. This is understandable because Judaism and Zionism are by no means the same.
Indeed they are incompatible and irreconcilable: If one is a good Jew, one cannot be a Zionist; if
one is a Zionist, one cannot be a good Jew.
For over 60 years I have fought Zionism, as did my father before me, and I am therefore quite
familiar with it. For those who have been in this fight for only the last ten or twenty years, what I
have to say may be surprising or even shocking. Nevertheless these matters must be stated
clearly and openly, because unless the disease of Zionism is diagnosed accurately, it cannot be
cured. Too long have those opposed to Zionism engaged in daydreaming and wishful thinking. In
order to recognize Zionism for what it is, one has to know about Judaism, about Zionism -- the
opposite and negation of Judaism, and about Jewish history. In the time allotted to me, I am not
going to talk about the actions of the Zionists; they will be adequately dealt with by others. As a
Jew, I plan to discuss Zionism, which is rebellion against G-d and treason to the Jewish people.
To begin with, a few definitions: Who is a Jew? A Jew is anyone who has a Jewish mother or
who converted to Judaism in conformity with Halacha, Jewish religious law. This definition
alone excludes racism. Judaism does not seek converts, but those who do convert are accepted on
a basis of equality. Let us see how far this goes. Some of the most eminent and respected rabbis
were converts to Judaism. Jewish parents throughout the world bless their children every Sabbath
and holiday eve, and they have done it in the same way for millennia. If the children are girls, the
blessing is, "May G-d let you be like Sarah, Rebecca, Rachel and Leah." Not one of these
matriarchs was born a Jewess; they were all converts to Judaism. If the children are boys, the
blessing is, "May G-d let you be like Ephraim and Menashe." The mother of these two was an
Egyptian woman who became Jewish and had married Joseph. Moses himself, the greatest Jew
who ever lived, married a Midianite woman who became Jewish. Finally, the Tenach, the holy
writings of the Jew, contains the book of Ruth. This woman was not only not Jewish by birth, but
she came from the Moabites, traditional enemies of the Jewish people. This book describes

Ruths conversion to Judaism and is read annually on the holiday commemorating the giving of
the Torah, the "Law," i.e. the Pentateuch. At its very end, the book of Ruth traces the ancestry of
King David, the greatest king the Jews ever had, to Ruth, his great-grandmother.
Apart from the Zionists, the only ones who consistently considered the Jews a race were the
Nazis. And they only served to prove the stupidity and irrationality of racism. There was no way
to prove racially whether a Mrs. Muller or a Mr. Meyer were Jews or Aryans (the Nazi term for
non-Jewish Germans. The only way to decide whether a person was Jewish was to trace the
religious affiliation of the parents or grandparents. So much for the this racial nonsense.
Racial pride has been the downfall of those Jews in the past who were blinded by their own
narrow-minded chauvinism. This brings us to a second definition. Is there a Jewish people? If so,
what is its mission? Let us make this completely clear: The Jewish nation was not born or
reconstituted a generation ago by some Zionist politicians. The Jewish nation was born on Mount
Sinai when the Jews by their response, "let us do and let us hear," adopted the Torah given to
them by G-d for all future generations. This day you become a people," though valid still today,
was spoken thousands of years ago.
According to Jewish tradition, there are seven Noachide laws which apply to all human beings.
Then there are the Ten Commandments which form basic standard of morality and conduct for
adherents of all monotheistic religions. In addition to these, there are 613 laws obligatory for
Jews, and every Jew has to observe those which are applicable to him or her according to
Halacha. It is the carrying out of these mitzvoth, "commandments," which constitutes the essence
of being Jewish, and therefore of the Jewish people and their covenant with G-d.
In what way are the Jews a "chosen people"? Every Jewish man anywhere and at any time when
called to the reading of the Torah says, "Who has chosen us from all the peoples and gave us His
Torah." This is the way in which the Jews are chosen. The Jewish people are chosen not for
domination over others, not for conquest or warfare, but to serve G-d and thus to serve mankind.
"And the hands are the hands of Esau," has been traditionally interpreted to mean that while "the
voice is Jacobs," the hands- - symbolizing violence - are Esaus. Thus physical violence is not a
tradition or a value of the Jews. The task for which the Jewish people were chosen is not to set an
example of military superiority or technical achievements, but to seek perfection in moral
behavior and spiritual purity. Of all the crimes of political Zionism, the worst and most basic,
and which explains all its other misdeeds, is that from its beginning Zionism has sought to
separate the Jewish people from their G-d, to render the divine covenant null and void, and to
substitute a "modern" statehood and fraudulent sovereignty for the lofty ideals of the Jewish
people.
One means of misleading many Jews and all too many non-Jews is the Zionist misuse of names
and symbols sacred in Judaism. They use the holy name Israel for their Zionist state. They have
named their land acquisition fund with a term that traditionally implies the reward for piety, good
deeds, and charitable work. They have adopted as a state symbol the menorah (candlebrum).
What hypocrisy, what perversion it is to have the Israeli army fight under an emblem, the
meaning of which is explained in the Tenach (on the occasion of a previous return to the Holy
Land) as, "not with armed force and not with power, but in My spirit says the Lord of Hosts."
The infamous founder of political Zionism, may his name be cursed, who only discovered his
own Jewishness because of anti-Semitism displayed at the Dreyfus trial in France, proposed
various solutions to what he called the "Jewish problem." At one point he proposed to resettle the
Jews in Uganda. At another he proposed to convert them to Catholicism. He finally hit on the
idea of a Judenstaat, an exclusive Jewish state. Thus from its very beginning Zionism was a

result of Anti-Semitism and indeed is completely compatible with it, because Zionists and antiSemites had (and have) a common goal: To bring all Jews from their places of domicile to the
Zionist state, thus uprooting Jewish communities that had existed for hundreds and even
thousands of years. Loyalty to the Zionist state was substituted for loyalty to G-d, and the state
was made into the modern "golden calf". Belief in the Torah and fulfillment of religious
obligations in Zionist eyes became a private matter and not a duty for every Jew or for the Jewish
people. The Zionists made divine law subject to party or parliamentary votes, and they set their
own standards of conduct and ethics.
Neither the founder of political Zionism nor any of the prime ministers of the Zionist state
believed in the divine origin of the Torah nor even in the existence of G-d. All prime ministers
were members of a party that opposed religion in principle and that considered the Bible a
document of ancient folklore, devoid of any religious meaning. And yet these same Zionists base
their claim to the Holy Land on this same Bible, the divine origin of which they deny. At the
same time they conveniently forget the Jewish holiday prayer "and for our sins have we been
exiled from our land," and ignore the fact that the present exile of the Jewish people is divinely
decreed and that the Jewish people are neither commanded nor permitted to conquer or rule the
Holy Land before the coming of the Messiah. The Jewish people do, of course, recognize special
spiritual ties to that land they call it Eretz Yisrael. Every morning, afternoon, and evening, and
night they mention it and Zion and Jerusalem in their prayers, and indeed a Jew does not sit
down to a meal without doing likewise. To the Jew, the very soil of the Holy Land is different
from that of any other spot on this globe, and wherever he is he turns his face toward Jerusalem
during prayers. To live in the Holy Land or even to be buried there was always considered to be
of high merit.
This love of the land and the Jewish longing for a return to it and for the coming of the Messiah
have been exploited innumerable times during the past 2,000 years. Zionism has had many
precursors and each has been a curse for the Jews. Individuals who proclaimed themselves the
Messiah and messianic movements have sprung up from time to time, from the Roman era
through the Middle Ages and down to the modern Zionists. Many of these pseudo-Messiahs
posed as rabbis or as national leaders, though some of them eventually professed other faiths;
many temporarily - some for longer periods - succeeded in misleading Jews, rabbis, and entire
Jewish communities. All were in due course exposed and recognized as frauds, and those who
had set their hope on them found only disappointment and all too often disaster.
In the early stages of the development of modern Zionism, the Mizrachi was founded, an
organization of so-called religious Zionists who tried to combine their faith with political
Zionism. This led to constant conflict between the dictates of divine law and the demands of
Jewish nationalism. Most of the time, the Mizrachi was outvoted at Zionist congresses and
served only to give the Zionist movement a false religious aura. Whenever expediency called for
it, these "religious" Zionist fellow-travelers have been used by the Zionist government to
underpin national claims with "religious" authority. The National Religious Party in the Zionist
state has been well rewarded for giving its stamp of approval to nationalistic measures and
enactments, whether these rewards were of financial nature or in the form of cabinet or other
government posts. The chauvinism of these religious Zionists frequently exceeded that of other
Zionists, and it was always couched in religious terms - a prime example of the abuse of religion.
The fraudulence of these "religious" Zionists was demonstrated during the past year when it was
revealed that two of their world leaders had committed million-dollar thefts.

A Jewish world organization was founded in 1912 on the German-Polish border with the specific
purpose of fighting Zionism. This organization, Agudath Israel, "Union of Israel," was to
represent the true Jewish people in the world and to unmask the unwarranted and unjust claims
of the Zionists. Rabbis everywhere joined Agudath Israel, as did masses of observant Jews. AntiZionist congresses were convened in Vienna and in Marienbad. In countries such as Poland,
Agudists were members of parliament. Under Agudah leadership more than 50 years ago, Jews
in the Holy Land opposed to Zionism obtained permission from Britain, the mandatory power in
Palestine, to declare in writing that they did not wish to be represented by the Zionists or any of
their groups, particularly not by the Zionist quasi-governmental organizations such as the Vaad
Leumi, "National Council."
Shortly thereafter, Jacob de Haan, a former distinguished Dutch diplomat who was then leader of
Agudath Israel in Palestine, initiated talks with Arab leaders with a view toward the eventual
establishments of a state there in which Jews and Arabs would have equal rights. In this way he
hoped to forestall the creation of a Zionist state. Despite threats to his life, de Haan, fully aware
of the ultimate dangers of a Zionist state, continued his talks and negotiations. On the eve of his
departure in 1924 for Britain to meet with authorities there, he was assassinated by the Haganah,
the Zionist paramilitary force, in the center of Jerusalem as he came from evening prayers. More
than a half a century ago, this devout and visionary Jew gave his life in a fight that he considered
paramount, at a time when the world at large was still blind and deaf to the difficulties and
problems that a future Zionist state would entail.
As a result of such terrorism and increasing Zionist pressure, Agudath Israel gradually began to
weaken and to compromise. During the Nazi period, it entered indo deals and arrangements with
the Zionists, despite the fact that its fundamental aim had been to combat Zionism. After the
Zionist state was established, Agudath Israel broke off with its past, participated in the Zionist
government on the cabinet level and elected Agudists to the Zionist parliament. Still professing a
nominal anti-Zionism, Agudath Israel established a network of "independent" schools in the
Holy Land, but today the overwhelming part of the budget of these schools comes from the
Zionist government.
In view of these developments, those Jews who wanted to continue the fight against Zionism
without any compromise left Agudath Israel and constituted themselves as the Neturei Karta, an
Aramaic phrase meaning "Guardians of the City," i.e. the city of Jerusalem. The Neturei Karta in
turn became a worldwide movement, known in some places as "Friends of Jerusalem."
The greatest leader of the Neturei Karta was Rabbi Amram Blau, an inspired and dedicated
leader whose compassion equaled his courage. He could not keep silent in the face of injustice,
immorality, or hypocrisy. He was beloved by Jews and respected by Christians and Muslims.
Born in Jerusalem, he never left the Holy Land during his entire life. In his writings he stressed
many times that Jews and Arabs had lived in harmony until the advent of political Zionism.
Rabbi Blau was imprisoned in Jerusalem, not by the Ottoman authorities, not by the British, and
not by the Arabs, but by the Zionists. What was his crime? He defended with vigor and honesty,
without regard for his own safety, the holy character of Jerusalem against the "innovations" and
encroachments of the Zionists. He fought for the sanctity of the Sabbath and actively opposed the
inroads of indecency and immorality made under the Zionist regime. Unceasingly he denounced
the establishment of a Jewish state before the coming of the Messiah as an acct of infamy and
blasphemy. Under his leadership, the Neturei Karta declared year after year that they did not
recognize the legitimacy of the Zionist state or the validity of its laws.

During the first period of fighting between the Zionist state and the Arabs, the rabbis of the
Neturei Karta went toward the combat lines, carrying a white flag, and stated that they wanted no
part in this war and that they were absolutely opposed to the creation of a Zionist state. In his last
proclamation, Rabbi Blau deplored the actions of the Zionists against the Muslim and Christian
Palestinians and the grievous harm done by the Zionists to the Jewish people in endeavoring to
change them from "a kingdom of priests and a holy nation" to a modern state, devoid of spiritual
foundation, based on chauvinism, built on conquest, and relying on military prowess. "The
number of your cities constitute your gods," the prophet Jeremiah had thundered to the
chauvinist and idolatrous Jewish government of this day. Like it, the Zionists are now
establishing a new status quo and expanding their position by founding new settlements in he
territories occupied since 1967.
Rabbi Blau in his last statement severely condemned the UN for recognizing and accepting as a
member the Zionist state, thus giving the Zionists unprecedented prestige and power. It is high
time that the anti-Zionist nations listen to him, heed his plea, and undo this great wrong and
correct this fatal error. It is well known that no action was taken concerning the expulsion of the
Zionist state because of the fear that financial support for the UN would be withdrawn. Let those
states, opposed to Zionism, who have become affluent during the past generation, show that they
mean what they say by offering to replace any financial loss the UN may suffer as a
consequence, and let the member states vote their conscience without fear and regardless of any
intimidation.
There has been times before in Jewish history, as related in the Bible, when the masses were
misled and only a minority of Jews clung to the true mission of the Jewish people. One of the
first such of the occasions was the worship of the golden calf; today we unfortunately see a
repetition of this, with the Zionist state now being the object of worship. Until the appearance
and growing influence of political Zionism, Jewish leaders were chosen on the basis of their
piety, decency, learning, and their love of justice and mercy. Today only too often so-called
Jewish leaders, completely unqualified under Jewish law and traditional concepts, make
pronouncements and decisions in the name and on behalf of the Jewish people. This is
particularly true in the USA where there is the largest Jewish community in our time. I can never
forget the remark of a woman in Oklahoma: "Isnt todays Judaism wonderful! All you have to do
is give money."
Even at his death Rabbi Blau refuted the Zionists who had often claimed that the Neturei Karta
was nothing but an insignificant sect of a few hundred souls. Yet when Rabbi Blau died in
Jerusalem on a Friday morning two years ago, a few hours later no fewer than 22,000 men
attended his funeral.
At all times in the past, the misleaders of the Jews have sooner or later fallen by the wayside, and
only those who upheld the validity of the Torah and the Talmud (the written and oral law) and of
Halachah, and who resisted the demagogues, prevailed. The Neturei Karta follow in this
tradition. They continue as a living rebuke to Zionism and speak in our time for the true Jewish
people, those who have not been misled by Zionism.
During the Roman conquest of the Holy Land, there were Jews who on the basis of nationalism
and racial pride were sure that they could not lose a war. They, like the Zionists of our day, were
opposed to any compromise or settlement; there were determined to fight to the end. At that
time, however almost 2,000 years ago, the fore most rabbi, Rabbi Yochanan ben Sakkai, chose a
different way. The military adventurers prevented him from leaving beleaguered Jerusalem to
negotiate with the Romans, so the rabbi had himself carried out in a coffin by his disciples to the

Roman headquarters. He said to the Romans that the Jews need neither an army nor weapons and
asked for permission to establish a yeshiva, a Jewish religious school, at Yavneh. It was this
religious school, and not the militarists or generals of the time, that helped to perpetuate Judaism
and the identity of the Jewish people.
It must be stated explicitly that while not all Jews are Zionists, not all Zionists are Jews. The
motives of some of these non-Jewish Zionists, e.g. Lord Balfour and General Smuts, are at least
open to question. From the beginning of the Zionist movement, some of the most articulate and
fervent Zionists have been Christian clergymen, especially "fundamentalists," who hail Zionism
as an important "religious" movement and welcome it as a fulfillment of prophecy. They also,
and significantly, serve the cause of Zionism.
One of the basic aims of Zionism is aliyah, the immigration to the Zionist state of Jews from all
countries. Nevertheless, during the past few years hundreds of thousands of Israelis have
outgathered themselves from the Zionist paradise, and American Jews have "voted with their
feet" and have chosen not to be ingathered. These Jews recognize that the Zionist state is in fact
nothing but a giant ghetto.
Instead of being able to render assistance to Jewish communities in other countries, American
Jews have been mobilized to concentrate on helping the Zionist state, making the USA the real
and major source of Zionist power and influence. The Zionists, true to the nature of their
movement, rely on technical superiority and on a forbidding military deterrent - provided largely
by the USA - for their security.
Nothing could be farther from the true ideals of the Jewish people. The Jewish people were
chosen in the first place "for you are the leas of all nations." As the Psalm says, "they rely on
vehicles and horsepower, but we invoke the name of the Eternal, our G-d."
One most vital point deserves mention. A former president of the World Zionist Organization
has stated explicitly that a Zionist owes unqualified loyalty to the Zionist state and that, in the
case of a conflict, the first loyalty of a Zionist must be to the Zionist state. According to Jewish
law, however, a Jew owes allegiance and loyalty to the country of which he is a citizen, and, of
course, no faithful Jews owes any loyalty or allegiance to the Zionist state which has been
condemned by the foremost rabbis of our age.
It is not my purpose to detail how Zionism should be dealt with. Let me state, however, that
isolated or spontaneous acts against individuals or the mere adoption of resolutions in the UN or
elsewhere are not effective means of bringing an end to Zionism. Let me state also that the battle
against Zionism must be waged first, not on the shores of the Mediterranean, but in Zionisms
most powerful bastion -- the USA>
As an American citizen, I deplore that our government and our politicians have adopted an
attitude that is in complete contradiction to the advice of the father of our country George
Washington. Instead of shying away from foreign entanglements and permanent alliances with
foreign powers, the establishment in Washington has embraced Zionism so wholeheartedly that
in the eyes any criticism of the Zionist state and any opposition to political Zionism in the UN by
any nation has become a punishable offense. And the docile American media do not dare to
speak out against such an absurdity.
Unfortunately, thus far, each year sees still further gains in influence by American Zionists. This
fact has made possible events and developments that were unthinkable even ten years ago. It
takes a lot of courage to be opposed to Zionism in the USA today. It also took a lot of courage
during the Second World War to be anti-Fascist in Italy or anti-Nazi in Germany. In the long run

Zionism is nothing but a passing aberration in the long history of the Jewish people and of the
world.
Let us take faith and hope in the certainty that eventually prejudice, hatred, and injustice will
disappear, and that the prophecy will come true that all nations of the world will participate in
the pilgrimage to Jerusalem "for My house shall be called a house of prayer for all nations."

7. United States of Semites

I have a dream, that one day, in the Middle East, Israelis and Arabs will realize their sisterhood /
brotherhood and Unite.
I have a dream of the United States of Semites in the Middle East, from Africa to Iran all one
single country like the United States of America, Indivisible, with Liberty and Justice for All.
The dream was true for a number of centuries, it was called the Ottoman Empire, the Golden age
of both the Jews and Muslims, but we let our guard down against the savage crusaders, and they
have divided us since then.
Let us show them that they re-united a powerful team when they placed the Jews in Israel, the
team of Jews and Muslims.
The Israelis would benefit from the open trade with the Arabs and the Arabs would benefit from
the advancements of the Israelis, a win - win unity.
Arabs and Israelis work together, earn money together and live together peacefully in the United
States, why not in our own states ??!!
I have a dream that the only living Monotheists, who dont associate anyone with God (i.e. a son)
will worship God together, and the greetings "Shalom and Salam" will be exchanged millions of
times between the two daily, with meaning.
I have a dream that my children and their children will travel freely in the Middle East, not
judged by their skin color or their religion, but instead by the content of their character, I have a
dream.
Shalom, Salam, Peace.

(8) S a bba th a c c o rd in g to Is la m
In tro d u c ti o n
J ewish a n d Mu slim Sa bba t h , t h e sim ila r it ies, t h e differ en ces a n d wh y.

In te n ti o n o f th e S a bba th (H e bre w ; D a y o f Re s t)
Is t h e Sa bba t h for Rem em ber in g God ? Yes, even m or e so t h a n r est in g.
Th e Bible edit or s h u m a n ize God in r ela t ion t o t h e Sa bba t h by sa yin g;
"By t h e seven t h da y God h a d fin ish ed t h e wor k h e h a d been doin g; so on t h e
seven t h da y h e r est ed fr om a ll h is wor k. An d God blessed t h e seven t h da y a n d m a de
it h oly, beca u se on it h e r est ed fr om a ll t h e wor k of cr ea t in g t h a t h e h a d don e"
(Gen esis 2:2).
Bible edit or s t ook t h e idea t h a t God r est ed fa r t h er st ill wh en t h ey wr ot e a s follows:
"In six da ys t h e Lor d m a de h ea ven a n d ea r t h , a n d on t h e seven t h da y h e r est ed, a n d
wa s r efr esh ed" (E xodu s 31: 17).
Is God a h u m a n t h a t get s t ir ed a n d n eeds t o r est a n d r efr esh ? Of cou r se n ot ;
"GOD IS NOT A MAN, that he should lie ; NEITHER THE SON OF MAN that he should
repent.... (Numbers 19:23)
God in t h e Qu r a n cla r ified t h e m a t t er in H is own wor ds wh en H e decla r ed:
"An d ver ily we cr ea t ed t h e h ea ven s a n d t h e ea r t h a n d a ll t h a t is bet ween t h em in
six per iods, a n d n a u gh t of wea r in ess t ou ch ed u s" (Qu r a n 50:38 see a lso v. 15).
Dispellin g a n y h u m a n wea kn esses a t t r ibu t ed t o God a n d sh owin g t h e in t en t ion of
t h e Sa bba t h is n ot t o r est , bu t t o r em em ber t h e bea u t ifu l Cr ea t ion God m a de.
E ven P r oph et J esu s em ph a sizes t h e m isin t er pr et a t ion of t h e Sa bba t h ;
Ma r k 3:1-5: J esu s obser ved t h e Sa bba t h , bu t cr it icized t h e P h a r isees over ly st r ict
r u les a n d r egu la t ion s con cer n in g t h e da y of r est . H e em ph a sized t h r ou gh ou t h is
m in ist r y a differ en t pu r pose for t h e Sa bba t h : a da y t o be en joyed by t h e believer ,
a n d a t im e wh en m a n y n or m a l a ct ivit ies wer e qu it e per m issible.
Th e idea t h a t God r est s like h u m a n s a n d get s r efr esh ed lik e h u m a n s wa s a lso
cr it icized by J esu s. Accor din g t o J oh n , h e decla r ed t h a t God n ever st ops wor kin g,
even on t h e Sa bba t h da y (see J oh n 5:16).
Accor din g t o t h e H oly Qu r a n , t h e F in a l Test a m en t , God does n ot get t ir ed "Neit h er
slu m ber n or sleep over t a kes H im " (Qu r a n 2:255), ver ifyin g t h e focu s of t h e Sa bba t h
is n ot r est , bu t r em em br a n ce.
Wh a t d a y w a s th e S a bba th ?
Toda y we kn ow t h a t t h e cr ea t ion pr ocess ca n be m ea su r ed in billion s of yea r s.

Th e Bible edit or s cou ld n ot h a ve k n own t h is. In t h eir ea ger n ess t o en join Sa bba t h
obser va n ce on ot h er s t h ey wr ot e t h a t God r est ed on t h e ver y fir st Sa bba t h da y a ft er
fin ish in g u p h is wor k of cr ea t in g t h e h ea ven s a n d t h e ea r t h .
Th e six da ys of cr ea t ion in t h e book of Gen esis wa s believed t o be lik e six da ys of
a n y seven -da y week. Th ey believed t h a t t h e r ea son t h e Sa bba t h da y beca m e h oly is
t h a t God H im self h a d r est ed on t h a t da y.
Th e scien t ific discover y r ega r din g t h e a ct u a l t im e per iod of t h e cr ea t ion of ea r t h
ca u ses con cer n a s t o wh ich da y t h e Sa bba t h a ct u a lly is. Th e Sa bba t h ca n n ot be
a ssocia t ed wit h t h e ea r t h cr ea t ion beca u se t h a t wou ld m ea n we wou ld h a ve a
Sa bba t h on ce ever y 6 billion yea r s.
Th e H oly Qu r a n sim ply design a t es t h e "Da y of Assem bly" in a ddit ion t o cla r ifyin g
God does n ot r est , H en ce com plet ely dispellin g t h e in com pa t ible a ssocia t ion
bet ween t h e Sa bba t h a n d Da y of Cr ea t ion a s m a de in t h e Bible.
Wa s t h e Sa bba t h on F r ida y or Sa t u r da y ? An ot h er t en sion in t h e Bible Cor r ect ed by
God t h r ou gh t h e H oly Qu r a n is kn owin g t h e exa ct da y t o pr a ct ice t h e Sa bba t h .
Wh en t h e J u lia n ca len da r wa s r epla ced by t h e Gr egor ia n ca len da r in 1582 CE , t en
da ys wer e delet ed in or der t o br in g t h e ca len da r in syn ch r on ism wit h t h e sea son s.
Th u s, 1582-OCT-4 (a Th u r sda y) wa s followed by 1582-OCT-15 (a F r ida y), in dica t in g
t h e Sa bba t h wa s or igin a lly F r ida y, r a t h er t h a n Sa t u r da y.
Th er e is n o r ecor d in t h e Bible sh owin g wh o did t h is or wh en h e did it . So, t h e
pr esen t J ewish Sa bba t h obser va n ce ca n be t r a ced ba ck , t h r ou gh t h e discon t in u it y of
1582 CE in t o a n cien t t im es t o a n a r bit r a r y ch oice of da y by per son or per son s
u n k n own .
Th er e is t h u s n o r ea son t o believe t h a t t h er e wa s a seven t h da y of cr ea t ion or t h a t
t h er e wa s a n y con t in u ou s celebr a t ion of t h e Sa bba t h u n t il t h e 10t h cen t u r y BCE . It
is pr oba ble t h a t som e J ewish officia l m a de a n a r bit r a r y select ion of t h e da y for t h e
fir st Sa bba t h a bou t 3 m illen n ia a go. As h ist or y sh ows t h e in t en ded da y for t h e
Sa bba t h is F r ida y a s in Isla m .
Wh a t t im e wa s t h e Sa bba t h t o t a ke pla ce ? Th e Bible dem on st r a t es t h a t t h e
in t en ded t im e is for t h e a ft er n oon , a lso a s in t h e Isla m ic t ea ch in gs;
The Bible makes the strong distinction between day and night, the word "Night" is mentioned in
the Jewish Bible ((233)) times yet it is never mentioned in conjunction with the weekly Sabbath,
the Sabbath is always referred to as "The Sabbath Day". In fact, a distinction is made between
the Weekly Daytime Sabbath and a monthly 24 Hour Sabbath.

"It shall be to you a sabbath of solemn rest, and you shall afflict yourselves; on the ninth day of
the month beginning at evening, from evening to evening shall you keep your sabbath."
Leviticus 23:32
H en ce cla r ifyin g t h er e a r e differ en t t ypes of Sa bba t h s for differ en t t im e per iods a n d
t h a t t h e weekly Da y Sa ba t h wa s n ot in t en ded for 24 h ou r s, bu t r a t h er for t h e
Da yt im e a s t h e clea r dist in ct ion is m a de in Leviticus 23:32
Wh o w a s to fo llo w th e S a bba th ?
Isr a elit es a sk Mu slim s "If Abr a h a m s wa y wa s t h e r igh t wa y, wh y don t Mu slim s
follow t h e Sa t u r da y Sa bba t h ?" Th e Sa bba t h h a s n ot h in g t o do wit h Abr a h a m , it
wa s in st it u t ed wit h t h e La w of Moses.
Th er e is n o eviden ce t h a t Ada m a n d E ve ever celebr a t ed t h e Sa bba t h .
Th e fir st in st r u ct ion fr om God t o t h e H ebr ew people t o obser ve t h e Sa bba t h a ppea r s
in Ex o d u s 16:27, wh en t h e H ebr ew people wer e wa n der in g in t h e deser t a ft er
h a vin g esca ped fr om E gypt ia n ca pt ivit y a n d st a r t in g t o dou bt a n d be disobedien t t o
God. Th er efor e H ebr ews h a ve been wor sh ippin g God for cen t u r ies wit h ou t
obser vin g t h e Sa bba t h .
Th e secon d com m a n d fr om God is seen in Ex o d u s 23:12. Bot h pa ssa ges wer e
wr it t en by Moses cir ca 1491 BCE . No eviden ce t h e Sa bba t h wa s obser ved befor e
t h en by pr eviou s P r oph et s.
Furthermore, there are 613 laws obligatory for Israelites, yet according to Judaism, not all
Israelites have to follow these laws, for example, of those 613 Laws, only certain ones apply to
certain tribes of Israelites, the Levi tribe only follows certain parts of the 613 Laws, as well as
the Cohen tribe following different sets of the Commandments.
Different laws apply to different types and tribes of Jews. Similarly, Jewish Muslims follow the
Quranic Commandments, identical to the Ten commandments of Moses, without the false
associations made by Bible editors.
S a bba th i n th e B i ble
Sim ila r t o t h e Mu slim for m of t h e Sa bba t h , t h e Bible list s a F u n ct ion of t h e Sa bba t h
is t o h a ve a Religiou s Assem bly. Con gr ega t in g on t h e Sa bba t h is com m a n ded by
God in Levit icu s:
Levit icu s 23:1-3 1 Th e LORD sa id t o Moses, 2 "Sa y t o t h e people of Isr a el,
Th e a p p o i n te d fe a s ts o f th e LORD w h i c h y o u s h a ll p ro c la i m a s h o ly
c o n v o c a ti o n s , m y a p p o i n te d fe a s ts , a r e t h ese. 3 Six da ys sh a ll wor k be
don e; bu t o n th e s e v e n th d a y i s a s a bba th o f s o le m n re s t, a h o ly

c o n v o c a ti o n ; you sh a ll do n o wor k; it is a sa bba t h t o t h e LORD in a ll you r

dwellin gs.
Th e H ebr ew wor d for con voca t ion s is m igra, m ea n in g a callin g (togeth er), a ccor din g
t o You n gs An alytical Con cord an ce. M igra is t h e H ebr ew wor d u sed in Levit icu s
23:4-44 for a ll t h e h oly con voca t ion s com m a n ded for t h e H igh Sa bba t h s a lso.
An ot h er sim ila r it y is Le v i ti c u s 23:32, t h e Da y of At on em en t is defin ed a s a
Sa bba t h . Isla m a lso believes t h a t F r ida y is a da y for a t t a in in g a t on em en t m or e t h a n
a n y ot h er da y of t h e week:
Th e H oly P r oph et Mu h a m m a d sa id : "Th e da y of F r ida y h a s been exa lt ed a n d
con fer r ed m a n y r igh t s. Th er efor e do n ot be n egligen t of you r du t y. Do n ot be t a r dy
in you r wor sh ip t h is da y. Tr y t o a t t a in n ea r n ess t o Alla h by per for m in g pu r e deeds
a n d r efr a in in g fr om t h e pr oh ibit ed t h in gs, beca u se t h is da y Alla h in cr ea ses t h e
r ewa r d for good deeds a n d oblit er a t es t h e sin s. Alla h r a ises t h e posit ion of t h e
believer in t h e wor ld a n d t h e H er ea ft er ."
Yet t h e Isr a elit es con sider ed t h e Sa bba t h a cu r se a s poin t ed ou t in Am o s 8:4-6 4
"H ea r t h is, O ye t h a t swa llow u p t h e n eedy, even t o m a ke t h e poor of t h e la n d t o
fa il, Sa yin g, Wh en will t h e n ew m oon be gon e, t h a t we m a y sell cor n ? a n d t h e
sa bba t h , t h a t we m a y set for t h wh ea t , m a k in g t h e eph a h sm a ll, a n d t h e sh ek el
gr ea t , a n d fa lsifyin g t h e ba la n ces by deceit ? Th a t we m a y bu y t h e poor for silver ,
a n d t h e n eedy for a pa ir of sh oes; yea, a n d sell t h e r efu se of t h e wh ea t ?"
Isr a elit es disobeyin g t h e Sa bba t h wa s a lso docu m en t ed in Nehemiah 13:16
"Men of Tyre also, who lived in the city, brought in fish and all kinds of wares and sold them on
the sabbath to the people of Judah, and in Jerusalem."
The Sabbath that was issued to the rebellious Hebrews with Moses became an unbearable
restraint towards the Bounties of God to the Israelites, then they were forgiven.
S a bba th i n th e Qu ra n
"O ye who believe! When the call is proclaimed to prayer on Friday (the Day of Assembly),
hasten earnestly to the Remembrance of Allah, and leave off business (and traffic): That is best
for you if ye but knew! " 62:09
The curse of financial confinement is forgivingly removed upon embracing Islam while the
substance and content of the Sabbath is in place, the merciful removal of the restriction from
Gods bounty is specified in the following verse:
"And when the Prayer is finished, then may ye disperse through the land, and seek of the Bounty
of Allah: and celebrate the Praises of Allah often (and without stint): that ye may prosper. "
62:10

