IZHAR-UL-HAQ The Truth Revealed

                            IZHAR-UL-HAQ 

                       The Truth Revealed 

  

 

Part 1 

 

The Books of the Bible 

  

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

by 

 

Maulana M. Rahmatullah Kairanvi 

  

 

 

 

 

Ta-Ha Publishers Ltd 

1 Wynne Road 

London SW9 0BB

 

 

 

©  Ta-Ha Publishers Ltd: 1409/May 1989 

 

 

 

 

All rights reserved. No part of this publication may be reproduced, stored in a 

retrieval system, or transmitted in any form or by any means, electronic, 

mechanical, photocopying, recording or otherwise, without written permission 

from the publishers. 

 

 

 

 

 

Pulished by:  Ta-Ha Publishers Ltd. 

   1 Wynne Road, 

   London SW 9 0BB 

 

Translated by: Muhammad Wali Raazi 

 

Foot Notes:  Justice Sheikh Muhammad Taqi Usmani 

 

 

ISBN 0 907461 68 9

 

 

 

 

Part 1 - The Books of the Bible 

 

Izhar-Ul-Haq (The Truth Revealed) i 

CONTENTS 

  

The Books of the Bible 1-1 

The First Division of the Old Testament 1-1 

The Second Division of the Old Testament 1-7 

The Books of the New Testament 1-8 

The First Division of the New Testament 1-8 

The Second Division of the New Testament 1-11 

Review of the Books by the Councils 1-12 

The Books Rejected by the Protestants 1-13 

The Absence of Certainty in the Bible 1-14 

The Present Pentateuch is not the Book of Moses 1-15 

Errors in Calculation of the Israelites’ Number 1-21 

The Status of the Book of Joshua 1-23 

The Status of the Book of Judges 1-24 

The Book of Ruth 1-25 

The Book of Nehemiah 1-25 

The Book of Job 1-25 

The Psalm of David 1-26 

The Book of Proverbs 1-27 

The Book of Ecclesiastes 1-28 

The Book of Songs of Solomon 1-29 

The Book of Daniel 1-29 

The Book of Esther 1-29 

The Book of Jeremiah 1-30 

The Book of Isaiah 1-30 

The New Testament and the Status of the Four Gospels 1-31 

The Inauthenticity of the Gospel of John 1-32 

The Epistles and the Revelation 1-34

 

 

ABOUT THE BOOK AND ITS AUTHOR 

  

 

This volume marks the beginning of the publication of an important work of 

scholarship whose translation into English is long overdue. This book 

internationally recognized as one of the most authoritative and objective studies 

of the Bible, was originally written in Arabic under the title Izhar-ul-Haq (Truth 

Revealed) by the distinguished 19th century Indian scholar, Rahmatullah 

Kairanvi, and appeared in 1864. The book was subsequently translated into 

Urdu, and then from Urdu into English by Mohammad Wali Raazi. The present 

publishers are bringing the Wali Raazi translation out as a series in several 

installments of which this is the first. 

 

Maulana Rahmatullah Kairanvi wrote the book in response to the Christian 

offensive against Islam during the British rule in India, and specifically to 

counter the subversive attack made by the Rev. C. C. P. Fonder. Rev. Fonder 

had written a book in Urdu entitled Meezanul Haq, the open intention of which 

was to create doubts into the minds of the Muslims about the authenticity of the 

Qur’an and Islam. 

  

Maulana Rahmatullah Kairanvi’s intention in his book was first of all to 

show that the Bible cannot in any way be considered as a directly revealed 

book. He does this very effectively by means of his voluminous and 

authoritative knowledge of the Jewish and Christian scriptures. He demonstrates 

beyond doubt that the Books of the Old and New Testaments have been altered, 

almost beyond recognition, from their original forms. The work is even more 

notable in the light of subsequent Jewish and Christian scholarship and the 

various discoveries that have since been made in this field which all bear out the 

truth of Kairanvi’s thesis. 

  

In the wake of the manifest inauthenticity of the Bible, Maulana 

Rahmatullah goes on to demonstrate by contrast the indisputable and absolute 

authenticity of the Qur’an and the Prophethood of Muhammad ibn ‘Abdullah, 

may peace and blessing of Allah be upon him. 

 

This first instalment which comprises the first chapter of Maulana 

Rahmatullah’s book takes the Old and New Testament of the Bible and shows 

convincingly that not a single one of the seventy-five or so books that go to 

make up the Bible retain their original form and therefore that none of them can 

properly be considered as divine revelation. 

 

This work, giving to Jews and Christians a new understanding of their own 

scriptures and also real comprehension of Muslim concept of Revelation, and to

 

 

the Muslim direct knowledge of the Jewish and Christian scriptures and of what 

the scholars mean when they say that the Bible has been changes and altered. 

 

All quotes from the Bible used in the text of this translation are from the 

King James version printed by the American Bible Society, New York, 1962. 

The quotes from the Qur’an are from the English translation by Abdullah Yusuf 

Ali.

 

 

THE BOOKS OF THE BIBLE 

  

 

These are nothing but names 

Which ye have devised 

- ye and your Fathers - 

for which God has sent down 

no authority whatsoever. (Qur`an 53:23) 

 

 

 

 

The books of the Bible are divided by the Christians into two main parts: 

The Old Testament and the New Testament. 

The books of the Old Testament are claimed to have been received 

through the Prophets who were prior to the Prophet Jesus, the Messiah. The 

books of the New Testament are believed to have been written through 

inspiration after Jesus. 

All the books of the Old and the New Testament together are called 

Bible. Bible is a Greek word which means `book`. Both the Testaments are 

further subdivided into two parts. The first part of the Old Testament is believed 

to be authentic by almost all the ancient Christians, while the authenticity of the 

other parts is held to be doubtful and controversial. 

 

 

THE FIRST DIVISION OF THE OLD TESTATMENT 

 

This collection comprises of 38 books: 

 

1 GENESIS 

The Book of Genesis describes the creation of the earth skies and gives an 

historical account of the Prophets Adam Noah, Abraham, Isaac and Joseph. The 

book ends with the death of the Prophet Joseph. This is also called the book of 

Creation 

 

2 EXODUS 

 Exodus is mainly a description of the life of the prophet Moses. It includes 

the teachings of Moses, his altercations with Pharaoh, Pharaoh`s drowning in 

the sea and the oral communication of God with Moses. It ends with the 

Israelites camping in the desert of Sinai. It is called Exodus because it describes 

the event of the Israelites` exodus from Egypt

 

 

3 LEVITICUS 

Leviticus is a collection of the injunctions and laws given to the Israelites 

during their wanderings in the desert of Sinai. It has 27 chapters. 

  

4 NUMBERS 

The Book of Number includes events of the census of the Israelites, their 

history before their departure to the Canaan and the injunctions of the Prophet 

Moses revealed to him by the bank of the river Jordan. It contains 36 chapters. 

 

5 DEUTERONOMY 

The book of Deuteronomy is a collection of those events and injunctions 

which took place from after the period of the Book of Numbers to the death of 

Moses. It contains 34 chapters. 

 The collection of these five books together is called the Pentateuch or Torah. 

This is a Hebrew word meaning”the law” .The word is also occasionally used to 

mean the Old Testament in general. 

 

6 THE BOOK OF JOSHUA 

The book of Joshua is ascribed to the Prophet Joshua son of Nuh who was 

the reliable servant and minister of Moses. He was made the Prophet of 

Israelites after the death of Moses. He made war on the Amalekites and was 

victorious over them. This book describes his life up to the time of his death .It 

contains 24 chapters. 

 

7 THE BOOK OF JUDGES 

 The Book of Judges covers the period after the death of Joshua. This period 

is called the period of the Judges, because, due to their transgression and 

wickedness God set cruel, foreign kings over them to punish them until they 

returned to God and repented their sins. Then some leaders were raised up 

among them and came to their rescue. These Israelite leaders were known as the 

Judges. It has 21 chapters. 

 

8 THE BOOK OF RUTH 

 The Book of Ruth describes events in the life of a woman of Moab called 

Ruth. She was the mother of Obed the grandfather of the Prophet David. She 

migrated to Bethlehem and married Boaz. They bore a child Obed. His son was 

Jesse who was the father of the Prophet David. It has only 4 chapters. 

 

9 THE FIRST BOOK OF SAMUEL 

 The First book of Samuel concerns the Prophet Samuel who was the last of 

the Judges of Israelites. Samuel was made king of the Israelites in his period. It 

also includes the killing of Goliath by David and other incidents up until the 

death of Samuel. It has 31 chapters.

 

 

10 THE SECOND BOOK OF SAMUEL 

 The Second Book of Samuel describes the events after the death of Saul. It 

includes the kingship of David and his war against the sons of Saul. It has 24 

chapters. 

  

11 THE FIRST BOOK OF KINGS 

The first Book of kings begins with the old age of David and includes the 

events of his death, the reign of the prophet Solomon, his death and the lives of 

his sons up until the death of Ahab. The Prophet Elijah`s descriptions is also 

included. It has 22 chapters. 

 

12 THE SECOND BOOK OF KINGS 

The second Book of Kings includes the events from the death of Ahab to the 

reign of Zedikiah. The Prophets Elijah and Josiah are also mentioned. It has 25 

chapters. 

  

13 CHRONICLES I 

Chronicles 1 comprises genealogies from Adam to Solomon. It also includes 

short historical accounts leading up until the time of David and gives details of 

David`s reign over the Israelites. It contains 36 chapters. 

 

14 CHRONICLES II 

 Chronicles 11 describes Solomon`s rule in detail and also gives a short 

account of various Kings after Solomon up until the reign of Zedikiah. The 

invasion of Nebuchadnezzar is also covered at the end. 

 

15 THE FIRST BOOK OF EZRA 

Ezra I describes the reconstruction of Jerusalem by Cyrus the King of Persia 

after the invasion of Nebuchadnezzar. It also mentions the exile of Ezra and 

return of the Israelites from Babylon to their homeland. It contains 10 chapters. 

 

16 THE SECOND BOOK OF EZRA 

Ezra II is also called the Book of Nehemiah. Nehemiah was a cupbearer of 

Artaxerxes the King of Persia. When he learnt about the destruction of 

Jerusalem by Nebuchadnezzar, he sought the King`s permission and came to 

Jerusalem. He reconstructed it with the help of Ezra. This Book describes all 

these events and the names of those who helped in rebuilding Jerusalem. These 

events took place in 445 BC. It contains 13 chapters. 

 

17 THE BOOK OF JOB 

The Book of job is said to be by the Prophet Job whose patience and 

forbearance are also acknowledged and praised by the Holy Qur`an. He was

 

 

born in Uz, a city to the east of the Dead Sea. The Book mainly consists of 

conversations between Job and his three friends Eliphaz the Temanite, Bildad 

the Shubite, Zopher the Na`amathite who insist that the calamities of Job are the 

result of his sins while Job refutes this. This book is held to be of great literary 

merit. It contains 42 chapters. 

 

18 THE BOOK OF PSALMS 

The Book of Psalms is the corrupt form of the book of which the Holy 

Qur`an says, “We have given the Zaboor to Dawood.” The book is a collection 

of 150 Psalms, or songs of praise, to God. 

 

19 THE BOOK OF PROVERBS 

The Book of proverbs is a collection of the exhortations and proverbs of the 

prophet Solomon. The Christians claim that this book was compiled by 

Solomon himself. Kings I says: “And he spoke three thousands proverbs”. 

(4:23). It contains 31chapters. 

 

20 THE BOOK OF ECCLESIASTES 

The book of Ecclesiastes is also called the “Book of the Preacher”. It said the 

name of one of the sons of David was “the preacher”. It begins with these 

words: “The words of the preacher, the son of David.” (1:1). The book is a 

collection of exhortations and advices. 

