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    ChristianityChristianityChristianityChristianity

    Overview

    Part APart APart APart A:::: Kutub ul AllahKutub ul AllahKutub ul AllahKutub ul Allah

    Divine revelation to the Prophets Bible Injil

    o What is its format and how is it written?o The New Testament actual words of Isa?o Where is it today? Do Christians have an understanding of the true Injil?

    Torah & Zaburo What is its format and how is it written?o What is the link between Injil and Torah? (Old Testament)o Where is today?

    Quran and preceding revelationsPart B: Isa & ApostlesPart B: Isa & ApostlesPart B: Isa & ApostlesPart B: Isa & Apostles

    Prophecies relating to the coming of Isa (in agreement with New Testament) The Birth of Isa (father?) The Crucifixion of Isa (Fatemi view) The Resurection of Isa (did it happen and what does it mean?) The status of the Apostles

    Part C: Rasulullah and the Coming of IslamPart C: Rasulullah and the Coming of IslamPart C: Rasulullah and the Coming of IslamPart C: Rasulullah and the Coming of Islam

    The Faith of Rasulullahs contemporaries before the advent of Islam The continuity of true Christianity through Islam (faith of mumineen before, same

    message)

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    Divine Revelation to AnbiyaDivine Revelation to AnbiyaDivine Revelation to AnbiyaDivine Revelation to AnbiyaASASASAS

    There are a number of references to the nature of the divine books revealed to AnbiyaAS fromthe time of Adamto RasulullahSA. Syedna HatimRA reports Maulana Ali'sAS description of the

    scriptures revealed to Adam, Shees, Idrees and IbrahimAS1. Many parts of the original texts

    have been preserved in the scholarly works of the Fatemiyeen and their Duat. Ikhwan al-

    Safa contains many extracts from ancient scrolls ascribed to the Anbiya and Aimmat from

    pre-Islamic times. More recently, Syedna Taher Saifuddin has included translated extracts

    from authentic religious scriptures present in the Dawat library, attributed to Adam, extracts

    from the Zaboor of Dawood AS, the Tawrah and Injeel in some of his Rasail.

    Syedna Hamiduddin al-KirmaniRA has differentiated between the revealed scriptures of

    MusaAS, IsaAS and RasulullahSA and other minor treatisesof the Aimmat of their respective

    eras like DawoodAS, DaniyalAS and IshaiahAS.2 All the revelations and missions of earlier

    Anbiya and Aimmat are remembered and accorded due reverence.

    The original revealed scriptures and works of Anbiya remained and remain till this

    day, intact. The texts themselves are not corrupted, but rather the interpretation of them

    has been subject to adulteration and change. Principally, all revelations inevitably required

    the Nabi or Imam of the time to correctly interpret them. It was therefore when those who

    claimed to follow them, sought to interpret their meanings independently, that corruption

    ensued.

    Furthermore, each revelation aside from the Quran, was intended for a specific people and

    time. Each subsequent revelation would be adapted for the relevant mission at hand. At

    times, previous revelations were annulled and at times, they were adapted.

    What is important to understand is that this does not refer to a discontinuity of the faith, as

    all Anbiya were sent by Allah, but rather the revelations the tools for propounding the

    faith were adapted according to circumstances. However, the message, meaning and

    1Al-Majalis al-Hatimiyah, Syedna Hatim bin Ibrahim RA, (Manuscript dated 1295H.) :

    : ( )

    2Risala al-Waziya fi Maalim al-Deen wa Usoolohu, Syedna Hamiduddin al-Kirmani

    RA

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    objectives were always the same. They may have differed in their exterior form, but at their

    core they remained the same.

    Therefore, yes, the Dawoodi Bohra faith of today, upholds and remains true to the essence of

    all the divine revelations. Their message and meaning is embodied in the teachings of all the

    Aimmat and Duat and followers of the faith live their lives accordingly.