An example in the Bible of God no longer desiring Israelis to follow the Sabbath is: Isaiah 1:1015
" Bring no more vain offerings; incense is an abomination to me. New moon and Sabbath and the
calling of assemblies--I cannot endure iniquity and solemn assembly. Your new moons and your
appointed feasts my soul hates; they have become a burden to me, I am weary of bearing them.
15 When you spread forth your hands, I will hide my eyes from you; even though you make
many prayers, I will not listen; your hands are full of blood."
Here we see how God depending on the Actions of the Jews, changes His relationship with the
Jews, similar to being exiled from Israel and being returned to Israel.
With this in mind, the Quran Sabbath is understood as a Merciful Sabbath. Though there is still a
Punishment for Breaking the Sabbath.
"Th e pu n ish m en t for pr ofa n in g t h e Sa bba t h wa s im posed on ly on t h ose wh o h a d
differ ed a bou t it a n d t h y Lor d will su r ely ju dge bet ween t h em on t h e Da y of
Resu r r ect ion con cer n in g t h a t wh er ein t h ey differ ed." Qu r a n 16:124
Th e wor ds pen a lt y a n d pu n ish m en t a t t h e begin n in g of t h e ver se a r e su pplied by
t h e t r a n sla t or s, beca u se t h ey a r e im plied in t h e wor d ju ila. Th e m ea n in g of t h e
ver se is t h a t t h er e is a pu n ish m en t for Sa bba t h -br ea k in g, bu t it is t o be ca r r ied ou t
on u pon t h ose wh o dispu t e t h e obliga t ion t o keep t h e Sa bba t h . F u r t h er m or e, it is
con clu ded fr om t h is t ext , t h a t n o pu n ish m en t for Sa bba t h -br ea k in g is t o be ca r r ied
ou t befor e t h e Da y of J u dgm en t .
Th is is a n ot h er excellen t illu st r a t ion of h ow t h e Qu r a n com plem en t s a n d com plet es
t h e Bible. In t h e Bible we a r e fa ced wit h t wo com plica t ion s r ega r din g Sa bba t h
br ea k in g. Th e fir st is t h a t t h e pu n ish m en t for Sa bba t h -br ea k in g is dea t h . In
pr a ct ice, t h is is n ot ca r r ied ou t in t h e cu r r en t a ge. Ch r ist sh owed by h is exa m ple
h ow t h e legisla t ion of t h e Tor a h wa s t o be in t er pr et ed. H e did n ot a s Ch r ist ia n it y
cla im s a br oga t e it .
Th e secon d F r ict ion is t h a t t h er e is n o pr ovision for dela yin g t h e Sa bba t h . If t h er e is
som et h in g t o pr even t Sa bba t h obser va n ce on t h e seven t h da y, t h er e is n o pr ovision
in t h e Tor a h or a n y ot h er Scr ipt u r e for pu t t in g it off t o t h e followin g da y, a s t h er e is
for t h e P a ssover , for exa m ple, wh ich u n der cer t a in con dit ion s m a y be obser ved in
t h e followin g m on t h . Th is m ea n s t h a t t h er e a r e occa sion s wh en t h e in t en t ion t o
obser ve t h e Sa bba t h ca n n ot a lwa ys be ca r r ied ou t per fect ly. If som et h in g a r ises
wh ich wa s u n for eseen a n d u n in t en ded, t h e Sa bba t h ca n n ot be dela yed t o t h e
followin g da y.
It h a s t o r em a in a s it is, wh et h er or n ot it s obser va n ce t u r n ed ou t t o be a s wa s
in t en ded. Th er efor e, t h e pu n ish m en t is m et ed ou t u pon t h ose wh o dispu t e t h e

obliga t ion . Th ose wh o m a de t h e pr oper in t en t ion t o obser ve t h e Sa bba t h , bu t wh ose

obser va n ce for u n for eseen r ea son s did n ot m a t ch t h eir in t en t ion , a r e n ot pu n ish ed
for Sa bba t h -br ea kin g.
Co n c lu s i o n
P r ior t o scien t ific kn owledge of ea r t h for m a t ion , or sch ola r ly Bible cr it icism , t h e
H oly Qu r a n in 632 AD, h a s pu r ged t h e m a n m a de edit in g in t h e Bible a n d in swift
con cise Wor ds, Best owin g u pon u s t h e pr oper da t e, t im e, a n d in t en t ion of t h e
Sa bba t h a s well a s con scien t iou s ju dgem en t for Sa bba t h br ea ker s.
Re fe re n c e s
1. Revised St a n da r d Bible
2. H oly Qu r a n (Yu sif Ali t r a n sla t ion , Al Azh a r t r a n sla t ion , Ma lik F a r id
t r a n sla t ion )
3. Th e Bible Sa bba t h Associa t ion a t : h t t p://www.biblesa bba t h .or g
4. E xt en sive ba ckgr ou n d m a t er ia l on t h e Sa t u r da y Sa bba t h is a t t h e "P r esen t
Tr u t h " h om e pa ge: h t t p://www.pr esen t -t r u t h .or g

fifth Chapter:
Jews not for Judaism:
?

Who is a Jew

1. Different types of Jews (the modern list)

2. Rabbis against Zionism
3. Jews are not a race ?
4. Jews who helped the nazis
5. Jews At War With Israel
6. Chosen people ?
7. Jews Are not Israelites ?
8. Arab Jews
9. difference between a Semite, a Hebrew, an
Israelite, and a "Jew" ?
10. does G-d Murder the Israelis ?

(1) Different types of Jews

Different sects, denominations, and Jewish Movements
Va r iou s gr ou ps of J ews fr om pa st t o pr esen t , wit h in a n d wit h ou t Isr a el a r e list ed h er e, m a n y of t h e
J ews a r e n ot con sider ed t r u e J ews by t h eir cou n t er pa r t s, sim ila r t o t h e Ch r ist ia n gr ou ps a ssu m in g
t h eir pa r t icu la r ch u r ch is t h e on ly Tr u e ch u r ch
- Th e "Sa ddu cees":
(F r om "Sa ddoc", t h e H igh P r iest in t im es of Da vid), wer e t h e follower s of Sim on Ma cca bee, t h e
Lea der -a n d-H igh P r iest :
- Th e pr iest s, t h e r ich , a n d t h e polit icia n s, wh o cooper a t ed wit h Rom e; a ll H igh P r iest s, like An n a s
a n d Ca ia ph a s wer e Sa ddu cees.
Th ey a ccept ed on ly t h e Tor a h , r u led ou t t h e com in g of t h e Messia h t o deliver t h em fr om t h eir
ca pt or s, r eject ed a n gels, dem on s, m ir a cles, a n d t h e bodily r esu r r ect ion a t t h e en d of t h e wor ld.
Am on g t h em , t h er e wer e 2 gr ou ps:
1- Th e "Sh a m m a i" believed t h a t t h e r igh t eou s wou ld en joy et er n a l life a n d t h e wicked wou ld su ffer
et er n a l da m n a t ion .
2- Th e "H illel" believed t h a t t h e wicked wou ld r et u r n t o et er n a l life a ft er h a vin g been pu r ged by fir e
in h ell.
b- Th e "P h a r isees":
("Sepa r a t ed on es"), wer e follower s of J u da s Ma ca bee:
... Th e scr ibes (wr it er s) a n d r a bbis (t ea ch er s). St . P a u l wa s on e (Act .23:6).
Th ey believed in t h e Tor a h a n d t h e or a l t r a dit ion , t h e m essia n ic liber a t ion of Isr a el, t h e bodily
r esu r r ect ion in t h e La st J u dgm en t . St r ict obser va n t of t h e La w. Th ey su ppor t ed t h e Syn a gogu e, sa t
in t h e fr on t sit s.... a n d a ft er t h e dest r u ct ion of t h e Tem ple, in 70 AC, t h ey beca m e t h e pr in cipa l
lea der s of J u da ism ... Th ey cr ea t ed t h e a ct u a l "r a bbin ic syst em ", wit h t h e Ta lm u d, cen t er ed in t h e
syn a gogu e...
... Th ey wer e h a t ed by t h e P r iest s, beca u se t h e P h a r isees wer e la ym en wh o looked m or e r eligiou s
t h a n t h e P r iest s...
... Th e "H a sids" wer e t h e ea r ly "piou s on es" wh o su ppor t ed t h e Ma cca bees.
c- "H er odia n s":
It wa s a polit ica l pa r t y su ppor t ed by H er od An t ipa s wh o cooper a t ed wit h Rom e. If t h e Sa ddu cees
wer e t h e r eligiou s power , t h e H er odia n s wer e t h e polit ica l power .
d- Th e "E ssen es:
A sm a ll m in or it y, livin g a r ou n d t h e Dea d See a m on a st ic life. Th ey left u s t h e pr eciou s Dea d See
Scr olls fou n d in 1947-48. Som e sch ola r s believe t h a t J oh n t h e Ba pt isst wa ss a n E ssen e.
e- Th e "Zea lot s":
F ou n ded a t t h e dea t h of H er od t h e Gr ea t (6 BC), a s a m ilit a n t ly a n t i- Rom a n , a n d pr o-Tor a h
or ga n iza t ion , defen der s of a pu r e J u da ism . In 66 AC, a t Ma sa da , m or e t h a n 900 of t h em com m it t ed
su icide r a t h er t h a n su r r en der t o t h e Rom a n siege. J u da s wa s a Zea lot .
f- Th e "Sa m a r it a n Sect ":
A sm a ll gr ou p in Sa m a r ia , wh o r eject ed J er u sa lem a s t h e cen t er of wor sh ip a n d in st ea d wor sh iped a t
Mou n t Ger izim . It is t h e on ly gr ou p wh o t oda y r em a in fa it h fu l t o t h e Tor a h , wit h pr iest s, a lt a r s a n d
sa cr ifices.
g- Th e "Sa n h edr in ",
t h e su pr em e cou n cil of t h e J ews, wit h 71 m em ber s, in clu ded t h e pr esidin g H igh P r iest in office.
Com posed by t h e "pr iest s" fr om t h e Sa ddu cees, t h e "scr ibes" fr om t h e P h a r isees, a n d t h e "elder s"
fr om t h e r ich fa m ilies.
h - Th e "P u blica n s":
Th e J ews t a x-collect or s, t h a t t oo oft en a bu sed of t h eir power , h a t ed by ever ybody, especia lly by t h e
P h a r isees. St , Ma t t h ew a n d Za cch a eu s wer e P u blica n s.

[F i r s t ... C e n t u r y]
a - "E bion it es" a n d "Na za r en es":
- Th e "E bion it es" ("sect a r ies"), a ccept ed J esu s a s t h e Messia h , bu t den ied h is divin it y.
- Th e "Na za r en es", a ccept ed J esu s a s bot h t h e Messia h a n d God, bu t r ega r ded t h e Tor a h a s bin din g
u pon J ews on ly... wit h "lega lism ", m ea n in g t h a t sa lva t ion wou ld be by "wor ks of t h e La w", a n d n ot by
fa it h .
b- "Ra bbin ic J u da ism ":
F r om t h e 2n d cen t u r y t o t h e pr esen t : Th e r a bbin ic pr ogr a m fa sh ion ed by J oh a n a n ben Za kka is cir cle
r epla ced sa cr ifice a n d pilgr im a ge t o t h e Tem ple wit h st u dy of t h e scr ipt u r e, pr a yer , a n d wor ks of
piet y, t h u s elim in a t in g t h e n eed for a cen t r a l sa n ct u a r y in J er u sa lem .
- Th e a ge of t h e "Ta n n a im "
("Tea ch er s"), in t h e 2n d cen t u r y, pr odu ced t h e "Mish n a ", a "collect ion of r a bbin ic la ws", a cor pu s of
lega l n or m s on ever y a spect s of life; a ll don e in P a lest in e u n der t h e Rom a n s.
- Th e a ge of t h e "Am or a im ",
Th e "m a kin g of t h e Ta lm u d", in t h e 3r d-6t h cen t u r ies, wit h com m en t a r ies of t h e Mish n a , cr ea t ed t h e
"Ba bylon ia n Ta lm u d", a n d la t er in Isr a el t h e "P a lest in ia n Ta lm u d", a sh or t er on e.
c- An t i-r a bbin ic r ea ct ion s:
Th e "Ka r a it es" ("Scr ipt u r a list s"), ga ve a ga in m or e im por t a n ce t o t h e H oly Scr ipt u r es t h a n t o t h e
Ra bbi com m en t a r ies of t h e Ta lm u d. Th ey in ven t ed sever a l syst em s of voca liza t ion of t h e H ebr ew
Bible in Ba bylon ia a n d Tiber ia s in t h e 9t h - 10t h cen t u r ies, a n d cr ea t ed t h e "Ma sor et ic Text " of t h e
Old Test a m en t , t h e a ct u a l so ca lled "H ebr ew Bible".
d- Th e "Geon im ":
(P lu r a l of "ga on ", "excellen cy") flou r ish ed u n der Isla m in t h e 7t h -8t h cen t u r ies, a n d wit h t h eir
in t er pr et a t ion s of t h e da ily J ewish life, m a de t h e Ba bylon ia n Ta lm u d t h e u n r iva lled st a n da r d of
J ewish n or m s ever ywh er e.
e- "Seph a r dim " a n d "Ash ken a zim ":
Th ey wer e t h e t wo m a jor br a n ch es of m edieva l E u r opea n J u da ism , a n d t h ey a r e st ill t h e m a in
t h ou gh t s of ju da ism t oda y, t h e t r a dit ion a l H ispa n ic Sefa r dics, a n d t h e liber a l Ger m a n Ash ken a zics.
- Th e "Seph a r dim ":
Th e J ews in Spa in a n d P or t u ga l in t h e 8t h cen t u r y wer e kn own a s "Seph a r dim ", a wor d t a ken fr om
Oba dia h 20, m ist a ken ly iden t ified wit h "Spa in ".
- Th ey developed a la n gu a ge, "La din o", a H ebr ew-Spa n ish com bin a t ion wr it t en in H ebr ew let t er s.
- Ma im on ides (1135-1204) wa s t h e m ost in flu en t ia l of t h e ph ilosoph er s.
- Th e "Ka bba la h ", t h e J ewish m yst ica l t r a dit ion wa s a lso developed in Spa in , wit h t h e "Zoh a r ",
com piled in t h e 13t h cen t u r y by Moses de Leon of Spa in .
- It is n ow t h e dom in a n t r eligiou s a n d per h a ps polit ica l gr ou p in Isr a el, wit h 60% of t h e J ews, t h ou gh
on ly on e-for t h of a ll wor ld J ewr y a r e Seph a r dic. Th ey ca m e t o Isr a el m a in ly fr om Nor t h Afr ica n
cou n t r ies. Th ey a r e t h e m ost likely t o oppose la n d con cession s t o t h e P a lest in ia n s. Th ey wa n t t o pa ss
legisla t ion t o obser ve t h e t r a dit ion a l r u les of m a r r ia ge, diet a r y pr a ct ices, wor sh ip r it u a ls, a n d t h e
defin it ion of wh o is a J ew. Th ey wa n t t o elim in a t e h u m a n ism , a n d dr ea m of t h e da y wh en Isr a el m a y
h a ve a t h eocr a t ic st a t e in t h e m a n n er of Kin g Solom on .
- Th e "Ash ken a zim ":
In Ger m a n y, in t h e 12t h cen t u r y, a n ot h er gr ou p in J ewish life developed, t h e "Ash ken a zim ", wh o
t ook t h eir n a m e fr om a gr ea t -gr a n dson of Noa h (Gen .10:3).
- Th ey cr ea t ed t h e "Yiddish " la n gu a ge, a H ebr ew-Ger m a n com bin a t ion wr it t en in H ebr ew ch a r a ct er s.
- Most J ews t oda y, in clu din g m ost Am er ica n J ews, a r e Ash ken a zim (11 m illion ).

- Ra bbi Solom on ben Isa a c of Tr oyes, kn own a s "Ra sh i", com posed a su ccin ct com m en t a r y of t h e
Ta lm u d t h a t a ch ieved a n a u t h or it y a ppr oa ch in g t h a t of t h e t ext h im self.
- Th e "H a sidism " is a m yst ica l pr odu ct of t h e Ash ken a zics.
- Th ey r epr esen t t h e liber a l, Refor m J ews in Isr a el. Th ey a r e edu ca t ed a n d wea lt h y, a ccept ch a n ges
in t h eology, a n d m or e r ecept ive t o in t er m a r r ia ge a n d con cession s t o P a lest in e.
f- J ewish Myst icism :
Two t ypes of m yst icism developed in J u da ism :
1- E cst a t ic a n d con t em pla t ive, ba sed on ecst a sies a n d m edit a t ion : H a sidism .
2- Th e "esot er ic", t h a t explor es t h e divin e t h r ou gh t h e n a t u r a l, beca u se, t h ey cla im , t h e ext r a divin e
is sym bol of t h e divin e, t h e r ea lit y r evea ls a n ot h er su per ior r ea lit y, t h e divin it y. Th u s, t h e
Gn ost icism a n d t h e H ispa n ic Ka bba la .
1- Gn ost icism :
"Gn osis" m ea n s "kn owledge", a n d Gn ost icism cla im s t o kn ow t h e t r u e a n d divin it y t h r ou gh occu lt
m a gic cer em on ies com in g fr om Ir a n .
- It is st ill a live wit h t h e "Neo-Gn ost icism ", bein g t h e t h eologica l fou n da t ion for m a n y m oder n cu lt s.
Gn ost ic belief is expr essed in t h e Na g H a m m a di Codices, of t h ee 4t h cen t u r y,a n d t h e m ost r ecen t
"Th e Secr et Gospel", "Th e F or bidden Gospel": Th ey sa y t h a t God is a ct u a lly a n a bst r a ct figu r e, bu t
t h e ser pen t in E den r evea ls t o Ada m a n d E ve secr et kn owledge of God; t h e F lood, t h ey cla im , wa s a
r even ge of God a ga in st t h e Gn ost ics, bu t som eh ow t h ey st ill kept t h e secr et kn owledge, wh ich is
bein g pa ssed by secr et m a gic cer em on ies...
- Th ey believe t h a t J esu s wa s n ot God, ju st a m er e m a n wh o cla n dest in ely t r a veled t o In dia t o lea r n
t h e secr et s of t h e Br a h m a n s, a n d h is su ccess wa s du e t o h ypn ot ic t ech n iqu es a n d sexu a l ba pt ism a l
cer em on ies... a fer t ile ca m p for a t h eist s a n d a gn ost ics... bu t it s t h eor ies a r e t oo a bst r a ct t o in t er est
t h e a ver a ge per son .
- In Colom bia , t h er e is t h e "Iglesia Gn ost ica ", wit h J u lio Medin a , "t h e Gr ea t Livin g Bu ddh a ".

2- "Ka bba la " ("t r a dit ion "):

Ka bba la is Gn ost icism pu r ged of t h e du a lism of t h e Gn ost ics... it t r ies t o com m u n ica t e wit h t h e
divin e by secr et kn owledge t r a n sm it t ed by t r a dit ion .
... Th e "Zoh a r " ("Book of Splen dou r "), by t h e Spa n ia r d Moses de Leon (1275), beca m e t h e Bible of
J ewish m yst ics ever ywh er e. It is a va st m yst ica l com m en t a r y on t h e P en t a t eu ch .
- H owever , t h e Ka bba la st a r t ed in t h e Sou t h of F r a n ce, wit h t wo dim en sion s:
(1) Th e "Ba h ir " (Book of Br igh t n ess), a book im por t ed fr om Ir a q, en t ir ely Gn ost ic,
(2) a n d Isa a c t h e Blin d wit h t h e "Book of Cr ea t ion " wit h su pposed a ppa r it ion s of t h e pr oph et E lija h ,
in su per n a t u r a l con t em pla t ion s a n d in spir a t ion s... a n d t h e t wo t en den cies con t in u e t oda y.

"Nu m er ology",
Is som et h in g im por t a n t t o kn ow t h ee divin it y: ...n u m ber "4" is essen t ia l beca u se t h e n a m e of God h a s
4 let t er s, "YH WH ", so, t h e 4 E LE ME NTS of "H ea r t h , Wa t er , Air , F ir e", wh ich m a ke t h e "Tr ee of
Life".
...Nu m ber "10" is t h e 10 Com m a n dm en t s; n u m ber "22", t h e 22 let t er s of t h e H ebr ew Alph a bet ; so, 10

plu s 22 m a kes 32... "t h e 32 pa t h s of Wisdom "!... it m a kes n o sen se!... bu t t h is is t h e r ea l "Tr ee of
Life", t h e u lt im a t e sym bol of cr ea t ion , sa y t h e Ka bba list s, wit h 10 sph er es ("Seph ir ot h "), a n d t h e 22
pa t h s... t h is is wh a t cla im s t h e "Seph er Yet zir a h ", a book a t t r ibu t ed t o Abr a h a m .
- Th er e a r e m a n y m a gica l pr a ct ices a n d occu lt ism r it u a ls in t h e Ka bba la .
- Sin ce P ico della Mir a n dola (1494) t h e Ka bba la t r a n scen ded t o ot h er r eligion s, wit h t h e "Ch r ist ia n
Ka bba la "...
... a n d a ll of t h em , specia lly t h e "Lu r ia n ic Ka bba la " t a lk a bou t su ccessive "r ein ca r n a t ion s" of t h e
sou l, t h a t Lu r ia n ism developed a n d m a de m or e com plex...
3- Moder n "H a sidism "
("P iou s on es"): Th e m oder n "H a sidic Movem en t " st a r t ed wit h Isr a el ben E liezer (1700-62) in t h e
P olish kin gdom , wit h Lit h u a n ia , Belor u ssia n , a n d Ukr a in ia n on it a t t h a t t im e. It is n o wa y
con n ect ed wit h m edieva l Ger m a n H a sidism . It or igin a t ed in Ukr a in e, a n d a ch ieved it s gr ea t est
in flu en ce a m on g t h e "Sh t et l" J ews in P ola n d. Toda y is a ct ive in t h e USA, Isr a el, a n d E u r ope.
... Tea ch es t h a t zea l, a n d h ea r t felt pr a yer s a r e m or e a ccept a ble t o God t h a n gr ea t lea r n in g. Th ey
m a de "joy" a cen t r a l vir t u e.
... Th e "za ddik", in H a sidism , is a h oly m a n wit h gr ea t er a ccess t o God t h a n a ver a ge people.
... P r efer en ce given t o m yst ica l m edit a t ion r a t h er t h a n t o dia lect ica l st u dy of t h e Ta lm u d. "Bein gwit h -God" ever y m in u t e is t h eir a spir a t ion , a n d even a con st a n t du t y.
... It r epr esen t s t h e m ost ext r em e pr opon en t s of J ewish or t h odoxy. A H a sidic is a "r igh t eou s per son "
like Noa h in Gen .6:9, on e wh o is a t ea ch er , a cou n sellor , or a n yon e willin g t o h elp h is fellow m a n ; h e
is n ot a r a bbi or a pr iest a ppoin t ed or or da in ed. Th ey love m u sic, son g, a n d da n ce. Th ey believe in
t h e m ir a cu lou s power of pr a yer , specia lly t h e "Sh em a " of Deu t .6:4-9.
... Th ey expect t h e "Messia h " t o com e soon .
... Th er e a r e 250,000 in t h e wor ld, 200,000 live in t h e USA, m ost ly in New Yor k Cit y, in 40
com m u n it ies; t h e la r gest is t h e Lu ba vit ch er s cou r t (a ft er Lu ba vich i, Ru ssia ), wit h h ea dqu a r t er s in
t h e Cr own H eigh t s dist r ict of Br ooklyn , New Yor k. ... It r em a in s r oot ed in t h e Lu r ia n ic Ka bba la .
g- Th e "H a ska la ", or "E n ligh t en m en t ":
It is ba sed on t h e "power of t h e r ea son " or "E n ligh t en m en t " of t h e 18t h cen t u r y E u r ope... t h e
"u n iver sa l r eligion of r ea son ".
... Moses Men delson , is t h e m ost ou t st a n din g figu r e. H e r em a in ed a devou t Or t h odox, bu t t u r n ed
a wa y wit h t h e J ewish pr eoccu pa t ion wit h t h e Ta lm u d t o t h e in t ellect u a l wor ld of t h e E u r opea n
E n ligh t en m en t . H e defen ded J u da ism a s t h e in h er it ed fa it h of t h e J ews a s a divin e r evela t ion , a n d
decla r ed h im self a t t h e sa m e t im e t o be a believer in t h e "u n iver sa l r eligion of r ea son "... in som e wa y,
h e m a de it possible for h is fellow J ews t o join t h e West er n wor ld wit h ou t sa cr ificin g t h eir J u da ism ...
h e em ph a sized "secu la r edu ca t ion "... bu t m a n y a ba n don ed t h e J ewish fa it h a s t h e on ly wa y t o win
a ccept a n ce in t h e E u r opea n com m u n it y.
... H e t r a n sla t ed t h e Tor a h in t o Ger m a n , t h e "Men delson Bible", a n d wr ot e a m oder n biblica l
com m en t a r y in H ebr ew, t h e "Beu r ".
... Th e n u cleu s wa s t h e "Ber lin H a ska la ", wh ich a ba n don ed t h e u se of H ebr ew for Ger m a n a n d
gr a du a lly disin t egr a t ed.

... La t er , t h e "Ru ssia n H a ska la " m a de "a n t icler ica lism " h is ch a r a ct er ist ic, a n d in a "posit ivist " ph a se
ca lled for pr a ct ica l socia l a n d econ om ic r efor m s... decla r in g t h em selves t o be Ru ssia n s by n a t ion a lit y
a n d J ews by r eligiou s belief a lon e, pr om ot in g t h e edu ca t ion of J ews in t o "r ea din ess for cit izen sh ip"...
bu t t h e m a ssa cr es of 1881 wer e t o pr ove h ow elu ded t h e h opes of t h e H a ska la h a d been .
J UDAISM IN AME RICA:
J ews t o Am er ica :
Th e fir st gr ou p ca m e t o New Yor k in 1654. At t h e t im e of t h e Am er ica n Revolu t ion t h er e wer e less
t h a n 1,000 J ews a n d n o r a bbis. In t h e 19t h cen t u r y ca m e t h e Ash ken a zi fr om Ger m a n y, wh o wer e
m ost ly sh opkeeper s a n d peddler s, a n d a few Seph a r dic, of H ispa n ic or igin , wh o wer e m ost ly
m er ch a n t s a n d t r a der s. F r om 1880 t o 1920 t wo m illion J ews ca m e t o t h e USA m ost ly fr om P ola n d
a n d Ru ssia , m ost of t h em Or t h odox. Th e "P it t sbu r gh P la t for m " of 1885 m a r ked Refor m J u da ism s
br a ke fr om t h e pa st a s gen u in e; even "God" wa s ca lled t h e "God idea ".
J ews in t h e U.S. Toda y:
In 1997, t h er e a r e 6.9 m illion J ews in t h e U.S., wit h 3 m a jor br a n ch es: (Th e "Am er ica n J ewish
Yea r book" 1990):
- Or t h odox: 1 m illion , 1,200 con gr ega t ion s.
- Refor m ed: 1.3 m illion , 848 con gr ega t ion s.
- Con ser va t ive: 2 m illion , 800 con gr ega t ion s.
- Recon st r u ct ion ist : 50,000
In t h e USA: 2% of t h e popu la t ion ; In New Yor k Cit y a r ea : 13% of t h e popu la t ion .
1- Or t h odox:
It is t h e oldest for m of J u da ism t oda y. Th ey follow t h e La w of Tor a h , a n d t h e 613 com m a n dm en t s of
t h e H a la ka h a r e obser ved. Th ey pr a y 3 t im es a da y, ea t on ly kosh er food, obser ve t h e Sa bba t h ,
r efr a in fr om sexu a l in t er cou r se for 2 weeks ea ch m on t h , a void in t er r eligiou s m a r r ia ge, a n d devot e
m u ch t im e t o t h e st u dy of t h e Scr ipt u r e. Wom en a r e exclu ded fr om t h e r a bbin a t e, fr om r ea din g t h e
Tor a h in t h e Syn a gogu e, a n d a wom a n does n ot cou n t in t h e r equ ir ed qu or u m of t en t o h old a pr a yer
m eet in g.
Th e pla ce of a wom a n is a t h om e.
Th ey a r e expect in g t h e a r r iva l of t h e Messia h .
Th ey ca m e t o Am er ica in 1625 followin g t h e Seph a r dic r it e. In 1831 in P h ila delph ia , t h e Ash ken a zi
r it e bega n .
Or t h odox in st it u t ion s in clu de YE SH IVOS Sem in a r ies of Tor a h St u dy; H ebr ew Th eologica l College in
Ch ica go; Yesh iva Un iver sit y; a n d Ra bbin ica l Cou n cil of Am er ica .
2- Refor m :
It is t h e liber a l br a n ch , a dopt in g J u da ism t o t h e n ew ch a n ges in t h e wor ld. Th e Syn a gogu es a r e
ca lled Tem ples, a n d fa vor t h e equ a lit y of t h e sexes. Th ey follow t h e spir it bu t n ot t h e let t er of t h e
Or t h odox pr a ct ices. It bega n in Ger m a n y in t h e 1800s, a n d wa s br ou gh t t o t h e USA by t h e Refor m
Societ y of Isr a elit es in Ch a r lest on , Sou t h Ca r olin a . Th e H ebr ew Un ion College in Cin cin n a t i, Oh io,
wa s fou n ded by Ra bbi Wise in 1875. Th e Na t ion a l F eder a t ion of Tem ple Br ot h er h oods; NF T
Sist er h oods; NF T You t h ; Na t ion a l Associa t ion of Tem ple E du ca t or s, a r e som e of t h e Refor m
or ga n iza t ion s. In Isr a el it is t h e Refor m gr ou p, t h e Ash ken a zi gr ou p, t h a t is m ost willin g t o m a ke
con cession s t o t h e dem a n ds of t h e P a lest in ia n s.
3- Con ser va t ive:
It seeks a m iddle gr ou n d bet ween t h e t wo gr ou ps. In 1985 t h e Con ser va t ive Ra bbin ica l Associa t ion
a ppr oved wom en in t h e cler gy. It wa s br ou gh t t o Am er ica by Solom on Sch ech t er , a n d it is ca lled t h e
Un it ed Syn a gogu e of Am er ica .
4- Recon st r u ct ion ist :
Th ey a r e n on -Ra bbi-led gr ou ps, a bou t 80 n a t ion wide, st a r t ed by Ka pla n in New Yor k in t h e 1900s.
Th ey den y or igin a l sin , a n d u ph old t h e ba sic goodn ess of h u m a n kin d.
5- Moder n "H a sidism ":
Alr ea dy com m en t ed.

H u m a n ist ic J u da ism : Com pr ised m a in ly of a gn ost ic a n d a t h eist s.