 

21 THE BOOK OF THE SONG OF SOLOMON 

The Book of the Song of Solomon is said to be a collection of songs which 

were composed by Solomon of which the book of Kings says: “He spoke three 

thousand Proverbs and his songs were a thousand and five.” It has eight 

chapters. 

 

22 THE BOOK OF ISAIAH 

The Book of Isaiah is ascribed to the Prophet Isaiah, son of Amoz, who was 

adviser to Hezekia, the king of Judah, in the 8th century BC. When Sennacherib, 

the king of Assyria, invaded Jerusalem, Isaiah was of great help to Hezekiah, 

the king of Judah. This book is a collection of his visions and predictions of 

future events. These predictions according to the Christinas were made by 

Isaiah in the reigns of the kings Azariah, Jotham and Hezekiah. It has 66 

chapters. This book contains many passages of great literary merit. 

 

23 THE BOOK OF JEREMIAH 

Jeremiah was an apostle and pupil of the Prophet Isaiah. God made him a 

prophet in the days of Joshua or Zedikiah. He was sent to the Israelites to 

prevent them from their perversion. He preached to the Israelites but they did 

not listen to him. God revealed to him that Israelites would soon be subjected to

 

a punishment from God in the form of an invasion by Nebuchadnezzar. 

Jeremiah warned them of this and advised them to surrender but they mocked 

him. In the end Jerusalem was totally destroyed by Nebuchadenzzar. The 

Prophet Jeremiah migrated to Egypt. According to some scholars the Holy 

Qur`an refers to this incident in Surah 2:259. It has 56 chapters. 

 

24 THE BOOK OF LAMENTIONS 

The book of lamentations is a collection of songs of mourning which are said 

to have been compiled by the Prophet Jeremiah after the destruction of 

Jerusalem by Nebuchadnezzar. It has only 5 chapters. 

 

25 THE BOOK OF EZEKIEL 

The Book of Ezekiel is claimed to be by the prophet Ezekiel, the son of 

Buzi. He was a descendant of Levi, the son of Jacob. He fought bravely against 

Nebuchadnezzar. This book is said to be a collection of his revelations, which 

consists of predictions, exhortations and warnings to the people about God`s 

Judgement on them and about the coming fall and destruction of Jerusalem. 

 

26 THE BOOK OF DANIEL 

The Prophet Daniel was among the wise people who were exiled form Judah 

and were taken into captivity by Nebuchadnezzar. The interpretations of some 

dreams of the king were made clear by him through revelations, and the king 

made him the governor of Babylon. It also includes the dreams of the Prophet 

Daniel regarding the future of the Israelites. These dreams also contain a 

prophecy about the advent of Jesus, the Messiah. It has twelve chapters. 

 

27 THE BOOK OF HOSEA 

Hosea was one of the prophets of the Israelites. He is said to have lived in 

the period of Jotham, Azariah and Hezekiah, the kings of Judah. This book is 

said to have been revealed to him during the period of their reigns. The book 

mostly consists of his admonitions to the Israelites against their perversion. His 

revelations are mostly in the form of proverbs or in symbolic language. It 

consists of 14 chapters. 

 

28 THE BOOK OF JOEL 

 The Torah (Pentateuch) claims that Joel was a prophet of God. This book 

which has only three chapters consists of his revelations and includes 

injunctions about fasting and warnings against the evil deeds of the Israelites 

  

29 THE BOOK OF AMOS 

 Amos is also said to be a prophet. In the beginning he was a shepherd in the 

city of Tekoa. He was made prophet by God in c. 783 BC. The nine chapters of 

this book are said to have been revealed to him in the reign of King Azariah.

 

This book comprises his admonitions to the Israelites on account of their evil 

deeds. The book also predicts the invasion of Jerusalem by the king of Assyria 

as a punishment from God, which is mentioned in Genesis (29:15) 

 

30 THE BOOK OF OBADIAH 

 This small scripture consists of only 21verses and includes a dream of 

Obadiah the Prophet. There are some predictions regarding the defeat of Adom, 

the enemy of Judah. 

 

31 THE BOOK OF JONAH 

This book is said to have been revealed to the prophet Jonah. He was sent to 

the people of Nineveh. The story given by Torah is a little different from the 

one known by the Muslims. 

 

32 THE BOOK OF MICAH 

This book is said to be from the Prophet Micah, the Morashite, who was a 

prophet in the period of the king Hezekiah c. 900 BC. He warned the Israelites 

of God`s wrath on account of their perversion. The king, Hezekiah, 

acknowledged his prophethood and abstained from evil deeds. (Kgs. 32 : 26) 

 

33 THE BOOK OF NAHUM 

Nahum is also regarded as a prophet by the Torah. Very little is known about 

his life. This book of 3 chapters describes a dream of Nahum which includes 

predictions of the down fall of the city of Ninveh. 

 

34 THE BOOK OF HABAKKUK 

 Habakkuk is also claimed to be a Prophet by the Torah. We are not definite 

about his period. The Torah seems to put him in the period before 

Nebuchadnezzar`s invasion of Jerusalem. This book mentions of of his dreams 

which admonishes the Israelites on their evil deeds and predicts the destruction 

of Jerusalem by Nebuchdnezzar. It has 3 chapters. 

 

35 THE BOOK OF ZEPHANIAH 

Zephaniah is also supposed to be a prophet who was ordained by God to 

prophethood in the period of Josiah, the son of Amon, king of Judah. This script 

of 3 chapters warns the people of Israel against the invasion of Jerusalem by 

Nebuchadnezzar. 

 

36 THE BOOK OF HAGGAI 

 The script of 2 chapters is attributed to Prophet Haggai who lived in the time 

of Darius, the king of Persia, in 500 BC, after the invasion of Nebuchadnezzar. 

He urged the Israelites to rebuild Jerusalem and warned those who obstructed 

them.

 

 

37 THE BOOK OF ZECHARIAH 

Zechariah was also a prophet. It should be noted here that this Zechariah is 

not the one who was been mentioned in the Holy Qur`an. He is said to be a 

companion of the prophet Haggai at the time of the rebuilding of Jerusalem. 

This book consists mostly of dreams which include prophecies regarding the 

future of the Israelites and the coming of the prophet Jesus. It has fourteen 

chapters. 

 

38 THE BOOK OF MALACHI 

The Book of Malachi is ascribed to the Prophent Malachi. He is the last 

Prophet of the Old Testament. The book has 4 chapters and describes the 

thanklessness of the Israelites. The Prophet Malachi lived about 420 years 

before the Prophet Jesus, the Messiah. 

 

These thirty eight books are believed to be genuine and authentic by almost 

all the Christian. The Samaritans, however, a sect of the Jews, believed in only 

seven of them, I.e. the five books of Moses and the book of Joshua son of Nun 

and the Book of Judges. Their name refers to the city of Samaria in Palestine. 

They differ from the Jews in two points, the acknowledged number of the 

Books and what constitutes a place of worship. 

 

 

THE SECOND DIVISION OF THE OLD TESTATMENT 

 

There are nine books in this part. The authenticity of these books has been a 

point of controversy among Christians. The Protestant faith, for instance, does 

not acknowledge the divine origin of these books, and they have discarded them 

from their Bible. They do not form part of the King James Version of the Bible. 

The collection of these nine books and five other books together called 

Apocrypha. 

 

1 THE BOOK OF ESTHER 

Esther was a Jewish woman who was among the captives from Jerusalem in 

Babylon. Ahasuerus, the king of Persia, was unhappy with his first wife and 

married Esther. A man, a minister of the king, had some differences with 

Mardochaeus, the father of the Queen Esther. He plotted to destroy the Jews. 

Esther convinced the king to combat this plot and saved the Jews. This book 

describes this event in 10 chapters. 

 

2 THE BOOK OF BARUCH 

Baruch was disciple and scribe of the prophet Jeremiah (Jer. 32 : 13 – 36, 36 

: 4 – 32, 43 :3 – 16, 45 : 1- 3) The Protestant Bible does not include this book.

 

3 PART OF THE BOOK OF DANIEL 

 

4 THE BOOK OF TOBIAS 

Tobias was a Jew who had been taken to Assyria in the period of exile. The 

book describes a dangerous journey made by him and his son. It also includes 

the event of his marriage with a strange woman Sara. This book is has great 

literary merit. 

 

5 THE BOOK OF JUDITH 

 This book is ascribed to a very brave Jewish named Judith. She saved and 

delivered her people from the oppression of the king of Assyria. It also includes 

the story of her love. 

 

6 WISDOM OF SOLOMON 

 This book is ascribed to the prophet Solomon. It contains wise saying of the 

Prophet and is similar in many ways to the Book of Proverbs. 

 

7 ECCLESIASTICUS 

This is a collection of preachings and exhortations. It is attributed to Masiah, 

a preacher in c. 200 BC. This book is also of great literary merit. 

 

8 THE FIRST BOOK OF MACCABEES 

This book describes the rebellion of the tribe of the Maccabees. 

 

9 THE SECOND BOOK OF MACCBEES 

This book describes the history of a short period of time and contains some 

unbelievable or corrupt reports. 

 

 

THE BOOKS OF THE NEW TESTAMENT 

 THE FIRST DIVISION OF THE NEW TESTATMENT 

 

There are twenty books in the first part of the New Testament. These twenty 

books are believed to be genuine and authentic by the Christian. 

  

1 THE GOSPEL OF MATTHEW 

 Matthew was one of the Twelve Disciples of the prophet Jesus. This book is 

considered to be the oldest of the Gospels. The book begins with the genealogy 

of the Prophet Jesus. And describes his life and teachings up until his ascension 

to the heavens.

 

 

2 THE GOSPEL OF MARK 

Mark was a pupil of Peter, the Disciple of the Prophet Jesus. This gospel 

begins with the prophecies made by previous Prophets regarding the coming of 

the Prophet Jesus. It describes the life of Jesus up until his ascension to heaven 

.It consists of 16 chapters. 

  

3 THE GOSPEL OF LUKE 

Luke was a Physician and was a companion of Paul and travelled with him 

on his journeys (Col. 4:14, Acts 16) He died in 70 AD. His gospel begins with 

the birth of the Prophet John “the Baptist” (whose Qur’anic name is Yahya) and 

covers the life of Jesus up until his ascension to heaven. It has 24 chapters. 

  

4 THE GOSPEL OF JOHN 

 This book also begins with the birth of John the Baptist and describes the 

events from the birth of the Prophet John to the ascension of the Prophet Jesus. 

It consists of 21 chapters. 

It should be noted here that John the son of Zebedee, the disciple of Jesus is 

certainly not the author of this book. Some of the Christians claim that the 

author of this book may be John the Elder, but this claim too is not supported by 

any historical evidence. 

 

These four books are also called the four Evangels. Sometimes the word 

Evangel is also used for all the books of the New Testament. The word is of 

Greek origin and means good tidings and teaching. 

 

5 THE ACTS OF THE APOSTLES 

 It is said that this script was written by Luke to Theopheus. It includes the 

acts and achievements of the disciples of the Prophet Jesus after his ascension. 

It particularly describes the journeys of Paul until his arrival in Rome in 22AD. 

It has 28 chapters. 

 

6 EPISTLE OF PAUL TO THE ROMANS 

This is a letter written by Paul to some of his Roman followers. Paul was a 

Jew and an enemy of the followers of Jesus in the beginning. Some time after 

the ascension of Jesus to heaven he suddenly appeared and claimed to have 

received instructions from Jesus. 

 

7 FIRST EPISTLE OF PAUL TO THE CORINTHIANS 

This is Paul`s first letter to the Corinthians and it consist mostly of teaching 

and injunctions regarding unity among the Christian. At that time they were 

involved in various disputes. Chapter 7 includes some injunctions concerning 

matrimonial relations. In chapter 8 the evils paganism and the Christians’ 

attitude towards a pagan society are discussed. The last few chapters include a

 

 

discussion on atonement and the Hereafter. Chapter 16 describes the blessings 

of alms-giving and donation for Christianity. 