    Injeel/BibleInjeel/BibleInjeel/BibleInjeel/Bible

    The Injil is mentioned several times in the Quran and is referred to as one of the many books

    revealed by Allah to his prophets. As such, the existence of the Injil as the book of Allahcannot be refuted. The question really should be what formdoes the Injil take. Christians see

    the Bible as a library of sorts, complete with its own poetry, prose, narratives, stories and

    songs. However, Imam Mustansirs Baab ul Abwaab, Syedna Al Moaiyyad al Shiraazi,

    provides a distinct definition as to what exactly is the Injil3:

    The Injil is not Allahs verbatim word, as is the Quran, rather the Injil comprised of just four

    kalema words which Isa then taught four of his disciples. These four kalema formed the

    basis on which they essentially created a body of work, comprising of the scriptures, which

    collectively, became to be known as the Injil. Isa AS provided the essence which served as

    the source material for the apostles to build upon4.

    3Kitab Asas al-Taweel, Syedna al-Qadi al-Numan RA

    (.

    :(4

    Al-Majalis al-Moayyediya Majlis 44, Majlis 176, Majlis 190, Majlis 209, Majlis 257, Majlis 344, Majlis 388, Syedna

    al-Moayyed al-ShiraziRA

    .

    ( : (

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    What is perhaps more pertinent to understand, is that the Word of Allah is not the

    revealed book as such, but rather the Prophet/Nabi is himself, the embodiment of the Word

    of Allah. Each one is the Word or Kalema/Kitaab ul Allah himself. This is clearly argued by

    Syedna Al Qazi Al Noman in Asaas ul Taweel. It is through each Nabi that Allah

    communicates his message and it is through virtue of his presence and existence that Allahs

    message is transmitted to his people. By definition therefore, it is the Nabi and not the kitaab

    per se, the Kitaab of Allah.

    In that sense, what is contained in the New Testament or the Old Testament for that matter,

    is not necessarily the exact words of Isa, but rather the compilation of the works of multiple

    authors. The question therefore is the accuracy of the Injil. The veracity of the content

    which Christianity, today, as a whole, recognises, is not one which can easily be determined.

    However, what is apparent is that each Christian denomination recognises a different version

    of the Bible. What one must note is that the sheer editions and varieties of the Bible today, is

    ample evidence that the Bible, as recognized by Christians today, cannot be deemed the true

    Injil, as otherwise there would only be one version. There may be aspects of it which come

    close to reflecting the true revealed scripture, but to accept it as anything further than that,

    would be a judgemental error. Syedna Qazi al Noman states clearly that what Christians hold

    to be the Bible does not even bear any resemblance to its origin5. As previously mentioned, as

    ) : )

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    :

    .

    ):(

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    within every sect of religion, people chose to interpret divine scriptures independently of

    those very Anbiya who were entrusted with the ensuring the sanctity of original text and its

    accurate interpretation6.

    The original Injil, as intended by Isa and his Hawaareeyeen is preserved within Imam ul

    Zaman and by virtue, within every Dai. Whether there is an actual physical copy of the

    accurate Injil is a question which only Moula TUS himself can answer. However, whether

    there needs to be a physical copy to authenticate the existence of a bonafide copy of the true

    Injil, is questionable, given that its true meaning and message is already preserved in the

    Imam and Dai.

    If the Injil is understood in this light, the question of whether and how and when Christiansmisinterpret the real Injil, becomes irrelevant, for it is apparent that the real Injil is not a

    book but rather the one who is the true Word of Allah. The Quran becomes meaningless if

    not conjoined with the acceptance of the one to whom it was revealed. This is true for every

    kitaab which was revealed. The real Injil then becomes Imam ul Zaman, for he, in himself

    encompasses the Word of Allah and all that has been revealed to mankind through every

    Nabi from time immemorial. It is he who preserves the sanctity of the true message of Allah

    and it is through his actions and instructions that that message is communicated to all of us.

    In the time of his seclusion, it is his Dai through whom we can understand that message.