Th eism is r epla ced by h u m a n ism , a n d m or a lit y lies wit h in ea ch

per son . In 1969 Win e fou n ded t h e Societ y for H u m a n ist ic J u da ism in
New Yor k.
J UDAISM IN ISRAE L:
1- Zion ism a n d t h e "St a t e of Isr a el":
"Zion ism " is t h e m ovem en t t o secu r e a h om ela n d in P a lest in e for t h e J ews a n d t o su ppor t t h e n ew
St a t e of Isr a el in it s st r u ggles a m idst t h e Ar a b Isla m ic wor ld.
Th eodor e H er zl is ca lled t h e "F a t h er of Zion ism " sin ce h e pu blish ed "Th e J ewish St a t e" in 1896.
Th r ou gh h is effor t s t h e fir st Wor ld Zion ist Con gr ess m eet in Ba sel, Swit zer la n d, in 1897.
Th e effor t s cu lm in a t ed in 1948 wh en Da vid Ben -Gu r ion pr ocla im ed t h e "St a t e of Isr a el". Wit h in
m in u t es t h e Un it ed St a t es r ecogn ized t h e n ew st a t e, a n d wit h in a sh or t t im e Isr a el wa s figh t in g a
n u m ber of Ar a b n a t ion s.
In t h e 6 da ys wa r of 1967, t h e J ews occu pied a ll J er u sa lem , t h e Ga za St r ip, a n d t h e West Ba n k. Wa r
br oke a ga in in 156, 1967 a n d 1973. In 1978 E gypt a n d Isr a el sign ed t h e Ca m p Da vid Accor d.
In 1996 a n ew "P a lest in e St a t e" for t h e Ar a bs wa s cr ea t ed wit h in Isr a el, wit h Ar a fa t a s t h e h ea d of
it ... it is n ot a "t er r it or y" wit h m a n y cit ies, in clu ded Bet h leh em , H ebr on , J er ich o... bu t ou t side of t h e
cit y it is a ga in Isr a el... so, t h er e a r e n ow a bou t 50 "ch eckin g poin t s" in Isr a el, a n d wh en you go t o
Bet h leh em , for exa m ple, you will be ch ecked by t h e P a lest in ia n P olice, a n d wh en you lea ve
Bet h leh em , you will be ch ecked by t h e Isr a eli P olice.
To bu ild t h e "Tem ple" in J er u sa lem , is on e t h e m ost ch er ish ed goa ls of Zion ism t oda y: Th e Scr ipt u r es
sa y t h a t it will be bu ilt a ga in in t h e sa m e pla ce wh er e t h e Tem ple of Solom on wa s... bu t t h er e is a
h u ge pr oblem : Th e "Dom e of t h e Rock" st a n ds in t h a t ver y sa m e pla ce, a n d it is a con st a n t t h or n for
t h e Isr a eli-P a lest in ia n r ela t ion s.
2- Th e Com in g of t h e J ews t o Isr a el:
Sin ce t h e cr ea t ion of t h e St a t e of Isr a el is a n a va la n ch e fr om a ll pa r t s of t h e wor ld... it m a y be n ea r
t h e pr oph ecy of 2Ma cc.2: "J er em ia h pu t t h e Ar k of t h e Coven a n t in a h u ge ca ve in t h e m ou n t a in
wh ich Moses clim bed t o see Gods in h er it a n ce, a n d sa id: "t h e pla ce is t o r em a in u n kn own u n t il God
ga t h er s h is people t oget h er a ga in a n d sh ow t h em m er cy. Th en t h e Lor d will disclose t h ese t h in gs
a n d t h e glor y of t h e Lor d will be seen in t h e clou d a n d t h e colu m n of fir e" (Th e Gr ea t Mir a cle t o
com e).
3- J u da ism in Isr a el Toda y:
We a lr ea dy com m en t ed t h e t wo m a in gr ou ps of J ews in Isr a el: "Seph a r dim " a n d "Ash ken a zim ": Th e
"Seph a r dim " a r e n ow t h e dom in a n t r eligiou s a n d per h a ps polit ica l gr ou p of Isr a el, wit h 60% of t h e
J ews. Th e "Ash ken a zim ", m or e liber a l, a r e m or e r ecept ive t o con cession s t o P a lest in e.
Th e m a in "br a n ch es" of J u da ism in Isr a el t oda y a r e a bou t t h e sa m e a s t h ose descr ibed in Am er ica .
Toda ys Newspa per s r epor t som e of t h e con flict s bet ween differ en t br a n ch es of J u da ism in Isr a el:
Th e Un ion of Or t h odox Ra bbis of Isr a el issu ed a decla r a t ion on 3-31-97 sa yin g t h a t "t h e Refor m a n d
Con ser va t ive m ovem en t s wer e n o J u da ism ", a n d u r ged J ews "t o a void t h e m ovem en t s syn a gogu es"...
t h ese m ovem en t s t ea ch in gs a r e ou t side h ist or ic J u da ism , a n d som e r a bbis wer e t ea ch in g h er et ica l
idea s, for exa m ple, a llowin g m em ber s of t h eir syn a gogu es t o dr ive on t h e Sa bba t h .
In opposit ion , t h e Ch a n cellor of t h e J ewish Th eologica l Sem in a r y ca lled yest er da y (4-16-97) for
"dism a n t lin g" Isr a els ch ief r a bbin a t e a n d en din g don a t ion s t o gr ou ps t h a t oppose t h e r ecogn it ion of
n on -Or t h odox m ovem en t s in Isr a el, beca u se t h ey cr ea t e a clim a t e con du ct ive t o violen ce by on e J ew
a ga in st a n ot h er .
Wh ile t h e "Refor m " a n d "Con ser va t ive" m ovem en t s com pr ise t h e va st m a jor it y of r eligiou s-a ffilia t ed
Am er ica n J ews, t h ey a r e a m in or pr esen ce in Isr a el, wh ose popu la t ion is divided, a bou t 4 t o 1,
bet ween secu la r a n d Or t h odox J ews.
As for t h e St a t e of Isr a el, som e Or t h odox J ews do n ot see it a s t h e "Ret u r n of t h e J ews" pr om ised in
t h e pr oph et ic books of t h e Bible, wh ile m ost J ews u n der st a n d t h e pr esen ce of a J ewish st a t e a s a
m a jor t u r n in t h e h ist or y of t h e J ewish people... a n d su r r ou n ded a s it is by h ost ile st a t es, Isr a el is
depen den t on wor ld J ewr y for con t in u ed h elp.
TH E "J E WS F OR J E SUS" MOVE ME NT:
It is "a n in t er n a t ion a l or ga n iza t ion wh ose pu r pose is t o pr ocla im t h e m essa ge t h a t J esu s, or t o u se
h is H ebr ew n a m e, Ysh u a , is t h e Messia h of Isr a el

It bega n in Sept em ber 1973 u n der t h e lea der sh ip of Moish e Rosen ; t h e cu r r en t execu t ive dir ect or is
Da vid Br ickn er , wit h t h e Adm in ist r a t ive H ea dqu a r t er s in Sa n F r a n cisco, USA. Th er e a r e in 1998
50,000 m em ber s in t h e USA, wit h offices in Los An geles, New Yor k Cit y, Ch ica go, Da lla s,
Wa sh in gt on , Mia m i... a n d in t er n a t ion a l offices loca t ed in Ca n a da , Ar gen t in a , Sou t h Afr ica , F r a n ce,
Un it ed Kin gdom , Ru ssia , Isr a el, Ger m a n y, Au st r a lia ... t h eir web-pa ge is h t t p://www.jews-for jesu s.com
TH E "J E WS F OR ALLAH " MOVE ME NT:
It is a n in t er n a t ion a l or ga n iza t ion wh ose pu r pose is t o Un it e t h e ch ildr en of Abr a h a m . Accept in g t h e
m essia h sh ip of J esu s (Ysh u a ) , a lbeit wit h ou t t h e Ch r ist ia n t h eology, a n d cla r ifyin g t h a t t h e Tem ple
Mou n t wa s in deed r ebu ilt , by J ewish Mu slim s.
It bega n in J u ly 2,000 u n der t h e lea der sh ip of Moh a m ed Gh ou n em : wit h t h e Adm in ist r a t ive
H ea dqu a r t er s in Con n ect icu t , USA.

(5) What the Rabbis said about Zionism in the Previous

Generations
Once before the Neila prayer on Yom Kippur Rabbi Avraham Yoshe Freund of Mansod said:
"It is not because they are Zionists that they are evildoers. It is because they are evildoers that they are Zionists."
Rabbi Aharon Roth once said:
"It is a miracle that these evildoers dont command everyone to put on tefillin. It is possible that were they to do it,
G-d forbid, it may be forbidden to put them on."
The Chazon Ish once said:
"If it is hard to understand the whole matter of the Golden Calf, by seeing the matter of the State, one can understand
it. The matter of the State is similar to the Golden Calf"
Rabbi Elchonon Wasserman once said:
"It is certain as the sun shines that the Land will vomit the Zionists out, because the Land is the Palace of the
King....I dont say this either to curse or to bless, but because these are things which are written in the Torah and
which will take place."
Rabbi Chaim Soloveitchik once said:
"The Zionists arent taking Jews away from Judaism in order to have a State, THEY NEED A STATE IN ORDER
TO TAKE JEWS AWAY FROM JUDAISM"
Rabbi Yechezkel Shraga Halberstam once said: "When a Jew recites Hear O Israel, the Lord your G-d, the Lord is
One he should have in mind rejecting all idolatry in the world, including Zionism, which is also idolatry."
Rabbi Yissachar Dov of Belz once said: " There could be, before the arrival of Mashiach, that the Satan should
succeed, and the evildoers should get a State in the Land of Israel. Their state would be a big danger for every Jew in
material and spiritual matters."
The Chafetz Chaim, Rabbi Israel Meir Hakohen once said: "In my opinion it is clear that the Zionists are from the
offspring of AMALEK."
Rabbi Yitzchak Zev Soloveitchik (Reb Velvel) once said:
"How can the little rabbis and heads of yeshivas take upon themselves the determination of things dealing with life
and death? It is obvious that the partition will bring with it the anger and hostility of the Arabs and other nations of
the world. This whole thing touches on the shedding of blood. HOW DO THEY HAVE THE ARROGANCE TO
MAKE JUDGEMENTS DEALING WITH LIFE AND DEATH?
He also said:
"The Agudah is nothing, just money." Rabbi Moshe Leib Diskin once said: "The rabbis of the generation should
gather together and issue a writ of excommunication against the Zionists and eject them from the Jewish People, and
make decrees against their bread and wine, and to forbid marrying with them, JUST LIKE OUR SAGES DID WITH
THE SAMARITANS."
Rabbi Shlomo Zalman Eherenreich once said:
"The Zionists brought us to the Holocaust. It is well known that it was possible to redeem Jews from the Nazis with
money, and save many hundreds of thousands of Jews in Hungary from the fire. THE ZIONIST LEADERS WHO
NOW SIT IN GOVERNMENT PREVENTED IT!"
Rabbi Shaul Brach of Kashoa once said:

"Before thinking up the idea of Zionism, Herzl wanted all Jews to convert to Christianity. When he was laughed at,
he developed the second idea which was able to have more effect, since thousands of Jews began to believe they
could be Jews without the Torah of Judaism."
"I am also surprised at the leaders of the Agudah who want thousands of Jews to move to Eretz Israel. How can they
ignore the welfare of their children, since there is no other place on earth where there is so much heresy and
sectarianism as in the Holy Land in our day."

(3) Th e J e w s Are N o t A Ra c e !
B y Dr. A lfred M . L ilien th al

Toda y, t o t r a ce a n yon es descen t t o a n cien t P a lest in e wou ld be a gen ea logica l

im possibilit y; a n d t o pr esu m e, a xiom a t ica lly, su ch a descen t for J ews, a lon e
a m on g a ll h u m a n gr ou ps, is a n a ssu m pt ion of pu r ely fict ion a l sign ifica n ce.
Most ever ybody in t h e West er n wor ld cou ld st a ke ou t som e cla im of
P a lest in ia n descen t if gen ea logica l r ecor ds cou ld be est a blish ed for t wot h ou sa n d yea r s. An d t h er e a r e, in deed, people wh o, t h ou gh n ot by t h e widest
st r et ch of im a gin a t ion J ewish , pr ou dly m a k e t h a t ver y cla im : som e of t h e
oldest of t h e Sou t h s a r ist ocr a t ic fa m ilies pla y a ga m e of com pa r in g wh ose
lin ea ge goes fa r t h er ba ck in t o Isr a el. No on e kn ows wh a t h a ppen ed t o t h e
Ten Lost Tr ibes of Isr a el, bu t t o specu la t e on wh o m igh t be wh o is a fa vor ed
An glo-Sa xon pa st im e, a n d Qu een Vict or ia belon ged t o a n Isr a elit e Societ y
t h a t t r a ced t h e a n cest r y of it s m em ber sh ip ba ck t o t h ose lost t r ibes.
Twelve t r ibes st a r t ed in Ca n a a n a bou t t h ir t y-five cen t u r ies a go; a n d n ot on ly
t h a t t en of t h em disa ppea r ed - m or e t h a n h a lf of t h e m em ber s of t h e
r em a in in g t wo t r ibes n ever r et u r n ed fr om t h eir "exile" in Ba bylon . H ow t h en ,
ca n a n ybody cla im t o descen d dir ect ly fr om t h a t r ela t ively sm a ll com m u n it y
wh ich in h a bit ed t h e H oly La n d a t t h e t im e of Abr a h a m s Coven a n t wit h God?
Th e J ewish r a cia l m yt h flows fr om t h e fa ct t h a t t h e wor ds H ebr ew, Isr a elit e,
J ew, J u da ism , a n d t h e J ewish people h a ve been u sed syn on ym ou sly t o
su ggest a h ist or ic con t in u it y. Bu t t h is is a m isu se. Th ese wor ds r efer t o
differ en t gr ou ps of people wit h va r yin g wa ys of life in differ en t per iods in
h ist or y. H ebr ew is a t er m cor r ect ly a pplied t o t h e per iod fr om t h e begin n in g
of Biblica l h ist or y t o t h e set t lin g in Ca n a a n . Isr a elit e r efer s cor r ect ly t o t h e
m em ber s of t h e t welve t r ibes of Isr a el. Th e n a m e Yeh u di or J ew is u sed in
t h e Old Test a m en t t o design a t e m em ber s of t h e t r ibe of J u da h , descen da n t s
of t h e fou r t h son of J a cob, a s well a s t o den ot e cit izen s of t h e Kin gdom of
J u da h , pa r t icu la r ly a t t h e t im e of J er em ia h a n d u n der t h e P er sia n
occu pa t ion . Cen t u r ies la t er , t h e sa m e wor d ca m e t o be a pplied t o a n yon e, n o
m a t t er of wh a t or igin , wh ose r eligion wa s J u da ism .
Th e descr ipt ive n a m e J u da ism wa s n ever h ea r d by t h e H ebr ews or
Isr a elit es; it a ppea r s on ly wit h Ch r ist ia n it y. F la viu s J oseph u s wa s on e of t h e
fir st t o u se t h e n a m e in h is r ecit a l of t h e wa r wit h t h e Rom a n s t o con n ot e a
t ot a lit y of beliefs, m or a l com m a n dm en t s, r eligiou s pr a ct ices a n d cer em on ia l
in st it u t ion s of Ga lilee wh ich h e believed su per ior t o r iva l H ellen ism . Wh en
t h e wor d J u da ism wa s bor n , t h er e wa s n o lon ger a H ebr ew-Isr a elit e st a t e.

Th e people wh o em br a ced t h e cr eed of J u da ism wer e a lr ea dy m ixed of m a n y

r a ces a n d st r a in s; a n d t h is diver sifica t ion wa s r a pidly gr owin g...
P er h a ps t h e m ost sign ifica n t m a ss con ver sion t o t h e J u da ic fa it h occu r r ed in
E u r ope, in t h e 8t h cen t u r y A.D., a n d t h a t st or y of t h e Kh a za r s (Tu r koF in n ish people) is qu it e per t in en t t o t h e est a blish m en t of t h e m oder n St a t e of
Isr a el. Th is pa r t ly n om a dic people, pr oba bly r ela t ed t o t h e Volga Bu lga r s,
fir st a ppea r ed in Tr a n s-Ca u ca sia in t h e secon d cen t u r y. Th ey set t led in wh a t
is n ow Sou t h er n Ru ssia , bet ween t h e Volga a n d t h e Don , a n d t h en spr ea d t o
t h e sh or es of t h e Bla ck, Ca spia n a n d Azov sea s. Th e Kin gdom of Kh a za r ia ,
r u led by a kh a ga n or k h a ka n fell t o At t ila t h e H u n in 448, a n d t o t h e
Mu slim s in 737. In bet ween , t h e Kh a za r s r u led over pa r t of t h e Bu lga r ia n s,
con qu er ed t h e Cr im ea , a n d st r et ch ed t h eir kin gdom over t h e Ca u ca su s
fa r t h er t o t h e n or t h west t o in clu de Kiev, a n d ea st wa r ds t o Der ben d. An n u a l
t r ibu t es wer e levied on t h e Ru ssia n Sla von ia n s of Kiev. Th e cit y of Kiev wa s
pr oba bly bu ilt by t h e Kh a za r s. Th er e wer e J ews in t h e cit y a n d t h e
su r r ou n din g a r ea befor e t h e Ru ssia n E m pir e wa s fou n ded by t h e Va r a n gia n s
wh om t h e Sca n din a via n wa r r ior s som et im es ca lled t h e Ru ss or Ross (cir ca
855-863).
Th e in flu en ce of t h e Kh a za r s ext en ded in t o wh a t is n ow H u n ga r y a n d
Rou m a n ia . Toda y, t h e villa ges of Koza r va r a n d Koza r d in Tr a n sylva n ia bea r
t est im on y t o t h e pen et r a t ion of t h e Kh a za r s wh o, wit h t h e Ma gya r s, t h en
pr oceeded in t o pr esen t -da y H u n ga r y. Th e size a n d power of t h e Kin gdom of
Kh a za r ia is in dica t ed by t h e a ct t h a t it sen t a n a r m y of 40,000 soldier s (in
626-627) t o h elp H er a cliu s of t h e Byza n t in es t o con qu er t h e P er sia n s. Th e
J ewish E n cyclopedia pr ou dly r efer s t o Kh a za r ia a s h a vin g h a d a "well
con st it u t ed a n d t oler a n t gover n m en t , a flou r ish in g t r a de a n d a well
disciplin ed a r m y."
J ews wh o h a d been ba n ish ed fr om Con st a n t in ople by t h e Byza n t in e r u ler ,
Leo III, fou n d a h om e a m on gst t h ese h er et ofor e pa ga n Kh a za r s a n d, in
com pet it ion wit h Moh a m m eda n a n d Ch r ist ia n m ission a r ies, won t h em over
t o t h e J u da ic fa it h . Bu la n , t h e r u ler of Kh a za r ia , beca m e con ver t ed t o
J u da ism a r ou n d 740 A.D. H is n obles a n d, som ewh a t la t er , h is people followed
su it . Som e det a ils of t h ese even t s a r e con t a in ed in let t er s exch a n ged bet ween
Kh a ga n J oseph of Kh a za r ia a n d R. H a sda i Ibn Sh a pr u t of Cor dova , doct or
a n d qu a si for eign m in ist er t o Su lt a n Abd a l-Ra h m a n , t h e Ca liph of Spa in .
Th is cor r espon den ce (a r ou n d 936-950) wa s fir st pu blish ed in 1577 t o pr ove
t h a t t h e J ews st ill h a d a cou n t r y of t h eir own - n a m ely, t h e Kin gdom of
Kh a za r ia . J u da h H a levi kn ew of t h e let t er s even in 1140. Th eir a u t h en t icit y
h a s sin ce been est a blish ed beyon d dou bt .
Accor din g t o t h ese H a sda i-J oseph let t er s, Kh a ga n Bu la n decided on e da y:
"P a ga n ism is u seless. It is sh a m efu l for u s t o be pa ga n s. Let u s a dopt on e of
t h e h ea ven ly r eligion s, Ch r ist ia n it y, J u da ism or Isla m ." An d Bu la n

su m m on ed t h r ee pr iest s r epr esen t in g t h e t h r ee r eligion s a n d h a d t h em

dispu t e t h eir cr eeds befor e h im . Bu t , n o pr iest cou ld con vin ce t h e ot h er s, or
t h e sover eign , t h a t h is r eligion wa s t h e best . So t h e r u ler spok e t o ea ch of
t h em sepa r a t ely. H e a sked t h e Ch r ist ia n pr iest : "If you wer e n ot a Ch r ist ia n
or h a d t o give u p Ch r ist ia n it y, wh ich wou ld you pr efer - Isla m or J u da ism ?"
Th e pr iest sa id: "If I wer e t o give u p Ch r ist ia n it y, I wou ld becom e a J ew."
Bu la n t h en a sked t h e follower of Isla m t h e sa m e qu est ion , a n d t h e Moslem
a lso ch ose J u da ism . Th is is h ow Bu la n ca m e t o ch oose J u da ism for h im self
a n d t h e people of Kh a za r ia in t h e seven t h cen t u r y A.D., a n d t h er ea ft er t h e
Kh a za r s (som et im es spelled Ch a za r s a n d Kh oza r s) lived a ccor din g t o J u da ic
la ws.
Un der t h e r u le of Oba dia h , J u da ism ga in ed fu r t h er st r en gt h in Kh a za r ia .
Syn a gogu es a n d sch ools wer e bu ilt t o give in st r u ct ion in t h e Bible a n d t h e
Ta lm u d. As P r ofessor Gr a et z n ot es in h is H ist or y of t h e J ews, "A su ccessor of
Bu la n wh o bor e t h e H ebr ew n a m e of Oba dia h wa s t h e fir st t o m a k e ser iou s
effor t s t o fu r t h er t h e J ewish r eligion . H e in vit ed J ewish sa ges t o set t le in h is
dom in ion s, r ewa r ded t h em r oya lly... a n d in t r odu ced a divin e ser vice m odeled
on t h e a n cien t com m u n it ies. Aft er Oba dia h ca m e a lon g ser ies of J ewish
Ch a ga n s (Kh a ga n s), for a ccor din g t o a fu n da m en t a l la w of t h e st a t e on ly
J ewish r u ler s wer e per m it t ed t o a scen d t h e t h r on e." Kh a za r t r a der s br ou gh t
n ot on ly silks a n d ca r pet s of P er sia a n d t h e Nea r E a st bu t a lso t h eir J u da ic
fa it h t o t h e ba n ks of t h e Vist u la a n d t h e Volga . Bu t t h e Kin gdom of Kh a za r ia
wa s in va ded by t h e Ru ssia n s, a n d It il, it s gr ea t ca pit a l, fell t o Swea t osla v of
Kiev in 969. Th e Byza n t in es h a d becom e a fr a id a n d en viou s of t h e Kh a za r s
a n d, in a join t expedit ion wit h t h e Ru ssia n s, con qu er ed t h e Cr im ea n por t ion
of Kh a za r ia in 1016. (Cr im ea wa s kn own a s "Ch a za r ia " u n t il t h e 13t h
cen t u r y). Th e Kh a za r ia n J ews wer e sca t t er ed t h r ou gh ou t wh a t is n ow Ru ssia
a n d E a st er n E u r ope. Som e wer e t a ken Nor t h wh er e t h ey join ed t h e
est a blish ed J ewish com m u n it y of Kiev.
Ot h er s r et u r n ed t o t h e Ca u ca su s. Ma n y Kh a za r s r em a r r ied in t h e Cr im ea
a n d in H u n ga r y. Th e Ca gh Ch a fu t , or "m ou n t a in J ews," in t h e Ca u ca su s a n d
t h e H ebr a ile J ews of Geor gia a r e t h eir descen da n t s. Th ese "Ash k en a zim
J ews" (a s J ews of E a st er n E u r ope a r e ca lled), wh ose n u m ber s wer e swelled
by J ews wh o fled fr om Ger m a n y a t t h e t im e of t h e Cr u sa des a n d du r in g t h e
Bla ck Dea t h , h a ve lit t le or n o t r a ce of Sem it ic blood.
Th a t t h e Kh a za r s a r e t h e lin ea l a n cest or s of E a st er n E u r opea n J ewr y is a
h ist or ica l fa ct . J ewish h ist or ia n s a n d r eligiou s t ext book s a ck n owledge t h e
fa ct , t h ou gh t h e pr opa ga n dist s of J ewish n a t ion a lism belit t le it a s pr o-Ar a b
pr opa ga n da . Som ewh a t ir on ica lly, Volu m e IV of t h e J ewish E n cyclopedia beca u se t h is pu blica t ion spells Kh a za r s wit h a "C" in st ea d of a "K" - is t it led
"Ch a za r s t o Dr eyfu s": a n d it wa s t h e Dr eyfu s t r ia l, a s in t er pr et ed by Th eodor
H er zl, t h a t m a de t h e m oder n J ewish Kh a za r s of Ru ssia for get t h eir descen t

fr om con ver t s t o J u da ism a n d a ccept a n t i-Sem it ism a s pr oof of t h eir

P a lest in ia n or igin .
F or a ll t h a t a n t h r opologist s kn ow, H it ler s a n cest r y m igh t go ba ck t o on e of
t h e t en Lost Tr ibes of Isr a el; wh ile Weizm a n n m a y be a descen da n t of t h e
Kh a za r s, t h e con ver t s t o J u da ism wh o wer e in n o a n t h r opologica l r espect
r ela t ed t o P a lest in e. Th e h om e t o wh ich Weizm a n n , Silver a n d so m a n y ot h er
Ash k en a zim Zion ist s h a ve yea r n ed t o r et u r n h a s m ost likely n ever been
t h eir s. "H er es a pa r a dox, a pa r a dox, a m ost in gen iou s pa r a dox": in
a n t h r opologica l fa ct , m a n y Ch r ist ia n s m a y h a ve m u ch m or e H ebr ewIsr a elit e blood in t h eir vein s t h a n m ost of t h eir J ewish n eigh bor s.
Ra ce ca n pla y fu n n y t r icks on people wh o m a k e t h a t con cept t h e ba sis for
t h eir likes a n d dislikes. Ra ce-obsessed people ca n fin d t h em selves h a t in g
people wh o, in fa ct , m a y be t h eir own r a cia l kit h a n d k in .

(4) J e w s w h o h e lp e d Hitle r a n d th e N a zis

Na zis, Ser bs a n d ot h er sim ila r cr ea t u r es a r e t h e epit om e wor ld scu m ,
a n d lower t h a n t h em a r e J ews wh o h elped t h em . Th e pu r pose of t h e
followin g ch r on icle is t wo fold. F ir st , it is n ot in t en ded t o boa st t h e sa d
gen ocida l cr im es of J ews a ga in st J ews du r in g t h e H oloca u st , in st ea d it
is t o cla r ify t h a t cer t a in gr ou ps for va r iou s r ea son s com m it cr im es,
J ewish gr ou ps t oo, a n d a n en t ir e r eligion (i.e. Isla m , Ch r ist ia n it y,
H in du ism .....), sh ou ld n ot be dem on ized for t h e a ct ion s of a few
in dividu a ls. Beca u se a s we h a ve seen fr om WWII, wh en a ll of t h e J ews
wer e dem on ized a s Ch r ist killer s, t h e r esu lt wa s dea dly.
Secon d, t h e r ea son for t h is docu m en t is t o sh ow t h a t we m u st n ot be
br a in wa sh ed t o t h in k t h a t ou r foes a r e ou r fr ien ds, a n d ou r fr ien ds a r e
ou r foes, t h e r a r e a ppea r a n ce of t h e fa ct s list ed h er e is pr oof of h ow
h ist or y ca n be m a n ipu la t ed:
In 1938 J u ly 6-15, P r esiden t Roosevelt con ven ed t h e E via n con fer en ce
t o dea l wit h t h e J ewish r efu gee pr oblem . Th e J ewish Agen cy
delega t ion h ea ded by Golda Meir (Meir son ) ign or ed a Ger m a n offer t o
a llow J ews t o em igr a t e t o ot h er cou n t r ies for $250 a h ea d, a n d t h e
ot h er J ewish gr ou ps m a de n o effor t t o in flu en ce t h e Un it ed St a t es a n d
t h e 32 ot h er cou n t r ies a t t en din g t h e con fer en ce t o a llow im m igr a t ion of
Ger m a n
and
Au st r ia n
J ews.
[Sou r ce]
On F eb 1, 1940 H en r y Mon t or execu t ive vice-P r esiden t of t h e Un it ed
J ewish Appea l r efu sed t o in t er ven e for a sh iploa d of J ewish r efu gees
st r a n ded on t h e Da n u be r iver , st a t in g t h a t "P a lest in e ca n n ot be

flooded
[Sou r ce]

wit h ...

old

people

or

wit h

u n desir a bles."

It is a n h ist or ica l fa ct t h a t in 1941 a n d a ga in in 1942, t h e Ger m a n

Gest a po offer ed a ll E u r opea n J ews t r a n sit t o Spa in , if t h ey wou ld
r elin qu ish a ll t h eir pr oper t y in Ger m a n y a n d Occu pied F r a n ce; on
con dit ion
that:
a ) n on e of t h e depor t ees t r a vel fr om Spa in t o P a lest in e; a n d
b) a ll t h e depor t ees be t r a n spor t ed fr om Spa in t o t h e USA or Br it ish
colon ies, a n d t h er e t o r em a in ; wit h en t r y visa s t o be a r r a n ged by t h e
J ews
livin g
t h er e;
and
c) $1000.00 r a n som for ea ch fa m ily t o be fu r n ish ed by t h e Agen cy,
pa ya ble u pon t h e a r r iva l of t h e fa m ily a t t h e Spa n ish bor der a t t h e
r a t e of 1000 fa m ilies da ily.
Th e J ewsish lea der s in Swit zer la n d a n d Tu r key r eceived t h is offer wit h
t h e clea r u n der st a n din g t h a t t h e exclu sion of P a lest in e a s a
dest in a t ion for t h e depor t ees wa s ba sed on a n a gr eem en t bet ween t h e
Gest a po a n d t h e Mu ft i.
Th e a n swer of t h e J ewish lea der s wa s n ega t ive, wit h t h e followin g
com m en t s:
a ) ONLY P a lest in e wou ld be con sider ed a s a dest in a t ion for t h e
depor t ees.
b) Th e E u r opea n J ews m u st a ccede t o su ffer in g a n d dea t h gr ea t er in
m ea su r e t h a n t h e ot h er n a t ion s, in or der t h a t t h e vict or iou s a llies
a gr ee t o a
"J ewish
St a t e" a t
t h e en d of t h e wa r .
c)
No
r a n som
will
be
pa id
Th is r espon se t o t h e Gest a pos offer wa s m a de wit h t h e fu ll kn owledge
t h a t t h e a lt er n a t ive t o t h is offer wa s t h e ga s ch a m ber .
In 1944, a t t h e t im e of t h e H u n ga r ia n depor t a t ion s, a sim ila r offer wa s
m a de, wh er eby a ll H u n ga r ia n J ewr y cou ld be sa ved. Th e sa m e J ewish
h ier a r ch y a ga in r efu sed t h is offer (a ft er t h e ga s ch a m ber s h a d a lr ea dy
t a ken a t oll of m illion s).
Th e Br it ish gover n m en t gr a n t ed visa s t o 300 r a bbis a n d t h eir fa m ilies
t o t h e Colon y of Ma u r it iu s, wit h pa ssa ge for t h e eva cu ees t h r ou gh
Tu r k ey. Th e "J ewish Agen cy" lea der s sa bot a ged t h is pla n wit h t h e
obser va t ion t h a t t h e pla n wa s disloya l t o P a lest in e, a n d t h e 300 r a bbis
a n d t h eir fa m ilies sh ou ld be ga ssed.
On Decem ber 17, 1942 bot h h ou ses of t h e Br it ish P a r lia m en t decla r ed
it s r ea din ess t o fin d t em por a r y r efu ge for en da ger ed per son s. Th e
Br it ish P a r lia m en t pr oposed t o eva cu a t e 500,000 J ews fr om E u r ope,
a n d r eset t le t h em in Br it ish colon ies, a s a pa r t of diplom a t ic

n egot ia t ion s wit h Ger m a n y. Th is m ot ion r eceived wit h in t wo weeks a

t ot a l of 277 P a r lia m en t a r y sign a t u r es. On J a n . 27, wh en t h e n ext st eps
wer e bein g pu r su ed by over 100 M.P .s a n d Lor ds, a spok esm a n for t h e
Zion ist s a n n ou n ced t h a t t h e J ews wou ld oppose t h e m ot ion beca u se
P a lest in e
wa s
om m it t ed.
[Sou r ce]
On F eb. 16, 1943 Rou m a n ia offer ed 70,000 J ewish r efu gees of t h e
Tr a n s-Dn iest r ia t o lea ve a t t h e cost of $50 ea ch . Th is wa s pu blicized in
the
New
Yor k
pa per s.
Yit zh a k Gr een ba u m , Ch a ir m a n of t h e Rescu e Com m it t ee of t h e J ewish
Agen cy, a ddr essin g t h e Zion ist E xecu t ive Cou n cil in Tel Aviv F eb. 18
1943 sa id, "wh en t h ey a sked m e, "cou ldn t you give m on ey ou t of t h e
Un it ed J ewish Appea l fu n ds for t h e r escu e of J ews in E u r ope, I sa id
NO! a n d I sa y a ga in , NO!...on e sh ou ld r esist t h is wa ve wh ich pu sh es
t h e Zion ist a ct ivit ies t o secon da r y im por t a n ce."
On F eb. 24, 1943 St eph en Wise, P r esiden t of t h e Am er ica n J ewish
Con gr ess a n d lea der of t h e Am er ica n Zion ist s issu ed a pu blic r efu sa l t o
t h is offer a n d decla r ed n o collect ion of fu n ds wou ld seem ju st ified.
In 1944, t h e E m er gen cy Com m it t ee t o Sa ve t h e J ewish P eople ca lled
u pon t h e Am er ica n gover n m en t t o est a blish a Wa r Refu gee Boa r d.
St eph en Wise t est ifyin g befor e a specia l com m it t ee of Con gr ess
object ed
to
t h is
pr oposa l.
[Sou r ce]
Du r in g t h e cou r se of t h e n egot ia t ion s m en t ion ed a bove, Ch a im
Weizm a n , t h e fir st "J ewish st a t esm a n " st a t ed: "Th e m ost va lu a ble pa r t
of t h e J ewish n a t ion is a lr ea dy in P a lest in e, a n d t h ose J ews livin g
ou t side P a lest in e a r e n ot t oo im por t a n t ". Weizm a n s coh or t ,
Gr een ba u m , a m plified t h is st a t em en t wit h t h e obser va t ion "On e cow in
P a lest in e is wor t h m or e t h a n a ll t h e J ews in E u r ope".
An d t h en , a ft er t h e bit t er est episode in J ewish h ist or y, t h ese Zion ist
"st a t esm en " lu r ed t h e br ok en r efu gees in t h e DP ca m ps t o r em a in in
h u n ger a n d depr iva t ion , a n d t o r efu se r eloca t ion t o a n y pla ce bu t
P a lest in e; on ly for t h e pu r pose of bu ildin g t h eir St a t e.
In 1947 Con gr essm a n Willia m St r a t ion spon sor ed a bill t o im m edia t ely
gr a n t en t r y t o t h e Un it ed St a t es of 400,000 displa ced per son s. Th e bill
wa s n ot pa ssed a ft er it wa s pu blicly den ou n ced by t h e Zion ist
lea der sh ip.
[Sou r ce]
Th ese fa ct s a r e r ea d wit h con st er n a t ion a n d u n bea r a ble sh a m e. H ow
ca n it be expla in ed t h a t a t a t im e du r in g t h e la st ph a se of t h e wa r ,

wh en t h e Na zis wer e willin g t o ba r t er J ews for m on ey, pa r t ly beca u se

of t h eir desir es t o est a blish con t a ct wit h t h e West er n power s wh ich ,
t h ey believed, wer e u n der J ewish in flu en ce, h ow wa s it possible on e
a sk s t h a t t h e self-pr ocla im ed "J ewish lea der s" did n ot m ove h ea ven
a n d ea r t h t o sa ve t h e la st r em n a n t of t h eir br ot h er s?
On F eb. 23, 1956 t h e H on . J . W. P icker sgill, Min ist er for Im m igr a t ion
wa s a sk ed in t h e Ca n a dia n H ou se of Com m on s "wou ld h e open t h e
door s of Ca n a da t o J ewish r efu gees". H e r eplied "t h e gover n m en t h a s
m a de n o pr ogr ess in t h a t dir ect ion beca u se t h e gover n m en t of
Isr a el....does
n ot
wish
us
to
do
so".
[Sou r ce]
In 1972, t h e Zion ist lea der sh ip su ccessfu lly opposed a n effor t in t h e
Un it ed St a t es Con gr ess t o a llow 20,000-30,000 Ru ssia n r efu gees t o
en t er t h e Un it ed St a t es. J ewish r elief or ga n iza t ion s, J oin t a n d H IAS,
wer e bein g pr essu r ed t o a ba n don t h ese r efu gees in Vien n a , Rom e a n d
ot h er
E u r opiea n
cit ies.
[Sou r ce]
Th e pa t t er n is clea r !!! H u m a n it a r ia n r escu e effor t s a r e su bver t ed t o
n a r r ow Zion ist in t er est s.
Th er e wer e m a n y m or e sh ockin g cr im es com m it t ed by t h ese a bject
degen er a t es kn own a s "J ewish st a t esm en ", we cou ld list m a n y m or e
exa m ple, bu t for t h e t im e bein g let a n yon e pr odu ce a va lid excu se for
t h e a bove fa ct s.
J ew ish respon sibility for th e H olocau st is th reefold .
1. T h e H olocau st w as a pu n ish m en t for d isrespectin g T h e T h ree
Oath s (see T alm u d , T ractate Kesu bos p. 111a).
2. J ew ish lead ers open ly w ith h eld su pport, both fin an cially an d
oth erw ise, to save th eir fellow broth ers an d sisters from a cru el
d eath .
3. T h e lead ers of th e Z ion ist m ovem en t cooperated w ith H itler an d
h is coh orts on m an y occasion s an d in m an y w ays.
J e w s Offe r a Mi li ta ry Alli a n c e w i th H i tle r
It wou ld be wish fu l t h in kin g if it cou ld be st a t ed t h a t t h e lea der s of t h e
Zion ist m ovem en t sa t ba ck a n d ign or ed t h e pligh t of t h eir dyin g
br ot h er s a n d sist er s. Not on ly did t h ey pu blicly r efu se t o a ssist in t h eir
r escu e, bu t t h ey a ct ively pa r t icipa t ed wit h H it ler a n d t h e Na zi r egim e.

