Though Zakir and Estes are wrong to market Ibn Abdel Wahab innovated creed of the upper 6th

|

shalt die, and not live. Then he tumed his face to the wall, and

Prayed unto the Lord, saying, I beseech thee O Lord, remem-

ber now how I have walked before thee in truth and with a

perfect heart, and have done that which is good in thy sight.

And Hezekiah wept sore. And it came to pass, afore Isaiah

was gone out into the middle court, that word of the Lord

came to him, saying, "Tum again and tell Hezekiah the cap-

tain of my people, Thus saith the Lord, the God of David, thy

father, I have heard thy prayer, I have seen thy tears: behold, I

will heal thee: On the third day thou shalt go up unto the

house of the Lord. And I will add unto thy days fifteen years.

|

Ninth Example: The Mission of the Twelve

|

The Gospel of Matthew 10:5 has:

|

These twelve Jesus sent forth, and commanded them say-

ing, go not into the way of the Gentiles, and unto any city of

the Samaritans enter ye not: but go rather to the lost sheep of

the house of Israel.

|

The Gospel of Matthew contains the following statement of Christ

with regard to his own mission in chapter 15 verse 24:

|

I am not sent but unto the lost sheep of the house of

Israel.

|

These show that Jesus sent his disciples only to the Israelites.

The

Gospel of Mark, however, 16:15 has recorded Jesus as saying:

|

Go ye into all the world and preach the Gospel to every

creature.l

|

According to Mark this statement was made by Christ just before

his ascension to Heaven. Hence this abrogated the former statement.

|

Tenth Example: Command to Observe the Law of Moses

|

The Gospel of Matthew chapter 23 verse 1 contains the words:

|

Then spoke Jesus to the multitude, and his disciples say-

ing, The scribes and the Pharisees sit in Moses" seat: all there-

fore whatsoever they bid you obsene, that observe and do.

|

This statement is clear in implying that they are being commanded

to obey what the Pharisees say, and there is no doubt that the

Pharisees insist on the observance all the practical injunctions of

the

Torah and particularly the injunctions that are of an etemal

nature,

when in fact all of them were abrogated by Christian law, as we

have

demonstrated in detail when discussing the first kind of

abrogation.

|

It is strange that Protestant scholars often reproduce these verses

as

an ARGUMENT against the abrogation of the Torah. This means that

they

should be killed for not keeping the Sabbath, since the law of

Moses

declared that such men must be killed. We have discussed this in

detail under the first kind of abrogation.

|

Eleventh Example

|

We have already shown under the thirteenth example of the first

kind of abrogation that the Apostles abrogated all the practical

injunc-

tions of the Torah except four injunctions out of which three were

abrogated later by Paul.

|

Twelfth Example

|

Luke 9:56 contains the following statement of Jesus:

|

For the son of man is not come to destroy men own lives, but

to save them.

|

lohn 3:17 and 12:47 also contain the same statement but Paul own

Second Epistle to the Thessalonians 2:8 contains this statement:

|

And then shall that Wicked be revealed, whom the Lord

shall consume with the spirit of his mouth and shall destroy

|

with the brightness of his coming.

|

The latter statement obviously abrogates the former injunction.

|

In vlew of the above examples of the presence of both kinds of

abrogation in the Old and New Testaments, the claim made by the

Judaeo-Christian scholars, that there is no possibility of

abrogation in

the Bible, is proved false and incorrect beyond any doubt. We may,

however, repeat that with the change of time, place and the circum-

stances of the subject, certain changes in legal injunctions are

quite

logical and even necessary in order to meet the new requirements of

the subject of the Law. Certain injunctions may be useful and

proper

for the people at one time, and unnecessary and inappropriate at

another.

|

THE INNOVATION OF THE TRINITY

|

The Impossibility of the Doctrine of Trinity

|

At the beginning of this section we would like to make the follow-

ing twelve points which, we are sure, will help the reader have

easy

access to the truth.

|

First Point: Who is God?

|

The books of the Old Testament bear witness to the fact that God

(Allah) is one, the Everlasting, the Undying. He has absolute power

over everything and can do anything He likes. He has no equal. None

is similar to him neither in essence nor in attributes. He is

indepen-

dent of physical form or features. These facts are so abundandy

found

in these books that no examples are needed.

|

Second Point: The Prohibition of Worshipping Anything Other

than Him

|

This prohibition is clearly mentioned in many places of the

Pentateuch, for example in Exodus, chapters 20 and 34. We even find

it mentioned in Deuteronomy chapter 13 that any Prophet or anyone

receiving inspiration were to ask people to worship other than God

alone, even in a dream, he should be killed no matter how many

mira-

cles he performed. Similarly anyone encouraging his friends or

rela-

tives to look to other gods must be stoned to death. Chapter 17 of

the

same book declares that anyone found guilty of worshipping other

gods, man or woman, shall be stoned to death.

|

The Third Point: The Attribution of Physical Features to God

|

There are many verses of the books of the Old Testament that

mention different limbs, physical form and features in connection

with God.

|

For example Genesis 1:26,27 and 9:6 mentions God own face and

other limbs. Isaiah 50:17 contains a description of the head of

God.

|

while in Daniel 7:9 the head and hair of God are mentioned.