 

8 SECOND EPISTLE OF PAUL OF THE CORINTHIANS 

This letter was also written to the Corinthians by Paul and contains 16 

chapters. These chapters include religious instructions, guidance, and 

suggestions regarding the discipline of the Church. From chapter 10 to the end 

Paul speaks of his ministerial journeys. 

 

9 EPISTLE OF PAUL TO THE GALATIANS 

Galatia was a province of Rome in the north of Asia Minor. This letter was 

written to the churches of Galatia in early 57 AD. Paul had heard that the people 

of Galatia were being influenced by another religion. In this letter he tries to 

prevent them from conversion. 

 

10 EPISTLE OF PAUL TO THE EPHESIANS 

 Ephesus was an important trading city of Asia Minor. There was a great 

house of worship there to the goddess Diana. Paul turned it into a great centre of 

Christianity in three years of great effort (Acts 10:19). In this letter he gives 

some moral instructions to the people. 

 

11 EPISTLE OF PAUL TO THE PHILIPPIANS 

This letter of Paul is addressed to the people of Philippi, a city of Macedonia. 

This is the first city in Europe were Paul preached Christianity. He was arrested 

there. This letter includes his moral teachings and exhortations for unity among 

the Christians. 

 

12 EPISTLE OF PAUL TO THE COLOSSIANS 

This letter of Paul is addressed to the people of Colossae, a city of Asia 

Minor. Paul is encouraging them to remain Christians and calls upon them to 

abstain from evil deeds. 

 

13 FIRST EPISTLE OF PAUL TO THE THESSALONIANS 

This letter of Paul was written to the people of Thessalonica, a city of the 

province of Macedonia which is a part of Greece today. He discusses, in this 

letter, the principles which bring about God`s pleasure. It also speaks of other 

subjects. It has 5 chapters. 

 

14 SECOND EPISTLE OF PAUL TO THE THESSALONIANS 

This letter, containing only 3 chapters, offers, Paul`s encouragement to the 

Thessalonians on their good deeds and some instructions regarding their general 

behavior.

15 FIRST EPISTLE OF PAUL TO THE TIMOTHY 

Timothy was a pupil and disciple of Paul. (Acts 14: 17, 16 : 1-3) Paul had 

great trust and admiration for him (Cor. 16: 10 and Phil. 2:19). The letter 

contains descriptions regarding rituals and ethics. 

 

16 SECOND EPISTLE OF PAUL TO TIMOTHY 

This second letter to Timothy speaks of certain people who had converted to 

other religions and also includes instructions to Timothy about preaching and 

also some predictions for the last ages. It has 4 chapters. 

 

17. EPISTLE OF PAUL TO TITUS 

 Titus was also a companion of Paul on some of his journeys (Cal. 2: 1). Paul 

had great love for him (Cor. 2: 13). Paul left him in Crete so that he could 

preach there. This letter had 3 chapters and gives preaching instructions and 

details of the prerequisites of bishops. 

 

18 EPISTLE OF PAUL TO PHILEMON 

Philemon was also a companion of Paul and had travelled with him. The 

letter was written by Paul when he sent Onesimus to Philemon (Phil. 1: 10) 

 

19 FIRST EPISTLE OF PETER 

Peter was one of the closest apostles of Jesus. The study of the New 

Testament shows that Paul had some differences with him in later years. The 

letter was addressed to the Christians who were scattered throughout the 

northern part of Asia Minor i.e. the people of Poutus, Galatia, Cappadocia and 

Bithynia. The main purpose of the letter was to encourage the readers who were 

facing persecution and suffering for their faith. 

 

20 FIRST LETTER OF JOHN 

 

 

THE SECOND DIVISION OF THE NEW TESTAMENT 

 

In this division of the New Testament there are seven books. The 

genuineness and divinity of these books is doubted and debated by the 

Christians. Some lines from the first letter of John are also not believed to be 

authentic. 

 

21 THE EPISTLE OF PAUL TO THE HEBREWS 

The Jews are also called the Hebrews. The word has an association with 

`Aber` a title given to the Prophet Jacob. Hebrews is also used for Christians. 

The letter was addressed to a group of Christians who were on the way to 

abandoning the Christian faith. The writer encourages them in their faith.

22 THE SECOND EPISTLE OF PETER 

This letter from Peter is addressed to the early Christians. Its main concern is 

to combat the work of false teachers and false prophets. It also speaks of the 

final return of the Messiah. 

 

23 THE SECOND EPISTLE OF JOHN 

The second letter of John was written by John to the “dear Lady and her 

children”. According to the Christians the “lady probably stands for the local 

church. 

 

24 THE THIRD EPISTLE OF JOHN 

This letter was addressed to Gaius, one of the pupils of John and a church 

leader. The writer praises the reader for his help to other Christians, and warns 

against a man called Diotrephes. 

 

25 THE GENERAL EPISTLE OF JAMES 

This James is not the apostle James, the son of Zebedee and brother of John 

The writer is James, the son of Joseph the carpenter. He is frequently mentioned 

in the Book of Acts. The letter is a collection of practical instructions and 

emphasizes the importance of actions guided by faith. 

 

26 THE GENERAL EPISTLE OF JUDE 

Jude is a brother of the James who was one of the 12 apostles. He is 

mentioned in John 14:22. The letter was written to warn against false teachers 

who claimed to be believers. Jude is not the Judas who is said to have betrayed 

Jesus. 

  

27 THE REVELATION 

The revelation of John is a collection of visions and revelations written in 

symbolic language. Its main concern is to give its readers hope and 

encouragement in their suffering for faith. 

 

 

REVIEW OF THE BOOKS BY THE COUNCILS 

 

It is important to note that in 325 a great conference of Christian theologians 

and religious scholars was convened in the city of Nicaea under the order of the 

Emperor Constantine to examine and define the status of these books. After 

thorough investigation it was decided that the Epistle of Jude was genuine and

believable. The rest of these books were declared doubtful. This was explicitly 

mentioned by Jerome 1 in his introduction to his book. 

Another council was held in 364 in Liodicia for the same purpose. This 

conference of Christian scholars and theologians not only confirmed the 

decision of the council of Nicaea regarding the authenticity of the Epistle of 

Jude but also declared that the following six books must also be added to the list 

of genuine and believable books: The book of Esther, The Epistle Of James, 

The Second Epistle of Peter, The Second and Third Epistles of John, The 

Epistle of Paul to the Hebrews. This conference pronounced their decision to the 

public. The book of Revelations, however, remained out of the list of the 

acknowledged books in both the councils. 

In 397 another great conference was held called the Council of Carthage. 

Augustine, the great Christian scholar, was among the one hundred and twenty 

six learned participants. The members of this council confirmed the decisions of 

the two previous Councils and also added the following books to the list of the 

divine books: The Book of the Songs of Solomon, The Book of Tobit, The 

Book of Baruch, Ecclesiasticus, The First and Second Books of Maccabees. 

At the same time the members of this council decided that the book of 

Baruch was a part of the book of Jeremiah because Baruch was the deputy of 

Jeremiah. Therefore they did not include the name of this book separately in the 

list. 

Three more conferences were held after this in Trullo, Florence and Trent. 

The members of these meetings confirmed the decision of the Council of 

Carthage. The last two councils, however, wrote the name of the book of 

Baruch separately. 

After these councils nearly all the books which had been doubtful among 

Christians were included in the list of acknowledged books. 

 

 

THE BOOKS REJECTED BY THE PROTESTANTS 

 

The status of these books remained unchanged until the Protestant 

Reformation. The Protestants repudiated the decisions of the councils and 

declared that the following books were essentially to be rejected: The Book of 

Baruch, The Book of Tobit, The Letter of Jude, The Song of Solomon, 

Ecclesiasticus, The First and Second Books of Maccabees. They excluded these 

books from the list of acknowledged books. 

Moreover, the Protestants also rejected the decision of their forbears 

regarding some chapters of the book of Esther. This book consists of 16 

chapters. They decided that the first nine chapters and three verses from chapter 

 

                                                1 St. Jerome was a Christian scholar and a great philosopher. He was born in 340 AD. He 

translated the Bible into Latin. He was a famous bibliographer and wrote many books on the

 

10 were essentially to be rejected. They based their decision on the following 

six reasons: 

1. These works were considered to be false even in the original Hebrew 

and Chaldaean languages which were no longer available. 

2. The Jews did not acknowledge them as revealed books. 

 3. All the Christians have not acknowledged them as believable. 

4. Jerome said that these books were not reliable and were insufficient to 

prove and support the doctrines of the faith. 

5. Klaus has openly said that these books were recited but not in every 

place. 

6. Eusebius specifically said in chapter 22 of his fourth book that these 

books have been tampered with, and changed .In particular the Second 

book of Maccabees. 

Reasons Nos. 1, 2, and 6 are particularly to be noted by the readers as self-sufficient evidence of the dishonesty and perjury of the earlier Christians. Books 

which had been lost in the original and which only existed in translation were 

erroneously acknowledged by thousands of theologians as divine revelation. 

This state of affairs leads a non-Christian reader to distrust the unanimous 

decisions of Christian scholars of both the Catholic and the Protestant 

persuasions. The followers of Catholic faith still believe in these books in blind 

pursuance of their forebears. 

 

 

THE ABSENCE OF CERTAINTY IN THE BIBLE 

 

It is a prerequisite of believing in a certain book as divinely revealed that it is 

proved through infallible arguments that the book in question was revealed 

through a prophet and that it has been conveyed to us precisely in the same 

order without any change through an uninterrupted chain of narrators. It is not at 

all sufficient to attribute a book to a certain prophet on the basis of suppositions 

and conjectures. Unsupported assertions made by one or a few sects of people 

should not be, and cannot be, accepted in this connection. 

We have already seen how Catholic and Protestant scholars differ on the 

question of the authenticity of certain of these books. There are yet more books 

of the Bible which have been rejected by Christians. They include the Book of 

Revelation, the Book of Genesis, the Book of Ascension, the Book of 

Mysteries, the Book of Testament and the Book of Confession which are all 

ascribed to the Prophet Moses. Similarly a fourth Book of Ezra is claimed to be 

from the Prophet Ezra and a book concerning Isaiah’s ascension and revelation 

are ascribed to him. In addition to the known book of Jeremiah, there is another 

book attributed to him. There are numerous sayings which are claimed to be 

from the Prophet Habakkuk. There are many songs which are said to be from 

the Prophet Solomon. There more than 70 books, other than the present ones, of

the new Testament, which are ascribed to Jesus, Mary, the apostles and their 

disciples. 

The Christians of this age have claimed that these books are false and are 

forgeries. The Greek Church, Catholic Church and the Protestant Church are 

unanimous on this point. Similarly the Greek Church claims that the third book 

of Ezra is a part of the Old Testament and believes it to have been written by the 

Prophet Ezra, while the Protestant and Catholic Churches have declared it false 

and fabricated. We have already seen the controversy of the Catholics and 

Protestants regarding the books of Baruch, Tobit, Jude, the Song of Solomon, 

Ecclesiasticus and both the books of Maccabees. A part of the book of Esther is 

believable to the Catholics but essentially rejected by the Protestants. 

In this kind of situation it seems absurd and beyond the bounds of reason to 

accept and acknowledge a book simply for the reason that it has been ascribed 

to a prophet by a group of scholars without concrete support. Many times we 

have demanded renowned Christian scholars to produce the names of the whole 

chain of narrators right from the author of the book to prove their claim but they 

were unable to so. At a public debate held in India, one of the famous 

missionaries confessed to the truth that the absence of authoritative support for 

those books was due to the distress and calamities of the Christians in the first 

three hundred and thirteen years of their history. We ourselves examined and 

probed into their books and took great pains to find any such authorities but our 

findings did not lead beyond conjecture and presumption. Our impartial search 

in the sources of their books showed that most of their assertions are based on 

nothing but presumptions. 