    TTTTorah & Zuburorah & Zuburorah & Zuburorah & Zubur

    The Torah is the book of Musa (Moses) and Zubur is that of Dawood (David). This has been

    clearly indicated in the Quran7. Furthermore, Fatemi scholars have made various references

    6There is ample historical evidence of how Christians from the time of early Christianity, have adapted, edited,

    transalated what was considered by them to be the Bible. For example, by many Christians own admission, the

    New Testament is an anthology, a collection of Christian works written in the common Greek language of the first

    century, at different times by various writers, who were early Jewish disciples of Jesus of Nazareth. In almost all

    Christian traditions today, the New Testament consists of 27 books. The original texts were written in the first and

    second centuries of the Christian Era, most likely in Koine Greek, which was the common language of the Eastern

    Mediterranean from the Conquests of Alexander the Great (335323 BC) till the evolution of Byzantine Greek (c.

    600). All of the works which would eventually be incorporated into the New Testament would seem to have been

    written no later than around 150 AD.

    A good overview of the history of the Bible and its format, according to mainstream Christianity, can be found in

    the link provided here. One can easily see how the original Injeel has been metamorphosed into innumerable

    versions. Source: http://www.bbc.co.uk/religion/religions/christianity/texts/bible.shtml

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    As alluded to previously, the exoteric form of all the revealed scriptures may contain

    contradictions and conflicts. However, their esoteric meanings remain consistent. Having

    understood true nature of the divine scriptures as previously discussed, it is apparent that the

    Quran served as the final, most comprehensive and all encompassing revelation in a long line

    of revealed scriptures, in the same way that Rasulullah was the final Natiqand with him, the

    prophecies of the past were sealed.

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    Part BPart BPart BPart B

    Prophecies relating to the coming of IsaProphecies relating to the coming of IsaProphecies relating to the coming of IsaProphecies relating to the coming of Isa

    Fatemi sources chronicle a number of prophecies concerning the advent of Nabi Isa AS, of his

    conception, birth, life, ministry and death.10 The Quran itself dedicates a complete chapter to

    Mariam AS (Mary) as well as other references to Isa throughout its chapters. Suffice to say

    that the Fatemi accounts differ in many aspects from other Christian sources. The Quran has

    compared the birth of Maulana Isa AS with that of Maulana Adam AS.11 Fatemi sources have a

    unique explanation for both. The Rasail Ikhwan al-Safa and other Fatemi texts describe the

    life and times of Maulana Isa AS and his mission12.

    The question of whether these prophecies pertaining to the coming of Isa AS correspond

    with what is accounted for in the New Testament, is irrelevant now that we have established

    that contemporary accounts of the New Testament are fundamentally flawed. Generally

    speaking, every Nabi since Adam AS, have foretold of the Anbiya which followed them. The

    most important prophecy is of course the coming of Rasulullah AS and which is accounted

    for in the Torah, Injil and other books. This is clearly mentioned in several places in the

    Quran.

    The crucifixion of Isa is a fact, which Syedna Al Qazi Al Noman has clearly indicated in his

    works. There is a reference in the Quran which states that Isa was not killed nor crucified,

    but rather people believed this to be the case13. This is not necessarily meant in a factual

    sense, but more in a metaphorical sense. Isa AS said to those who crucified him that they

    would kill his body and not his soul; it is in this sense that he was not killed or crucified. In

    a waaz delivered by Moulana Mohammed Burhanuddin TUS, Moula recounts Isas shahadat:

    Isa was crucified.nails were driven into his hands and his feet. His sacred body remained

    on the crucifix from midday till the late afternoon..Isa had asked for water to quench his

    10Kitab Muntaza al-Akhbar Vol.1, Sheikh Qutub Bhai. One of the interesting facts mentioned is that the duration of