A list of some passages containing descriptions of physical fea-

|

tures and limbs etc. in connection with God is given below:

|

1. Genesis, 1:26:27 and 9:6 Face and other Limbs.

2. Isaiah 59:17 Head.

3. Daniel 7:9 Head and Hair.

4. Psalms 43:3 Face, Hand and Arm.

5. Exodus 33:23 Face and Neck.

6. Psalms 33:15 Eyes and Ears.

7. Daniel 9 Eyes and Ears.

8. I Kings 8:29 The Eyes.

9. Jeremiah 16:17,32; 19 The Eyes.

10. Job 34:21 The Eyes.

11. Proverbs: 5:21; 15:3 The Eyes.

12. Psalms 10:4 The Eyes & Lashes.

13. Psalms 17:6,8,9,10 The Ear, Foot, Nose & Mouth.

14. Isaiah 30:27 Lips and Tongue.

15. Deuteronomy 33 Hands and Foots.

16. Exodus 31:18 Fingers.

17. Jeremiah4:19 Belly and Heart.

18. Isaiah 21 Back.

19. Acts 20:28 Blood.

|

There are two verses in the Pentateuch that speak of God as being

metaphysical i.e. free from form and features. Deuteronomy 4:12

|

says:

|

And the Lord spake unto you out of the midst of the fire;

ye heard the voice of the words, but saw no similitude; only

ye heard a voice.

|

Further in verse 15:

|

Take ye therefore good heed unto yourselves; for ye saw

no manner of similitude on the day that the Lord spake unto

|

you in Horeb out of the midst of the fire.

|

Since the above two verses correspond to human reason, they do

not require explanations as do the others listed above.

|

Similarly there are verses in the Bible that relate God to space.

Such verses are present in both the Old and the New Testaments.

Some of them are listed below:

|

Exodus: 25:8; 29:45, 46

Numbers: 5:3; 35:34

Deuteronomy: 26: 15

II Samuel: 7:5,6

I Kings: 8:30,32,34,36,39,45,49

Psalms: 9:11;10:4; 25:8; 67:16; 73:2; 75:2; 98:1;

134:21

Joel 3:17,21

Zachariah: 8:3

Matthew: 5:45,48; 6:1,9,14,26; 7:11,21;10:32,33;

3:50; 15:12; 16:17; 18:10,14,19,35; 23:9,22

|

All the above verses connect God to space.l There are very few

verses in the Old and New Testaments that describe God as being

beyond space and time. Two examples are Isaiah 66:1,22 and Acts

7:48.3 Since these few verses are acceptable to human reason, and

in

accordance with rational ARGUMENTs, they do not require any

explana-

tion. The other verses ascribing space to God, however, require

inter-

pretation. The Judaeo-Christian scholars also agree with us that

such

verses require some explanation.

|

Fourth Point: Metaphorical Meanings of the Words

|

It has been confirmed above that God has no physical form and

features. We find confirmation also in the New Testament that God

cannot be seen. The Gospel of John 1:18 has:

|

No man hath seen God at any time.

|

This proves that any being, visible to human eyes, cannot be God.

If the word "God" is used for a visible being one should not be

mis-

guided by it. It may be explained here that the word God used for

any

one but God would be a metaphor or a figurative use of the word.1

There is no doubt that there may be some proper reason for using

such words for beings other than God. The following example will

make it more clear. We find such words used in the Pentateuch for

the

angels only because they demonstrate God own glory more than do any

other creatures. Exodus 23:20 contains the following statement of

God:

|

Behold I send an angel before thee, to keep thee in the

way, and to bring thee into the place which I have prepared.