It has already been said that presumption and conjecture are of no avail in 

this matter. It would be quite justified on our part if we refused to believe in 

these books until we had been given some arguments and authorities to prove 

their genuineness and authenticity. However, for the sake of truth, we still go 

forward to discuss and examine the authority of these books in this chapter. It is 

quite unnecessary to discuss the authority of each and every book of the Bible 

and we intend to examine only some of them. 

 

 

THE PRESENT PENTATEUCH IS NOT THE BOOK OF 

MOSES 

 

The Pentateuch (Torah) included in the Old Testament is claimed to be the 

collection of the revelations of the Prophet Moses. We firmly claim that the 

books of Pentateuch do not possess any authority or support to prove that they 

were in fact revealed to Moses and that they were written by him or through 

him. We possess sound arguments to support our claim.

THE FIRST ARGUMENT: 

 The existence of the Torah, Pentateuch, is not historically known before 

King Josiah 2, the son of Amon. The script of the Pentateuch which was found 

by a priest called Hilkiah 18 years after Josiah`s ascension to throne is not 

believable solely on the grounds that it was found by a priest 3. Apart from this 

obvious fact, this book had again disappeared before the invasion of Jerusalem 

by Nebuchdnezzar 4. 

Not only the Pentateuch, but also all the books of the Old Testament were 

destroyed 5 in this historical calamity. History does not evince any evidence of 

the existence of these books after this invasion 

 According to the Christians the Pentateuch was rewritten by the Prophet 

Ezra. 

This book along with its copies were again destroyed and burnt by Antiochus 

6 at the time of his invasion of Jerusalem. 

  

THE SECOND ARGUMENT 

It is an accepted notion of all Jewish and Christian scholars that the First and 

Second books of Chronicles were rewritten by Ezra with help of the Prophets 

Haggai and Zechariah, but we note that the seventh and eighth chapters of this 

book consist of descriptions of the descendants of Benjamin which are mutually 

contradictory. These descriptions also contradict statements in the Pentateuch, 

firstly in the names, and secondly in counting the number of the descendants. In 

 

                                                2 Josiah was the King of Judah in the period of the Prophets Jeremiah and Zephaniah. He 

became the king of Judah when he was only eight of years old. He ruled in Jerusalem for 

thirty-one years. 

3 The chapters 22 and 23 of the second book of Kings describe the story of the discovery of the 

Pentateuch. Hilkiah, the high priest of the church accidentally found the book and sent it to 

the king. He read it and was convinced that it was a bookm of God. The Book of Judges 23:21 

bears witness that the Passover had not been celebrated according to this book. After the 

discovery of this book the Passover was celebrated as required by the book. The Passoer was 

a festival of the Jews which was celebrated on 14th April every year. This, in fact, was in 

memory of their liberation from Pharaohs of Eygpt. The instructions regarding this festival 

are given in Exodus 23:15, and Leviticus 23:5-8. 

4  Nebuchadnezzar, the king of Babylon, invaded Jerusalem and completely destroyed it. It was 

a punishment to the Jews from God for their perversion. This had been predicted by many 

earlier Prophets. He took the Jews captive and transported them to Babylon. 

5  See the Second Book of Edras (14:19-48) for the event of the burning of the books. The 

Catholics still believe in these books while the Protestants deny this event altogether. 

However the incident described by the Book of Nehemiah in chapter 8 confirmed that the 

Pentateuch was destroyed, and that the Prophet Ezra had written it and read it to the people. It 

is strange to note that the Catholic Bible (Knox Version 1963) omits the chapter in wgich this 

event is mentioned. In this edition the Book of Esdras finishes with the 13th chapter. 

6   Antiochus IV was a fomous king who captured Jerusalem in 168 BC and destroyed it just like 

Nebuchadnezzar had done before him. The first book of Maccabees describes his invasion of 

Jerusalem and the incident of the burning of the Pentateuch and its copies (I Maccabees 1:59) 

   chapter 7 we read that Benjamin had three sons 7 and in chapter 8 we find that 

he had five 8 sons while the Pentateuch claims that he had ten sons 9. 

Both the Christian and the Jewish scholars are unanimous on the point that 

the statement made by the First Book of Chronicles is erroneous, and they have 

justified this error by saying that the Prophet Ezra could not distinguish and 

separate the sons from the grandsons, because the genealogical tables from 

which he had quoted were defective and incomplete. 

It is true that three prophets (who wrote the Pentateuch) were necessarily 

sincere followers of the Pentateuch. Now if we assume that the Pentateuch of 

Moses was the same one written by these Prophets, it seems quite illogical that 

they should deviate and or make mistakes in the divine book, neither was it 

possible that Ezra would have wrongly trusted an incomplete and defective table 

of genealogy in a matter of such importance. 

Had the Pentateuch written by Ezra been the same famous Pentateuch, they 

would have not deviated from it. These evidences lead us to believe that the 

present Pentateuch was neither the one revealed to Moses and written down by 

him nor the one written by Ezra by inspiration. In fact, it is a collection of 

stories and traditions which were current among the Jews, and written down by 

their scholars without a critical view to their authorities. 

Their claim that three prophets committed mistakes in copying the names 

and number of the sons of Benjamin leads us to another obvious conclusion 

that, according to the Christians, the prophets are not protected from wrong 

action and can be involved in committing major sins 10, similarly they can 

make mistakes in writing or preaching the holy books. 

 

THE THIRD ARGUMENT: 

Any reader of the Bible making a comparison between chapters 45 and 46 of 

the book of Ezekiel, and chapters 28 and 29 of the Book of Numbers, will find 

that they contradict each other in religious doctrine. It is obvious that the 

prophet Ezekiel was the follower of the doctrines of the Pentateuch. If we 

presume that Ezekiel had the present Pentateuch how could he have acted upon 

those doctrines without deviating from it 11. 

Similarly we find in various books of the Pentateuch the statement that the 

sons will be accountable for the sins committed by their fathers up until three 

generations. Contrary to this, the Book of Ezekiel (18:20) says, “Son shall not 

 

                                                7  “The sons of Benjamin; Bela, and Becher and Jedia’el” (I Chr. 7:6) 

8  Chapter 8 of I Chronicles says, “Now Benjamin begat Belalus first born, Ashbel the second, 

and Abarah the third, Nohah the fourth, and Rapha the fifth.” (8:1-3) 

9  Genesis 46:21 says, “And the sons of Benjamin were Bela, and Becher, and Ashbel, Gera, and 

Na’aman, Ehi, and Rosh, Muppin, and Hupplin and Ard.” 

10  There is documentary evidence in the Bible which purports to show that a number of Prophets 

are suppose to have involved themselves in major sins (Wali Razi) 

11  Both these chapters contain injunctions regarding sacrifice. They differ in their detail from 

each other.   

bear the iniquity of the father, neither shall father bear the iniquity of the son: 

the righteousness of the righteous shall be upon him, and the wickedness of the 

wicked shall be upon him”. 

This verse implies that no-one will be punished for the sin of others. And 

this is the Truth. The Holy Qur`an has confirmed it. It says: 

“No bearer of burdens can bear the burden of another.” 

 

THE FOURTH ARGUMENT: 

The study of the books of Psalms, Nehemiah, Jeremiah and Ezekiel testifies 

to the fact that the style of writing in that age was similar to the present style of 

Muslim authors; that is to say, readers can easily distinguish between the 

personal observations of the author and his quotations from other writers. 

The Pentateuch in particular, is very different in style, and we do not find 

even a single place to indicate that the author of this book was Moses. On the 

contrary it leads us to believe that the author of the books of the Pentateuch is 

someone else who was making a collection of current stories and customs of the 

Jews. However, in order to separate the statements which he thought were the 

statements of God and Moses, he prefixed them with the phrases, “God says”or 

“Moses said”. The third person has been used for Moses in every place. Had it 

been the book of Moses, he would have used the first person for himself. At 

least there would have been one place where we could find Moses speaking in 

the first person. It would certainly have made the book more respectable and 

trustworthy to its followers. It must be agreed that a statement made in the first 

person by the author carries more weight and value than his statement made by 

someone else in the third person. Statements in the first person cannot be 

refuted without powerful arguments, while statements in the third person require 

to be proved true by the one who wishes to attribute those statements to the 

author. 

 

THE FIFTH ARGUMENT: 

The present Pentateuch includes within its chapters some statements which 

are historically impossible to attribute to Moses. Some verses explicitly denote 

that the author of this book cannot have existed prior to the Prophet David but 

must either be a contemporary of David of later than him. 

The Christian scholars have tried to justify the opinion that these sentences 

were added later on by certain prophets. But this is merely a false assumption 

which is not supported by any argument. Moreover, no prophet of the Bible has 

ever mentioned that he has added a sentence to a certain chapter of a certain 

book. Now unless these chapters and sentences are not proved through infallible 

arguments to have been added by a prophet they remain the writings of someone 

other than the Prophet Moses.  

THE SIXTH ARGUMENT: 

The author of Khulasa Saiful-Muslimeen has quoted from volume 10 of 

Penny Encyclopedia (which we reproduce here from Urdu) that Dr Alexander 

Gides, an acknowledged Christian writer, has said in his introduction to the 

New Bible: 

I have come to know three things beyond doubt through some convincing 

arguments: 

1. The present Pentateuch in not the book of Moses. 

2. This book was written either in Cana`an or Jerusalem. That is to say, it 

was not written during the period when the Israelites were living in the 

wilderness of the desert. 

 3. Most probably this book was written in the period of the Prophet 

Solomon, that is, around one thousand years before Christ, the period of 

the poet Homer. In short, its composition can be proved to be about five 

hundred years after the death of Moses. 

 

THE SEVENTH ARGUMENT: 

Norton, a learned Christian scholar has said, (we reproduce here an 

abridgement translated from Urdu). 

“There appears no appreciable difference between the node of expression of 

the Pentateuch and the idiom of the other books of the Old Testament which 

were written after the release of the Israelites from the captivity of Babylon, 

while they are separated by not less than nine hundred years from each other. 

Human experience testifies to the fact that languages are influenced and change 

rapidly with the passing of time. For example, if we compare current English 

language with the language of four hundred years ago we notice a considerable 

difference in style, expression and idiom between the two languages. By the 

absence of this difference in the language of these books Luselen, a learned 

scholar, who had great command over Hebrew language assumed that all these 

books were written in one and the same period.” 12 

 

THE EIGHTH ARGUMENT 

We read in the book of Deuteronomy (27: 5) “And there shalt thou build an 

altar unto the Lord, thy God, an altar of stones. Thou shalt not lift up any iron 

tool upon them. And thou shall write upon the stones all the work of this law 

very plainly.” 

This verse appears in Persian translation published in 1835 in these words: 

“And write all the words of the Pentateuch (Torah) on the stones very 

clearly.” 

 In the Persian translation of 1845, it appears like this: 

“Write the words of this Torah (Pentateuch) on the stones in bright letters.” 

And the book of Joshua says:

Then Joshua built an altar unto the Lord God of Israel in Mount Ebal, as 

Moses, the servant of the Lord commanded the children of Israel.” (8:30-31) 

And verse 32 of the same chapter contains: 

“And he wrote there upon the stones a copy of the Law of Moses which he 

wrote in the presence of the children of Israel.” 

(Josh. 8:32). 

All these extracts sufficiently show that the Law of Moses or the Pentateuch 

was just as much as could be written on the stones of an altar. 

Now if we presume that it is the present Pentateuch that is referred to in the 

above verses this would be impossible. 