E a r ly in 1935, a pa ssen ger sh ip bou n d for H a ifa in P a lest in e left t h e

Ger m a n por t of Br em er h a ven . It s st er n bor e t h e H ebr ew let t er for it s
n a m e, "Tel Aviv", wh ile a swa st ika ba n n er flu t t er ed fr om t h e m a st .
An d a lt h ou gh t h e sh ip wa s Zion ist own ed, it s ca pt a in wa s a Na t ion a l
Socia list P a r t y (Na zi) m em ber . Ma n y yea r s la t er a t r a veler a boa r d t h e
sh ip r eca lled t h is sym bolic com bin a t ion a s a "m et a ph ysica l a bsu r dit y".
Absu r d or n ot , t h is is bu t on e vign et t e fr om a lit t le-k n own ch a pt er of
h ist or y: Th e wide r a n gin g colla bor a t ion bet ween J ews a n d H it ler s
Th ir d Reich .
In ea r ly J a n u a r y 1941 a sm a ll bu t im por t a n t J ewish or ga n iza t ion
su bm it t ed a for m a l pr oposa l t o Ger m a n diplom a t s in Beir u t for a
m ilit a r y-polit ica l a llia n ce wit h wa r t im e Ger m a n y. Th e offer wa s m a de
by t h e r a dica l u n der gr ou n d "F igh t er s for t h e F r eedom of Isr a el", bet t er
k n own a s t h e Leh i or St er n Ga n g. It s lea der , Avr a h a m St er n , h a d
r ecen t ly br ok en wit h t h e r a dica l n a t ion a list "Na t ion a l Milit a r y
Or ga n iza t ion " (Ir gu n Zva i Leu m i - E t zel) over t h e gr ou ps a t t it u de
t owa r d Br it a in , wh ich h a d effect ively ba n n ed fu r t h er J ewish
set t lem en t of P a lest in e. St er n r ega r ded Br it a in a s t h e m a in en em y of
Zion ism .
Th is r em a r ka ble pr oposa l "for t h e solu t ion of t h e J ewish qu est ion in
E u r ope a n d t h e a ct ive pa r t icipa t ion on t h e NMO [Leh i] in t h e wa r on
t h e side of Ger m a n y" is wor t h qu ot in g a t som e len gt h :
"Th e NMO wh ich is ver y fa m ilia r wit h t h e goodwill of t h e
Ger m a n Reich gover n m en t a n d it s officia ls t owa r ds Zion ist
a ct ivit ies wit h in Ger m a n y a n d t h e Zion ist em igr a t ion pr ogr a m
t a kes t h e view t h a t :
1. Com m on in t er est s ca n exist bet ween a E u r opea n New
Or der ba sed on t h e Ger m a n con cept a n d t h e t r u e n a t ion a l
a spir a t ion s of t h e J ewish people a s em bodied by t h e
NMO.
2. Cooper a t ion is possible bet ween t h e New Ger m a n y a n d a
r en ewed, folkish -n a t ion a l J ewr y.
3. Th e est a blish m en t of t h e J ewish st a t e on a n a t ion a l a n d
t ot a lit a r ia n ba sis, a n d bou n d by t r ea t y, wit h t h e Ger m a n
Reich , wou ld be in t h e in t er est of m a in t a in in g a n d
st r en gt h en in g t h e fu t u r e Ger m a n posit ion of power in t h e
Nea r E a st .
"On t h e ba sis of t h ese con sider a t ion s, a n d u pon t h e con dit ion t h a t
t h e Ger m a n Reich gover n m en t r ecogn ize t h e n a t ion a l
a spir a t ion s of t h e Isr a el F r eedom Movem en t m en t ion ed a bove,

t h e NMO in P a lest in e offer s t o a ct ively t a ke pa r t in t h e wa r on

t h e side of Ger m a n y.
"Th is offer by t h e NMO cou ld in clu de m ilit a r y, polit ica l a n d
in for m a t ion a l a ct ivit y wit h in P a lest in e a n d, a ft er cer t a in
or ga n iza t ion a l m ea su r es, ou t side a s well. Alon g wit h t h is t h e
"J ewish " m en of E u r ope wou ld be m ilit a r ily t r a in ed a n d
or ga n ized in m ilit a r y u n it s u n der t h e lea der sh ip a n d com m a n d
of t h e NMO. Th ey wou ld t a ke pa r t in com ba t oper a t ion s for t h e
pu r pose of con qu er in g P a lest in e, sh ou ld su ch a fr on t be for m ed.
"Th e in dir ect pa r t icipa t ion of t h e Isr a el F r eedom Movem en t in
t h e New Or der of E u r ope, a lr ea dy in t h e pr epa r a t or y st a ge,
com bin ed wit h a posit ive-r a dica l solu t ion of t h e E u r opea n J ewish pr oblem on t h e ba sis of t h e n a t ion a l a spir a t ion s of t h e
J ewish people m en t ion ed a bove, wou ld gr ea t ly st r en gt h en t h e
m or a l fou n da t ion of t h e New Or der in t h e eyes of a ll h u m a n it y.
"Th e cooper a t ion of t h e Isr a el F r eedom Movem en t wou ld a lso be
con sist en t wit h a r ecen t speech by t h e Ger m a n Reich
Ch a n cellor , in wh ich H it ler st r essed t h a t h e wou ld u t ilize a n y
com bin a t ion a n d coa lit ion in or der t o isola t e a n d defea t
E n gla n d".
(Ori g i n a l d o c u m e n t i n Ge rm a n Au s w e rti g e s Am t Arc h i v ,
B e s ta n d 47-59, E224152 a n d E234155-58.
Co m p le te o ri g i n a l te x t p u bli s h e d i n : D a v i d Yi s ra e li , Th e
P a le s ti n i a n P ro ble m i n Ge rm a n P o li ti c s 1889-1945 (Is ra e l:
1947) p p . 315-317).
On t h e ba sis of t h eir sim ila r ideologies a bou t et h n icit y a n d n a t ion h ood,
Na t ion a l Socia list s a n d J ews wor k ed t oget h er for wh a t ea ch gr ou p
believed wa s in it s own n a t ion a l in t er est s.
Th is is ju st on e exa m ple of t h e Zion ist m ovem en t s colla bor a t ion wit h
H it ler for t h e pu r pose of possibly r eceivin g ju r isdict ion over a m in u t e
piece of ea r t h , P a lest in e.
S o u rc e fo r p a ra g ra p h s m a rk e d "[S o u rc e ]":
T h e Wa l l S t r eet J ou r n a l D e c e m be r 2, 1976

(5) J e w s At Wa r With Is ra e l
"Wh en Reh oboa m ca m e t o J er u sa lem , h e a ssem bled a ll t h e h ou se of J u da h , a n d t h e t r ibe of
Ben ja m in , a h u n dr ed a n d eigh t y t h ou sa n d ch osen wa r r ior s, t o figh t a ga in st t h e h ou se of Isr a el, t o
r est or e t h e kin gdom t o Reh oboa m t h e son of Solom on ." (1 Kin gs 12:21 RSV)
Oft en , n ew st u den t s of Bible H ist or y will com e a cr oss t h e a bove ver se a n d won der if it isn t som e sor t
of t ypogr a ph ica l er r or . J ew s at w ar w ith Israel? H ow cou ld t h a t be?

Aft er t h e dea t h of Kin g Solom on , wh o su cceeded h is fa t h er Kin g Da vid, Solom on s son Reh oboa m
beca m e kin g of a ll of Th e Tr ibes Of Isr a el, t h e Th e Ch ildr en of J a cob. Solom on s Kin gdom h a d been
m a gn ificen t , bu t t h a t r equ ir ed t r em en dou s qu a n t it ies of m on ey a n d la bor . Th e people u n der Solom on
wer e h ea vily bu r den ed.
Repr esen t a t ives of t h e people wen t t o t h e n ew kin g wit h t h e m essa ge, "You r fa t h er m a de ou r yoke
h ea vy. Now t h er efor e ligh t en t h e h a r d ser vice of you r fa t h er a n d h is h ea vy yoke u pon u s, a n d we will
ser ve you ." (1 Kin gs 12:4 RSV).
Th e elder s a dvised t h e n ew kin g t o gr a n t t h e peoples r equ est so t h a t a r ebellion wou ld be a voided,
bu t Reh oboa m s you n g fr ien ds a dvised h im t o m a ke t h eir bu r den even greater (1 Kin gs 12:6-11).
Reh oboa m s fa t efu l ch oice wa s t h e la t t er : "My fa t h er m a de you r yoke h ea vy, bu t I will a dd t o you r
yoke; m y fa t h er ch a st ised you wit h wh ips, bu t I will ch a st ise you wit h scor pion s." (1 Kin gs 12:14)
Reh oboa m s foolish n ess wa s u sed a s a m ea n s t o br in g a bou t Gods pu n ish m en t for Solom on s
cor r u pt ion in h is la t er yea r s: "So t h e kin g did n ot h ea r ken t o t h e people; for it wa s a t u r n of a ffa ir s
br ou gh t a bou t by Th e Lor d t h a t h e m igh t fu lfill H is wor d, wh ich Th e Lor d spoke by Ah ija h t h e
Sh ilon it e t o J er oboa m t h e son of Neba t ." (1 Kin gs 12:15 RSV)
Th e r esu lt wa s a split of t h e u n it ed kin gdom of t h e 12 t r ibes of Isr a el (t h e Levit es wer e dist r ibu t ed
a m on g a ll of t h e ot h er s) in t o 2 kin gdom s - t h e 10 t r ibes of "Isr a el" u n der Kin g J er oboa m wit h t h eir
ca pit a l u p in Sa m a r ia (see Bible P la ces), a n d t h e t r ibes of J u da h a n d Ben ja m in for m in g t h e kin gdom
of "J u da h " u n der Kin g Reh oboa m a t J er u sa lem . F r om t h a t t im e on , Isr a el a n d J u da h wer e 2
com pletely separate an d in d epen d en t kin gdom s (see Kin gs of Isr a el a n d J u da h ). Wh ile t h ey wer e
som et im es a llied wh en fa ced wit h a com m on en em y, t h er e wer e ot h er t im es wh en wa r s wer e fou gh t
bet ween t h em .
On e of t h e m ost im por t a n t keys t o u n der st a n din g Bible P r oph ecy is r ecogn izin g t h a t a lt h ou gh a ll
J ews a r e Isr a elit es, n ot a ll Isr a elit es a r e J ews. Th is is a n absolu tely vital poin t beca u se m a n y of t h e
en d-t im e pr oph ecies t h a t spea k of "Isr a el" a r e n ot r efer r in g solely t o t h e m oder n -da y J ewish people
in Isr a el, or a n ywh er e else.
Th er e a r e h u n dr eds of m illion s of people in t h e wor ld t oda y wh o a r e descen ded fr om t h e so-ca lled
"Lost 10 Tr ibes." Th eir iden t it y h a s been obscu r ed over t h e m a n y cen t u r ies (t h e m oder n -da y n a m es
of t h eir cou n t r ies do n ot pla in ly in dica t e t h eir Isr a elit e or igin ) bu t t h ey a r e st ill Isr a elit es, n ot J ews,
m ost wit h ou t r ea lizin g it . Th e m oder n st a t e of Isr a el wou ld n ot h a ve com e in t o bein g wit h ou t t h em ,
a n d wit h ou t t h e m ilit a r y power a n d econ om ic wea lt h of a t lea st t wo of t h em , it wou ld n ot h a ve
su r vived t o t h is da y. Th ey, ju st a s m u ch a s, a n d t oget h er wit h , t h e people of J u da h in t h e m oder n
st a t e of Isr a el, a r e in t h e "bu lls eye" of pr oph ecy.

(6) Th e Ch o s e n P e o p le ?
Com piled by Rick Sa va ge
On e Am er ica n J ew woke u p t o t h e lie a ft er livin g in t h e Isr a eli occu pa t ion a l st a t e in P a lest in e. H e
pu t it t h is wa y:

"Th e Am er ica n people h a ve been led t o believe t h a t J ews a r e "Gods ch osen

people." Th is m yt h wa s st a r t ed by a sm a ll gr ou p of J ews. A few J ewish
lea der s t ook excer pt s fr om t h e Bible a n d in t er pr et ed t h em t o m ea n t h a t God
design a t ed t h em a s "ch osen people." ...
"Lea din g t h e cr y, We a r e Gods Ch osen P eople, a r e t h e Zion ist /Ma r xist
(Ash ken a zi) J ews wh o for polit ica l pu r poses ch ose J u da ism a n d wh o don t
h a ve a dr op of biblica l J ewish blood in t h em ....
"Th e J u deo-Ch r ist ia n et h ic we h ea r so m u ch a bou t in Am er ica is a big joke t h e r esu lt of a n in t en se Zion ist pr opa ga n da ca m pa ign .

"Ill t oss in on e la st t h ou gh t a bou t t h e "Gods ch osen people" m yt h : God sa id,

"Bewa r e of t h ose wh o ca ll t h em selves J ews a n d a r e n ot , for t h ey lie." Cou ld it
be t h e Ash ken a zi J ews a r e t h e people t o wh om God wa s r efer r in g?" - J a ck
Ber n st ein , Th e Life of a n Am er ica n J ew in Ra cist Ma r xist Isr a el (Ca lifor n ia :
Th e Noon t ide P r ess, 1984)
In t h eir own wr it in gs t h ese self-st yled "J ews" t ell u s it is in cor r ect t o ca ll a con t em por a r y "J ew" a n
"Isr a elit e" or a "H ebr ew." Un der t h e h ea din g "A Br ief H ist or y of t h e Ter m s for J ew," in t h e 1980
J ewish Alm a n a c, is t h e followin g:

"St r ict ly spea k in g it is in cor r ect t o ca ll a n a n cien t Isr a elit e a "J ew" or t o ca ll a
con t em por a r y J ew a n Isr a elit e or a H ebr ew." 1980 J ew ish Alm an ac, P.3
In "Th e P h a r isees--Th e Sociologica l Ba ckgr ou n d of Th eir F a it h ," Ra bbi Lou is F in kelst ein descr ibes
t h ese self-st yled "J ews" a n d t h eir or igin s:

"P h a r isa ism beca m e Ta lm u dism , Ta lm u dism beca m e Medieva l Ra bbin ism ,
a n d Medieva l Ra bbin ism beca m e Moder n Ra bbin ism . Bu t t h r ou gh ou t t h ese
ch a n ges in n a m e...t h e spir it of t h e a n cien t P h a r isee su r vives u n a lt er ed. Wh en
t h e J ew st u dies t h e Ta lm u d, h e is a ct u a lly r epea t in g t h e a r gu m en t s u sed in
t h e P a lest in ia n a ca dem ies..." "...r a bbin ic J u da ism , t h e fir st -bor n ch ild of
P h a r isa ism , r em a in s a u n it u n t il t h is da y." (p.XXI of Forw ard to 1st E d ition ,
"T h e Ph arisees," Vol. 1, Ph ilad elph ia: T h e J ew ish Pu blication S ociety of
Am erica, 1938 & Vol. 2, p. 622
J esu s h a d qu it e a ver ba l sca t h in g for t h e P h a r isees in Ma t t h ew 23. H e exposed t h em for t h e sor t of
people t h ey wer e:

"H ypocr it es," "son s of h ell," "blin d gu ides," "fools," "fu ll of r obber y a n d selfin du lgen ce," "wh it ewa sh ed t om bs...fu ll of dea d m en s bon es a n d a ll
u n clea n n ess," "fu ll of h ypocr isy a n d la wlessn ess," "pa r t n er s wit h t h em in
sh eddin g t h e blood of t h e pr oph et s," a n d "ser pen t s a n d br ood of viper s."
Not qu it e a n en dor sem en t by t h e On e a n d On ly Sover eign God, J esu s t h e Ch r ist , is it ? An d som e
fools h a ve t h e ga ll, or sh ou ld we sa y "Ch u t zpa h ," t o ca ll J esu s a "J ew!" Wh a t bla sph em y!
P r ofessor of Medieva l J ewish H ist or y, Abr a h a m N. P olia k of Tel Aviv Un iver sit y, h a s st a t ed:

"Th e la r ge m a jor it y of wor ld J ewr y is descen ded fr om t h e J ews of Kh a za r ia ."

(T h e T h irteen th T ribe by Arth u r Koestler (N ew Y ork : R an d om H ou se, 1976)
p.226)
Th e people livin g in P a lest in e in t h e 20t h cen t u r y h a ve n o r a cia l n or h ist or ic con n ect ion wit h
P a lest in e a n d a r e, in r ea lit y, descen da n t s fr om a Tu r ko-Mon golia n t r iba l people wh o cr ea t ed a
kin gdom ca lled Kh a za r ia wh ich exist ed u n t il t h e 12t h cen t u r y. Th ese Kh a za r ia n "J ews" cou ld ju st a s
ea sily h a ve pr a ct iced Ch r ist ia n it y, bu t for wh a t ever r ea son t h ey ch ose J u da ism (Ta lm u dic
P h a r isa ism ) a n d t h er e is n ot h in g t h a t ca n be don e a bou t it .
Obviou sly, if t h ese people h a ve n o r a cia l, or h ist or ic con n ect ion wit h P a lest in e t h ey h a ve n o cla im t o
t h e pr om ises m a de t o Abr a h a m , Isa a c, a n d J a cob/Isr a el or t h e la n d kn own a s "Isr a el" (P a lest in e)
t oda y.
If t h is is t r u e t h en t h er e sh ou ld be m or e eviden ce t o su ppor t t h is posit ion , a n d t h er e is. Th e
Am er ica n P eoples E n cyclopedia for 1964 a t 15-292 r ecor ds t h e followin g r efer en ce t o Kh a za r s:

"In t h e yea r 740 t h e Kh a za r s wer e officia lly con ver t ed t o J u da ism . A cen t u r y
la t er t h ey wer e cu r sed by t h e in -com in g Sla vic- spea k in g people a n d wer e

sca t t er ed over cen t r a l E u r ope wh er e t h ey wer e k n own a s J ews. It is fr om t h is

gr ou pin g t h a t m ost Ger m a n a n d P olish J ews a r e descen ded, a n d t h ey
lik ewise m a k e u p a con sider a ble pa r t of t h a t popu la t ion n ow fou n d in
Am er ica . Th e t er m Asch en a zim is n ow a pplied t o t h is....division ."
Alfr ed Lilien t h a l wr it es, in Wh a t P r ice Isr a el (H en r y Regen er y Co., 1953):

"P er h a ps t h e m ost sign ifica n t m a ss con ver sion t o t h e J u da ic F a it h occu r r ed

in E u r ope, in t h e 8t h cen t u r y A.D., a n d t h a t st or y of t h e Kh a za r s (Tu r koF in n ish people) is qu it e per t in en t t o t h e est a blish m en t of t h e m oder n st a t e of
Isr a el." Aga in , "Th a t t h e Kh a za r s a r e t h e lin ea l a n cest or s of E a st er n
E u r opea n J ewr y is a h ist or ica l fa ct . J ewish h ist or ia n s a n d r eligiou s t ext book s
a ck n owledge t h e fa ct , t h ou gh t h e pr opa ga n dist s of J ewish n a t ion a lism
belit t le it a s pr o-Ar a b pr opa ga n da ."
Ar t h u r Koest ler s book Th e Th ir t een t h Tr ibe (New Yor k: Ra n dom H ou se, In c., 1976) blew t h e lid off
t h is su ppr essed fa ct . Koest ler n ot es,

"In t h e 1960s, t h e n u m ber of t h e Seph a r dim wa s est im a t ed a t 500,000. Th e

Ash k en a zim , a t t h e sa m e per iod, n u m ber ed a bou t eleven m illion . Th u s in
com m on pa r la n ce, J ew is syn on ym ou s wit h Ash k en a zi J ew."
H e fu r t h er st a t es,

"F or t h e sa ke of piqu a n t r y it sh ou ld be m en t ion ed t h a t t h e Ash ken a z of t h e

Bible r efer s t o a people livin g som ewh er e in t h e vicin it y of Mou n t Ar a r a t a n d
Ar m en ia . Th e n a m e occu r s in Gen esis 10:3 a n d 1 Ch r on icles 1:6 a s on e of t h e
son s of Gom er , wh o wa s a son of J a ph et h . Ash k en a z is a lso a br ot h er of
Toga r m a h (a n d a n eph ew of Ma gog) wh om t h e Kh a za r s, a ccor din g t o Kin g
J oseph , cla im ed a s t h eir a n cest or ."
Koest ler fu r t h er qu ot es a n ea r ly sou r ce in dica t in g t h a t t h e Kh a za r s h a d som e con n ect ion wit h Gog of
t h e la n d of Ma gog.

"At som e da t e ea r lier t h a n 864, t h e West ph a lia n m on k , Ch r ist ia n Dr u t h m a r

of Acqu it a n ia , wr ot e a La t in t r ea t ise E sposit o in E va n geliu m Ma t t ei, in
wh ich h e r epor t ed t h a t t h er e exist people u n der t h e sky in r egion s wh er e n o
Ch r ist ia n ca n be fou n d, wh ose n a m e is Gog a n d Ma gog, a n d wh o a r e H u n s;
a m on g t h em is on e, ca lled t h e Ga za r i (Kh a za r s) wh o a r e cir cu m cised a n d
obser ve J u da ism in it s en t ir et y."
F or t h ose in t er est ed in Bible pr oph ecy, t h e im plica t ion s of t h is la st sen t en ce a r e st a gger in g. Rea d
Gen esis 10:2-3 t o see fr om wh om Ash ken a z descen ded; n ot ice wh o h is r ela t ives a r e. Th en r ea d
E zekiel 38 & 39. J ewish a u t h or Alfr ed Lilien t h a l fu r t h er st a t ed:

"Th ese Ash ken a zim J ews...h a ve lit t le or n o t r a ce of Sem it ic blood." - p. 222,
"Wh at Price Israel."
Th is is n ow u n der st a n da ble fr om wh a t Koest ler r evea led. Th e J ews fu lly u n der st a n d t h eir
Kh a za r ia n h er it a ge a s t h e t h ir d edit ion of t h e J ewish E n cyclopedia for 1925 r ecor ds:

"Ch a za r s: a people of Tu r kish or igin wh ose life a n d h ist or y a r e in t er woven

wit h t h e ver y begin n in gs of t h e h ist or y of t h e J ews of Ru ssia ." T h e J ew ish
E n cycloped ia, T h ird E d ition , 1925

Th er e a r e t wo m a in "r a cia l" br a n ch es of m oder n J ewr y. Th e sm a ller of t h e t wo is ca lled t h e

Seph a r dim , som e of wh ose a n cest or s fled a ft er t h e fa ll of J er u sa lem in 70 A.D. a n d spr ea d a cr oss
Nor t h Afr ica t o Spa in . Th is gr ou p h a s been fr om t h e ou t set so sm a ll, in t er m s of a via ble gen e pool,
a n d h a s m ixed wit h su ch r egu la r it y over t h e cen t u r ies wit h t h e in digen ou s peoples wh er ever t h ey
lived t h a t Dr . Ra ph a el P a t a i, a lea din g J ewish sch ola r , felt com pelled t o wr it e a book en t it led Th e
Myt h of t h e J ewish Ra ce (Scr ibn er s, 1975). In r eviewin g a n ea r lier wor k by Dr . P a t a i, Isr a el
Bet ween E a st a n d West , Dr . Ca m ille H on ig, lit er a r y edit or for t h e Voice (J ewish Voice of Ca lifor n ia ,
Sept . 25, 1953), st a t ed:

"If you st u died J ewish t ypes a n d com m u n it ies in five con t in en t s, a s t h is

wr it er h a d t h e oppor t u n it y of doin g, you wou ld h a ve r ea lized t h a t it is sh eer
n on sen se, a n d ver y da n ger ou s n on sen se, a s well a s u n scien t ific, t o spea k
a bou t a J ewish r a ce."
In a book en t it led "Ra ces in E u r ope", t h e a u t h or , Willia m Z. Ripley, st a t es u n der et h n ology:

"Th e fin din gs of ph ysica l a n t h r opology sh ow t h a t con t r a r y t o a ll popu la r view,

t h er e is n o J ewish r a ce. "Ou r con clu sion t h en is fin a l. It is pa r a doxica l yet
t r u e, we a ffir m . Th e J ews a r e n ot a r a ce, bu t on ly a people a ft er a ll."
P er h a ps it ca n be u n der st ood wh y t h is is. Th e Wor ld Book E n cyclopedia st a t es:

"Th e J ews wer e on ce a su b-t ype of t h e Medit er r a n ea n r a ce, bu t t h ey h a ve

m ixed wit h ot h er peoples u n t il t h e n a m e J ew h a s lost a ll r a cia l m ea n in g."
Sin ce t h e m a jor it y of people in m oder n P a lest in e a n d t h e wor ld wh o ca ll t h em selves "J ews" a r e
descen da n t s fr om a "Tu r ko- Mon golia n t r iba l people" kn own a s Kh a za r s, a n d h a ve "lit t le or n o t r a ce
of Sem it ic blood in t h em ," bu t a r e r a t h er descen da n t s of Ash ken a z wh o wa s on e of t h e son s of Gom er .