    Maulatuna MariyamsAS

    pregnancy was only six months.11

    Al-Quran al-Kareem (3:59)12

    Kitab al-Himma, Syedna al-Qadi al-NumanRA

    and Kitab Tanbih al-Gafileen, Syedna Hatim bin IbrahimRA

    13 -

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    thirst and instead was given vinegar. Isa sought shahadat (martyrdom) and when he was

    buried, the sun was eclipsed and tremors shook the earth.14

    Resurrection of every human beings body and soul on the Day of Judgement is a basic tenet

    of all monotheist religions. The elevation of Maulana Isa AS to the heavens is similar to the

    elevation of IdreesAS and IbrahimAS. The resurrection is also a historical reality. In yet

    another waaz, Moula narrated it thus: After Isas death, he appeared on Mount

    Zaitoon..Isa had already informed of his reappearance beforehand..Shamoon (Simon)

    and his other disciples were also present.Isa spoke with them and asked Shamoon what he

    thought Isa was, to which Shamoon replied, You are not God, yet you are not of flesh and

    blood. Shamoon instructed all those who were present to look in every direction and when

    they did, they saw that Isa was everywhere.15 This relates to the specific resurrection of Isa,

    but Fatemi esotericism also highlights the resurrection of people during the Day of

    Judgement.

    14

    )--:(

    15 ..

    .

    .

    --:( )

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    Many texts mention and explain the reasons behind the deliberate celibacy adopted by

    Maulana Isa AS. For instance Syedna al-Qadi al-Numan in his esoteric work, Kitab Taweel al-

    Daaim has discussed this at length in the context of fasting. Miyasaheb Saifee Saheb in Kitab

    al-Najah has also described the celibate state preferred by Maulana Isa AS with a careful

    analysis of the reasons which led him to do so. Maulana Isa AS was celibate and never married

    and thus had no offspring.

    The resurrection is also a historical reality. In yet another Waaz, Moula narrated it thus:

    After Isas death, he appeared on Mount Zaitoon..Isa had already informed of his

    reappearance beforehand..Shamoon (Simon) and his other disciples were also present.Isa

    spoke with them and asked Shamoon what he thought Isa was, to which Shamoon replied,

    You are not God, yet you are not of flesh and blood. Shamoon instructed all those who

    were present to look in every direction and when they did, they saw that Isa was

    everywhere. This relates to the specific resurrection of Isa, but Fatemi esotericism also

    highlights the resurrection of people during the Day of Judgement. The detail of this can be

    found in various texts, subject to Raza (permission) from Moula.

    The Status of the ApostlesThe Status of the ApostlesThe Status of the ApostlesThe Status of the Apostles

    The Hawareyeen, as the Apostles are know, were the disciples chosen by Isa. Christian and

    Islamic sources say there were twelve original Hawareyeen. The number corresponds with

    the number of disciples chosen by other Anbiya and Aimmat to propagate their teachings.

    The disciples of Maulana Isa AS are mentioned both in esoteric and general Fatemi works.

    Rasail Ikhwan al-Safa also describe the background of some of them and their missions. They

    were instructed to travel and preach to various nations and prepare for the advent of the last

    Messenger, Rasulullah SA. Some of them were martyred and others died of natural causes. The

    Apostles are referred to in the Quran as well as other Fatemi texts which detail the nature ofthe relationship between them and Isa and his specific instructions to them.16

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    Syedna Hamiduddin al-Kirmani RA 17 mentions some of the writings ascribed to the disciples

    as being authoritative and trustworthy. However it is clear that his reference is to the

    uncorrupted original writings.

    The main role of the Apostles was to act as the disciples of Isa. They sought to assist in his

    mission to bring people closer to Allah, through their own teachings and by their own

    actions. Syedna Al Qazi Al Noman does refer, albeit briefly, to the betrayal of some of them.

    Their teachings would be trusted as long as they remained steadfast and true to Isa. What is

    important is that the message of Isa AS, as well as all the other prophets before him, are all in

    perfect harmony with the essence of what Rasulullah AS brought. The forms may differ and

    vary, but the message and faith at the heart of it, is one which is consistent and unified and is

    indicative of a common purpose, for the source is one.