 

THE NINTH ARGUMENT 

Norton, a missionary, said, “Writing was not in vogue in the time of Moses, 

“indicating that if writing was not in use in the period of Moses, he could not be 

the author of the Pentateuch. If the authentic books of history confirm his 

statement this can be a powerful argument in this connection. This statement is 

also supported by the book “English History” printed by Charles Dallin Press, 

London in 1850. It says 13 

“The people of the past ages used to scribble on plates of copper, wood and 

wax, with needles of iron and brass of pointed bones. After this the Egyptians 

made use of the leaves of the papyrus reed. It was not until the 8th century that 

paper was mace from cloth. The pen was invented in the seventh century AD.” 

If this historian is acceptable to Christians, the claim made by Norton is 

sufficiently confirmed. 

 

THE TENTH ARGUMENT: 

The present Pentateuch contains a large number of errors while the words of 

the Prophet Moses must have been free of this defect. Genesis 46:15 says: 

“These be the sons of Leah which she bore unto Jacob in Padanaram with his 

daughter Dinah: all the souls of his cons and daughters were thirty and three” 

The figure 33 is wrong. The correct number is 34. The famous commentator 

Horsely also admitted this mistake. He said 14: 

“If you count the names, including Dinah, the total comes to 34 and Dinah 

must be included as is evident form the number of the sons of Zilpha 15, 

because Sarah was one of the sixteen. 

Similarly the Book of Deuteronomy 23:2 contains this statement: 

 

                                                13 We have translated this passage from an Urdu copy as Norton’s history was not available to 

us. 

14 This is a translation from Urdu, and not from the book itself. 

15 It implies that numbering Zilpha’s descendants as sisteen as mentioned in Genesis 46:18 can 

be correct only when a daughter is also included along with the sons. So if they count the 

daughter in this case, she must be counted in the descendants of Leah. Apart from this, the 

statement made by Genesis”, confirms that the daughter has been included.

“A bastard shall not enter into the congregation of the Lord; even to his tenth 

generation shall not enter into the congregation of the Lord.” 

This statement is also not correct. On the basis of this statement the Prophet 

David and all his ancestors up to Perez 16 would be excluded from the 

congregation of the Lord because Perez was an illegitimate son of Judah. This is 

quite evident form the description in chapter 38 of the Book of Genesis. And the 

Prophet David happens to be in his tenth 17 generation according to the 

genealogical descriptions of Jesus in the Gospels of Matthew and Luke. 

Needless to say that the Prophet David was the leader of the congregation of the 

Lord, and according to the Psalms of David he was the first born of God. 

 

 

ERRORS IN THE CALCULATION OF THE ISRAELITES’ 

NUMBER 

 

We read in the book of Numbers (1:45-47) this statement: “So were all those 

that were numbered of the Children of Israel, by the house of their fathers, from 

twenty years old and upward all that were able to go forth to war in Israel; even 

all they that were numbered were six hundred thousand and three thousand and 

five hundred and fifty. But the Levites after the tribe of their fathers were not 

number among them.” 

These verses imply that the number of fighting people of the Israelites was 

more than six hundred thousand. This number excludes the men, women and 

children of the Levi Tribe and all the women of the other tribes of the Israelites 

and all those men who were under twenty years of age. If we include the 

number of all the people of Israelites excluded from this enumeration, their total 

should not be less than twenty-five hundred thousand. This statement is wrong 

for five reasons 18. 

 

 ERRORS IN THE CALCULATION OF THE ISRAELITES’ 

NUMBER 

 

We read in the book of Numbers (1:45-47) this statement: “So were all those 

that were numbered of the Children of Israel, by the house of their fathers, from 

twenty years old and upward all that were able to go forth to war in Israel; even 

all they that were numbered were six hundred thousand and three thousand and 

five hundred and fifty. But the Levites after the tribe of their fathers were not 

number among them.” 

These verses imply that the number of fighting people of the Israelites was 

more than six hundred thousand. This number excludes the men, women and 

children of the Levi Tribe and all the women of the other tribes of the Israelites 

and all those men who were under twenty years of age. If we include the 

number of all the people of Israelites excluded from this enumeration, their total 

should not be less than twenty-five hundred thousand. This statement is wrong 

for five reasons 18. 

 

THE FIRST REASON 

The total number of men and women of the Israelites was seventy at the time 

of their arrival in Egypt. This is evident from Genesis 46:27, Exodus 1:5 and 

Deuteronomy 10:22. The greatest possible period of their stay in Egypt is 215 

years. It can not be more. 

 

                                                16  Perez the illegitimate son of Judah. Genealogically he happens to be the ninth forefather of 

the Prophet David (I Chr. 2:4-16) 

17  The author seems to have overlooked the fact that the Prophet David was in the ninth and not 

in the tenth generation of Perez, as is evident from Matthew 1:1-6, Luke 3:33 and I Chr. 2:4-

16 

18  This mistake has been admitted by some writers. Wiener says, “Perhaps the scribes made 

some mistake at the time of copying this number. G.T. NMenley has regarded this statement 

as more acceptable but, at the same time, he could not overcome his religious preconceptions. 

He justified it by saying that this may be true as, miraculously, some supernatural elements 

had been at work with the Israelites at the time. This justification does not stand up to reason 

in the face of the arguments presented by the author particularly reason number five.

It has been mentioned in the first chapter of the Book of Exodus that the sons 

of the people of Israel were killed and their daughters left to live, 89 years 

before their liberation from Egypt. 

Now keeping in mind their total number at their arrival in Egypt, the 

duration of their stay in Egypt, and the killing of their sons by the King, if we 

assume that after every twenty five years they doubled in number and their sons 

were not killed at all, even then their number would not reach twenty-five 

thousand in the period of their stay in Egypt let alone twenty-five hundred 

thousand. If we keep in view the killing of their sons, this number becomes a 

physical impossibility. 

 

THE SECOND REASON 

It must be far from the truth that their number increased from seventy to 

twenty-five hundred thousand in such a short period, while they were subjected 

to the worst kind of persecution and hardships by the king of Egypt. In 

comparison, the Egyptians who enjoyed all the comforts of life did not increase 

at that rate. 

The Israelites lived a collective life in Egypt. If they are believed to have 

been more than twenty-five hundred thousand it would be a unique example in 

human history that a population of this size is oppressed and persecuted and 

their sons killed before their eyes without a sigh of resistance and rebellion from 

them. Even animals fight and resist to save their offspring. 

 

THE THIRD REASON: 

The Book of Exodus chapter 12 19 taken with them the cattle herds and 

flocks, and the same book 20 also informs us that they crossed the river in a 

single night; and that they used to travel every day 21 and that Moses used to 

give them verbal orders to march 22. 

 

THE FOURTH REASON: 

If the number were correct it would necessitate that they had a place for their 

camp large enough to accommodate twenty-five hundred thousand of people 

along with their herds of cattle. The fact is that the area surrounding Mount 

Sinai and the area of the twelve springs in Elim 23 are not sufficiently large to 

have accommodated the Israelites and their cattle. 

 

 

 

                                                19  Exodus 12:39 

20  Exodus 5:19 

21  Exodus 13:21 

22  Exodus 14:1 

23  Elim is a place on the edge of the Red Sea with twelve fountains of water and seventy trees of 

dates, where according to the Pentateuch the Prophet Moses camped after the rescue of the 

Israelites from Egypt (Exodus 15:27)

THE FIFTH REASON: 

We find the following statement in Deuteronomy 7:22. 

“And the Lord, thy God will put out those nations before thee by little and 

little: thou mayest not consume them at once, lest the beasts of the field increase 

upon thee”. 

It is geographically true that Palestine extended nearly 200 miles in length 

and ninety in breadth. Now, if the number of the Israelites was really twenty-five hundred thousand, and they had captured Palestine after killing all its 

residents all at once, how was it possible for the beasts to have overcome the 

number of the Israelites, because had they been much less in number than 

stated, even then, they would have been enough to populate such a small area. 

 Ibn Khaldun also refuted this number in his “Muqaddimma 24”

 

Saying that, 

according to the researches made by the scholars, the gap between Israel and 

Moses is only three generations. It is unbelievable that in a period of only three 

generations they could increase to that number. 

 In view of the above arguments, it is obvious that the People of the Book 

(The Christians and the Jews do not possess any arguments to prove their claim 

that the books of the Pentateuch were written or conveyed by the Prophet 

Moses). 

It is, therefore, not binding upon us to believe in these books until irrefutable 

arguments to support their claim. 

 

 

THE STATUS OF THE BOOK OF JOSHUA 

 

We have already seen that the Pentateuch, which enjoys the status of being a 

fundamental book of the Christian faith, cannot be proved to be authentic and 

believable. Let us now proceed to find out the truth about the Book of Joshua, 

the next book in importance. 

First of all, the name of the author of this book is not known with certainty, 

and the period of its composition is also unknown 25. 

 The Christian scholars profess five different opinions: 

 

                                                24  Ibn Khaldun presented some arguments against this number. One of them is that ancient 

strategy of war did not allow such a huge army to fight against the enemy, as one line of army 

would be unaware of the other. The Persian Empire was larger and more powerful than the 

Israelites, as is understood by the invasion of Persia by Nebuchadnezzar. The Persian also 

possessed extensive area of land, but the number of their army could never reach that number. 

The largest number of their army was on the occasion of the battle of Qadasiya fought against 

the Muslims. It was one hundred and twenty thousand. In view of these facts, the number of 

the warriors of the Israelites could not be imagined to be more than six hundred thousand 

people. 

25  The Encyclopedia Britannica (viol. 3, page 154) admits that the author of this book was 

someone who had witnessed all the events that the book deals with. He was a citizen of the 

city of Edessa who must have been living in the period when this city was invaded by Persian 

forces.

1. Gerrard, Diodat Huet, Albert Patrick, Tomlin and Dr Gray believe that it 

was written by the Prophet Joshua himself. 

2. Dr Lightfoot claims that Phineas 26 is the author of this book. 

3. Calvin says that it was written by Eleazer. 

 4. Moldehaur and Van Til believe it to have been written by Samuel. 

5. Henry claimed that it was written by the Prophet Jeremiah. 

Readers should note the contradictory opinions of these Christian scholars, 

especially keeping in mind the fact that Joshua and Jeremiah are separated by a 

period of 850 years. The presence of this great difference in opinion is, in itself, 

a strong evidence that the book is not believed to be authentic by them. Their 

opinions are generally based on their calculations supported by some vague 

notions indicating that a certain person might be the author of a certain book. If 

we make a comparison between Joshua 15: 63 and Samuel 5: 6-8, it is quite 

clear that this book was written before the seventh year of the ascension of the 

Prophet David to the throne. Joshua 15; 63 says,”As for the Jebusites the 

inhabitants of Jerusalem, the children of Israel could not drive them out; but the 

Jebusites dwell with the children of Judah at Jjuresalem unto this day”. The 

above statement may be compared with the statement made by the Second Book 

of Samuel which confirms that the Jebusites were living in Jerusalem up until 

the seventy year of the ascension of David to throne (5: 6-8),the author of 

Joshua`s statement said that the Jebusites dwelt in Jerusalem “unto this day 

“meaning the seventh year of David`s ascension to throne. This clearly implies 

that the author belonged to that period. 

Similarly the same book includes this statement, “And they drove not out the 

Canaanites that dwelt in Gezer, but the Canaanites dwell among the Ephraimites 

unto this day.” We find another statement in I King 9:16 that the Pharaoh had 

driven out the Canaanites from Gezer in the time of Solomon. This leads to the 

conclusion that the book was written before the time of Solomon. G.T. Menley 

has therefore admitted that a comparison of Josh. 15:63 with 2 Samuel 5:7-9 

and of Josh. 16:10, with I Kings 9:16 leads to the conclusion that this book was 

written before Rehobo`aam. See 2-Samuel 1:18 

In view of this evidence, it is logical to conclude that the author of the book 

of Joshua must have lived after the Prophet David. 