(7) J e w s Are N OT Is ra e lite s

P a r t s 1 t h r ou gh 5
By Willie Ma r t in

P a r t 1 (Th e Ar a b ba ckgr ou n d of J ews)

Kim ya r it e Kin g Adopt s J UDAISM a n d Con ver t s H is Ar m y a n d P eople
"Kim ya r it e (H im ya r it e) see Sa bea n s (J ewish E n cyclopedia , p. 403) Sa bea n s:
Th e in h a bit a n t s of t h e a n cien t kin gdom of Sh eba in sou t h ea st er n Ar a bia ,
kn own fr om t h e Bible, cla ssica l wr it er s, a n d n a t ive in scr ipt ion s.
Th e gen ea logies of Gen esis give t h r ee pedigr ees for Sh eba , t h e epon ym ou s
a n cest or of t h e Sa bea n s, wh o is va r iou sly t er m ed (1) t h e son of Ra a m a h a n d
t h e gr a n dson of Cu sh (Gen esis 10:7; 1 Ch r on icles 1:9; com p. E zekiel 27:22;
38:13), (2) t h e son of J okt a n a n d a gr ea t -gr ea t -gr a n dson of Sh em (Gen esis
10:28; 1 Ch r on icles 1:22), a n d (3) t h e son of J ok sh a n a n d a gr a n dson of
Abr a h a m by Ket u r a h . (Gen esis 25:3; 1 Ch r on icles 1:32) Th er e seem ,
t h er efor e, t o h a ve been t h r ee st ock s of Sa bea n s: on e in Afr ica (com p. t h e
E t h iopia n cit y of Sa ga m en t ion ed by St r a bo, Geogr a ph y, p. 77), a n d t h e
ot h er t wo in Ar a bia .
Of t h e la t t er on e is con n ect ed wit h t h e st or y of Abr a h a m , a n d t h e ot h er wit h
t h a t of t h e kin gdom loca lized by Gen esis 10:30, in clu din g t h e J okt a n it es

gen er a lly, a n d ext en din g fr om Mesh a , a s t h ou goest u n t o Seph a r , a m ou n t of

t h e ea st .
In J ob 6:19 t h e Sa bea n s a r e m en t ion ed in close a ssocia t ion wit h t h e Tem ea n s,
a n Ish m a elit e st ock (Gen esis 25:15) t h a t dwelt in Ar a bia . (Isa ia h 21:14, com p.
J er em ia h 25:23-24)
Th e P sa lm s a n d t h e pr oph et ica l books la y specia l em ph a sis u pon t h e wea lt h
a n d com m er cia l a ct ivit y of t h e Sa bea n s. Th e gift s of t h e kin gs of Sh eba a n d of
Seba t o Solom on a r e n ot ed in P sa lm 62:10, gold bein g especia lly m en t ion ed
a m on g t h ese pr esen t s (ibid. ver se 15).
In bot h t h ese pa ssa ges t h e Sept u a gin t , followed by t h e Vu lga t e, iden t ifies
Sh eba wit h Ar a bia Isa ia h 60:6 a dds in cen se t o t h e gift s wh ich t h ese cou n t r ies
wer e t o br in g. (com p. J er em ia h 6:20)
Despit e t h e colloca t ion wit h Deda n in Gen esis 10:7, 1 Ch r on icles 1:9 a n d
E zekiel 38:13, t h e m er ch a n t s of Sh eba , wh om E zekiel a ddr essed in t h e wor ds
occu pied in t h y fa ir s wit h ch ief of a ll spices, a n d wit h a ll pr eciou s st on es, a n d
gold... (E zekiel 27:22), wer e dou bt less Sa bea n s; bu t t h e r efer en ce in t h e
followin g ver se t o t h e m er ch a n t s of Sh eba , t oget h er wit h H a r a n , Ca n n eh ,
E den Assh u r , a n d Ch ilm a d, wh o by im plica t ion wou ld be Asia t ics, is pr oba bly
a m er e dit t ogr a ph y, a n d is r igh t ly om it t ed in t h e Sept u a gin t . Th e wea lt h of
Sh eba is in dica t ed a lso by t h e list of t h e gift s br ou gh t by it s qu een t o
Solom on , a n d wh ich wer e a h u n dr ed a n d t wen t y t a len t s of gold, a n d of spices
ver y gr ea t st or e, a n d pr eciou s st on es: t h er e ca m e n o m or e su ch a bu n da n ce of
spices a s t h ese wh ich t h e Qu een of Sh eba ga ve t o Kin g Solom on . (1 Kin gs
10:10; 2 Ch r on icles 9:1-9); see Sh eba , Qu een Of).
Th e on ly m en t ion of t h e Sa bea n s in a wa r like con n ect ion is in J ob 1:15, wh er e
t h ey a r e descr ibed a s a t t a ckin g a n d killin g t h e ser va n t s of J ob t o r ob t h em of
ca t t le; bu t a ccor din g t o J oel 4 (A.V. 3:8), t h ey dea lt in sla ves, in clu din g J ews.
In t h e New Test a m en t t h er e is a r efer en ce t o t h e kin gdom of Sh eba in t h e
a llu sion t o t h e qu een of t h e sou t h . (Ma t t h ew 12:42; Lu k e 11:31) Sh eba m u st
be ca r efu lly dist in gu ish ed fr om t h e Cu sh it e or Afr ica n Seba (Gen esis 10:7; 1
Ch r on icles 1:9), a s is sh own by t h e discr im in a t ion bet ween t h e kin gs of
Sh eba a n d Seba . in P sa lm 72:10, a n d by t h e colloca t ion of E gypt , E t h iopia ,
a n d Seba in Isa ia h 43:3, 45:13.
St r a bo, ba sin g h is a ccou n t for t h e m ost pa r t on E r a t ost h en es, a n a u t h or of
t h e t h ir d cen t u r y B.C., gives con sider a ble in for m a t ion of va lu e con cer n in g t h e
Sa bea n s (Geogr a ph y, ed. Mller , pp. 768, 778, 780). Th eir t er r it or y wa s
sit u a t ed bet ween t h ose of t h e Min ea n s a n d Ca t t a ba n es; a n d t h eir ca pit a l,
Ma r ia ba , st ood on t h e su m m it of a wooded h ill.

Th e cou n t r y, like t h ose a djoin in g, wa s a flou r ish in g m on a r ch y, wit h bea u t ifu l

t em ples a n d pa la ces, a n d wit h h ou ses wh ich r esem bled t h ose of t h e
E gypt ia n s. Th e m ode of su ccession t o t h e t h r on e wa s pecu lia r in t h a t t h e h eir
a ppa r en t wa s n ot t h e son of t h e k in g, bu t t h e fir st son bor n t o a n oble a ft er
t h e m on a r ch s a ccession . Th e kin g h im self wa s a lso t h e ju dge; bu t h e wa s n ot
a llowed t o lea ve t h e pa la ce u n der pen a lt y of bein g st on ed t o dea t h by t h e
people.
In scr ipt ion s of t h e Sa bea n s a r e n u m er ou s, bu t t h e in for m a t ion wh ich t h ese
r ecor ds fu r n ish is com pa r a t ively m ea ger . Th ey cover , it is t r u e, a per iod of
a bou t 1,300 yea r s, cea sin g on ly wit h t h e ext in ct ion of t h e k in gdom in t h e
sixt h cen t u r y C.E . (A.D.); bu t on ly of t h e per iod ju st befor e a n d ju st a ft er t h e
begin n in g of t h e pr esen t er a a r e t h ey su fficien t ly a bu n da n t t o a llow even a n
a ppr oxim a t ion t o a coh er en t h ist or y. Th e ea r liest in scr ipt ion k n own is on e
con t a in in g t h e n a m e of Yet h a -a m a r a , wh o h a s been iden t ified wit h t h e
It h a m a r a t h e Sa bea n of a n in scr ipt ion of Sa r gon da t ed 715 B.C.
J ews Ar e NOT Isr a elit es - P a r t 2
Besides t h e epigr a ph ica l r em a in s, t h er e is a la r ge n u m ber of coin s, da t in g
ch iefly fr om 150 B.C. t o 150 C.E . Th ese a r e of specia l va lu e for t h e h ist or y of
t h e n a t ion , even du r in g it s per iod of declin e, sin ce t h ey bea r bot h t h e
m on ogr a m s a n d t h e n a m es of n u m er ou s kin gs.
Th e Sa bea n in scr ipt ion s a r e da t ed by epon ym ou s m a gist r a t es pr eviou s t o t h e
in t r odu ct ion of a n er a wh ich h a s been iden t ified wit h t h e Seleu cida n (312
B.C.), a n d wh ich h a s a lso been fixed by ot h er sch ola r s a s begin n in g in 115
B.C., a lt h ou gh t h er e a r e t r a ces of ot h er ch r on ologica l syst em s a s well. Th ese
t ext s fr equ en t ly a llu de t o com m er ce, a gr icu lt u r e, a n d r eligion ...
Am on g t h e Sa bea n gods t h e m ost im por t a n t wer e Alm a ka h (t h e h ea r in g
god?), At h t a r (a pr ot ect ive deit y a n d t h e m a le for of Ash t a r ot h , t o wh om t h e
ga zel seem s t o h a ve been sa cr ed), H a u ba s (possibly a lu n a r deit y), Dh u
Sa m a wi (lor d of h ea ven ), H a jr , Ka in a n , Ka wim (t h e su st a in in g), Sin (t h e
pr in cipa l m oon -god), Sh a m s (t h e ch ief sola r deit y), Ya t a , Ra m m a n (t h e
Biblica l Rim m on ), E l (God in gen er a l), Sa m i (t h e h ea r in g), Sh em
(cor r espon din g in fu n ct ion s t o t h e gen er a l Sem it ic Ba a l), H oba l (possibly a
god of for t u n e), H om a r (per h a ps a god of win e), Ba sh ir (br in ger of good
t idin gs), Ra h m a n (t h e m er cifu l), Ta la b (pr oba bly a t r ee-god), a n d Wa dd
(bor r owed fr om t h e Min ea n s). A n u m ber of goddesses a r e m en t ion ed, a m on g
t h em Dh a t H a m i (la dy of H a m i), Dh a t Ba da n (la dy of Ba da n ), Dh a t Ga dr a n
(la dy of Ga dr a n ), a n d Ta n u f (loft y). It becom es clea r , even fr om t h is sca n t y
in for m a t ion , t h a t t h e r eligion wa s in t h e m a in a n a t u r e-cu lt , like t h e ot h er
Sem it ic r eligion s; a n d t h is is bor n e ou t by a st a t em en t in t h e Kor a n (su r a
27:24) t h a t t h e Sa bea n s wor sh iped t h e su n . F ew det a ils of t h e cu lt a r e given ,
a lt h ou gh t h er e a r e fr equ en t m en t ion s of gift s a n d sa cr ifices, a s well a s of self-

pr esen t a t ion , a r it e of dou bt fu l m ea n in g, bu t on e wh ich eviden t ly m igh t be

per for m ed m or e t h a n on ce.
Rit u a l pu r it y a n d a bst in en ce of va r iou s for m s a lso seem t o h a ve for m ed pa r t
of t h e Sa bea n r eligion , a n d t h e n a m e of t h e m on t h Dh u H ijja t or Ma h ijja t , t h e
on ly on e r et a in ed by t h e Ar a bs (Dh u l-H ijja , t h e t welft h m on t h ), im plies a
cu st om of r eligiou s pilgr im a ge t o som e sh r in e or sh r in es. To t h e a ccou n t of
t h e gover n m en t a s descr ibed by St r a bo t h e Sa bea n in scr ipt ion s a dd lit t le. Th e
wor d for n a t ion is k h u m s (fift h ), wh ich a ppa r en t ly im plies a n ea r lier
division of Ar a bia or of a por t ion of it in t o five pa r t s; a n d t h e people wer e
divided in t o t r ibes (sh ib), wh ich , in t h eir t u r n , wer e com posed of t en t h s or
t h ir ds.
Th e k in gs a t fir st st yled t h em selves m a lik (kin g) a n d, possibly la t er ,
m u k a r r ib, a t er m of u n cer t a in m ea n in g, wh ile t h ey a ft er wa r d wer e ca lled
k in gs of Sa ba a n d Dh u Ra ida n , a n d fin a lly m on a r ch s of H a dr a m a u t a n d
Ya m a n et a s well. Th er e wer e likewise k in gs of a n u m ber of m in or cit ies.
F r om a la t e t ext wh ich m en t ion s a kin g of H im ya r a n d Ra ida n a n d of Sa ba
a n d Silh in , it h a s been in fer r ed t h a t t h e ca pit a l of Sh eba wa s la t er r em oved
t o Ra ida n wh ile t h e a ct u a l pa la ce r em a in ed a t H im ya r , a n d t h a t fr om t h is
cir cu m st a n ce t h e dyn a st y a n d a ll t h a t it r u led wer e for m er ly ca lled
H im ya r it ic (t h e H om er it a e of P t olem y a n d of Ch r ist ia n ecclesia st ica l
a u t h or s), a design a t ion n ow gen er a lly disca r ded.
Th e st a t e of societ y in Sh eba seem s t o h a ve been som ewh a t feu da l t o
ch a r a ct er . Th e gr ea t fa m ilies, wh ich eviden t ly possessed la r ge la n ded est a t es,
h a d ca st les a n d t ower s t h a t a r e fr equ en t ly m en t ion ed in t h e in scr ipt ion s; a n d
r em a in s of som e of t h ese bu ildin gs a r e st ill ext a n t . Th e st a t u s of wom a n wa s
r em a r ka bly h igh . Th e m ist r ess of a ca st le is m en t ion ed in on e in scr ipt ion ,
a n d t h e epigr a ph ica l r em a in s r epr esen t wom en a s en joyin g pr a ct ica l equ a lit y
wit h m en , a lt h ou gh a few pa ssa ges im ply t h e exist en ce of con cu bin a ge.
Th e Sa bea n la n gu a ge belon ged t o t h e Sem it ic st ock . Wh ile som e of t h e
in scr ipt ion s differ lit t le fr om cla ssica l Ar a bic, m ost of t h em sh ow a close
a ffin it y wit h E t h iopic. Th e wea k let t er s occa sion a lly possessed t h eir
con son a n t va lu e a s in E t h iopic, a lt h ou gh t h ey h a ve becom e vowels in Ar a bic.
On t h e ot h er h a n d, t h e a r t icle is a ffixed a s in Ar a m a ic, in st ea d of bein g
pr efixed a s in Ar a bic, a n d cer t a in syn t a ct ic ph en om en a r eca ll H ebr ew r a t h er
t h a n t h e Sou t h -Sem it ic dia lect s. Th e a lph a bet , wh ich , lik e a ll t h e Sem it ic
syst em s except E t h iopic, r epr esen t s t h e con son a n t s on ly, is pla u sibly
r ega r ded by m a n a s t h e ea r liest for m of Sem it ic scr ipt ." (J ewish
E n cyclopedia , pp. 608-610)
Aca dem ia P r oves J ews Ar e Not Isr a el

Th er e a r e h u n dr eds of books {m ost of wh ich a r e J ewish E n cyclopedia s a n d

h ist or y books} a va ila ble for st u dy, wh ich pr ove t h a t over 90% of t h e J E WS
OF TH E WORLD ARE NOT A SE MITIC P E OP LE , bu t few people ot h er t h a n
h ist or ia n s ever bot h er t o r ea d t h em . F ollowin g a r e ju st a few: "Ch a za r s: A
people of Tu r kish or igin wh ose life a n d h ist or y a r e in t er woven wit h t h e ver y
begin n in gs of t h e H ISTORY OF TH E J E WS OF RUSSIA...dr iven on by t h e
n om a dic t r ibes of t h e st eppes a n d by t h eir own desir e for plu n der a n d
r even ge...In t h e secon d h a lf of t h e sixt h cen t u r y t h e Ch a za r s m oved
west wa r d...
Th e kin gdom of t h e Ch a za r s wa s fir m ly est a blish ed in m ost of sou t h Ru ssia
lon g befor e t h e fou n da t ion of t h e Ru ssia n m on a r ch y by t h e Va r a n gia n s...At
t h is t im e t h e k in gdom of t h e Ch a za r s st ood a t t h e h eigh t of it s power a n d wa s
con st a n t ly a t wa r ...At t h e en d of t h e eigh t h cen t u r y...t h e ch a ga n (k in g) of t h e
Ch a za r s a n d h is gr a n dees, TOGE TH E R WITH A LARGE NUMBE R OF H IS
H E ATH E N P E OP LE , E MBRACE D TH E J E WISH RE LIGION." (Ben ja m in
F r eem a n , F a ct s Ar e F a ct s)
TH E H ISTORY OF TH E J E WISH KH AZARS: "...Ou r fir st qu est ion h er e is,
Wh en did t h e Kh a za r s a n d t h e Kh a za r n a m e a ppea r ? Th er e h a s been
con sider a ble discu ssion a s t o t h e r ela t ion of t h e Kh a za r s t o t h e H u n s on t h e
on e h a n d a n d t o t h e West Tu r ks on t h e ot h er . Th e pr eva len t opin ion h a s for
som e t im e been t h a t t h e Kh a za r s em er ged fr om t h e West Tu r k ish em pir e.
E a r ly r efer en ces t o t h e Kh a za r s a ppea r a bou t t h e t im e wh en t h e West Tu r ks
cea se t o be m en t ion ed. Th u s t h ey a r e r epor t ed t o h a ve join ed for ces wit h t h e
Gr eek E m per or H er a cliu s a ga in st t h e P er sia n s in A.D. 627 a n d t o h a ve
m a t er ia lly a ssist ed h im in t h e siege of Tiflis. it is a qu est ion wh et h er t h e
Kh a za r s wer e a t t h is t im e u n der West Tu r k su pr em a cy. Th e ch r on icler
Th eoph a n es {died cir ca A.D. 818} wh o t ells t h e st or y in t r odu ces t h em a s t h e
Tu r k s fr om t h e ea st wh om t h ey ca ll Kh a za r s....
A sim ila r discu ssion on t h e m er it s of t h e differ en t r a ces is r epor t ed fr om t h e
da ys befor e Mu h a m m a d, in wh ich t h e spea k er s a r e t h e Ar a b Nu m a n ibn -a lMu dh ir of a l-H ir a h a n d Kh u sr a w An u sh ir wa n . Th e P er sia n gives h is opin ion
t h a t t h e Gr eek s, In dia n s, a n d Ch in ese a r e su per ior t o t h e Ar a bs a n d so a lso,
in spit e of t h eir low m a t er ia l st a n da r ds of life, t h e Tu r ks a n d t h e Kh a za r s,
wh o a t lea st possess a n or ga n iza t ion u n der t h eir kin gs. H er e a ga in t h e
Kh a za r s a r e ju xt a posed wit h t h e gr ea t n a t ion s of t h e ea st . It is con son a n t
wit h t h is t h a t t a les wer e t old of h ow a m ba ssa dor s fr om t h e Ch in ese, t h e
Tu r k s, a n d t h e Kh a za r s wer e con st a n t ly a t Kh u sr a ws ga t e, (Ta ba ci, I, 899.
Accor din g t o ibn -Kh u r da dh bih , per son s wish in g a ccess t o t h e P er sia n cou r t
fr om t h e cou n t r y of t h e Kh a za r s a n d t h e Ala n s wer e det a in ed a t Ba b a lAbwa b (B.G.A. vi, 135)) a n d even t h a t h e kept t h r ee t h r on es of gold in h is
pa la ce, wh ich wer e n ever r em oved a n d on wh ich n on e sa t , r eser ved for t h e
kin gs of Byza n t iu m , Ch in a a n d t h e Kh a za r s.

In gen er a l, t h e m a t er ia l in t h e Ar a bic a n d P er sia n wr it er s wit h r ega r d t o t h e

Kh a za r s in ea r ly t im es fa lls r ou gh ly in t o t h r ee gr ou ps, cen t er in g r espect ively
r ou n d t h e n a m es of (a ) on e or ot h er of t h e H ebr ew pa t r ia r ch s, (b) Alexa n der
t h e Gr ea t , a n d (c) cer t a in of t h e Sa ssa n id kin gs, especia lly, An u sh ir wa n a n d
h is im m edia t e su ccessor s.
A t ypica l st or y of t h e fir st gr ou p is given by Ya qu bi in h is H ist or y. Aft er t h e
con fu sion of t on gu es a t Ba bel (Gen esis 10:18; 11:19), t h e descen da n t s of Noa h
ca m e t o P eleg (Gen esis 10:25; 11:16-19; 1 Ch r on icles 1:19; 1:25), son of E ber
(Gen esis 10:21; 10:24-25; 11:14-17; Nu m ber s 24:24; 1 Ch r on icles 1:18-19;
1:25; 8:12; Neh em ia h 12:20), a n d a sk ed h im t o divide (Gen esis 10:5; 10:25;
10:32; E xodu s 14:21; Deu t er on om y 4:19; 32:8; 1 Ch r on icles 1:19) t h e ea r t h
a m on g t h em . H e a ppor t ion ed t o t h e descen da n t s of J a ph et h (Gen esis 5:32;
6:10; 7:13; 9:18; 9:23; 9:27; 10:1-2; 10:21; 1 Ch r on icles 1:4-5) - Ch in a , H in d,
Sin d, t h e cou n t r y of t h e Tu r ks a n d t h a t of t h e Kh a za r s, a s well a s Tibet , t h e
cou n t r y of t h e (Volga ) Bu lga r s, Da yla m , a n d t h e cou n t r y n eigh bor in g on
Kh u r a sa n . In a n ot h er pa ssa ge Ya qu bi gives a k in d of sequ el t o t h is. P eleg
(Gen esis 10:25; 11:16-19; 1 Ch r on icles 1:19; 1:25) h a vin g divided t h e ea r t h in
t h is fa sh ion (Deu t er on om y 32:8), t h e descen da n t s of Am u r ibn -Tu ba l
(Gen esis 10:2; 1 Ch r on icles 1:5; Isa ia h 66:19; E zekiel 27:13; 32:26; 38:2-3;
39:1), a son of J a ph et h , wen t ou t t o t h e n or t h ea st . On e gr ou p, t h e
descen da n t s of Toga r m a h (Gen esis 10:3; 1 Ch r on icles 1:6; E zekiel 27:14;
38:6), pr oceedin g fa r t h er n or t h , wer e sca t t er ed in differ en t cou n t r ies a n d
beca m e a n u m ber of k in gdom s, a m on g t h em t h e Bu r ja n (Bu lga r s), Ala n s,
Kh a za r s (Ash ken a z Gen esis 10:3), a n d Ar m en ia n s. Sim ila r ly, a ccor din g t o
Ta ba ci, t h er e wer e bor n t o J a ph et h J im -r (t h e Biblica l Gom er (Gen esis 10:2-3;
1 Ch r on icles 1:5-6; E zekiel 38:6; H osea 1:3), Ma w- (r ea d Ma wgh -gh , Ma gog
(Gen esis 10:2; 1 Ch r on icles 1:5; E zekiel 38:2; 39:6; Revela t ion 20:8)), Ma wda y
(Ma da i (Gen esis 10:2; 1 Ch r on icles 1:5), Ya wa n (J a va n ) (Gen esis 10:2; 10:4; 1
Ch r on icles 1:5; 1:7; Isa ia h 66:19; E zekiel 27:13; 27:19)), Th u ba l (Tu ba l),
Ma sh -j (r ea d Ma sh -k h , Mesh ech (Gen esis 10:2; 1 Ch r on icles 1:15; 1:17;
E zekiel 27:13; 32:26; 38:2-3; 39:1)) a n d Tir -sh (Tir a s (Gen esis 10:2; 1
Ch r on icles 1:5)). Of t h e descen da n t s of t h e la st wer e t h e Tu r k s a n d t h e
Kh a za r s (Ash ken a z). Th er e is poss ~~~~ i wh o wer e defea t ed by t h e Ar a bs in
119/737, (H .A.R. Gibb, Ar a b Con qu est s in Cen t r a l Asia , Lon don 1923, 83ff.
Cf. Ch a pt er IV, n . 96) a n d disa ppea r ed a s a r u lin g gr ou p in t h e sa m e cen t u r y.
Ta ba ci sa ys cu r iou sly t h a t of t h e descen da n t s of Ma wgh -gh (Ma gog) wer e
Ya ju j a n d Ma ju j, a ddin g t h a t t h ese a r e t o t h e ea st of t h e Tu r k s a n d Kh a za r s.
Th is in for m a t ion wou ld in va lida t e Zeki Va lidis a t t em pt t o iden t ify Gog a n d
Ma gog in t h e Ar a bic wr it er s wit h t h e Nor wegia n s. Th e n a m e Ma sh -kh
(Mesh ech ) is r ega r ded by h im a s pr oba bly a sin gu la r t o t h e cla ssica l
Ma ssa get a i (Ma ssa g-et ). A Ba sh m a kov em ph a sizes t h e con n ect ion of
Mesh ech wit h t h e Kh a za r s, t o est a blish h is t h eor y of t h e Kh a za r s, n ot a s
Tu r k s fr om in n er Asia , bu t wh a t h e ca lls a J eph et ic or Ala r odia n gr ou p fr om
sou t h of t h e Ca u ca su s.

J ews Ar e NOT Isr a elit es - P a r t 3

E viden t ly t h er e is n o st er eot yped for m of t h is legen da r y r ela t ion sh ip of t h e
Kh a za r s t o J a ph et h . Th e Ta j-a l-Ar t is sa ys t h a t a ccor din g t o som e t h ey a r e
t h e descen da n t s of Ka sh -h (? Ma sh -h or Ma sh -kh , for Mesh ech ), son of
J a ph et h , a n d a ccor din g t o ot h er s bot h t h e Kh a za r s a n d t h e Sa qa liba h a r e
spr u n g fr om Th u ba l (Tu ba l). F u r t h er , we r ea d of Ba la n ja r ibn - J a ph et h in
ibn -a l-F a qih a n d a bu -a l-F ida a s t h e fou n der of t h e t own of Ba la n ja r . Usa ge
lea ds on e t o su ppose t h a t t h is is equ iva len t t o givin g Ba la n ja r a sepa r a t e
r a cia l iden t it y. In h ist or ica l t im es Ba la n ja r wa s a well-kn own Kh a za r cen t er ,
wh ich is even m en t ion ed by Ma su di a s t h eir ca pit a l.
It is h a r dly n ecessa r y t o cit e m or e of t h ese J a ph et h st or ies. Th eir J E WISH
or igin IS pr ior i OBVIOUS, a n d P olia k h a s dr a wn a t t en t ion t o on e ver sion of
t h e division of t h e ea r t h , wh er e t h e H ebr ew wor ds for n or t h a n d sou t h
a ct u a lly a ppea r in t h e Ar a bic t ext . Th e Ir a n ia n cycle of legen d h a d a sim ila r
t r a dit ion , a ccor din g t o wh ich t h e h er o Afr idu n divided t h e ea r t h a m on g h is
son s, Tu j (som et im es Tu r , t h e epon ym of Tu r a n ), Sa lm , a n d Ir a j. H er e t h e
Kh a za r s a ppea r wit h t h e Tu r ks a n d t h e Ch in ese in t h e por t ion a ssign ed t o
Tu j, t h e eldest son . Som e of t h e st or ies con n ect t h e Kh a za r s wit h Abr a h a m .
Th e t a le of a m eet in g in Kh u r a sa n bet ween t h e son s of Ket u r a h (Gen esis
25:1; 25:4; 1 Ch r on icles 1:32-33) a n d t h e Kh a za r s (Ash k en a z Gen esis 10:3)
wh er e t h e Kh a qa n is Kh a qa n is m en t ion ed is qu ot ed fr om t h e Sa d a n d a lTa ba ci by P olia k. Th e t r a dit ion a lso a ppea r s in t h e Mesh ed m a n u scr ipt of
ibn -a l-F a qih , a ppa r en t ly a s pa r t of t h e a ccou n t of Ta m im ibn -Ba br s jou r n ey
t o t h e Uigu r s, bu t it goes ba ck t o H ish im a l-Ka lbi. Zeki Va lidi is in clin ed t o
la y som e st r ess on it a s a r ea l in dica t ion of t h e pr esen ce of t h e Kh a za r s in
t h is r egion a t a n ea r ly da t e. Al-J a h iz sim ila r ly r efer s t o t h e legen d of t h e son s
of Abr a h a m a n d Ket u r a h set t lin g in Kh u r a sa n bu t does n ot m en t ion t h e
Kh a za r s. Al-Di-m a sh qi sa ys t h a t a ccor din g t o on e t r a dit ion t h e Tu r ks wer e
t h e ch ildr en of Abr a h a m by Ket u r a h , wh ose fa t h er belon ged t o t h e or igin a l
Ar a b st ock . Descen da n t s of ot h er son s of Abr a h a m , n a m ely t h e Sogh dia n s
a n d t h e Kir giz, wer e a lso sa id t o live beyon d t h e Oxu s..." (Th e H ist or y of Th e
J ewish Kh a za r s, by D.M. Du n lop, pp. 4-15. Th is book is especia lly im por t a n t
beca u se t h e J ews m a ke r efer en ce t o it in a ll of t h eir J ewish E n cyclopedia s,
a n d u ph old h im a s a n a u t h or it y on J ewish H ist or y)
E NCYCLOP E DIA AME RICANA (1985): "Kh a za r , a n a n cien t Tu r k icspea k in g people wh o r u led a la r ge a n d power fu l st a t e in t h e st eppes Nor t h of
t h e Ca u ca su s Mou n t a in s fr om t h e 7t h cen t u r y t o t h eir dem ise in t h e m id11t h cen t u r y A.D...In t h e 8t h Cen t u r y it s polit ica l a n d r eligiou s h ea d...a s
well a s t h e gr ea t er pa r t of t h e Kh a za r n obilit y, a ba n don ed pa ga n ism a n d
con ver t ed t o J u da ism ...(Th e Kh a za r s a r e believed t o be t h e a n cest or s of m ost
Ru ssia n a n d E a st er n E u r opea n J ews)."

E NCYCLOP E DIA BRITANNICA (15t h edit ion ): "Kh a za r s, con feder a t ion of
Tu r k ic a n d Ir a n ia n t r ibes t h a t est a blish ed a m a jor com m er cia l em pir e in t h e
secon d h a lf of t h e 6t h cen t u r y, cover in g t h e sou t h ea st er n sect ion of m oder n
E u r opea n Ru ssia ...In t h e m iddle of t h e 8t h cen t u r y t h e r u lin g cla sses a dopt ed
J u da ism a s t h eir r eligion ."
ACADE MIC AME RICAN E NCYCLOP E DIA (1985): "Ash k en a zim , t h e
Ash k en a zim a r e on e of t h e t wo m a jor division s of t h e J ews, t h e ot h er bein g
t h e Sh eph a r dim ."
E NCYCLOP E DIA AME RICANA (1985): "Ash ken a zim , t h e Ash k en a zim a r e
t h e J ews wh ose a n cest or s lived in Ger m a n la n ds...it wa s a m on g Ash k en a zi
J ews t h a t t h e idea of polit ica l Zion ism em er ged, lea din g u lt im a t ely t o t h e
est a blish m en t of t h e st a t e of Isr a el...In t h e la t e 1960s, Ash k en a zi J ews
n u m ber ed som e 11 m illion , a bou t 84 per cen t of t h e wor ld J ewish popu la t ion ."
TH E J E WISH E NCYCLOP E DIA: "Kh a za r s, a NON- SE MITIC, ASIATIC,
MONGOLIAN TRIBAL NATION wh o em igr a t ed in t o E a st er n E u r ope a bou t
t h e fir st cen t u r y, wh o wer e con ver t ed a s a n en t ir e n a t ion t o J u da ism in t h e
seven t h cen t u r y by t h e expa n din g Ru ssia n n a t ion wh ich a bsor bed t h e en t ir e
Kh a za r popu la t ion , a n d wh o a ccou n t for t h e pr esen ce in E a st er n E u r ope of
t h e gr ea t n u m ber s of Yiddish -spea kin g J ews in Ru ssia , P ola n d, Lit h u a n ia ,
Ga la t ia , Besser a bia a n d Ru m a n ia ."
TH E E NCYCLOP E DIA J UDAICA (1972): "Kh a za r s, a n a t ion a l gr ou p of
gen er a l Tu r kic t ype, in depen den t a n d sover eign in E a st er n E u r ope bet ween
t h e seven t h a n d t en t h cen t u r ies C.E . Du r in g pa r t of t h is t im e t h e lea din g
Kh a za r s pr ofessed J u da ism ...In spit e of t h e n egligible in for m a t ion of a n
a r ch a eologica l n a t u r e, t h e pr esen ce of J ewish gr ou ps a n d t h e im pa ct of
J ewish idea s in E a st er n E u r ope a r e con sider a ble du r in g t h e Middle Ages.
Gr ou ps h a ve been m en t ion ed a s m igr a t in g t o Cen t r a l E u r ope fr om t h e E a st
oft en h a ve been r efer r ed t o a s Kh a za r s, t h u s m a kin g it im possible t o over look
t h e possibilit y t h a t t h ey or igin a t ed fr om wit h in t h e for m er Kh a za r E m pir e."
TH E UNIVE RSAL J E WISH E NCYCLOP E DIA: "Th e pr im a r y m ea n in g of
Ash k en a z a n d Ash ken a zim in H ebr ew is Ger m a n y a n d Ger m a n s. Th is m a y
be du e t o t h e fa ct t h a t t h e h om e of t h e a n cien t a n cest or s of t h e Ger m a n s is
Media , wh ich is t h e Biblica l Ash ken a z...Kr a u ss is of t h e opin ion t h a t in t h e
ea r ly m edieva l a ges t h e Kh a za r s wer e som et im es r efer r ed t o a s
Ash k en a zim ...Abou t 92 per cen t of a ll J ews or a ppr oxim a t ely 14,500,000 a r e
Ash k en a zim ."
TH E BIBLE RE LATE S TH AT TH E KH AZAR (Ash k en a z) J E WS WE RE /ARE
TH E SONS OF J AP H E TH NOT SH E M: "Now t h ese a r e t h e gen er a t ion s of
t h e son s of Noa h , Sh em , H a m , a n d J a ph et h : a n d u n t o t h em wer e son s bor n
a ft er t h e flood. Th e son s of J a ph et h ;...t h e son s of Gom er ; Ash k en a z..."