Beware of him, and obey his voice. Provoke him not; for he

will not pardon your transgressions: for my name is in him.

|

Further in verse 23 it says:

|

For mine angel shall go before thee, and bring thee in

|

unto the Amorites, and the Hittites and the Perizzites, and the

Canaanites, the Hivites and the Jebusites; and I will cut them

off.

|

In the above statement the words, "I send an angel before thee" and

"mine angel shall go before thee", are sufficient to prove that the

mov-

ing post of the cloud in the day and the moving post of fire at

night,

guiding the Israelites in their way, was none but an angel2 of God.

|

Deifying words have been used for this angell simply for the above

reason.

|

The Attribution of Divinity to Other than God Himself in the

Bible

|

This occurs profusely in the Bible in connection with angels, man,

even Satan and inanimate things. In some places explanations have

been given but at other times the metaphorical significance is so

obvi-

ous that it leaves no room for doubt or misunderstanding. I would

like

to give some specific examples of this occurring in the Bible.2

|

We will not reproduce the whole text, but only the part directly

related to the point in question. Genesis 17:14 says:

|

And when Abram was ninety years old and nine, the Lord

|

appeared to Abram and said unto him, I am the Almighty

God; walk before me, and be thou perfect. And I will make

my covenant between me and thee, and will multiply thee

exceedingly. And Abram fell on his face: and God talked with

him, saying, "As for me behold my covenant is with thee, and

thou shalt be a father of many nations.

|

Further in verses 7-9 we find:

|

And I will establish my covenant between me and thee

and thy seed after thee in thy generations, for an everlasting

covenant, to be a God unto thee, and to thy seed after thee,

the land wherein thou art a stranger, all the land of Canaan,

for an everlasting possession, and I will be their God.

|

Verses 15,18,19 and 22 of this chapter contain the words, "And

God said unto Abram", "And Abram said unto God," etc. It is clear

that the word "God" is being used for the one talking to Abraham,

|

F while in fact, the talker was an angel of God which is confirmed

by

, the last sentence (of verse 22) that is, "God went up from

Abraham."

Here the words Lord and God have been used for the angel, even the

angel himself has used these words saying, "I am Almighty God", "I

will be their God."

|

Similarly these words are also used in chapter 18 of Genesis for

the angel that appeared to Abraham along with two other angels who

predicted the birth of Isaac, and informed him that the land of Lot

would soon be destroyed. In this book the word God is used fourteen

times for others. The same book at 28:10-17, describing the event

of

Jacob own departure from Beer-sheba, has:

|

And Jacob went out from Beer-sheba, and went toward

Haran. And he lighted upon a certain place and tarried there

all night, because the sun was set; and he took of the stones of

that place, and put them for his pillows, and lay down in that

place to sleep. And he dreamed, and behold a ladder set up on

the earth, and the top of it reached to heaven: and behold, the

angels of God ascending and descending on it. And behold

the Lord stood above it and said, I am the Lord God of

Abraham, thy father, and the God of Isaac: the land wherein

thou liest, to thee will I give it, and to thy seed; and thy seed

shall be as the dust of the earth, and thou shalt spread abroad

to the west, and to the east, and the north and to the south:

and in thee, and in thy seed shall all the families of the earth

be blessed. And behold, I am with thee, and will keep thee in

all places whither thou goest, and will bring thee again into

this land; for I will not leave thee, until I have done that

which I have spoken to thee of. And Jacob awaked out of his

sleep, and he said, own urely the Lord is in this place; and I

knew it not. 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.

|

Further the same book at 3 1 1 3 Jacob addresses his wives Leah

and Rachel:

|

And the angel of God spake unto me in a dream, saying,

Jacob: And I said, Here am I. And he said, Lift up now thine

eyes, and see, all the rams which leap upon the cattle are

ringstraked, speckled and grisled: for I have seen all that

Laban doeth unto thee. I am the God of Beth-el, where thou

annointedst the pillar, and where thou vowedst a vow into me;

now arise, get thee out from this land, and retum unto the

land of thy kindred.

|

Further in 32:9 of the same book it says:

|

And Jacob said, O God of my father Abraham, and God

of my father Isaac, the Lord which saidst unto me, Retum

unto thy country, and to thy kindred.

|

Further in verse 12:

|

And thou saidst, I will surely do thee good, and make thy

seed as the sand of the sea, which cannot be numbered for

multitude.

|

And again in 35:1 of the same book:

|

And God said unto Jacob, Arise, go up to Beth-el, and

dwell there: and make there an alter unto God, that appeared

unto thee when thou fleddest from the face of Esau thy broth-

er. Then Jacob said unto his household, and to all that were

with him, Put away the strange gods that are among you, and

be clean, and change your garments: And let us arise, and go

up to Beth-el; and I will make there an altar unto God, who

answered me in the day of my distress, and was with me in

the way which I went.

|

Describing the same event in detail in verse 6 of the same chapter

it says:

|

So Jacob came to Luz, which is in the land of Canaan.

that is, Beth-el, he and all the people that were with him, And

he built there an altar, and called the place El-beth-el: because

there God appeared unto him, when he fled from the face of

|

his brother.

|

Also we find in Genesis 48:34:

|

And Jacob said unto Joseph, God Almighty appeared

unto me at Luz in the land of Canaan, and blessed me, And

said unto me, Behold, I will make thee fruitful, and multiply

thee, and I will of thee a multitude of people; and will give

this land to thy seed after thee for an everlasting possession.

|

It should be noted that the one who had appeared to Jacob was in

fact an angel as is explicitly understood from Genesis 31 13. The

vow and covenant made by him was with the angel, and not directly

with Almighty God, but we have seen in the above example that

Jacob used the word God for this angel more than eighteen times.