 

 

THE STATUS OF THE BOOK OF JUDGES 

 

The book of Judges is the third most respected book of the Old Testament. 

Again we are faced by a great difference of opinion regarding the author of the 

book and the possible period of its compilation. 

 

                                                26 Phineas is the grandson of the Prophet Aaron. He was mentioned in Numbers 25:7, 31:6, 

Psalms 106:30, Joshua 22:13 and Judges 20:28

Some Christian writers claim it to be the book of Phineas, while some other 

believes it to have been written by Hezekiah. In neither of these cases can it be 

said to be a revealed book because neither Phineas nor Hezekiah are Prophets. 

Hezekiah was the King of Judah. (2 Kings 18 and Chr.32) 

Some other writers have asserted that this book was written by Ezra. It may 

be noted that difference of time between Ezra and Phineas is not less than nine 

hundred years. 

This difference of opinion could not arise if the Christians possessed any real 

evidence concerning it. According to the Jews all these claims and assertions are 

wrong. They, on the basis of conjecture, attribute it to Samuel. So there are six 

different opinions about it. 

  

 

THE BOOK OF RUTH 

 

This book, too, is the subject of great differences of opinion. Some 

Christians think that it was written by Hezekiah, in which case it is not a 

revealed book. Some others hold the opinion that the author of this book is Ezra. 

All other Christians and the Jews attribute it to Samuel. 

It is stated in the introduction to the Bible printed in Strasbourg in 1819 that 

the book of Ruth is a collection of family stories and the Book of Job is only a 

tale. 

 

 

THE BOOK OF NEHEMIAH 

 

The same kind of difference is present regarding the author and the period of 

this book. The most popular opinion is that it was written by Nehemiah. 

Athanasius, Epiphanius and Chrysostome believe it to have been written by 

Ezre. According to popular opinion it cannot be accepted as a revealed book. 

 The first 26 verses of chapter 12 are different from the rest of the book of 

Nehemiah since in the first eleven chapters Nehemiah is referred to in the first 

person, while in this chapter the third person is used for no apparent reason. 

Furthermore, we find Darius, the King of Persia being mentioned in verse 22 of 

the same chapter, when in fact he lived one hundred years after the death of 

Nehemiah. The Christian commentators have to declare this anomaly as a later 

addition. The Arabic translator of the Bible has omitted it altogether. 

 

 

THE BOOK OF JOB 

 

The history of the book of Job is even more obscure and uncertain than the 

other books. There are about twenty-four contradictory opinions regarding its.               

 

name and preiod. Maimonides, a celebrated scholar and Rabbi of the Jews, 

Michael, Leclerc, Semler, Hock, Isnak and other Christians insist that Job is a 

fictitious name and the book of Job is no more than a fiction. Theodore has also 

condemned it. Luther, the leader of the Protestant faith, holds it as purely a 

fictitious story. 

The book has been attributed to various names on the basis of conjecture. 

However if we assume that the book was written by Elihu 27 or by a certain 

unknown person who was a contemporary of Manasse, it is not acceptable as a 

prophetic and revealed text. 

 

 

THE PSALM OF DAVID 

 

The history of this book, too, is similar to the history of the book of Job. We 

do not find any documentary evidence to show a particular man to be its writer. 

The period of collection of all the psalms is also not known. Whether the names 

of the Psalms are Prophetic or not is also unknown. The ancient Christians have 

different opinions about it. The writers, Origen, Chrysostome and Augustine 

believe it to have been written by the Prophet David himself. On the other hand, 

writers like Hilary, Athanasius, Jerome and Eusebius 28 have strictly refuted 

this. Horne says: 

“Undoubtedly the former statement is altogether wrong. 

 According to the opinion of the latter group, more than thirty psalms are 

from unknown authors. Ten psalms from 90 to 99 are supposed to be from 

Moses and a seventy-one psalms are claimed to be from David. Psalm 88 is 

attributed to Heman 29 and 89 to Ethan 30, while Psalms 72 and 177 are said to 

be from Solomon, and three psalms are believed to be from Jeduthun and one 

hundred and twenty psalms from Asaph, but some Christians refute that Psalms 

74 and 79 are written by him. Eleven psalms 31 are supposed to have been 

written by three sons of Kore. 

 Some writers even think that the author of these psalms to the various writers 

concerned, while yet others of the psalms were written by another unknown 

person. Calmat says that only forty-five psalms were written by David, while 

the rest are by other people. 

 The ancient Jewish scholars enumerate the following names as the writers of 

the Psalms: the Prophets Adam, Abraham, Moses; and Asaph, Heman, Jeduthun 

 

                                                27  Elihu, the son of Bar’achel the Buzite was one of the friends of Job whose dialogue with Job 

is included in the book (Jon 32:6) 

28  Eusebius, a bishop of Palestine, was born in 260 AD and is famous for his book, “The History 

of the Christian Church”. He died in 340 AD. 

29  F. Heman, the Ezrabite, was a famous physician of the time. (I Kings 4:31) 

30  Ethan also was a physician like Heman (Kings 4:31)     

31  Psalms 42 to 49 and 84, 85 and 87

 

32 and the three sons of Kore. David only having collected them together. 

According to them David, himself is not the author of any of the Psalms; he is 

just the collector of them. 

Horne said that the judgment of modem Christian and Jewish scholars is that 

this book was written by the following authors: the Prophets Moses, David and 

Solomon; and Asaph, Aeman, Ethan, Jeduthun and the three sons of Kore. 

The same contradiction and confusion is found regarding the period of its 

compilation. Some scholars hold them to have been written and compiled in the 

time of David; some believed that they were collected by some friends of 

Hzekiah in his period; while some others think that they were compiled in 

different periods. Similar differences are also expressed about the names of the 

Psalms. Some claim that they are revealed, while others think that someone who 

was not a prophet had called them with these names. 

Psalm 72, verse 20 says, ``the Prayers of David, the son of Jesse are ended. 

``This verse has been omitted in the Arabic translations apparently with the 

purpose of supporting the opinion of the first group that the whole Book of 

Psalms was written by the Prophet David. On the other hand it is also possible 

that this verse might have been added later to support the second group’s 

opinion that the Prophet David was not the author of this book. In both cases the 

distortion of the text is proved either by omission of this verse or by addition of 

it. 

 

 

THE BOOK OF PROVERBS 

 

The condition of this book, too, is not much different from the books we 

have discussed so for. A few writers have claimed that the author of this whole 

book is the Prophet Solomon himself. This claim is false because of variations 

in linguistic idioms and style, and repetition of several verses found in this 

book. 

Apart from this the first verses of chapters 30 and 31 also refute this 

assumption 33. 

Even if we accept that some part of this book could have been written by 

Solomon which is possibly true for 29 chapter, these were not collected or 

compiled in is his period because there is no doubt that several of them were 

collected by Hezekiah as is evident from 25:1: 

 ``These are also proverbs of Solomon, which the men of Hezekiah, King of 

Judah, copied out” 

This was done 270 years after the death of Solomon. 

 

                                                32  Jeduthun was a porter of the Prophet David. (Chr. 16:38), (25:6), Psalms 35, 66 and 77 are 

attributed to him 

33  The headline of chapter 30 is “The words of Agur, the son of Jakeh”, while the line of chapter 

31 is, “The words of King Lemuel”.

Some writers are of the opinion that the first nine chapters of the book were 

not written by Solomon. Chapters 30 and 31 are attributed to Agur and Lemuel, 

as cited, but strangely the commentators could neither find out who these two 

authors were nor are they sure of their being prophets 34. 

 On the basis of their usual presumptions they hold that they were Prophets. 

However, this kind of conjecture is not acceptable to an impartial reader. Some 

of them think that Lemuel is the second name of Solomon, but Henry and Scott 

state: 

``Holden has rejected the assumption that Lemuel was another name of 

Solomon, and he has proved that Lemuel was a separate person. Perhaps he has 

got sufficient proof that the book of Lemuel and the book of Agur are revealed 

books. Otherwise they could have not been included in the canonical books.`` 

Adam Clarke says in his commentary: 

``This claim is not supported by any evidence that Lemuel was Solomon. 

This chapter was written a long period after his death. The idioms of the 

Chaldean language that are found in the beginning of this book also refute this 

claim. `` 

And he comments on chapter 31: 

``Certainly this chapter could not have been written by Solomon. `` 

Verse 25 of this chapter says: 

``there are also proverbs of Solomon which the men of Hezekiah copied out. 

`` 

Verse 30 in the Persian version of the Bible printed 1838 says: 

“The words Agur, the son of Jakeh, even the Prophecy: the man spoken unto 

Ithiel and Ucal” 

And the Bible printed in the Persian language in 1845 contains this: 

“The word of Acur, son of Jafa, were such that the man spoke unto Ithiel, 

even Ithiel and Ucal” 

The majority of writers have admitted that the book was compiled by many 

people including Hezekiah, Isaiah and perhaps Ezra. 

 

 

THE BOOK OF ECCLESIATES 

 

This book too has a history of serious differences. Some writers have 

claimed that its author was Solomon. Rabbi Kammchi, a famous Jewish scholar, 

said that it was written by Isaiah. The scholars of the Talmud 35 attribute it to 

Hezekiah while Grotius says that this book was written by Zorobabel for his 

son, Ebihud. John, a Christian scholar, and some German scholars calculate it to 

have been written after the release of the Israelites from Babylon. 

  

                                                34  F. Menley said that there is no information regarding Agur and Lemuel who compiled them. 

35  The Talmud is a famous book of the Jews containing history and injunction deduced from the Old 

Testament.  

THE BOOK OF THE SONG OF SOLOMON 

 

The history of this book is even more obscure and uncertain. Some of the 

writers attribute it to the Prophet Solomon or some person belonging to his time. 

Dr Kennicot and some writers coming after him and the opinion that the claim 

of its being written by Solomon was historically wrong and that it was written a 

long time after his death. Theodore, a missionary who lived in the fifth century 

AD, strictly condemned his book and the Book of Job, while Simon and Leclerc 

did not acknowledge it as a genuine book. Whiston said it was a foul song and 

should be excluded from the holy books of the Old Testament. Some others 

have made the same judgment about it. Semler holds it as a forged and 

fabricated book. The Catholic, Ward, has pointed out that Castilio declared it to 

be a vile song decided that it should be excluded from the books of the Old 

Testament. 

 

 

THE BOOK OF DANIEL 

 

The Greek Translation, the Latin translation and all the translations of the 

Roman Catholics include the Song of Three Children and chapter 13 and 14 of 

this book. The Roman Catholic faith acknowledges this song and the two 

chapters, but the Protestants disapprove of it and do not consider it genuine 36. 

  

 

THE BOOK OF ESTHER 

 

The name of the writer of this book as well as the time of its compilation is 

unknown. Christian scholars believe that it was written by scholars living in the 

period between Ezra and Simon. A Jewish Scholar Phlion 37 claims that it was 

written by Jehoiachin, the son of Joshua 38, who had come to Jerusalem after 

the release from Babylon. St Augustine believed it to be a book of Ezra. Some 

other writers attribute it to Murdoch and Esther. Other details of this book will 

later be discussed in chapter 2 of this book. 

 

 

 

 

                                                36  The Protestants do not include the song and the two chapters in their Bible. The Book of 

Daniel in theirm Bible consists of only twelve chapters 

37  Philon was a Jewish scholar (30 BS – 40 AD) and a contemporary of paul (Bible Handbook) 

38  All the versions of the book contain this, but he was not the son of Joshua, he was the son of 

Jehoakin. He ascended the throne of Jerusalem and ruled for three months.  