(Gen esis 10:1-3) Th er efor e, t h e Bible pr oves t h a t t h e Ash k en a z J ews

[Kh a za r s] a r e n ot t h e descen da n t s of Sh em a n d ca n n ot be Sem it e.
TH E E NCYCLOP E DIA AME RICANA CALLS H YRCANUS A J E WISH
H IGH P RIE ST [135-105 B.C.] WH O F ORCE D TH E IDUME ANS TO
BE COME "J E WS," IDUME A IS TH E GRE E K F OR E DOMITE S. Th e wor k s
of J oseph es r ela t es h ow t h e Idu m ea n s wer e for ced t o a ccept J u da ism . In t h e
Bible E sa u , E do, Mt . Seir a n d Idu m ea a r e in t er ch a n gea ble for t h e offspr in g of
E SAU, J a cobs t win br ot h er .
Bet ween t h e t im e of Neh em ia h a n d t h e bir t h of Ch r ist , t h e pr oblem of
in t er m a r r ia ge in cr ea sed. Th e clim a x of t h e pr oblem ca m e a bou t a cen t u r y
a n d a h a lf befor e t h e bir t h of Ch r ist , wh en t h e J u dea n , J oh n H yr ca n u s,
con qu er ed t h e h ea t h en cit ies in P a lest in e a n d for ced t h e Ca n a a n it es t o
becom e J u dea n s ["J ews"]. J oseph u s, t h e J u dea n h ist or ia n , wr it in g in a bou t
95 A.D. wr ot e of t h is: "H yr ca n u s t ook a lso Dor a a n d Ma r issa , cit ies of Idu m ea
[Gr eek for m of E dom ], a n d su bdu ed a ll t h e Idu m a ea n s; a n d per m it t ed t h em
t o st a y in t h a t cou n t r y, if t h ey wou ld be cir cu m cised, a n d m a ke u se of t h e
la ws of t h e J u dea n s; a n d t h ey wer e so desir ou s of livin g in t h e cou n t r y of
t h eir for efa t h er s, t h a t t h ey su bm it t ed t o t h e u se of cir cu m cision , a n d t h e r est
of t h e J u dea n wa ys of livin g; a t wh ich t im e t h er efor e t h is befell t h em , t h ey
wer e h er ea ft er n o ot h er t h a n J u dea n s." (An t . Book 13, ch . 9 pa r . 1)
A foot n ot e in J oseph u s qu ot es Am m on iu s, a n a n cien t gr a m m a r ia n , wh o sa ys
fu r t h er : "Th e J u dea n s a r e su ch by n a t u r e, a n d fr om t h e begin n in g, wh ilst t h e
Idu m a ea n s wer e n ot J u dea n s fr om t h e begin n in g, bu t P h oen icia n s a n d
Syr ia n s; bu t bein g a ft er wa r d su bdu ed by t h e J u dea n s a n d com pelled t o be
cir cu m cised, a n d t o u n it e in t o on e n a t ion , a n d be su bject t o t h e sa m e la ws,
t h ey wer e ca lled J u dea n s." Th is sa m e foot n ot e a lso qu ot es Dio, t h e a n cien t
h ist or ia n : "Th a t cou n t r y is a lso ca lled J u dea , a n d t h e people J u dea n s; a n d
t h is n a m e is given a lso t o a s m a n y a s em br a ce t h eir r eligion , t h ou gh of ot h er
n a t ion s."
J oseph u s con t in u es h is h ist or y of h ow t h e J u da h it es in cor por a t ed t h e
E dom it es a n d Ca n a a n it es a n d a h ist or y of t h e son of H yr ca n u s n a m ed
Ar ist obu lu s: "H e wa s ca lled a lover of t h e Gr ecia n s; a n d h a d con fer r ed m a n y
ben efit s on h is own cou n t r y, a n d m a de wa r a ga in st It u r ea , a n d a dded a gr ea t
pa r t of it t o J u dea , a n d com pelled it s in h a bit a n t s if t h ey wou ld con t in u e in
t h a t cou n t r y, t o be cir cu m cised, a n d t o live a ccor din g t o t h e J u dea n la ws.
(J oseph u s An t . Book 13, ch . 11, pa r . 3) "Now a t t h is t im e t h e J u dea n s wer e in
possession of t h e followin g cit ies t h a t h a d belon ged t o t h e Syr ia n s, a n d
Idu m ea n s, a n d P h oen icia n s: [H er e h e list s 23 n on - Isr a elit e cit ies]; wh ich la st
[cit y] t h ey u t t er ly dest r oyed, beca u se it s in h a bit a n t s wou ld n ot bea r t o
ch a n ge t h eir r eligiou s r it es for t h ose pecu lia r t o t h e J u dea n s. Th e J u dea n s
a lso possessed ot h er s of t h e pr in ciple cit ies of Syr ia , wh ich h a d been
dest r oyed." (J oseph u s An t iqu it ies Book 13, ch a pt er 15, pa r a gr a ph 4)

J ews Ar e NOT Isr a elit es - P a r t 4

Th is a ll t ook pla ce a t lea st a cen t u r y befor e Ch r ist . It is obviou s, t h en , t h a t by
t h e t im e Ch r ist wa s bor n a gr ea t h ost of t h e people livin g in J u dea wer e
Ca n a a n it es a n d E dom it es by r a ce, a lt h ou gh t h ey wer e J ews by r eligion a n d
J u dea n s by cit izen sh ip. E ven t h e r u lin g dyn a st y of t h e H er ods wer e
E dom it es. J oseph u s spea ks of: "H er od, wh o wa s n o m or e t h a n a pr iva t e m a n ,
a n d a n Idu m ea n , i.e., a h a lf-J u dea n " (J oseph u s An t . Book 14, ch . 15, p. 2)
A foot n ot e h er e sa ys: "Accor din gly, J oseph u s a lwa ys est eem s h im a n
Idu m ea n , t h ou gh h e sa ys h is fa t h er An t ipa t er wa s of t h e sa m e people wit h
t h e J u dea n s, a n d a J u dea n by bir t h , a s in deed a ll su ch pr oselyt es of ju st ice a s
t h e Idu m ea n s, wer e in t im e est eem ed t h e ver y sa m e people wit h t h e
J u dea n s."
Th e E sa u -E dom it e n a t ion ["Idu m ea "] cea sed t o exist a s a sepa r a t e n a t ion a t
t h is poin t in h ist or y. An d yet t h e Bible is clea r t h a t E dom wou ld be t h e
en em y of Isr a el in t h e la t t er da ys.
H ow cou ld t h ese pr oph ecies be fu lfilled, if t h er e a r e n o E dom it es left in t h e
wor ld? Th er e is on ly on e n a t ion in t h e wor ld t h a t ca n pr ove a n cest r a l t ies
wit h E dom , a n d t h e J ews t h em selves cla im t h a t du biou s dist in ct ion . Th e
J ews h a ve t h u s a dopt ed t h e m a t er ia list ic a n d a n t i-Ch r ist a t t it u de t h a t
ch a r a ct er ized t h e fa t h er of t h e E dom it es, E sa u .
We fin d wh a t h a ppen ed t o t h em in Th e Am er ica n P eoples E n cyclopedia for
1954, pa ge 15-492, u n der "Th e J ews." "F ollowin g t h eir disper sa l m a n y spr ea d
a cr oss Nor t h Afr ica t o Spa in a n d du r in g t h is m ovem en t con ver t ed m a n y of
t h e Ber ber t r ibes t o J u da ism . Th is h a d lit t le effect on ph ysica l t ype, sin ce
m ost of t h e Ber ber s wer e likewise of t h a t Medit er r a n ea n Ra ce. Th a t por t ion
wh ich m oved in t o Spa in a n d la t er n or t h wa r d a ch ieved con sider a ble wea lt h
a n d pr est ige a n d beca m e kn own a s SE P H ARDIM J E WS."
TH E OUTLINE OF H ISTORY. H . G. Wells, "It is h igh ly pr oba ble t h a t t h e
bu lk of t h e J ews a n cest or s n ever lived in P a lest in e a t a ll, wh ich wit n esses
t h e power of h ist or ica l a sser t ion over fa ct ."
F ollowin g is t h e st or y of t h e con ver sion of a t r ibe of people in Ru ssia t o
J u da ism a n d is t h e or igin of m or e t h a n 95% of t h e J ews of E a st er n E u r ope.
F ACTS ARE F ACTS, By Ben ja m in F r eedm a n . "Wit h ou t a com plet e a n d
a ccu r a t e kn owledge of t h e or igin a n d h ist or y of t h e J ews in E a st er n
E u r ope...it is qu it e im possible for [Ch r ist ia n s] t o in t elligen t ly u n der st a n d t h e
h a r m fu l in flu en ce t h e J ews h a ve exer t ed for t en cen t u r ies..."You will
pr oba bly be a st on ish ed a s m a n y Ch r ist ia n s wer e yea r s a go wh en I elect r ified
t h e n a t ion wit h t h e fir st pu blica t ion by m e of t h e fa ct s disclosed by m y m a n y
yea r s of r esea r ch in t o t h e or igin a n d t h e h ist or y of t h e J ews in E a st er n
E u r ope. My m a n y yea r s of in t en sive r esea r ch est a blish ed beyon d t h e qu est ion

of a n y dou bt , con t r a r y t o t h e gen er a lly a ccept ed belief h eld by Ch r ist ia n s,

t h a t t h e J ews in E a st er n E u r ope a t a n y t im e in t h eir h ist or y in E a st er n
E u r ope wer e n ever t h e legen da r y lost t en t r ibes of Bible lor e. TH AT
H ISTORIC F ACT IS INCONTROVE RTIBLE .
Relen t less r esea r ch est a blish ed a s equ a lly t r u e t h a t t h e J ews in E a st er n
E u r ope AT NO TIME IN TH E IR H ISTORY COULD BE CORRE CTLY
RE GARDE D AS TH E DIRE CT LINE AL DE SCE NDANTS OF TH E
LE GE NDARY LOST TRIBE S' OF BIBLE LORD. TH E J E WS' in E a st er n
E u r ope in m oder n h ist or y CANNOT LE GITIMATE LY P OINT TO A SINGLE
ANCIE NT ANCE STOR WH O E VE R SE T E VE N A F OOT ON TH E SOIL OF
P ALE STINE IN TH E E RA OF BIBLE H ISTORY.
Resea r ch a lso r evea led t h a t t h e 'J ews' in E a st er n E u r ope WE RE NE VE R
SE MITE S,' ARE NOT SE MITE S' NOW, NOR CAN TH E Y E VE R BE
RE GARDE D AS SE MITE S' AT ANY F UTURE TIME BY ANY STRE TCH
OF TH E IMAGINATION. E xh a u st ive r esea r ch a lso ir r evoca bly r eject s a s a
fa n t a st ic fa br ica t ion t h e gen er a lly a ccept ed belief by Ch r ist ia n s t h a t t h e
'J ews' in E a st er n E u r ope a r e t h e legen da r y 'Ch osen P eople' so ver y voca lly
pu blicized by t h e Ch r ist ia n cler gy fr om t h eir pu lpit s..."
TH E AME RICAN P E OP LE 'S E NCYCLOP E DIA for 1954 a t 15-292 r ecor ds
t h e followin g in r efer en ce t o t h e Kh a za r s: "IN TH E YE AR 740 A.D. TH E
KH AZARS WE RE OF F ICIALLY CONVE RTE D TO J UDAISM. A cen t u r y
la t er t h ey wer e cr u sh ed by t h e in com in g Sla vic-spea kin g people a n d wer e
sca t t er ed over cen t r a l E u r ope WH E RE TH E Y WE RE KNOWN AS J E WS. It
is fr om t h is gr ou pin g t h a t m ost Ger m a n , P olish a n d H u n ga r ia n J ews a r e
descen ded, a n d t h ey likewise m a ke u p a con sider a ble pa r t of t h a t popu la t ion
n ow fou n d in Am er ica . Th e t er m Asken a zim is a pplied t o t h is r ou n d-h ea ded,
da r k -com plexion ed division ."
Na t h a n M. P ollock h a s a beef wit h t h e Isr a eli gover n m en t . H is ela bor a t e
pla n s t o celebr a t e t h is Sept em ber t h e 1000t h a n n iver sa r y of t h e J ewish Kh a za r a llia n ce wer e su m m a r ily r eject ed. An elder ly, m eek-look in g m a n wh o
m igr a t ed t o Isr a el fr om Ru ssia 43 yea r s a go. H e h a s devot ed 40 of h is 64
yea r s t r yin g t o pr ove t h a t six ou t of t en Isr a elis a n d n on e ou t of t en J ews in
t h e West er n H em isph er e a r e r ea l J ews' J ews, bu t descen da n t s of fier ce
Kh a za r t r ibes wh ich r oa m ed t h e st eppes of Sou t h er n Ru ssia m a n y cen t u r ies
a go.
F or obviou s r ea son s t h e Isr a eli a u t h or it ies a r e n ot a t a ll ea ger t o give t h e
officia l st a m p of a ppr ova l t o P ollock's t h eor ies. "F or a ll we k n ow, h e m a y be
100 per cen t r igh t ,' sa id a sen ior gover n m en t officia l. 'In fa ct , h e is n ot t h e
fir st on e t o discover t h e con n ect ion bet ween J ews a n d Kh a za r s. Ma n y fa m ou s
sch ola r s J ews a n d n on -J ews, st r essed t h ese lin k s in t h eir h ist or ica l r esea r ch
wor k s. Bu t wh o ca n t ell t oda y wh a t per cen t a ge of Kh a za r blood flows in ou r

vein s..." (Sa n Diego Un ion , Au gu st 28, 1966, Leo H eim a n : Copley News
Ser vice)
F r om t h e a bove, we ca n clea r ly see t h a t t h e J ews fu lly u n der st a n d t h eir
Kh a za r ia n h er it a ge a s t h e t h ir d edit ion of t h e J E WISH E NCYCLOP E DIA for
1925 r ecor ds: "CH AZARS [Kh a za r s]: A people of Tu r kish or igin wh ose life
a n d h ist or y a r e in t er woven wit h t h e ver y begin n in gs of t h e h ist or y of t h e
J ews of Ru ssia . Th e k in gdom of t h e Ch a za r s wa s fir m ly est a blish ed in m ost of
Sou t h Ru ssia lon g befor e t h e fou n da t ion of t h e Ru ssia n m on a r ch y by t h e
Va r a n gia n s (855). J ews h a ve lived on t h e sh or es of t h e Bla ck a n d Ca spia n
sea s sin ce t h e fir st cen t u r ies of t h e com m on er a [a ft er t h e dea t h of Ch r ist ].
H ist or ica l eviden ce poin t s t o t h e r egion of t h e Ur a l a s t h e h om e of t h e
Ch a za r s. Am on g t h e cla ssica l wr it er s of t h e Middle Ages t h ey wer e kn own a s
t h e Ch oza r s, Kh a zir s, Aka t zir s, a n d Ak a t ir s, a n d in t h e Ru ssia n
ch r on icles a s Kh wa lisses a n d Ugr y Byelyye...."
TH E E NCYCLOP E DIA J UDAICA, Vol. 10, (1971) r ela t es t h e followin g a bou t
t h e Kh a za r s (Ch a za r s): "Kh a za r s, a n a t ion a l gr ou p of gen er a l Tu r kic t ype,
in depen den t a n d sover eign in E a st er n E u r ope bet ween t h e seven t h a n d t en t h
cen t u r ies A.D. DURING P ART OF TH IS TIME TH E LE ADING KH AZARS
P ROF E SSE D J UDAISM." (E n cyclopedia J u dicia , Vol. 10, (1971))
TH E UNIVE RSAL J E WISH E NCYCLOP E DIA: "Kh a za r s, a m edieva l people,
pr oba bly r ela t ed t o t h e Volga Bu lga r s, WH OSE RULING CLASS ADOP TE D
J UDAISM DURING TH E 8TH CE NT. Th e Kh a za r s seem t o h a ve em er ged
du r in g t h e 6t h cen t ., fr om t h e va st n om a dic H u n (Tu r k i) em pir e wh ich
st r et ch ed fr om t h e st eppes of E a st er n E u r ope a n d t h e Volga ba sin t o t h e
Ch in ese fr on t ier . Alt h ou gh it is oft en cla im ed t h a t a llu sion s t o t h e Kh a za r s
a r e fou n d a s ea r ly a s 200 C.E ., a ct u a lly t h ey a r e n ot m en t ion ed u n t il
627...MOST J E WISH H ISTORIANS DATE TH E CONVE RSION OF TH E
KH AZAR KING TO J UDAISM DURING TH E F IRST H ALF OF TH IS
CE NTURY {A.D.}..."
J ews Ar e NOT Isr a elit es - P a r t 6
Th e pr im a r y m ea n in g of Ash ken a z a n d Ash ken a zim in H ebr ew is Ger m a n y
a n d Ger m a n s. Th is m a y be du e t o t h e fa ct t h a t t h e h om e of t h e a n cien t
a n cest or s of t h e Ger m a n s is Media , wh ich is t h e Biblica l Ash ken a z...Kr a u ss is
of t h e opin ion t h a t in t h e ea r ly m edieva l a ges t h e Kh a za r s wer e som et im es
r efer r ed t o a s Ash k en a zim ...Abou t 92 per cen t of a ll J ews or a ppr oxim a t ely
14,500,000 a r e Ash ken a zim .
TH E AME RICAN P E OP LE S E NCYCLOP E DIA for 1954 a t 15-292 r ecor ds
t h e followin g in r efer en ce t o t h e Kh a za r s: "IN TH E YE AR 740 A.D. TH E
KH AZARS WE RE OF F ICIALLY CONVE RTE D TO J UDAISM. A cen t u r y
la t er t h ey wer e cr u sh ed by t h e in com in g Sla vic-spea k in g people a n d wer e

sca t t er ed over cen t r a l E u r ope WH E RE TH E Y WE RE KNOWN AS J E WS. It

is fr om t h is gr ou pin g t h a t m ost Ger m a n , P olish a n d H u n ga r ia n J ews a r e
descen ded, a n d t h ey likewise m a ke u p a con sider a ble pa r t of t h a t popu la t ion
n ow fou n d in Am er ica . Th e t er m Asch en a zim is a pplied t o t h is r ou n d-h ea ded,
da r k -com plexion ed division ."
ACADE MIC AME RICAN E NCYCLOP E DIA, Delu xe Libr a r y E dit ion , Volu m e
12, pa ge 66 st a t es: "Th e Kh a za r s, a Tu r kic people, cr ea t ed a com m er cia l a n d
polit ica l em pir e t h a t dom in a t ed su bst a n t ia l pa r t s of Sou t h Ru ssia du r in g
m u ch of t h e 7t h t h r ou gh 10t h cen t a r es. DURING TH E 8TH CE NTURY TH E
KH AZAR ARISTOCRACY AND TH E KAGAN (Kin g) WE RE CONVE RTE D
TO J UDAISM."
TH E NE W E NCYCLOP E DIA BRITANNICA, Volu m e 6, pa ge 836 r ela t es:
"Kh a za r , m em ber of a con feder a t ion of Tu r kic-spea kin g t r ibes t h a t in t h e la t e
6t h cen t u r y A.D. est a blish ed a m a jor com m er cia l em pir e cover in g t h e
sou t h ea st er n sect ion of m oder n E u r opea n Ru ssia ...BUT TH E MOST
STRIKING CH ARACTE RISTIC OF TH E KH AZARS WAS TH E AP P ARE NT
ADOP TION OF J UDAISM BY TH E KH AGAN AND TH E GRE ATE R P ART
OF TH E RULING CLASS IN ABOUT 740...TH E F ACT ITSE LF , H OWE VE R,
IS UNDISP UTE D AND UNP ARALLE LE D IN TH E H ISTORY OF
CE NTRAL E URASIA. A F E W SCH OLARS H AVE ASSE RTE D TH AT TH E
J UDAIZE D KH AZARS WE RE TH E RE MOTE ANCE STORS OF MANY OF
TH E J E WS OF E ASTE RN E UROP E AND RUSSIA."
COLLIE RS E NCYCLOP E DIA, Volu m e 14, pa ge 65 st a t es: "Kh a za r s
[k a za r z], a sem i-n om a dic t r ibe of Tu r kish or Ta t a r or igin wh o fir st a ppea r ed
n or t h of t h e Ca u ca su s in t h e ea r ly pa r t of t h e t h ir d cen t u r y...IN TH E
E ITH TH CE NTURY KH AGH AN BULAN DE CIDE D IN F AVOR OF TH E
J E WS AND ACCE P TE D J UDAISM F OR H IMSE LF AND F OR H IS
P E OP LE ..."
NE W CATH OLIC E NCYCLOP E DIA, Volu m e VIII, pa ge 173 r ela t es: "Th e
Kh a za r s wer e a n et h n ic gr ou p, belon gin g t o t h e Tu r k ish peoples, wh o, t owa r d
t h e en d of t h e 2d cen t u r y of t h e Ch r ist ia n E r a , h a d set t led in t h e r egion
bet ween t h e Ca u ca su s a n d t h e lower Volga a n d Don River s...At t h e begin n in g
of t h e 8t h cen t u r y, dyn a st ic t ies bou n d t h e Kh a za r s m or e closely t o
Con st a n t in ople, wh ich led t o a lim it ed spr ea d of Ch r ist ia n it y a m on g t h em .
Th ey a lso beca m e a cqu a in t ed wit h J u da ism fr om t h e n u m er ou s J ews wh o
lived in t h e Cr im ea a n d a lon g t h e Bosph or u s. Wh en t h e Byza n t in e E m per or ,
Leo t h e Isa u r ia n , per secu t ed t h e J ews in A.D. 723, m a n y J ews fou n d r efu ge
in t h e Kh a za r kin gdom , a n d TH E IR INF LUE NCE WAS SO GRE AT TH AT,
AROUND TH E MIDDLE OF TH E 8TH CE NTURY, TH E KING OF TH E
KH AZARS AND MANY OF TH E KH AZAR NOBILITY ACCE P TE D TH E
J E WISH F AITH .

TH E CADILLAC MODE RN E NCYCLOP E DIA, pa ge 822, st a t es: "Kh a za r s

(k h a h -za h r z), a S Ru ssia n people of Tu r k ic or igin , wh o a t t h e h eigh t of t h eir
power (du r in g t h e 8t h -10t h cen t ., A.D.) con t r olled a n em pir e wh ich in clu ded
Cr im ea , a n d ext en ded a lon g t h e lower Volga , a s fa r E a s t h e Ca spia n Sea .
TH E KH AZAR ROYAL F AMILY AND ARISTOCRACY CONVE RTE D TO
J UDAISM DURING TH E RE IGN OF KING BULAN (768-809 A.D.) AND
J UDAISM WAS TH E RE AF TE R RE GARDE D AS TH E STATE RE LIGION..."
Th e J ewish a u t h or , Ar t h u r Koest ler , r ela t es t h e followin g con cer n in g J ewish
h ist or y: In h is 1976 best seller Th e Th ir t een t h Tr ibe, t h e Au t h or of Da r k n ess
a t Noon , P r om ise a n d F u lfillm en t , a n d Th e Root s of Coin ciden ce dr opped
a n ot h er bom bsh ell by P ROVING TH AT TODAYS J E WS WE RE , F OR TH E
MOST P ART, DE SCE NDANTS OF KH AZARS, WH O CONVE RTE D TO
J UDAISM SE VE N CE NTURIE S AF TE R TH E DE STRUCTION OF
J E RUSALE M IN 70 A.D. "Th is, of cou r se, is in spir ed by t h e st or y of t h e
Coven a n t in Gen esis; a n d it im plies t h a t TH E KH AZARS TOO CLAIME D
TH E STATUS OF A CH OSE N RACE , wh o m a de t h eir own Coven a n t wit h
t h e Lor d, E VE N TH OUGH TH E Y [Kh a za r s] WE RE NOT DE SCE NDE D
F ROM ABRAH AMS SE E D...H E CANNOT, AND DOE S NOT, CLAIM F OR
TH E M [t h e Kh a za r s] SE MITIC DE SCE NT, H E TRACE S TH E IR [Kh a za r s]
ANCE STRY NOT TO SH E M, BUT TO NOAH S TH IRD SON, J AP H E TH , OR
MORE P RE CISE LY TO J AP H E TH S GRANDSON, TOGARMA, TH E
ANCE STOR OF ALL TURKISH TRIBE S. We h a ve fou n d in t h e fa m ily
r egist er s of ou r fa t h er s, J oseph a sser t s boldly, t h a t Toga r m a h a d t en son s,
a n d t h e n a m es of t h eir off-spr in g a r e a s follows: Uigu r , Du r su , Ava r s, H u n s,
Ba silii, Ta r n ia k h , Kh a za r s, Za gor a , Bu lga r s, Sa bir . WE [Kh a za r s] ARE TH E
SONS OF KH AZAR, TH E SE VE NTH ..." (Th e Th ir t een t h Tr ibe, Ar t h u r
Koest ler , pa ges 58-82))
Th e J ewish a u t h or Alfr ed M. Lilien t h a l r ela t es t h e followin g con cer n in g
J ewish h ist or y: "...Th e exist en ce of [Th e St a t e of] ISRAE L IS NOT
F OUNDE D ON LOGIC. IT H AS NO ORDINARY LE GITIMACY. Th er e is
n eit h er in it s est a blish m en t n or pr esen t scope a n y eviden t ju st ice - t h ou gh
t h er e m a y be a n u t t er n eed a n d won dr ou s fu lfillm en t ....
Ar t h u r Koest ler a n swer s t h is qu est ion wit h a n em ph a t ic NO! In h is 1976
best seller Th e Th ir t een t h Tr ibe, t h e Au t h or of Da r k n ess a t Noon , P r om ise
a n d F u lfillm en t , a n d Th e Root s of Coin ciden ce dr opped a n ot h er bom bsh ell by
P ROVING TH AT TODAYS J E WS WE RE , F OR TH E MOST P ART,
DE SCE NDANTS OF KH AZARS, WH O CONVE RTE D TO J UDAISM SE VE N
CE NTURIE S AF TE R TH E DE STRUCTION OF J E RUSALE M IN 70
A.D...Th er efor e, TH E GRE AT MAJ ORITY OF E ASTE RN E UROP E AN J E WS
ARE NOT SE MITIC J E WS AT ALL, a n d AS MOST WE STE RN E UROP E AN
J E WS CAME F ROM E AST E UROP E , MOST OF TH E M ALSO ARE NOT
SE MITIC J E WS.

Th u s, m a in t a in s Koest ler , t h e vein s of 45 per cen t of Isr a elis (sa ve on ly t h e

Ar a b a n d t h e Seph a r dic J ews), plu s a big m a jor it y of J E WS AROUND TH E
WORLD, ARE UTTE RLY VACANT OF CORP USCULAR LINKS TO TH E
TRIBE OF MOSE S AND SOLOMON...Th e Koest ler t h esis, h owever
st a r t lin g, IS IN NO WISE A NE W ONE . TH E GE NE TIC KH AZAR
DE RIVATION OF MOST J E WS, ONLY TH E SE P H ARDIC MAY BE
ACCOUNTE D H E BRE WS BY BLOOD, H AS BE E N LONG IF NOT WIDE LY
KNOWN...Th e h om e t o wh ich Weism a n n , Silver , Ben - Gu r ion a n d so m a n y
ot h er Ash k en a zim Zion ist s h a ve lon g yea r n ed t o r et u r n H AS NE VE R BE E N
TH E IRS...[it is a n ] a n t h r opologica l fa ct , MANY CH RISTIANS MAY H AVE
MUCH MORE H E BRE W-ISRAE LITE BLOOD IN TH E IR VE INS TH AN
MOST OF TH E IR J E WISH NE IGH BORS!
Ir on ica lly en ou gh , t oo, Volu m e IV of t h e J ewish E n cyclopedia (a s of t h e t im e
of r esea r ch , 1952), beca u se t h is pu blica t ion spelled Kh a za r s wit h a C in st ea d
of a K, is t it led Ch a za r s t o Dr eyfu s..
An d it wa s t h e fa m ed t r ia l of Ca pt a in Alfr ed Dr eyfu s, a s in t er pr et ed by
Th eodor e H er zl, t h a t m a de t h e m oder n J ewish Kh a za r s of Ru ssia ...for get
t h eir descen t fr om con ver t s t o J u da ism ...t o est a blish t h e St a t e of Isr a el...
AND WITH OUT TH E H UE AND CRY, ANTI- SE MITISM,' P RAY WH AT H AP P E NS TO TH E
ZIONIST MOVE ME NT? Kh a za r con ver sion wa s n ot u n iqu e...WH O CAN SAY F OR SURE TH AT
MANY CH RISTIAN RE ADE RS OF TH IS BOOK MIGH T NOT IN F ACT H AVE A BE TTE R CLAIM,
WH ICH TH E Y DO NOT CH OOSE TO E XE RCISE , TO GO BACK H OME ' TO P ALE STINE TH AN
H ANNAH SE ME R, ME NACH E M BE GIN, OR GOLDA ME IR? QUE E N VICTORIA H E RSE LF
BE LONGE D TO AN ISRAE LITE SOCIE TY TH AT TRACE D TH E ANCE STRY OF ITS
ME MBE RSH IP BACK TO TH E LOST TRIBE S OF ISRAE L. Wh en t h e wor d 'J u da ism ' wa s bor n ,
TH E RE WAS NO LONGE R A H E BRE W-ISRAE LITE STATE . TH E P E OP LE WH O E MBRACE D
TH E CRE E D OF J UDAISM WE RE ALRE ADY A MIXTURE OF MANY NATIONS, RACE S, AND
STRAINS, AND TH IS DIVE RSIF ICATION WAS RAP IDLY GROWING..." (Th e Zion ist Con n ect ion
II, Alfr ed M. Lilien t h a l, pp. 759-768)

(8) Ara b J e w s
By Adam Hanieh
The official ideology of Israel, Zionism, has always portrayed itself as a liberation movement for all Jews. But
although Zionism claims to offer a home for all Jews, that home has never been offered equally.
The question of Arab Jews strikes at the heart of the Zionist contradiction -- an attempt to build an anti- Arab,
exclusively Jewish state on Arab lands.
From the early days of the Zionist project, large numbers of Jews from neighbouring Arab countries were brought to
Palestine. Ostensibly they were returning home, but in reality they came as cheap labour for their European
counterparts (Ashkenazi Jews).
These Arab Jews were given the name Mizrahim (the eastern ones).
Official Israeli history presents the emigration of Mizrahi as a result of anti-Semitism within the countries where
they lived or a religious devotion to the land of Palestine. This account forgets the economic interests of the
Ashkenazi Zionists and the long and largely untroubled relationship between Mizrahi Jews and the other Arabs with
whom they lived.
Mizrahim had lived in North Africa and the Middle East for millennia, and the vast majority were opposed to
creating a Jewish state in Palestine. The Iraqi Jewish leadership, for example, cooperated with the Iraqi government
to stop Zionist activity in Iraq; the chief rabbi published an open letter denouncing Zionism.
In 1920, Palestinian Jews signed anti-Zionist petitions denouncing Ashkenazi rule.

It is now well documented that Zionist underground cells planted bombs in Jewish centres to create hysteria amongst
Iraqi Jews, hoping to encourage a mass exodus to Israel. On January 14, 1951, a bomb was thrown into an Iraqi
synagogue, killing four people.
Of course these acts of terror by the Zionist movement did not happen in isolation from the corrupt Arab
governments of the time, most of which were supported by the British, who had overtly backed the Zionist
movement with the Balfour declaration of 1917.

Exploitation
The Mizrahim who arrived in Israel landed in corrugated iron transit camps where Israeli officials attempted to strip
them of their Arabness by getting rid of their unpronounceable Arab names and replacing them with good
Jewish names.
Most ended up in agricultural work, 10-12 hours a day in conditions of disease and squalor. Their high death rate
was explained by one Zionist official as a common and natural thing.
One particularly damning example of the European approach to Mizrahim was the infamous kidnapped children of
Yemen affair. Doctors, social workers and nurses worked together to kidnap 600 Yemeni-Jewish babies, telling
their parents they had died and giving them to childless Ashkenazi couples.
A massive protest rally was held in 1986 to demand the truth, but it was ignored by the Israeli media. A few months
later, Israeli television produced a documentary which blamed a bureaucratic system for spreading rumours and
perpetuated the myth of Mizrahim as careless parents.
Today Mizrahim constitute around 50% of the Israeli population. Palestinian Arabs make up another 20%, so the
total non-European population is about 70%. This rises to 90% with the inclusion of Palestinians from the occupied
territories, making clear the colonial nature of Israel.
Mizrahim and Palestinian Arabs make up the vast majority of the Israeli working class, concentrated in lower paid
sectors and largely ignored by the official trade union movement, the Histadrut.

Early protests
Such experiences have naturally led to protest. In 1959 a widespread rebellion began in a neighbourhood of Haifa
called Wadi-Salib. It was crushed by the Israeli military.
A significant stage of the Mizrahi movement arose in the '70s with the Black Panther movement. The Panthers took
a revolutionary outlook from the black struggle in the US and Marxist movements in Latin America. They called for
the destruction of the regime and a state that did not discriminate on the basis of religion, origin or nationality.
In May 1971 a demonstration of tens of thousands was organised by the Panthers against police repression. Some
170 activists were arrested and 35 were hospitalised through clashes with the police.
The Panthers were the first Mizrahim to make links with the Palestinian movement, even conducting talks with the
then outlawed PLO.
Another Mizrahi movement known as the Tents movement developed. These activists protested against the squalid
housing conditions of Mizrahim by squatting in vacant apartments in wealthy Ashkenazi suburbs and erecting large
tent camps.
They drew links between the billions spent in the occupied territories to build settlements and the underprivileged
neighbourhoods in which Mizrahim were forced to live.
The Zionist left in Israel, which consists mostly of western educated Ashkenazi, likes to portray Mizrahim as right
wing, uncritical and easily swayed by populist demagogues.
The leaders of Peace Now, whose membership is almost exclusively Ashkenazi, scapegoat Mizrahim for
supporting the occupation, turning Israel into an anti-democratic state and being obstacles to peace. These
attitudes obscure important points.
Firstly, the policies of occupation and war have been designed and implemented by Ashkenazi, who have until
recently dominated Israeli politics.
Secondly, the leaders of all the right-wing parties are Ashkenazim. It is true that a relatively large proportion of
Mizrahim vote for Likud, but this has less to do with Likud's policies towards Palestinians and more to do with the
social devastation caused by years of rule by the Labour Party, the traditional party of Ashkenazi Zionism.
Thirdly, significant acts of solidarity with Palestinians initiated by Mizrahi have been erased from the history books.