    17Risala al-Waziya fi Maalim al-Deen wa Usoolohu, Syedna Hamiduddin al-Kirmani RA

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    Part CPart CPart CPart C

    The Coming of Rasulullah and the Advent of IslamThe Coming of Rasulullah and the Advent of IslamThe Coming of Rasulullah and the Advent of IslamThe Coming of Rasulullah and the Advent of Islam

    All the Anbiya based their code of laws (Shariat) on the same basic principle of Tawheed.

    The laws, practices and form of worship differed, but the essential meaning was uniform.

    Fatemi texts elaborate that all previous Shara'ih were developments leading to the final form

    of Islam, which alone is the final and complete code of life, similar to the foetal development

    of a child; each revelation, each Nabi and each Shariah, sought to build on the foundations of

    its predecessor, not to negate it, even though that may be the perception.

    The Fatemi creed holds that the coming of the major Anbiya (Nutaqa) like Maulana Nooh AS,

    Maulana Ibrahim AS, Maulana Musa AS, Maulana Isa AS and Maulana Mohammed SA was

    heralded and foretold in the scriptures and writings of the Anbiya and Aimmat preceding

    them. After the passing of each of Anbiya, the true followers remained a small minority and

    were persecuted for their beliefs. However, through the correct understanding of revealed

    scriptures and teachings of each Nabi, they knew of the coming of each subsequent Nabi.

    Fatemi chronicles narrate and report how some individuals and groups welcomed the

    mission of Musa AS, Isa AS and Rasulullah SA wholeheartedly. The coming of Isa AS was

    anticipated and awaited by the true followers from Musa's AS era. Similarly, there were those

    of Isa's AS mission who welcomed Rasulullah SA despite the majority of Christians who

    rejected the prophecies relating to the arrival of RasulullahSA.

    Thus the true followers of Musa AS entered the mission of Maulana Isa AS; the ones abstaining

    remained part of the sects of Judaism; the true followers of Isa AS accepted Rasulullah SA while

    the abstaining majority adhered to their own brand of Christianity, dividing and subdividing

    into numerous sects.

    Many Fatemi texts dealing with the history of the Dawat like Sherh al-Akhbar and Uyun al-

    Akhbar, chronicle how certain wise and learned ecclesiastics from amongst the followers ofIsa AS awaited the advent of Rasulullah SA in various parts of the world18. On learning of the

    18Prominent examples are that of Buhaira the monk and Waraqa bin Nawfal. The latter was a relative of Khadija

    AS, Rasulullahs AS wife and he encouraged her to get married to him, as he had evidence that Rasulallah AS was

    the Nabi whose coming had been prophesised in Christian scriptures.

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    beginning of his mission they hastened towards him and after giving the traditional oath

    remained in his service. Others reached Madina after Rasulullahs SA demise and entered the

    Dawat at the hands of his Wasi. There are numerous accounts of many true Christians who

    entered Imanand served Dawat faithfully. A certain percentage of the Shia was composed of

    earlier true Christians. However their number was small as the majority was composed of

    pagan polytheists who refused to acknowledge the legitimacy of the Imamat. The historical

    records also narrate how the true Christians presented scrolls of writings in their possession

    predicting the forthcoming mission of Rasulullah SA to Maulana Ali AS when they

    encountered him. Syedna Moayyid has argued in depth as to how and why those Jews and

    Christians who rejected the legitimacy of the Isa and Rasulullah respectively, were flawed in

    their logic. They assumed that they Isa and Rasulullah sought to abrogate and erase thefaith of their predecessors, whereas in actuality, they sought to build on their predecessors

    foundations19.

    ):(

    19

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    With specific reference to Moulana Abdul Muttalib and Moulana Abdullah, they were the

    descendents of Ibrahim AS. They were Imams in their own right and were on the right path.

    ( ) :