THE BOOK OF JEREMIAH 

 

We are certain that chapter 52 of this book cannot be claimed to have been 

written by Jeremiah. Similarly the eleventh verse of chapter 10 cannot be 

attributed to Jeremiah. In the former case, because verse 64 of chapter 51 of the 

Persian Version 1838 contains: “Thus far are the words of Jeremiah”. While the 

Persian Translation of 1839 AD says: “The words of Jeremiah ended here”. 

In the latter case the reason is that verse 11of chapter 10 is in the Chaldean 

language, while the rest of the book is in Hebrew. It is impossible to trace who 

inserted them in the text. The commentators have made several conjectures 

regarding the persons making this insertion. The compilers of Henry and Scott 

remarked about this chapter: 

“It appears that Ezra or some other person inserted it to elucidate the 

predictions occurring in the previous chapter.” 

Horne says on the page 194 of Vol. 4 : 

“This chapter was added after the death of Jeremiah and the release from the 

captivity of Babylon, some of which we find mentioned in this chapter too.” 

Further in this volume he says: 

“Certainly the words of this prophet are in the Hebrew language but chapter 

10:11 is in the Chaldean language.” 

The Reverend Venema said: 

“This verse is a later addition.” 

 

THE BOOK OF ISAIAH 

 

A public debate was held between Karkanar, a religious leader of the Roman 

Catholics, and Warren about this book. This discussion was published in 1852 

in Agra (India). Karkaran writes in third letter that Stalin, a learned German 

writer, had said that chapter 40 and all the chapters up to chapter 66 of the book 

of Isaiah were not writer by Isaiah. This implies that twenty-seven chapters of 

this book are not the writings of Isaiah 39.

THE NEW TESTAMENT AND THE STATUS OF THE FOUR 

GOSPELS 

 

THE GOSPELS OF MATTHEW, LUKE AND MARK 

 

All the ancient Christian writers and a great number of modern writers are 

unanimous on the point that the Gospel of Matthew was originally in the 

Hebrew language and has been completely obscured due to distortions and 

alterations made by the Christians. The present Gospel is merely a translation 

and is not supported by any argument or authority. Even the name of its 

translator is not definitely known. There are only conjectures that possibly this 

of that person might have translated it. This kind of argument cannot be 

acceptable to a non-Christian reader. The book cannot be attributed to its author 

only on the basis of uncertain calculations. 

 The Christian author of Meezn-ul-Haq could not produce any authority 

regarding the author of this book. He only conjectured and said that Matthew 

might possibly have written it in the Greek language. In view of this fact this 

translation is not acceptable and is liable to be rejected. 

 The Penny Encyclopedia says regarding the Gospel of Matthew: 

“This Gospel was written in the Hebrew language and in the language which 

was in vogue between Syria and Chaldea in 41 AD Only the Greek translation is 

available. And the present Hebrew version is only a translation of the same 

Greek version” 

Thomas Ward, a Catholic writer, says in his book: 

“Jerome explicitly stated in his letter that some ancient scholars were 

suspicious about the last chapter of the Gospel of Mark, and some o them had 

doubt about some verses of chapter 23 of the Gospel of Luke; and some other 

scholars were doubtful about the fist two chapters of this Gospel. These two 

chapters have not been included by the Marchionites 40 in their book.” 

Norton writes in his book printed in 1837 in Boston: 

“This Gospel contains a passage running from verse none to the end of the 

last chapter which calls for research. It is surprising that Griesbach has not put 

any sign of doubt about its text, since he has presented numerous arguments to 

prove that this part was an addition by some later people.” 

 Later in his book, giving some more arguments, he said: 

 

                                                40  Marchionite School is a sect of Christianity. They do not acknowledge the books of the Old 

Testament as genuine. They believe in two Gods. The creator of good and the creator of evil. 

To them, the books of the Old Testament are the books sent by the second God. The chapters 

in the books of the New Testatment which contain references to the books of the Old 

Testatment are either rejected or altered by them. The founder of this sect was marchion 

(Abridgement from Izala-Tu-Shakuk page 192, 193 with reference to Lardner)

     THE NEW TESTAMENT AND THE STATUS OF THE FOUR 

GOSPELS 

 

THE GOSPELS OF MATTHEW, LUKE AND MARK 

 

All the ancient Christian writers and a great number of modern writers are 

unanimous on the point that the Gospel of Matthew was originally in the 

Hebrew language and has been completely obscured due to distortions and 

alterations made by the Christians. The present Gospel is merely a translation 

and is not supported by any argument or authority. Even the name of its 

translator is not definitely known. There are only conjectures that possibly this 

of that person might have translated it. This kind of argument cannot be 

acceptable to a non-Christian reader. The book cannot be attributed to its author 

only on the basis of uncertain calculations. 

 The Christian author of Meezn-ul-Haq could not produce any authority 

regarding the author of this book. He only conjectured and said that Matthew 

might possibly have written it in the Greek language. In view of this fact this 

translation is not acceptable and is liable to be rejected. 

 The Penny Encyclopedia says regarding the Gospel of Matthew: 

“This Gospel was written in the Hebrew language and in the language which 

was in vogue between Syria and Chaldea in 41 AD Only the Greek translation is 

available. And the present Hebrew version is only a translation of the same 

Greek version” 

Thomas Ward, a Catholic writer, says in his book: 

“Jerome explicitly stated in his letter that some ancient scholars were 

suspicious about the last chapter of the Gospel of Mark, and some o them had 

doubt about some verses of chapter 23 of the Gospel of Luke; and some other 

scholars were doubtful about the fist two chapters of this Gospel. These two 

chapters have not been included by the Marchionites 40 in their book.” 

Norton writes in his book printed in 1837 in Boston: 

“This Gospel contains a passage running from verse none to the end of the 

last chapter which calls for research. It is surprising that Griesbach has not put 

any sign of doubt about its text, since he has presented numerous arguments to 

prove that this part was an addition by some later people.” 

 Later in his book, giving some more arguments, he said: 

 

                                                40  Marchionite School is a sect of Christianity. They do not acknowledge the books of the Old 

Testament as genuine. They believe in two Gods. The creator of good and the creator of evil. 

To them, the books of the Old Testament are the books sent by the second God. The chapters 

in the books of the New Testatment which contain references to the books of the Old 

Testatment are either rejected or altered by them. The founder of this sect was marchion 

(Abridgement from Izala-Tu-Shakuk page 192, 193 with reference to Lardner)

Part 1 - The Books of the Bible 

 

Izhar-Ul-Haq (The Truth Revealed) 1-32 

“This proves that the passage in question is doubtful, especially if we keep in 

mind the habit of writers in that they usually prefer to add to the text rather than 

to omit from it.” 

Griesbach is one of the most reliable scholars of the Protestant faith. 

 

 

THE INAUTHENTICITY OF THE GOSPEL OF JOHN 

 

There is no authority for the claim that the Gospel of John in the book of the 

Apostle John to whom it has been attributed. On the contrary, there are several 

arguments that strongly refute this claim. 

 

THE FIRST ARGUMENT: 

Before and after the period of the Prophet Jesus, the style of writing and the 

method of compiling books were similar to the style of the present Muslim 

writers. It does not appear from this Gospel that John was making his own 

statements 41. 

 It is not possible to refute the obvious evidence which the text itself offers 

unless strong arguments are presented to negate it. 

  

THE SECOND ARGUMENT: 

This Gospel contains this statement in 21:24: 

“This is the disciple which testifieth of these things: and we know that his 

testimony is true” describing the Apostle John. This denotes that the writer of 

this text is not John himself. It leads us to guess that the writer has found some 

script written by John and has described the contents in his own language 

making some omissions and additions to the contents. 

  

THE THIRD ARGUMENT: 

In the second century AD when the authorities refused to accept this Gospel 

as the book of John, Irenaeus 42, a disciple of Polycarp 43 the disciple of John, 

was living. He did not make any statement to negate those who refused to 

accept the book and did not testify that he had heard Polycarp saying that this 

Gospel was the book of John, the Apostle. Had it been the book of John, 

Polycarp must have known it. It cannot be the truth that he heard Polycarp 

saying many secret and profound things which he related but did not hear a 

 

                                                41  The author means that there are passages in this gospel that describe John in the third person. 

If John is supposed to be the writer, he should have not used third person for himself. (Wali 

Raazi) 

42  Irenaeus, the Bishop of Liune and a celebrated Christian scholar (130-184). His books against 

heresy are very popular. The Latin translations of his books are still available. (Encyc. 

Brittannica) 

43  Polycarp (69-155) was a Bishop of Samarna. He lived in the period of the Apostles. His 

achievements against heresy are well-known.

single word about a matter of such importance. And it is even more 

unbelievable that he had heard it and forgot, since we know about him that he 

had great trust in verbal statements and used to memorize them. This is evident 

from the following statement of Eusebius regarding the opinion of Irenaeus 

about verbal statements: 

“I listened to these words with great care by the grace of God. And wrote 

them not only on paper, but also on my heart. For a long time, I have made it 

my habit to keep reading them.” 

It is also unimaginable that the remembered it and did not state it for the fear 

of his enemies. This argument also rescues us from the blame of refusing the 

genuineness of this Gospel from religious prejudice. We have seen that it was 

refused in the second century AD and could not be defended by the ancient 

Christian. 

Celsus, who was a pagan scholar of the second century AD, fearlessly 

declared that the Christians had distorted their Gospels three or four times or 

more. This change of or distortion changed the contents of the text. 

Festus, the chief of the Manichaeans 44 and a scholar publicly announced in 

4th century AD: 

“It has been established that the book of the New Testament are neither the 

books of the Christ, nor are they the books of his apostles but unknown people 

have written them and attributed them to the apostles and their friends.” 

THE FOURTH ARGUMENT: 

The Catholic Herald, printed in 1844,includess the statement in vol.3on page 

205 that Stapelin said in his book that the Gospel of John was undoubtedly 

written by student of scholar in Alexandria. See how blatantly he claims it to be 

a book of a student. 

THE FIFTH ARGUMENT: 

Bertshiender, a great scholar said: 

“The whole of this Gospel and all the Epistles of John were definitely not 

written by him but by some other person in the second century A.D.” 

THE SIXTH ARGUMENT:. 

Grotius, a famous scholar, admitted: “There used to be twenty chapters in 

this Gospel. The twenty-first chapter was added after the death of John, by the 

church of Ephesus.”

THE SEVENTH ARGUMENT: 

The Allogin, a sect of the Christians in the second century AD, disowned 

this Gospel and all the writing of John. 

 

THE EIGHTH ARGUMENT 

The first eleven verses of chapter 8 are not accepted by any of the Christian 

writers and it will soon be shown that these verses do not exist in the Syriac 

version. 

If there were any authentic proof to support it most of the Christian writer 

would have not made such statements. Therefore the opinion of Bertshiender 

and Stapelin is undoubtedly true. 

 

THE NINTH ARGUMENT: 

Horne in chapter two of vol.4 of his commentary says: 

“The information that has been covered to us by the historians of the church 

regarding the period of the four Gospels is defective and indefinite. It dose not 

help us reach any meaningful conclusion. The ancient theologians have 

confirmed absurd statements and written them down. Subsequent people 

accepted them just out of respect to them. These false statements thus were 

communicated from one writer to another. A ling period of time has passed, and 

it has become very difficult to find out the truth.” 

Further in the same volume he says: 

The first Gospel was written either in 73 A.D. or 38 A.D. or in 43 A.D. or in 

48 A.D. or in 61, 62, 63 and 64 A.D. The second Gospel was written in 56 A.D. 

or at any time after it up until 65 A.D. and most possible in 60 or 63 A.D. The 

third Gospel was written in 53 or 63 or 64 A.D. The fourth Gospel was written 

in 68, 69, 70 or in 89 or 98 A.D.” 