Mizrahi and Likud

In the 1981 elections, Likud came to victory because of its image as the party of Mizrahim which would end Labour
Party rule.

The leader of Likud, ex-paramilitary thug and Ashkenazi Zionist Menachem Begin, cultivated this image through
cooption of many of the leaders of the Black Panthers and Tents movement.
Begins second in command was David Levi, a Mizrahi who knew how to use the Panthers rhetoric, but emptied of
content. Levi ever since has used Mizrahi protests while preventing them from going too far.
During the Likud period in power, 1977-92, the social gap between Ashkenazi and Mizrahi did not narrow. Today
David Levi continues as leader of his own party, Gesher, in the coalition government of Benyamin Netanyahu.
During the mid-80s another reflection of Mizrahi discontent arose with the creation of the Shas party. Shas arose as
a rebellion by ultra-orthodox Mizrahim who were studying in the Ashkenazi rabbinical schools.
Ultra-orthodox society is openly racist against Mizrahim, and Shas wanted to change this through establishing its
own party and education system. Shas now wields important political power and currently has 10 seats in
parliament.
It represents a false attempt to solve Mizrahi oppression by focusing solely on religion. However, it does reflect
Mizrahi discontent with both Labour and Likud politics; one estimate puts four out of 10 Shas seats as due to the
support of non-orthodox Mizrahi.

A new generation
Recently some developments in Mizrahi politics identify the root cause of Mizrahi oppression as the Zionist state
and stress the need to build links with Palestinians.
One section of this movement is the Democratic Rainbow Movement, which is beginning a struggle over public
lands.
Some 93% of Israeli territory is classified as state land, most of which was stolen from Palestinians who were
expelled in 1948. Since the early 90s, Labour and Likud have been attempting to privatise this land and public
housing.
Most Mizrahi, who tend to live in the lowest standard public housing, will have no chance of owning their own
apartments. However, the Kibbutz and Moshav communities (dominated by Ashkenazi) are being provided with free
apartments under the legislation.
In the past, Mizrahim were often forced to live in development towns and settlements near the Israeli border or often
within the occupied territories. As Israeli control has expanded, these areas have become prime real estate, leading
to the eviction of Mizrahi and an influx of Ashkenazi.
This is particularly true of Jerusalem, where Israeli yuppies are now moving into settlements once populated by
Mizrahi.
The Mizrahi movement inevitably comes up against the question of Palestinian rights. Rather than seeing their
struggle as one for a bigger slice of the Zionist pie many Mizrahi believe the struggle must be a joint one.
Another Mizrahi movement is HILA, the Public Committee for Education in the Underprivileged Neighbourhoods.
HILA works with activist parents in an attempt to reveal the distortions about Mizrahi history taught in Israeli
schools.
Other groups have been established on universities and high schools that bring together Palestinian and Mizrahi
youth. One of these groups, Tzah, organised a protest in April against a racist textbook used in the Hebrew
University.
A founder of Tzah and a current leader of Hila, Shiko Behar, has written extensively on the real Mizrahi history,
including opposition to Zionism and in support of Palestinian rights.
These activists also reject the attempt by Likud and Shas to speak for the Mizrahim. As one Mizrahi activist told
Green Left, We need to liberate Mizrahi and Arab-Jewish identity from the Zionist framework -- and that means the
framework of Likud and Shas as well.

(9) Wh a t is th e d iffe re n c e be tw e e n a S e m ite , a

He bre w , a n Is ra e lite , a n d a "J e w "?
Ar e t h ese t er m s equ iva len t in a n y wa y a n d ca n t h ey be u sed in t er ch a n gea bly?
A Sem it e (or , "Sh em it e") is som eon e descen ded fr om Sh em , on e of t h e son s of Noa h . A H ebr ew is
som eon e descen ded fr om H eber (or , "E ber "), on e of t h e gr ea t -gr a n dson s of Sh em . So a ll H ebr ews a r e
Sem it es, bu t n ot a ll Sem it es a r e H ebr ews.
Six gen er a t ion s a ft er H eber , Abr a h a m wa s bor n t o h is lin e, so Abr a h a m wa s bot h a H ebr ew a n d a
Sem it e, bor n of t h e lin e of H eber a n d Sh em .
Isa a c wa s bor n of Abr a h a m ; t h en J a cob of Isa a c. J a cobs n a m e wa s ch a n ged t o "Isr a el," a n d h e
fa t h er ed 12 son s. H is son s a n d t h eir descen da n t s a r e ca lled Isr a elit es, a n d t h ey wou ld be bot h

Sem it ic a n d H ebr ew. H owever , t h is wou ld n ot m a ke eit h er Abr a h a m or Isa a c "Isr a elit es." Som e, wh o
in t er ch a n ge t h e wor ds "J ew" a n d Isr a elit e, ca ll Abr a h a m a J ew, even t h ou gh Abr a h a m wa s n ot even
a n Isr a elit e, a n d t h e wor d "J ew" is n ot u sed in t h e Bible u n t il 1,000 yea r s a ft er Abr a h a m .
On e of J a cob-Isr a els ch ildr en wa s J u da h (H ebr ew - Yeh u da h ). H is descen da n t s wer e ca lled Yeh u dim
("J u da h it es"). In Gr eek t h is r ea ds Iou da ioi ("J u dea n s").
Th e con fu sin g fa ct or is t h a t a lm ost a ll Bible t r a n sla t ion s em ploy t h e wor d "J ew," wh ich is a m oder n ,
sh or t en ed for m of t h e wor d "J u da h it e." E ver y t im e you com e t o t h e wor d "J ew" in t h e Old Scr ipt u r es,
you sh ou ld r ea d "J u da h it e;" a n d ever y t im e you com e t o t h e wor d "J ew" in t h e New Scr ipt u r es, you
sh ou ld r ea d it a s "J u dea n ."
On ce you h a ve t h ose pr oper t r a n sla t ion s in m in d, t h en we h a ve t o in t er pr et t h ose wor ds fu r t h er ,
beca u se t h ey ca n h a ve m or e t h a n on e m ea n in g, depen din g on t h e con t ext . In t h e Old Test a m en t , t h e
wor d "J u da h it e" h a s t h r ee dist in ct u sa ges:
1. on e wh o is of t h e t r ibe of J u da h in a r a cia l sen se;
2. on e wh o is a cit izen of t h e sou t h er n "H ou se of J u da h ," in clu din g t h e t r ibes of Ben ja m in a n d
Levi. Th u s, t h is wor d ca n be u sed eit h er t r iba lly (r a cia lly) or geogr a ph ica lly (n a t ion a lly).
3. Th is is a lso u sed in a r eligiou s sen se of t h ose wh o followed t h e r eligion of J u da h . At t h e t im e
of E st h er , m a n y n on -Isr a elit es "beca m e J ews" (t h a t is, J u da h it es) a s t h e r esu lt of t h e
J u da h it e vict or y (E st h er 8:17).
In t h e New Test a m en t , t h e Gr eek wor d Iou deos sh ou ld be t r a n sla t ed "J u dea n ." Aga in , t h is t er m wa s
u sed in t h e sa m e m a n n er :
1. on e wh o is of t h e t r ibe of J u da h in t h e r a cia l sen se;
2. on e wh o is a cit izen of t h e pr ovin ce of J u dea (a s opposed t o Ga lilee a n d Sa m a r ia ), a s is sh own
in J oh n 7:1. Th is u sa ge is geogr a ph ica l, a n d it a pplied a lso t o t h e n on -Isr a elit e cit izen s of
J u dea wh o h a d been in cor por a t ed in t o t h e n a t ion in 135 B.C.; a n d
3. a follower of t h e r eligion of J u da h a s given by Moses a n d t h e pr oph et s. Th is u sa ge is fou n d in
Rom a n s 2:28 a n d 29.
Th er efor e, we ca n sa y:
1. All Isr a elit es a r e H ebr ews a n d Sem it es.
2. On ly a few of t h e Isr a elit es wer e ca lled J ews (or , J u da h it es, J u dea n s).
3. Ma n y n on -Isr a elit es wer e ca lled J ews (J u da h it es, J u dea n s) sim ply beca u se t h ey lived in
J u da h or cla im ed t o follow t h e r eligion of t h e J u dea n s.

(10) does G-d Murder the Israelis ?

Israelis are quick to exert the concept that they are Gods chosen people, God only Loves them,
they are closer to God than anyone else.
Is this true ? Or does G-d Hate the Israelis ? How many times has G-d KILLED the Israelis ?
Lets count;
2 Rabbis; " for offering strange fire before the Lord", two sons of Aaron, priests of the
tabernacle, are struck dead. Lev 10:1-2
11 Rulers; Whom Moses sent to spy out the land, and who returned and made all the
congregation to murmur against him by bringing up an evil report against the land, are killed by
a plague from the Lord. Num. 14:37

250 Levite princesses; of the Jews who challenged the leadership of Moses. "their wives, sons
and little children were swallowed up by the ground", then sent a fire to consume the remaining
princes. Num. 16:1-40
3,000 brothers and children; of Israelis "And he said to them, "Thus says the LORD God of
Israel, Put every man his sword on his side, and go to and fro from gate to gate throughout the
camp, and slay every man his brother, and every man his companion, and every man his
neighbor." And the sons of Levi did according to the word of Moses; and there fell of the people
that day about three thousand men." (Exodus 32:21-28) [note: the surviving Israelis are then
told in verse 29 that they are blessed for killing their own brothers and children]
14,700; Israeli protesters killed by plague who object to Moses about the prior killing of the 250
Jewish princesses. Num 16:41-49
24,000; Israelites who cohabitated with Moabite women and worshiped Baal. "And the Lord said
to Moses, take all the heads of the people, and hang them up before the Lord against the sun..."
Num 25:4,9
70,000; Israelis for sinning "So the LORD sent a pestilence upon Israel from the morning until
the appointed time; and there died of the people from Dan to Beer-sheba seventy thousand men."
(2 Samuel 24:10-17)
This does not include the general body counts given in "whole cities slain" figures such as in
Num. 21:25, Deut. 2:19-21, and Joshua 10 as well as the older Israelis who were ordered to
wander the desert for 40 years to die in the wilderness Num 32:13 nor the ones stricken by a
plague for building a calf Exodus 32:30-35
These may indeed boost the total figures to over six million.
In Conclusion, yes, G-d has chosen the Israelis above all others, to be killed..... according to the
Bible.

sixth Chapter:
Prophet Jesus the Monotheist

You have been taught about Jesus by gentiles, you

have learned about Jesus through the gentiles
interpretation of Scripture, now let a Semitic teach
you about Jesus:
1. Jesus in the Jewish Bible with confirmation from
the Quran
2. the Hebrew Messiah
3. Jesus Christ, a Jew for Allah
4. Jesus Denied Being God
5. waiting in vain for a Messiah ?
6. Jesus Promoted the Law of Moses
7. Jews did not kill Jesus
8. Jesus or Jesus
9. Did Jesus die on the cross ?
10. Why wasnt Mary stoned to death ?

(1) Jesus in the Jewish Bible with Confirmation from the

Quran
Judaism, Christianity, and Islam may disagree, but Moses, Jesus, and Muhammad all agreed, bringing us the
Message of Monotheism. These Prophets fortold and confirmed eachothers mission "to serve God", as shown here.
An introductory note, the Holy Quran is not meant to be a historical book, nor a scientifical book, nor a book
exclusively about any particular Prophet. The Holy Quran is a guide, a sign, and a Book confirming the Truth in
Previous Scripute, to settle the differences between Jews and Christians, hence, does not go into long elaberate
details, but rather gives short percise accounts of the subject.

Born of A Virgin
Prophecy
Isaiah 7:14 Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and
shall call his name Immanuel.

Fulfillment
Luke 1:26 "And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth, 27
To a virgin espoused to a man whose name was Joseph, of the house of David; and the virgins name was Mary. 28
And the angel came in unto her, and said, Hail, thou that art highly favoured, the Lord is with thee: blessed art thou
among women. 29 And when she saw him, she was troubled at his saying, and cast in her mind what manner of
salutation this should be. 30 And the angel said unto her, Fear not, Mary: for thou hast found favour with God. 31
And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS."
Confirmation in the Quran:
Quran 3:45 "Behold! the angels said:"O Marium, surely Allah gives you good news with a Word from Him (of one)
whose name is the . Messiah, Isa son of Marium, worthy of regard in this world and the hereafter and of those who
are made near (to Allah)."

Seed of Abraham
Prophecy
Genesis 22:18 And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice.
Genesis 12:2 And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt
be a blessing: 3 And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of
the earth be blessed.

Fulfillment
Galatians 3:16 Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but
as of one, And to thy seed, which is Christ.
Matthew 1:1 The book of the generation of Jesus Christ, the son of David, the son of Abraham.

Son of Isaac
Prophecy
Genesis 21:12 And God said unto Abraham, Let it not be grievous in thy sight because of the lad, and because of
thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called.

Fulfillment
Luke 3:23 And Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph,
which was the son of Heli,
Luke 3:34 Which was the son of Jacob, which was the son of Isaac, which was the son of Abraham, which was the
son of Thara, which was the son of Nachor,
Matthew 1:1 The book of the generation of Jesus Christ, the son of David, the son of Abraham. 2 Abraham begat
Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren;

Son of Jacob
Prophecy
Numbers 24:17 I shall see him, but not now: I shall behold him, but not nigh: there shall come a Star out of Jacob,
and a Sceptre shall rise out of Israel, and shall smite the corners of Moab, and destroy all the children of Sheth.
Genesis 35:10 And God said unto him, Thy name is Jacob: thy name shall not be called any more Jacob, but Israel
shall be thy name: and he called his name Israel. 11 And God said unto him, I am God Almighty: be fruitful and
multiply; a nation and a company of nations shall be of thee, and kings shall come out of thy loins; 12 And the land
which I gave Abraham and Isaac, to thee I will give it, and to thy seed after thee will I give the land.

Fulfillment
Luke 3:23 And Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph,
which was the son of Heli,
Luke 3:34 Which was the son of Jacob, which was the son of Isaac, which was the son of Abraham, which was the
son of Thara, which was the son of Nachor,
Matthew 1:2 Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren;
Luke 1:33 And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end.

Of the Tribe of Judah

Prophecy
Genesis 49:10 The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and
unto him shall the gathering of the people be.
Micah 5:2 But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall
he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting.

Fulfillment
Luke 2:23 (As it is written in the law of the Lord, Every male that openeth the womb shall be called holy to the
Lord;)
Luke 2:33 And Joseph and his mother marvelled at those things which were spoken of him.
Hebrews 7:14 For it is evident that our Lord sprang out of Juda; of which tribe Moses spake nothing concerning
priesthood.

Family LIne of Jesse

Prophecy
Isaiah 11:1 And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots:
Isaiah 11:10 And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall
the Gentiles seek: and his rest shall be glorious.

Fulfillment
Luke 3:23 And Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph,
which was the son of Heli,
Luke 3:32 Which was the son of Jesse, which was the son of Obed, which was the son of Booz, which was the son
of Salmon, which was the son of Naasson,
Matthew 1:6 And Jesse begat David the king; and David the king begat Solomon of her that had been the wife of
Urias;

House of David
Prophecy
Jeremiah 23:5 Behold, the days come, saith the LORD, that I will raise unto David a righteous Branch, and a King
shall reign and prosper, and shall execute judgment and justice in the earth.
2 Samuel 7:12 And when thy days be fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee,
which shall proceed out of thy bowels, and I will establish his kingdom. 13 He shall build an house for my name,

and I will stablish the throne of his kingdom for ever. 14 I will be his father, and he shall be my son. If he commit
iniquity, I will chasten him with the rod of men, and with the stripes of the children of men: 15 But my mercy shall
not depart away from him, as I took it from Saul, whom I put away before thee. 16 And thine house and thy
kingdom shall be established for ever before thee: thy throne shall be established for ever.
Psalms 132:11 The LORD hath sworn in truth unto David; he will not turn from it; Of the fruit of thy body will I set
upon thy throne.

Fulfillment
Matthew 1:1 The book of the generation of Jesus Christ, the son of David, the son of Abraham.
Matthew 9:27 And when Jesus departed thence, two blind men followed him, crying, and saying, Thou son of
David, have mercy on us.
Matthew 15:22 And, behold, a woman of Canaan came out of the same coasts, and cried unto him, saying, Have
mercy on me, O Lord, thou son of David; my daughter is grievously vexed with a devil.
Matthew 20:30 And, behold, two blind men sitting by the way side, when they heard that Jesus passed by, cried out,
saying, Have mercy on us, O Lord, thou son of David. 31 And the multitude rebuked them, because they should hold
their peace: but they cried the more, saying, Have mercy on us, O Lord, thou son of David.
Matthew 21:9 And the multitudes that went before, and that followed, cried, saying, Hosanna to the son of David:
Blessed is he that cometh in the name of the Lord; Hosanna in the highest.
Matthew 21:15 And when the chief priests and scribes saw the wonderful things that he did, and the children crying
in the temple, and saying, Hosanna to the son of David; they were sore displeased,
Matthew 22:41 While the Pharisees were gathered together, Jesus asked them, 42 Saying, What think ye of Christ?
whose son is he? They say unto him, The son of David. 43 He saith unto them, How then doth David in spirit call
him Lord, saying, 44 The LORD said unto my Lord, Sit thou on my right hand, till I make thine enemies thy
footstool? 45 If David then call him Lord, how is he his son? 46 And no man was able to answer him a word, neither
durst any man from that day forth ask him any more questions.
Mark 9:10 And they kept that saying with themselves, questioning one with another what the rising from the dead
should mean.
Mark 10:47 And when he heard that it was Jesus of Nazareth, he began to cry out, and say, Jesus, thou son of
David, have mercy on me. 48 And many charged him that he should hold his peace: but he cried the more a great
deal, Thou son of David, have mercy on me.
Luke 18:38 And he cried, saying, Jesus, thou son of David, have mercy on me. 39 And they which went before
rebuked him, that he should hold his peace: but he cried so much the more, Thou son of David, have mercy on me.
Acts 13:22 And when he had removed him, he raised up unto them David to be their king; to whom also he gave
testimony, and said, I have found David the son of Jesse, a man after mine own heart, which shall fulfil all my will.
23 Of this mans seed hath God according to his promise raised unto Israel a Saviour, Jesus:
Revelation 22:16 I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the
offspring of David, and the bright and morning star.
Confirmation in the Quran
Quran 4:163 "We have sent thee inspiration, as We sent it to Noah and the Messengers after him: we sent
inspiration to Abraham, Ismail, Isaac, Jacob and the Tribes, to Jesus, Job, Jonah, Aaron, and solomon, and to David
We gave the Psalms."

Born at Bethlehem
Prophecy
Micah 5:2 But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall
he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting.

Fulfillment
Matthew 2:1 Now when Jesus was born in Bethlehem of Judaea in the days of Herod the king, behold, there came
wise men from the east to Jerusalem,
John 7:42 Hath not the scripture said, That Christ cometh of the seed of David, and out of the town of Bethlehem,
where David was?
Luke 2:4 And Joseph also went up from Galilee, out of the city of Nazareth, into Judaea, unto the city of David,
which is called Bethlehem
Confirmation from the Quran

Quran 61:6 "And when Jesus son of Mary said: O Children of Israel! Lo! I am the messenger of Allah unto you,
confirming that which was (revealed) before me in the Torah, and bringing good tidings of a messenger who cometh
after me, whose name is the Praised One. Yet when he hath come unto them with clear proofs, they say: This is mere
magic."

Presented with Gifts

Prophecy
Psalms 72:10 The kings of Tarshish and of the isles shall bring presents: the kings of Sheba and Seba shall offer
gifts.
Isaiah 60:6 The multitude of camels shall cover thee, the dromedaries of Midian and Ephah; all they from Sheba
shall come: they shall bring gold and incense; and they shall shew forth the praises of the LORD.

Fulfillment
Matthew 2:1 Now when Jesus was born in Bethlehem of Judaea in the days of Herod the king, behold, there came
wise men from the east to Jerusalem,
Matthew 2:11 And when they were come into the house, they saw the young child with Mary his mother, and fell
down, and worshipped him: and when they had opened their treasures, they presented unto him gifts; gold, and
frankincense, and myrrh.

Shall be a prophet
Prophecy
Deuteronomy 18:18 I will raise them up a Prophet from among their brethren, like unto thee, and will put my words
in his mouth; and he shall speak unto them all that I shall command him.

Fulfillment
Matthew 21:11 And the multitude said, This is Jesus the prophet of Nazareth of Galilee.
Luke 7:16 And there came a fear on all: and they glorified God, saying, That a great prophet is risen up among us;
and, That God hath visited his people.
John 4:19 The woman saith unto him, Sir, I perceive that thou art a prophet.
John 6:14 Then those men, when they had seen the miracle that Jesus did, said, This is of a truth that prophet that
should come into the world.
John 7:40 Many of the people therefore, when they heard this saying, said, Of a truth this is the Prophet.
Confirmation in the Quran
Quran 4:171 "O People of the Book! Commit no excesses in your religion: Nor say of Allah aught but the truth.
Christ Jesus the son of Mary was (no more than) a messenger of Allah, and His Word, which He bestowed on Mary,
and a spirit proceeding from Him: so believe in Allah and His messengers. Say not "Trinity" : desist: it will be better
for you: for Allah is one Allah: Glory be to Him: (far exalted is He) above having a son. To Him belong all things in
the heavens and on earth. And enough is Allah as a Disposer of affairs."

Shall be a priest
Prophecy
Psalms 110:4 The LORD hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek.

Fulfillment
Hebrews 3:1 Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of
our profession, Christ Jesus;

Annointed with the Holy Spirit

Prophecy
Isaiah 11:2 And the spirit of the LORD shall rest upon him, the spirit of wisdom and understanding, the spirit of
counsel and might, the spirit of knowledge and of the fear of the LORD;
Psalms 45:7 Thou lovest righteousness, and hatest wickedness: therefore God, thy God, hath anointed thee with the
oil of gladness above thy fellows.
Isaiah 42:1 Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon
him: he shall bring forth judgment to the Gentiles.
Isaiah 61:1 The Spirit of the Lord GOD is upon me; because the LORD hath anointed me to preach good tidings
unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of
the prison to them that are bound; 2 To proclaim the acceptable year of the LORD, and the day of vengeance of our
God; to comfort all that mourn;

Fulfillment
Matthew 3:16 And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were
opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him:
Matthew 12:17 That it might be fulfilled which was spoken by Esaias the prophet, saying, 18 Behold my servant,
whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall shew
judgment to the Gentiles. 19 He shall not strive, nor cry; neither shall any man hear his voice in the streets. 20 A
bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory. 21
And in his name shall the Gentiles trust.
Mark 1:10 And straightway coming up out of the water, he saw the heavens opened, and the Spirit like a dove
descending upon him:
John 1:32 And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon
him.
Confirmation in the Quran
Quran 2:87 "We gave Moses the Book and followed him up with a succession of messengers; We gave Jesus the
son of Mary Clear (Signs) and strengthened him with the holy spirit. Is it that whenever there comes to you a
messenger with what ye yourselves desire not, ye are puffed up with pride?- Some ye called impostors, and others
ye slay!"

Has a zeal for God

Prophecy
Psalms 69:9 For the zeal of thine house hath eaten me up; and the reproaches of them that reproached thee are fallen
upon me.

Fulfillment
John 2:15 And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and
the oxen; and poured out the changers money, and overthrew the tables; 16 And said unto them that sold doves,
Take these things hence; make not my Fathers house an house of merchandise. 17 And his disciples remembered
that it was written, The zeal of thine house hath eaten me up.

Ministry to Begin in Galilee

Prophecy
Isaiah 9:1 Nevertheless the dimness shall not be such as was in her vexation, when at the first he lightly afflicted the
land of Zebulun and the land of Naphtali, and afterward did more grievously afflict her by the way of the sea,
beyond Jordan, in G alilee of the nations.

Fulfillment
Matthew 4:12 Now when Jesus had heard that John was cast into prison, he departed into Galilee; 13 And leaving
Nazareth, he came and dwelt in Capernaum, which is upon the sea coast, in the borders of Zabulon and Nephthalim:
14 That it might be fulfilled which was spoken by Esaias the prophet, saying, 15 The land of Zabulon, and the land

of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles; 16 The people which sat in darkness
saw great light; and to them which sat in the region and shadow of death light is sprung up. 17 From that time Jesus
began to preach, and to say, Repent: for the kingdom of heaven is at hand.

Ministry of Miracles
Prophecy
Isaiah 35:5 Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. 6 Then shall the
lame man leap as an hart, and the tongue of the dumb sing: for in the wilderness shall waters break out, and streams
in the desert.
Isaiah 32:3 And the eyes of them that see shall not be dim, and the ears of them that hear shall hearken. 4 The heart
also of the rash shall understand knowledge, and the tongue of the stammerers shall be ready to speak plainly.

Fulfillment
Matthew 9:35 And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the
gospel of the kingdom, and healing every sickness and every disease among the people.
Matthew 9:32 As they went out, behold, they brought to him a dumb man possessed with a devil. 33 And when the
devil was cast out, the dumb spake: and the multitudes marvelled, saying, It was never so seen in Israel.
Matthew 11:4 Jesus answered and said unto them, Go and shew John again those things which ye do hear and see:
5 The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up,
and the poor have the gospel preached to them. 6 And blessed is he, whosoever shall not be offended in me.
Mark 7:33 And he took him aside from the multitude, and put his fingers into his ears, and he spit, and touched his
tongue; 34 And looking up to heaven, he sighed, and saith unto him, Ephphatha, that is, Be opened. 35 And
straightway his ears were opened, and the string of his tongue was loosed, and he spake plain.
John 5:5 And a certain man was there, which had an infirmity thirty and eight years. 6 When Jesus saw him lie, and
knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole? 7 The impotent
man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming,
another steppeth down before me. 8 Jesus saith unto him, Rise, take up thy bed, and walk. 9 And immediately the
man was made whole, and took up his bed, and walked: and on the same day was the sabbath.
John 9:6 When he had thus spoken, he spat on the ground, and made clay of the spittle, and he anointed the eyes of
the blind man with the clay, 7 And said unto him, Go, wash in the pool of Siloam, (which is by interpretation, Sent.)
He went his way therefore, and washed, and came seeing. 8 The neighbours therefore, and they which before had
seen him that he was blind, said, Is not this he that sat and begged? 9 Some said, This is he: others said, He is like
him: but he said, I am he. 10 Therefore said they unto him, How were thine eyes opened? 11 He answered and said,
A man that is called Jesus made clay, and anointed mine eyes, and said unto me, Go to the pool of Siloam, and
wash: and I went and washed, and I received sight.
John 11:43 And when he thus had spoken, he cried with a loud voice, Lazarus, come forth. 44 And he that was dead
came forth, bound hand and foot with graveclothes: and his face was bound about with a napkin. Jesus saith unto
them, Loose him, and let him go. 45 Then many of the Jews which came to Mary, and had seen the things which
Jesus did, believed on him. 46 But some of them went their ways to the Pharisees, and told them what things Jesus
had done. 47 Then gathered the chief priests and the Pharisees a council, and said, What do we? for this man doeth
many miracles.
Confirmation in the Quran
Quran 5:110 "Then will Allah say: "O Jesus the son of Mary! Recount My favour to thee and to thy mother.
Behold! I strengthened thee with the holy spirit, so that thou didst speak to the people in childhood and in maturity.
Behold! I taught thee the Book and Wisdom, the Law and the Gospel and behold! thou makest out of clay, as it
were, the figure of a bird, by My leave, and thou breathest into it and it becometh a bird by My leave, and thou
healest those born blind, and the lepers, by My leave. And behold! thou bringest forth the dead by My leave. And
behold! I did restrain the Children of Israel from (violence to) thee when thou didst show them the clear Signs, and
the unbelievers among them said: This is nothing but evident magic.

Teacher of Parables
Prophecy
Psalms 78:2 I will open my mouth in a parable: I will utter dark sayings of old:

Fulfillment
Matthew 13:34 All these things spake Jesus unto the multitude in parables; and without a parable spake he not unto
them:

Was to Enter the Temple

Prophecy
Malachi 3:1 Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye
seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall
come, saith the LORD of hosts.

Fulfillment
Matthew 21:12And Jesus went into the temple of God, and cast out all them that sold and bought in the temple, and
overthrew the tables of the moneychangers, and the seats of them that sold doves,

He was to enter Jerusalem on a Donkey

Prophecy
Zechariah 9:9 Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto
thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass.

Fulfillment
Luke 19:35 And they brought him to Jesus: and they cast their garments upon the colt, and they set Jesus thereon.
36 And as he went, they spread their clothes in the way. 37 And when he was come nigh, even now at the descent of
the mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all
the mighty works that they had seen;
Matthew 21:6 And the disciples went, and did as Jesus commanded them, 7 And brought the ass, and the colt, and
put on them their clothes, and they set him thereon. 8 And a very great multitude spread their garments in the way;
others cut down branches from the trees, and strawed them in the way. 9 And the multitudes that went before, and
that followed, cried, saying, Hosanna to the son of David: Blessed is he that cometh in the name of the Lord;
Hosanna in the highest. 10 And when he was come into Jerusalem, all the city was moved, saying, Who is this? 11
And the multitude said, This is Jesus the prophet of Nazareth of Galilee.

Seated at Right hand of God

Prophecy
Psalms 110:1 The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool.

Fulfillment
Hebrews 1:3 Who being the brightness of his glory, and the express image of his person, and upholding all things
by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on
high:
Mark 16:19 So then after the Lord had spoken unto them, he was received up into heaven, and sat on the right hand
of God.
Acts 2:34 For David is not ascended into the heavens: but he saith himself, The Lord said unto my Lord, Sit thou on
my right hand, 35 Until I make thy foes thy footstool.
Confirmatin in the Quran
Quran 3:45 "Behold! the angels said: "O Marium, surely Allah gives you good news with a Word from Him (of
one) whose name is the . Messiah, Isa son of Marium, worthy of regard in this world and the hereafter and of those
who are made near (to Allah)."

Betrayed by a Friend
Prophecy
Psalms 41:9 Yea, mine own familiar friend, in whom I trusted, which did eat of my bread, hath lifted up his heel
against me.
Psalms 55:12 For it was not an enemy that reproached me; then I could have borne it: neither was it he that hated
me that did magnify himself against me; then I would have hid myself from him: 13 But it was thou, a man mine
equal, my guide, and mine acquaintance. 14 We took sweet counsel together, and walked unto the house of God in
company.

Fulfillment
Matthew 10:4 Simon the Canaanite, and Judas Iscariot, who also betrayed him.
Matthew 26:49 And forthwith he came to Jesus, and said, Hail, master; and kissed him. 50 And Jesus said unto him,
Friend, wherefore art thou come? Then came they, and laid hands on Jesus and took him.
John 13:21 When Jesus had thus said, he was troubled in spirit, and testified, and said, Verily, verily, I say unto
you, that one of you shall betray me.

Wounded and Bruised

Prophecy
Isaiah 53:5 But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our
peace was upon him; and with his stripes we are healed.
Zechariah 13:6 And one shall say unto him, What are these wounds in thine hands? Then he shall answer, Those
with which I was wounded in the house of my friends.

Fulfillment
Matthew 27:26 Then released he Barabbas unto them: and when he had scourged Jesus, he delivered him to be
crucified.

Smitten and Spit upon

Prophecy
Isaiah 50:6 I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from
shame and spitting.
Micah 5:1 Now gather thyself in troops, O daughter of troops: he hath laid siege against us: they shall smite the
judge of Israel with a rod upon the cheek.

Fulfillment
Matthew 26:67 Then did they spit in his face, and buffeted him; and others smote him with the palms of their
hands,
Luke 22:63 And the men that held Jesus mocked him, and smote him.

Mocked
Prophecy
Psalms 22:7 All they that see me laugh me to scorn: they shoot out the lip, they shake the head, saying, 8 He trusted
on the LORD that he would deliver him: let him deliver him, seeing he delighted in him.