Even the angel himself used this word for himself.

|

Attribution of Divinib to Angels

|

We find another incredible and strange story about Jacob described

in Genesis 32:24-30:

|

And Jacob was left alone; and there wrestled a man with

him until the breaking of the day. And when he saw that he

prevailed not against him, he touched the hollow of his thigh;

and the hollow of Jacob own thigh was out of joint, as he wres-

tled with him. And he said, Let me go, for the day breaketh.

And he said, I will not let thee go, except thou bless me. And

he said unto him. What is thy name? And he said, Jacob. And

he said, Thy name shall be called no more Jacob, but Israel;l

for as a prince hast thou power with God and with men and

hast prevailed. And Jacob asked him, and said, Tell me, I pray

thee, thy name. And he said, Wherefore is it that thou dost

ask after my name? And he blessed him there. And Jacob

called the name of the place Peniel: for I have seen God face

to face, and my life is preserved.

|

1. Israel in Hebrew signifies wrestler with C;od.

|

It is obvious that the wrestler with Jacob was an angel referred to

as God in the above verse. Firstly, because if we take the word God

here in its real sense it would imply that the God of the

Israelites is,

God forbid, so weak and helpless that he could not overcome a man

in

a wrestling match which lasted for the whole night. Secondly,

because

the prophet Hosea made it clear that he was not God but an angel.

It

says in Hosea 12:34:

|

He took his bther by the heel in the womb, and by his

strength he had power with God: Yea, he had power over the

angel, and prevailed: he wept, and made supplication unto

him: he found him in Beth-el, and there he spake with us.

|

In this statement also the word God is used twice for the angel.

Besides, we find in Genesis 35:9-15:

|

And God appeared unto Jacob again, when he came out

of Padan-aram, and blessed him. 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.

And God said unto him, I am God Almighty: be fruitful and

multiply: a nation, and a company of nation shall be of thee,

and kings shall come out of thy loins; 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. And God went up from him in

the place where he talked with him. And Jacob set up a pillar

in the place where he talked with him, even a pillar of stone;

and he poured a drink offering thereon, and he poured oil

thereon. And Jacob called the name of the place where God

spoke with him Beth-el.

|

Here also the word God has been used five times for the angel who

spoke with Jacob.

|

Also we find in Deuteronomy 1:30-33:

|

The Lord your God which goeth before you, he shall fight

for you, according to all that he did for you in Egypt before

your eyes; And in the wilderness, where thou hast seen how

that the Lord thy God bare thee, as a man doth bear his son, in

all the way that ye went, until ye came into this place. Yet in

this thing ye did not believe the Lord your God, Who went in

the way before you, to search you out a place to pitch your

tents in, in fire by night, to shew you by what way ye should

go, and in a cloud by day.

|

The same use of the word "God" is found repeatedly in the above

passage. Again in Deuteronomy 31:3-8, we find this statement:

|

The Lord thy God, he will go over before thee, and he

will destroy these nations from before thee....Be strong and of

a good courage, fear not.... for the Lord thy God, he it is that

doth go with thee; he will be with thee.

|

Here too the word "God" has been used for an angel. In the book of

Judges 13:22 this angel is described as having appeared to Manoah

and his wife:

|

And Manoah said unto his wife, We shall surely die,

because we have seen God.

|

While verses 3, 9,13, 15, 16, 18 and 21 speak clearly of his being

an angel and not God. Besides, the word "God" is used for the angel

of God also in Isaiah 6, I Samuel 3, Ezekiel 4 and 9, and in Amos

7.

|

The Attribution of Divinity to Men and Satan

|

Psalm 82:6 gives us a particularly clear example of this, saying:

|

I have said, Ye are gods; and all of you are children of the

most High.

|

Here we find the word "god" used for all people. Also in II

Corinthians 4:3-4 we find:

|

But if our gospel be hid, it is hid to them that are lost: In

|

whom the god of this world hath blinded the minds of them

which believe not, lest the light of the glorious gospel of

Christ, who is the image of God, should shine unto them.

|

According to Protestant scholars, "God of this world" in this pas-