 

 

THE EPISTLES AND THE REVELATION 

 

The Epistle to the Hebrews, the Second Epistle of Peter, the Second and the 

Third Epistles of John, the Epistle of Jacob, the Epistle of Jude and several 

verses of the First Epistle of John are wrongly attributed to the apostles. These 

books were generally supposed to be doubtful up until 363 AD and continue to 

be considered false and unacceptable to the majority of Christian writers up 

until this day. The verses of the first Epistle of John have been omitted in Syrian 

versions. 

 The Arabian churches have rejected the second Epistle of Peter, Epistles of 

John, the Epistle of Jude, and the Revelation. Similarly the churches of Syria 

have rejected them from the beginning of their history. 

Horne says in the second volume of his commentary (1822) on pages 206 

and 207:

“The following Epistles and verses have not been included in the Syrian 

version and the same was the case with Arabian churches; the second Epistle of 

Peter, the Epistle of Jude, both the epistles of John, the Revelation, the verses 

from 2-11 of chapter 8 in the gospel of John, and chapter 5 verse 7 of the first 

Epistle of John. The translator of the Syrian version omitted these verses 

because he did not believe them to be genuine. Ward confirms this in this book 

(1841) on page 37: “Rogers, a great scholar of the Protestant faith has 

mentioned the name of a number of Protestant scholars who declared the 

following books as false and excluded them from the holy scriptures: the 

Epistles to the Hebrews, the Epistle of Jacob, the second and the third Epistles 

of John, and the Revelation.” 

Dr Bliss, a learned scholar of the Protestant faith stated: 

 “All the books up until the period of Eusebius are found acceptable: and he 

insists on the point that: 

 “The Epistle of Jacob, the second Epistle of Peter and the second and third 

Epistles of John are not the writing of the Apostles. The Epistles of the Hebrews 

remained rejected for along period; similarly the Syrian church did not 

acknowledge the second Epistle of Peter, the second and third Epistles of John, 

the Epistle to Jude and Revelation.” 

Lardner said in vol. 4 of his commentary on page 175: 

“Cyrillus and the Church of Jerusalem did not acknowledge the book of 

Revelation in their period. Apart from this, the name of this book does not even 

occur in the list of Canonical books which he wrote.” 

On page 323 of the same volume he further said: 

“Revelation was not the part of the Syrian version. Barhebroeus and Jacob 

did not include this book for comments in their commentary. Abedjessu omitted 

the second Epistle of Peter, the second and the third Epistles of John, the Epistle 

of Jude and the Revelation from his list. All other Syrian have the same opinion 

about these books”. 

The Catholic Herald (1844) contains the following statement on page 206 of 

vol. 7: 

Rose has written on page 161 of his book that many Protestant scholars 

consider the book of Revelation non-believable. Professor Ewald has produced 

powerful arguments to prove that the Gospel of John and the Epistles of John 

and the Revelations of John cannot be the writings of the same person. 

 Eusebius makes the following statement in chapter 25 of vol. 7 of his 

history: 

Dionysius says that some ancient writers excluded the book of Revelation 

from the Holy Scriptures and have completely refuted it. He said that this book 

is meaningless and a great example of ignorance. Any association of this book 

with John or with a righteous man or with any Christian is wrong. In fact, this 

with book was attributed to John by a heretic Cerinthus. I wish I had the powers 

of excluding it from the Holy Scriptures. As far as my own opinion is

concerned, I believe it to be from someone who was inspired. But what I cannot 

easily believe is that the writer was any of the apostles, or that he was the son of 

Zebedee or brother of Jacob.” 

On the contrary the idiom of the text and style strongly indicate that the 

writer cannot have been the Apostle John who is mentioned in the Book of Acts 

because his presence in Asia Minor is not known. This John is totally a different 

man who is an Asian. There are two graves in the city of Ephesus, both bearing 

the inscription of John. The contents and the style of this book indicate that 

John, the Evangelist, is not the writer of this book. Since the text of the Gospel 

and the Epistles is as refined as the style of the Greeks. Contrary to this the book 

of Revelation contains a text very different in style from the Greeks, full of 

uncommon expressions. 

Besides this the Evangelists have a common practice in that they do not 

disclose their names in the Gospels nor in the Epistles, but describe themselves 

in the first person or in the third person, which writer of this book has 

mentioned his own name. In the revelation of Jesus in chapter 1 he says: “The 

revelation of Jesus Christ which God gave unto him to show unto his servants 

things which must shortly come to pass; and he sent and signified id by his 

Angel unto his servant John.” He also writes in chapter 4: “John to the seven 

churches which are in Asia.” In chapter 9 he says: “I, John, who am your 

brother, and companion in tribulation and in this kingdom, and patience of Jesus 

Christ.” Again in 22:8 he says: “I John saw this things and heard them.” 

He mentions his name in all the above verses contrary to the general practice 

of the Evangelists. The explanation that the writer has disclosed his name 

against his normal practice in order to introduce himself cannot be acceptable 

because if this had been his object he would have used specific words to gather 

with his name defining his intention. Fore example, he could have written John, 

the sun of Zebedee or brother of James. He only uses some general words like 

“your brother”, companion in patience etc., which do not serve the purpose of 

his introduction. 

Eusebius also says in chapter 3 of vol. 3 of his book: 

 “The first Epistle of Peter is genuine, but his second Epistle should never be 

included in the Holy Scripture. Fourteen Epistles of Paul are, how ever, read. 

The Epistle to the Hebrews has been excluded by some people.” 

He further elaborates in chapter 25 of the same book: “It has been a point of 

debate whether the Epistles to James, and Jude, the second He epistle of Peter, 

and the Epistles of John I and II were written by the Evangelists or some other 

writers of the same names. It should be understood that the Acts of Paul, the 

Revelation of Peter, the Epistle of Barnabas and the book entitled, “The 

Institution of the Disciples” are rejected books and this can be proved. The 

Revelation should also be included in this list.” 

Eusebius also quotes a statement of Origen concerning the Epistle to the 

Hebrews in chapter 25 of vol. 6 of his book:

“It is a popular notion among the people that this Epistle (Hebrews) was 

written by Clement of Rome (150-220) and some people think that it was 

written by Luke.” 

 The Irish missionary Lyon (178) and Hippolitus (220) and Nouclus, the 

missionary of Rome (251), refused to accept the genuineness of the Epistle to 

Hebrews. Turtullien, the bishop of Carthage (d. 200) says that this Epistle 

belongs to Barnabas. Caius, the Presbyter of Rome (d. 251) counted thirteen 

Epistles of Paul and did not count this Epistle. Cyprien, the bishop of Carthage 

(248), does not make any mention of this Epistle. The Monophysite churches 

still refuse to acknowledge the second Epistle of Peter and the second and third 

Epistles of John. 

 Scaliger disowns the Epistle to the Hebrews by saying that whoever was the 

author of this Epistle had wasted his time Eusebius, in chapter 23 of vol. 2 of his 

book says: 

“Generally this Epistle is supposed to be false and several ancient writers 

have mentioned this. Our opinion about the Epistle of Jude is not different but 

many churches still act according to it.” 

The History of the Bible (1850) contains this statement: 

“Grotius says that this Epistle, that is, the Epistle of Jude was written by Jude 

Oskolf (Archbishop) the 15th Oskolf of Jerusalem living in the period of 

Emperor Hadrian.”? 

Eusebius has stated in his history vol.6, chapter 25: 

“Origen said in vol. 5 of his commentary on the Gospel of John that Paul did 

not write any thing to the Churches, and if he wrote to any Church it was not 

more than a few lines.” 

According to Origen, all the Epistles which are attributed to Paul, where not 

written by him. They are hypothetically attributed to him. Perhaps a few lines of 

Paul might also present in these Epistles. Keeping all this statements in mind, 

we are led to believe the truth of the following statement made by Festus: 

“The author of the New Testament is neither Jesus Christ nor his apostles, 

but a certain man of unknown identity has written them and attributed them to 

the Evangelists.” 

The truth of this statement has been proved beyond doubt. We have already 

shown earlier in this book that this six Epistles and the book of Revelation were 

believed in and remained rejected up 363; and they were not acknowledged 

even by the council of Nicaea in 325. Then in 364 the members of the council of 

Liodesia acknowledged the six Epistles. The Book of Revelation remained 

excluded even in this meeting but later on in 397 was acknowledge by the 

Council of Carthage. 

 The decision of the two councils about these cannot be considered as an 

argument for obvious reasons. Firstly all the councils had acknowledged the 

Book of Jude. The Council of Liodesia then accepted the ten verses of chapter 

10 from the Book of Esther, and the six chapters subsequent to chapter 10. The 

Song of Solomon, Tobit, Baruch, Ecclesiastes and Maccabees were 

acknowledged by the council of Carthage, while all the subsequent councils 

confirmed the decision of the above three councils. 

 Now, if the decisions of these councils were founded on authenticated 

arguments, which they most certainly were not, then the Protestant would have 

accepted them, but on the other hand, if their decision s were arbitrary, as was in 

fact the case, it was necessary for the Protestant s to reject all of these books. 

We are very much surprised to note that they accepted the councils` decision 

regarding the six Epistles as well as the Book of Revelation but rejected it 

concerning the other books, especially the book of Judith which had been 

unanimously acknowledged by the councils. This decision again arbitrary and 

with out justification. 

Their only proffered reasons, does the original versions of these books has 

been lost, cannot be accepted because Jerome confirmed the fact that he found 

the original versions of Jude and Tobata in the Chaldean language and the 

original book of Ecclesiasticus in Hebrew, and these books have been translated 

from the original versions. On this basis, the Protestants should at least accept 

these books and they should in fact reject the Gospel of Matthew since the 

original of that book was lost. 

 The statement of Horne, already quoted previously, proves the fact that the 

ancient Christians were not very particular about looking into the Authenticity 

of their traditions. They used to accept and write all kinds of mythical and 

fabulous stories and traditions which were followed and acted upon by the 

people of subsequent times. In view of this, the most acceptable conclusion is 

that the scholars of these councils must have heard some of these traditions, 

which, after having been rejected for centuries, where acknowledged by them 

without any authentication. 

 Because the holy scriptures are treated by the Christians in the same way as 

ordinary books of law and civil administration, they continually changed and 

altered the texts suit their needs. A few examples of this will be sufficient to 

establish our claim. 

 The Greek translation was consistently acknowledged as the authoritative 

text from the time of the Apostles to the 15th century. The Hebrew versions were 

believed to have been distorted and the Greek translation was considered the 

accurate version. Subsequently the position of theses books was altogether 

changed. The destroyed version was acknowledged as accurate and accurate one 

as distorted. 

 The Book of Daniel in the Greek version was genuine in the eyes of the early 

scholars, but after Origen declared that it was incorrect, they rejected it and 

replaced it with the version of Theodotion 45.  

The Epistle of Aristias remained on the least of the Holly Scriptures but in 

the seventeenth century some objections were raised against it and suddenly it 

turned into a false document of the eyes of all the Protestant scholars. 

The Latin version is believed genuine by all the Catholics, while it is 

considered distorted and unbelievable by the Protestants. 

 The small book of Genesis remained genuine and believable up until the 15th 

century while the same book was declared false and rejected in the 16th century. 

 The Third Book of Ezra is still acknowledge by the Greek Church but has 

been rejected by both the Catholics and Protestants. Similarly the Song of 

Solomon was considered genuine a part of the Holy Scriptures and can still be 

found in the Codex Elexandrine 46, yet it is now rejected. 

The gradual realization of the distortions present in a number of their holy 

books is bound to lead the Christians, sooner or later, to admit to the truth of the 

fact that the great parts of the Judeo-Christian scriptures have undergone great 

changes and distortions. 

 We have shown that the Christians do not possess any authentic records or 

acceptable arguments for the authenticity of the books of either the Old 

Testament of The New Testament.