Fulfillment
Matthew 27:31 And after that they had mocked him, they took the robe off from him, and put his own raiment on
him, and led him away to crucify him.
Confirmation in the Quran

Quran 3:55 "Behold! Allah said: "O Jesus! I will take thee and raise thee to Myself and clear thee (of the
falsehoods) of those who blaspheme; I will make those who follow thee superior to those who reject faith, to the
Day of Resurrection: Then shall ye all return unto me, and I will judge between you of the matters wherein ye
dispute."

Rejected by his own people

Prophecy
Isaiah 53:3 He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were
our faces from him; he was despised, and we esteemed him not.
Psalms 69:8 I am become a stranger unto my brethren, and an alien unto my mothers children.
Psalms 118:22 The stone which the builders refused is become the head stone of the corner.

Fulfillment
John 7:5 For neither did his brethren believe in him.
John 7:48 Have any of the rulers or of the Pharisees believed on him?
John 1:11 He came unto his own, and his own received him not.
Matthew 21:42 Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the
same is become the head of the corner: this is the Lords doing, and it is marvellous in our eyes? 43 Therefore say I
unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof.
Confirmation in the Quran
Quran 61:6 "And when Jesus son of Mary said: O Children of Israel! Lo! I am the messenger of Allah unto you,
confirming that which was (revealed) before me in the Torah, and bringing good tidings of a messenger who cometh
after me, whose name is the Praised One. Yet when he hath come unto them with clear proofs, they say: This is mere
magic."
In conclusion, we see that Jesus was the fortold Prophet in the Jewish Bible as confirmed in the Holy Quran.

(2) m e s s ia h s h ip o f J e s u s (Ys h u a )
<ALIGN="CENTER"by Misheal Abdullah Al-Kadhi
Many people believe "Messiah" to be a mystical Biblical term which had been reserved by God from the beginning
of time as a direct equivalent of "only begotten Son." For this reason, when they see that Jesus is referred to in the
Bible as "The Messiah" they immediately translate this to mean "The Son of God." In order to clear up this
misconception, let us first define the true meaning of the word Messiah and then show its exact usage in the Bible.
The word "Messiah" is the English version of the Hebrew word mashiyach {maw-shee-akh}. The literal meaning of
this word in the Hebrew language is "to anoint." In our present day, it is customary for those who are appointed to
high office (ie. the President of the US, Supreme Court justices, etc.) to attend a solemn ritual wherein that person is
consecrated into office. During this ritual, certain rights of passage or ascension must be performed, such as
repeating a solemn oath and so forth. Once such rituals have been successfully completed, only then is that person
considered to have officially received the rights and obligations of this office.
In a similar fashion, in ancient times it was a common practice among the Jews to "anoint" those who were
appointed positions of high authority. If we were to read the Bible we would find that every priest and king of
ancient Israel was "anointed" by their people as a sign of official consecration to office. Further, we find that it was
not at all uncommon for inanimate objects and even pagans to be "anointed." For example:
Solomon :
1 Kings 1:39 "And Zadok the priest took an horn of oil out of the tabernacle, and anointed Solomon . And they blew
the trumpet; and all the people said, God save king Solomon."
David:
1 Samuel 16:13 "Then Samuel took the horn of oil, and anointed him in the midst of his brethren: and the Spirit of
the LORD came upon David from that day forward. So Samuel rose up, and went to Ramah."
Jewish priests:
Leviticus 4:3 "If the priest that is anointed do sin according to the sin of the people; then let him bring for his sin,
which he hath sinned, a young bullock without blemish unto the LORD for a sin offering."
Cyrus the pagan:
Isaiah 45:1 "Thus saith the LORD to his Messiah, to Cyrus, whose right hand I have holden, to subdue nations
before him; and I will loose the loins of kings, to open before him the two leaved gates; and the gates shall not be

shut;"
A pillar:
Genesis 31:13 "I [am] the God of Bethel, where thou anointedst the pillar, [and] where thou vowedst a vow unto
me: now arise, get thee out from this land, and return unto the land of thy kindred."
The tabernacle:
Leviticus 8:10 "And Moses took the anointing oil, and anointed the tabernacle and all that [was] therein, and
sanctified them."
A cherub:
Ezekiel 28:14 "Thou [art] the anointed cherub that covereth; and I have set thee [so]: thou wast upon the holy
mountain of God; thou hast walked up and down in the midst of the stones of fire."
Sick people:
Mark 6:13 "And they cast out many devils, and anointed with oil many that were sick, and healed [them]."
Jesus anoints a blind man
John 9:6 "When he had thus spoken, he spat on the ground, and made clay of the spittle, and he anointed the eyes of
the blind man with the clay,"
When this word was translated into ancient Greek, the words used were "Messias" {mes-see-as} and "Christos"
{khris-tos} (see John 1:41, 4:25). This is where we get the word "Christ" from, it was originally derived from the
Greek word for "anoint." Jesus was indeed "christened," or "anointed," or "baptized," by John the Baptist before the
beginning of his ministry as seen for example in Matthew 3:16 among many other verses.
This is not to say that just because the word "Messiah" was applied to others that it was not a specific designation
for Jesus. It only goes to show that this title does not imply a position as "Son of God."
For example, all of the prophets of God are "friends of God," however, only prophet Abraham received this title as
an official designation for himself (James 2:23). In a similar manner, all of the prophets of God in ancient Israel
were all "anointed" prophets, however, as an official designation, this title was reserved exclusively for Jesus. This
is indeed confirmed in the noble Quran:
"And the angles said O Mary, Allah gives you glad tidings of a Word from Him, his name is Messiah, Jesus son of
Mary, High honored in this world and the next, of those near stationed to Allah." The noble Quran 3:45

(3) J e s u s Ch ris t , a J e w fo r Alla h

J esu s a J ew by r a ce, wa s a Mu slim by r eligion , A Mu slim is som e on e wh o Su bm it s Th eir Will t o
God. Th is Is Wh a t J esu s Did a n d Ta u gh t .
Rega r din g t h e Isla m ic t ea ch in gs of J esu s:
J esu s ca lled God "Ala yh o" in Ar a m a ic.
J esu s t a u gh t t o r in se befor e P r a yin g a s Mu slim s do {J oh n 13:10}
J esu s bowed down in Su bm ission on t h e Gr ou n d t o God a s Mu slim s do {Ma t t h ew 26:39}
J esu s sa id, a ll of You wh o Su bm it you r will t o God, a r e m y t r u e Br ot h er s a n d Sist er s (Ma r k
3:31-35) a s Mu slim s do.
J esu s t a u gh t Sa lva t ion com es fr om Su bm it t in g ou r will t o God a n d F a it h a s Mu slim s do.
"Not ever yon e wh o sa ys t o m e, Lor d, Lor d, will en t er t h e kin gdom of h ea ven , bu t on ly h e wh o does
t h e will of m y F a t h er wh o is in h ea ven . Ma n y will sa y t o m e on t h a t da y, Lor d, Lor d, did we n ot
pr oph esy in you r n a m e, a n d in you r n a m e dr ive ou t dem on s a n d per for m m a n y m ir a cles? Th en I will
t ell t h em pla in ly, I n ever kn ew you . Awa y fr om m e, you evildoer s!" (Ma t t h ew 7:21-23)
J esu s t a u gh t t h a t on ly God is All Kn owin g a s Mu slim s do.
"Bu t of t h a t da y a n d h ou r n o on e kn ows, n ot even t h e a n gels in
h ea ven , n or t h e Son [P r oph et ], bu t on ly t h e F a t h er [Cr ea t or ]." (Ma r k 13:32)
J esu s t a u gh t h e is ju st a ser va n t of God a s Mu slim s a r e:
"F or I h a ve com e down fr om h ea ven , n ot t o do My own will, bu t
t h e will of H im wh o sen t Me." [J oh n 6:38]
J esu s sa id t h e wor d "Mu slim " in Lu ke 6:40, a n d t old ot h er s t o be a Mu slim :
Ar a m a ic t r a n sla t ed in t o H ebr ew: "E in t a lm eed n a leh a l r a bbo; sh ekken ka l a da m sh eMUSH LAM
yih yeh kr a bbo."

Ta ken fr om t h e Ar a m a ic Bible societ y.

Tr a n sla t ion in E n glish : "No st u den t ca n be a bove h is t ea ch er , bu t ever yon e t h a t is a MUSLIM, ca n
be a s h is t ea ch er ."
In a ddit ion t o t h e Bible con fir m in g J esu s wa s a J ew for Alla h , t h e H oly Qu r a n a lso cla r ifies t h a t
J esu s followed Alla h :
"An d beh old! Alla h will sa y: "O J esu s t h e son of Ma r y! Didst t h ou sa y u n t o m en , wor sh ip m e a n d m y
m ot h er a s gods in der oga t ion of Alla h ?" H e will sa y: "Glor y t o Th ee! n ever cou ld I sa y wh a t I h a d n o
r igh t (t o sa y). H a d I sa id su ch a t h in g, t h ou wou ldst in deed h a ve kn own it . Th ou kn owest wh a t is in
m y h ea r t , Th ou I kn ow n ot wh a t is in Th in e. F or Th ou kn owest in fu ll a ll t h a t is h idden ." {H ol y
Q u r a n 5:116}
In con clu sion , J esu s Ch r ist is a J ew for Alla h .

(4) Did Jesus deny being God ?

If I am standing in front of the IBM headquarters building, and a fellow employee unknowingly asked
be "Is this your building , do you own this building ? "
Then I replied "This Building is NOT MY OWN, but it belongs to The ONE WHO EMPLOYEES
ME"
This would clarify to the person asking that I AM NOT THE OWNER, I am just one of the
workers.
I do not own the building (Universe) the one I work for owns it.
Another Example is:
If I am at a gathering of people in a friends house, and a fellow guest unknowingly asked me, "Is this
your house ?" I would reply "This is not my house but it is the house of the ONE WHO INVITED
ME"
This would clarify to the fellow guest that again, I am NOT THE OWNER of the house.
Did Jesus make such statements regarding his status, the words, the will and the power he used ?
WORDS
"Jesus answered them and said, "My doctrine is not Mine, but His
who sent Me." [John 7:16]
"He who does not love Me does not keep My words; and the word
which you hear is not Mine but the Fathers who sent Me." [John 14:24]
"For I have not spoken on My own authority; but the Father who
sent Me gave Me a command, what I should say and what I should speak." [John 12:49]
WILL
"Jesus said to them, "My food is to do the will of him who sent
me, and to accomplish his work." [John 4:34]
"For I have come down from heaven, not to do My own will, but
the will of Him who sent Me." [John 6:38]
"saying, "Father, if it is Your will, take this cup away from Me;
nevertheless not My will, but Yours, be done." [Luke 22:42]
POWER
" I can of Myself do nothing. As I hear, I judge; and My judgment
is righteous, because I do not seek My own will but the will of the
Father who sent Me." [John 5:30]
"I tell you the truth, no servant is greater than his master,
nor is a messenger greater than the one who sent him." [John 13:16]
"You heard me say, I am going away and I am coming back to you. If you
loved me, you would be glad that I am going to the Father, for the Father is greater than I." [John 14:28]
"Jesus said to them, "If God were your Father, you would love me,
for I proceeded and came forth from God; I came not of my own accord,
but he sent me." [ John 8:42]
"To sit at my right hand and at my left is not mine to grant, but it is for
those for whom it has been prepared by my Father" [Matthew 20:23]
KNOWLEDGE

"But of that day and hour no one knows, not even the angels in
heaven, nor the Son, but only the Father." [Mr 13:32]
"But of that day and hour no one knows, not even the angels of
heaven, but My Father only." [Mt 24:36]
"So Jesus answered them, "My teaching is not mine, but his who
sent me" [John 7:16]
STATUS
"Not everyone who says to Me, Lord, Lord, shall enter the
kingdom of heaven, but he who does the will of My Father in heaven." [Mt 7:21]
"And the Father himself, which hath sent me, hath borne witness of
me. Ye have neither heard his voice at any time, nor seen his shape. [John 5:37]
"And Jesus said to him, "Why do you call me good? No one is good
but God alone." [Mr 10:18]
"And I do not seek My own glory; there is One who seeks and judges." [John 8:50]
Some Christians, (not all) claim that Jesus _implied_ that he was God, from the above verses, we see that Jesus
denied being God, it now leaves the Christians who believe Jesus is God to provide just one single verse in the Bible
where Jesus says "I am God" there is no such verse, the God of Abraham in the Old Testament stated "I am God"
over 200 times, yet oddly Jesus never uttered those three words once in the Gospel, so we see from the many quotes
above, that the House did not belong to Jesus, it belonged to the One who Sent him.

(5) which Messiah ?

How long are we supposed to wait for a Messiah ? Are the Jews supposed to wait for Thousands Years ? Are
Millions of Jews supposed to live and die anticipating , hoping, longing, never to know a Messiah ?
The hope for a Messiah redeemer is almost as old as time. In fact, many rabbis and scholars point to the very first
book of the Torah, Genesis, to point to the premier Messianic prophecy.
After Adam and Eve eat of the forbidden fruit, God declares, "And I will put enmity between you [serpent] and the
woman, and between your offspring and hers; he [Messiah] will crush your head and you will strike his heel" (Gen.
3:15).
The Question is, with all the Jews who left Israel, and inter-married, is the lineage of Judah even authentic anymore
?
How many Generations of Jews have to endure broken promises ? How many have to be deceived by false
Messiahs;
Rabbi Isaac Luria
Sabbatai Zevi
Jacob Frank
Rabbi Menachem Mendel Schneerson
Simon Bar Kokhba
Moses of Crete
David Alroy
Abulafia
In conclusion, with the disintegration of the blood line of Judah, and the Third Temple already re-built by Muslims,
the only Logical answer is to re-examine a Messiah from the Past, (Jesus), who is also confirmed to be the Anointed
one in the Quran.

(6) Jesus Promoted the Laws of Moses

Many people in the Gospel asked that very same question
directly to Jesus and lets see what the reply was;
"And behold, one came up to him, saying, "Teacher, what good deed
must I do, to have eternal life?"

"And he said to him, "Why do you ask me about what is good? One
there is who is good. If you would enter life, keep the
commandments." Matthew 19:16-17
Here according to Jesus, to enter Heaven, we follow the
commandments.
A question to the Christians is: why would Jesus mislead this man
if the only way to heaven was through the blood of Jesus?
Was Jesus misleading this man by teaching that Works will open the
Gates of Heaven?
"Blessed are those who are persecuted for righteousness sake, for
theirs is the kingdom of heaven." Matthew 5:10
Here Jesus says that Martyrs will go to Heaven, those who die and
suffer for a good cause will go to Heaven.
Is Jesus again being misleading since all Christians claim that the one
and only way to Heaven is through the blood of Jesus as the church
teaches.
Here again a Lawyer asked the Important Question, How to enter
Heaven;
And behold, a lawyer stood up to put him to the test, saying,
"Teacher, what shall I do to inherit eternal life?"
Jesus said "What is written in the law? How do
you read?"
And he answered, "You shall love the Lord your God with all your
heart, and with all your soul, and with all your strength, and with all
your mind; and your neighbor as yourself."
And he said to him, "You have answered right; do this, and you will
live." Luke 10:25-28
The lawyer asked the teacher Jesus how to have eternal life and
Jesus replied "Read"... "The Law"..... "Obey the Law" believe in
God and love your neighbor.
Why in front of all these people would Jesus not tell them the
so-called only way that the Christians of today are saying no way to heaven except
through the blood of Jesus, why would Jesus contradict todays
Christians?
Are Christians freed from the Law as the modern Christians teach?
"Whoever then relaxes one of the least of these commandments and
teaches men so, shall be called least in the kingdom of heaven; but he
who does them and teaches them shall be called great in the kingdom
of heaven." Matthew 5:19
Why would Jesus Teach this if he came so that his blood can relax
the Law, why is it when he was on earth, he Taught Not to Relax the
Law? And Those who follow the Laws will be the Highest in
Heaven.
"Not every one who says to me, Lord, Lord, shall enter the
kingdom of heaven, but he who does the will of my Father who is in
heaven." Matthew 7:21
Salvation according to some Christians comes from taking Jesus as
your god and accepting the claimed blood sacrifice, while on the
Other Hand, Jesus seems to be saying the Opposite. Why is that?
Arent Christians supposed to follow the Teachings of Jesus,
As far as Salvation is concerned, Muslims are
following the Teachings of Jesus, why havent the
Christians started yet ?
"For whoever does the will of my Father in heaven is my brother,
and sister, and mother." (Mark 3:35) If Jesus is god, why would he claim that

who ever follows the Commandments would be the brother or

mother of god ? Does god have a mother of brother?
"Jesus said to him, "If you would be perfect, go, sell what you
possess and give to the poor, and you will have treasure in heaven;
and come, follow me." Matthew 19:21
Giving to directly to the Poor, one of the 5 Pillars of Islam, Jesus is
Teaching Piety to Enter Heaven.
"Again I tell you, it is easier for a camel to go through the eye of a
needle than for a rich man to enter the kingdom of God." Matthew
19:24
This Verse was very revealing to me, Jesus is repeatedly saying, a
rich man will not enter Heaven.
Some Christians of today claim that Jesus died for all sins, yet Jesus
repeatedly taught that greed will prevent you from entering Heaven.
What about those Christians who are rich? Arent they saved
according to the 10% collecting church?
Now according to the church and Christians of modern day, who ever
believes in the blood of Jesus and accepts Jesus as god, then that is
the only way that person is saved, not through works.
Now lets see if Jesus again contradicts the church;
"Truly, truly, I say to you, he who hears my word and believes Him
who sent me, has eternal life; he does not come into judgment, but
has passed from death to life." John 5:24
It is Clear that according to Jesus the way to Heaven is to believe in
God (who Sent Jesus) and to hear (follow) the words of Jesus.
Does Jesus want us to believe in his blood Or to believe that he
is from God?
"Jesus said to them, "I am the bread of life; he who comes to me
shall not hunger, and he who believes in me shall never thirst. John
6:35
Therefore Jesus is Telling them that if they believe in him (While he
was Alive) that they will receive paradise.
"Truly, truly, I say to you, he who believes in me will also do the
works that I do; and greater works than these will he do, because I
go to the Father." John 14:12
Truly, Honestly, I give you my Word Jesus Says: the Human who
does Works as I do (Jesus followed the Laws of Moses) then that
human will follow me to the Father (God).
"Again Jesus spoke to them, saying, "I am the light of the world; he
who follows me will not walk in darkness, but will have the light of
life." John 8:12
What does a light do? it guides, directs, it shows you the Right Path,
A light does not symbolize one to be sacrificed, but instead, one to
Guide.
All Muslims believe in Jesus
"There is not one of the People of the Scripture but will believe in
him before his death, and on the Day of Resurrection he will be a
witness against them" Quran 4:159
Therefore I am Puzzled as to why Jesus would name off all these
specific Teachings and Keys to enter Heaven except the one that the
Christians teach (his blood).
According to Jesus, Muslims are blessed and will be in Heaven
because they believe God sent Jesus and they follow works, I pray
that Christians will at least follow the words of Jesus and may "his
teachings" lead them to Truth.

" But those among them who are well-grounded in knowledge, and
the believers, believe in what hath been revealed to thee and what
was revealed before thee: And (especially) those who establish
regular prayer and practise regular charity and believe in Allah
and in the Last Day: To them shall We soon give a great reward."
{Translation of the Holy Quran 4:162}
This is not to say that we can work our way into Heaven which is a common misunderstanding of Christians towards
Islam.
This is to clarify that we can not Faith our way directly into Heaven which is a common misunderstanding of
Christians towards Christianity.
It is said well by Jesuss younger brother and disciple (James) who said;
"Faith without works is Dead" {Jas 2:26}
And then the Truth is confirmed in the Holy Quran:
"..But the prayer of those without Faith is nothing but (futile wandering) in (mazes of) error! " {Holy Quran 40:50}
"For Him (alone) is prayer in Truth: any others that they call upon besides Him hear them no more than if they were
to stretch forth their hands for water to reach their mouths but it reaches them not: for the prayer of those without
Faith is in vain." {Holy Quran 13:14}

(7) Jesus or Jesus

Jesus BarAbba or Jesus BarAbba , Which one do you want me to release ?
According to the gospels, Jesus considered himself a Bar Abba (Mk. 12:6; 13:32; Mt. 11:27; Lk. 10:22) and prays to
God as Abba the Father.
"And he said, Abba, Father, all things are possible unto thee; take away this cup from me: nevertheless not what I
will, but what thou wilt." (Mark 14:36)
The self styled apostle Paul also uses the word "Abba" in his epistles :
" Abba , Father. "(Romans 4:15)
" Abba, Father." (Galatians 4:6)
and in the Jewish Talmudic literature:
"....Since I have done the will of Abba who is in the Heavens "(Lev R para 32)
Now the gospels tell us the name (title) of the robber Pilate offered to the crowd for release in Jesus stead was
"Barabbas" or BarAbba Mk 15:6-15, Mt 27:15-26, Lk 23:17-25, Jn 18:39-40.
(This is not a personal name. Its a title - in Aramaic it means "the Son of the Father"). Some ancient manuscripts of
Matthew, confirmed by the writings of the church father, Origen (250ce), reveal the full name of the criminal as "
Jesus BarAbbas " , just like the "Jesus BarAbbas" ( Son of the Father "God" ) that Christians worship .
The church father Origen was appalled by the use of "Jesus Barabbas" in the manuscripts he was familiar with
because he held the conviction that no "sinner" should bare the name and title of "Jesus the Christ " .
Dr. Hyam Maccoby in his book Revolution in Judaea, New York: Taplinger Publishing Company, 1973 believes the
name of the criminal "Barabbas" was :
"suppressed in most of the manuscripts"
because of Origens confusion and the embarrassment of having Jesus "Son of Abba / Father /God " share a prison
with the other "Jesus Son of Abba " (p. 159).
"Jesus Barabbas " ( the criminal ), appears in the Syrian and Armenian versions of Matthew 27:16-17. A number of
scholars, including Dr William Barclay, Dr D.A. Carson , Dr Robert Gundry, and Dr Klaas Schilder ,also accept this
reading. Dr D. A. Carson wrote :
"scribes deleted the name Jesus from Jesus Barabbas out of reverence for Jesus Christ ." D. A. Carson, Matthew, in
vol. 8 of The Expositors Bible Commentary, edited by Frank E. Gaebelein, (Grand Rapids: Zondervan Publishing
House, 1984), p574.
The New English Bible and the Scholars Version (The Complete Gospels by Robert J. Miller, ed. Sonoma, Calif.:
Polebridge Press, 1992) now adds the name "Jesus" to the criminal "Barabbas" in their translation.
What the gospels are asking us to believe is that Pilate offers the crowd the choice between " Jesus BarAbbas , the
criminal " or "Jesus Bar Abbas the prophet (Jesus "Son of God" who prays to God as Father was imprisoned
alongside Jesus "Son of the Father"!) Essentially what Pilate asked the crowd is :
"Which Jesus will ye that I release unto you? Jesus BarAbbas or Jesus Bar Abbas?" The crowd replied, " Jesus Bar
Abbas" - or, as Christians would have it, "Barabbas" ( without his real name "Jesus" ,due to its close resemblance to
their god incarnate "Jesus").
It is as if Pilate said:

"Who do you want me to release, "Jesus, Gods Son", or a criminal we just happen to apprehend in the nick, "Jesus
Godson." ?
This seems a strange coincidence doesnt it ? The gospel of Luke tells us ( emphasis mine / I will write Barabbas
name in blue ) :
LUK 23:18 With one voice they cried out, "Away with this man! Release Jesus Barabbas to us! "
LUK 23:19 ( Jesus Barabbas had been thrown into prison for an insurrection in the city, and for murder.)
LUK 23:20 Wanting to release Jesus, Pilate appealed to them again.
LUK 23:21 But they kept shouting, "Crucify him! Crucify him!"
LUK 23:22 For the third time he spoke to them: "Why? What crime has this man committed? I have found in him no
grounds for the death penalty. Therefore I will have him punished and then release him."
LUK 23:23 But with loud shouts they insistently demanded that he be crucified, and their shouts prevailed.
LUK 23:24 So Pilate decided to grant their demand.
LUK 23:25 He released the man ( Jesus Barabbas ) who had been thrown into prison for insurrection and murder,
the one they asked for, and surrendered Jesus (The Jesus BarAbba , The one Christians worship) to their will.
Most Muslim scholars suggest that a proxy was made to look like the prophet Jesus and was crucified in his place .
Here is what the Quran says :
That they said , "We killed Christ Jesus the son of Mary, the Messenger of Allah";- but they killed him not, nor
crucified him, but so it was made to appear to them, and those who differ therein are full of doubts, with no (certain)
knowledge, but only conjecture to follow, for of a surety they killed him not:- (Sura 4:157)
Is the Quranic account entirely untenable in view of the innumerable uncertainties and obscurities that encircle the
NT texts and the origins of Christianity ? I believe the Quran could not be more accurate in its choice of words "
Conjecture" " They have no knowledge respecting it"

(8) Did Jesus die on the cross ?

If Jesus is not responsible for our sins, why would God allow him to die.
No one saw Jesus die on the cross. Several Bibles and passages say he did not die:
Bible of Barnabas: "The face of Yehuda who led the soldiers to arrest Christ was transfigured into that of Christ who
had been rescued by the Angels through the window to the third Heaven."
Also the Bibles of Basilidains, Docetae, The Marcionite Gospel.
Here brothers and sisters you have 4 chosen and recognized Bibles, also Luke 20:34-36, 24:36-41, Hebrew 5:7 and
John 20:17 support Jesus was saved.
The Bible says that Jesus did not die on the cross, that his loving creator saved Jesus from the cross as confirmed in
the Koran. God loves Jesus.
Would a compassionate, forgiving, merciful God allow his anointed Jesus to die??
* To say he was sacrificed for us, opposes the Bibles teachings (Hosea6:6) and (Matthew 9:13 and 12:7).
* To say he died on the cross, discredits his prophethood (Deuteronomy 13:5) and (21:22-23).
The Jews claimed they killed him to prove he was a false prophet which they still believe. The Koran is here to unite
the Jews and Christians and to have them submit their will to God, to be Muslims.
Where is the information on sacrifice coming from?
Paul, who was a Jew and his belief in Jewish sacrifice was transported into Christianity as suggested by a renowned
New Testament scholar V. Taylor "The Atonement in the New Testament Teaching." Paul developed the idea by
sending letters to the Corinthians, the Romans 4:25, He told the Galatians 6:4., and Ephesians 5:2, read the history
yourself. Christianity is the teaching of Paul, not Jesus.
Who are we to believe??
Jesus came to confirm the Torah, not to destroy it (Matthew 23:2-3).
While Paul abolished the teachings of the Torah (Acts 13:39).
What hour was Jesus crucified??
(Mark 15:25) It was the third hour, and they crucified him.
(John 19:14) It was the sixth hour, and he was not yet crucified
Who bore the cross??
(Matthew 27:32) The compelled Simon to bear the cross of Jesus./ also(Luke 23:26)& (Mark 15:21).
(John 19:17) Jesus was bearing his cross himself.
What did they put Jesus on??
(Mark 15:21) They put Jesus on the cross.
(Peter 2:24) They put Jesus on the tree./ also (Gal3:13)
What did they give Jesus to drink??

(Mark 15:23) They gave him wine mingled with myrrh to drink.
(Matthew 27:34) Thew gave him vinegar mingled with gall to drink.
What happened to Judas??
(Mat 27:5) Judas went and hanged himself.
(Acts 1:18) Judas fell headlong, and burst asunder in the midst, and all his bowels gushed out.
Many earlier sects of Christians believed that it was Judas who died in the place of Jesus, with the contradictions at
hand, maybe those earlier Christians were right.
Who went to the grave of Jesus??
(John 20:1) Early on the first day of the week, while it was still dark, Mary Magdalene went to the tomb and saw
that the stone had been removed from the entrance.
(Mat 28:1) Mary Mag-da-le-ne and another Mary.
(Luke 24:10) Mary Mag-da-le-ne and another Mary and Joan-na and some other women.
(Mark 16:1) Mary Mag-da-le-ne and another Mary and Sa-lo-me.
Angel??
(John 20:12) One woman saw two angels at the grave of Jesus.
(Mat 28:2) Two women saw one angel.
(Luke 24:3) Three women saw two men.
(Mark 16:5) Three women saw one man.
Who was told??
(Luke 24:9) Mary the Mag-da-le and Mary the Mother of James and Joan-na returned back from the grave and told
the eleven apostles all of what they saw.
(Mark 16:8) Mary the Mag-da-le and Mary and Sa-lo-me returned
back from the grave, and did not tell anyone anything because
they were afraid.
During the time of the assumed crucifixion, as you see, was a time of confusion, because no one saw Jesus die.
(Matthew 26:56)
But this has all taken place that the writings of the prophets might
fulfilled." Then all the disciples deserted him and fled."
So the Quran says: 4:157
"That they said (in boast), "We killed Christ Jesus the son of Mary, the Messenger of Allah"- but they killed him
not, nor crucified him, but so it was made to appear to them, and those who differ therein are full of doubts, with no
(certain) knowledge, butonly conjecture to follow, for of a surety they killed him not:"
When Abraham was told by God to sacrifice his son, his son did not object or question him, if Jesus was sent to be
sacrificed for our sins, why would he question God?
(Matthew 27:46): ".. . My God, my God, why hast thou forsaken me?"
Could this not come from someone other than Jesus? Even a Non Prophet would smile at agony as he knew that his
death would win him the title of martyr.
Was this not an insult to Jesus in not having faith in Allah?
The sacrifice that has to be made to be forgiven for our sins is the sacrifice of our will to the Creator Allah, as
confirmed in the Bible.
Not only do we rely on faith, but also action and reality all combined.We believe in the same God, you have been
taught by the recipients of your hard earned 10% of your income tithing that the Koran is not the word of God, that
is sad, because then you would learn as every chapter begins "God is the Most Gracious, the Most Merciful."
In Islam, only 3% of your income goes straight to the poor, such as a relative. None is required to go the Church or
Mosque. 3% of the wheat in the world would feed all the starving.

(9) Why wasnt Mary Stoned to Death ?

Th e H oly Qu r a n com plet es t h e m issin g pu zzles oft en over looked or ign or ed by n on -Mu slim
t h eologia n s.
Accor din g t o t h e J ewish Bible, t h e pu n ish m en t for a du lt er y is dea t h by st on es:
"Bu t if t h e t h in g is t r u e, t h a t t h e t oken s of vir gin it y wer e n ot fou n d in t h e you n g wom a n , t h en t h ey
sh a ll br in g ou t t h e you n g wom a n t o t h e door of h er fa t h er s h ou se, a n d t h e m en of h er cit y sh a ll st on e
h er t o dea t h wit h st on es, beca u se sh e h a s wr ou gh t folly in Isr a el by pla yin g t h e h a r lot in h er fa t h er s
h ou se; so you sh a ll pu r ge t h e evil fr om t h e m idst of you ." Deu t er on om y 22:20-21

Wh y t h en wa s Ma r y, left t o t r a vel fr eely, pr ou dly displa yin g J esu s, h er son wit h ou t a fa t h er , wit h ou t
bein g per secu t ed ?
It wou ld t a ke a m ir a cle t o pr even t t h e Isr a elis fr om killin g Ma r y, t h e H oly Qu r a n r evea ls t h e h idden
Mir a cle.
Wh en t h e Isr a elis a ppr oa ch ed Ma r y a n d h er in fa n t J esu s t o qu est ion h er a n d in qu ir e a bou t t h e
fa t h er less ch ild, som et h in g u n expect ed h a ppen ed:
"Th en sh e br ou gh t t h e h im t o h er people, ca r r yin g h im . Th ey sa id: "O Ma r y! t r u ly a n a m a zin g t h in g
h a st t h ou br ou gh t ! O sist er of Aa r on ! Th y fa t h er wa s n ot a wicked m a n n or wa s t h y m ot h er a h a r lot ."
Bu t sh e poin t ed t o h im . Th ey sa id: "H ow sh ou ld we spea k t o on e wh o wa s a ch ild in t h e cr a dle?"
H e sa id: "I a m in deed a ser va n t of Alla h : H e h a t h given m e r evela t ion a n d m a de m e a pr oph et ; a n d
H e h a t h m a de m e blessed wh er esoever I be, a n d h a t h en join ed on m e P r a yer a n d Ch a r it y a s lon g a s I
live; (H e) h a t h m a de m e kin d t o m y m ot h er , a n d n ot over bea r in g or m iser a ble" H oly Qu r a n 19:27-32
In con clu sion , a ft er wit n essin g t h e Mir a cle of God, t h e n ewbor n Messia h pr a isin g God, Ma r ys
in n ocen ce wa s con fir m ed.

Conclusion: Peace