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Category: The Prophets

Musa and Al-Khadir


Quranic Narrative:

In Sura 18, ayat (verses) 65–82 Al Kahf, Moses meets the Servant of God, referred in the Quran as “one of our slaves whom We had granted mercy from Us and whom We had taught knowledge from Ourselves”.[26] Muslim scholars identify him as Nabi Khadra, although he is not explicitly named in the Quran and there is no reference to him being immortal or being especially associated with esoteric knowledge or fertility.[27] These associations come in later scholarship on al-Khiḍr.[28]

The Quran states that they meet at the junction of the two seas (i.e., the two sources of salt and fresh water described elsewhere in the Quran) and Moses asks for permission to accompany the Servant of God so Moses can learn “right knowledge of what [he has] been taught”.[29] The Servant informs him in a stern manner that their knowledge is of different nature and that “Surely you [Moses] cannot have patience with me. And how canst thou have patience about things about which thy understanding is not complete?”[30] Moses promises to be patient and obey him unquestioningly, and they set out together. After they board a ship, the Servant of God damages the vessel. Forgetting his oath, Moses says, “Have you made a hole in it to drown its inmates? Certainly you have done a grievous thing.” The Servant reminds Moses of his warning, “Did I not say that you will not be able to have patience with me?” and Moses pleads not to be rebuked.

Next, the Servant of God kills a young man. Moses again cries out in astonishment and dismay, and again the Servant reminds Moses of his warning, and Moses promises that he will not violate his oath again, and that if he does he will excuse himself from the Servant’s presence. They then proceed to a town where they are denied hospitality. This time, instead of harming anyone or anything, the Servant of God restores a decrepit wall in the village. Yet again Moses is amazed and violates his oath for the third and last time, asking why the Servant did not at least exact “some recompense for it.”

The Servant of God replies, “This shall be separation between me and you; now I will inform you of the significance of that with which you could not have patience. Many acts which seem to be evil, malicious or somber, actually are merciful. The boat was damaged to prevent its owners from falling into the hands of a king who seized every boat by force. And as for the boy, his parents were believers and we feared lest he should make disobedience and ingratitude to come upon them. God will replace the child with one better in purity, affection and obedience. As for the restored wall, the Servant explained that underneath the wall was a treasure belonging to two helpless orphans whose father was a righteous man. As God’s envoy, the Servant restored the wall, showing God’s kindness by rewarding the piety of the orphans’ father, and so that when the wall becomes weak again and collapses, the orphans will be older and stronger and will take the treasure that belongs to them.”

Did Jesus fortell of Muhammad?

Quran 61:6:

And [mention] when Jesus, the son of Mary, said, “O children of Israel, indeed I am the messenger of Allah to you confirming what came before me of the Torah and bringing good tidings of a messenger to come after me, whose name is Ahmad.” But when he came to them with clear evidences, they said, “This is obvious magic.”

The following excerpt is from “The Holy Quran in Today’s English” Note #2370:

Ahmad means praise, and the name Muhammad, which is derived from it, means the one who is praised. (Muhammad once also called himself Ahmad in a tradition recorded in Bukhari, which is like a person named Jonathon calling himself John, Jon, Johan or Johnny.)  Did Jesus foretell such a man with that name (Ahmad) in the New Testament?  Jesus spoke in the Aramaic language.  His later followers wrote his words down in Greek.  The possibilities for misinterpreting or miswriting his words are thus endless.  In the New Testament, John 14:16 has Jesus predicting that someone like him (Greek: allos) will come after him to complete God’s religion for his followers.  Thus, the essential difference and main point of contention between Islam and Christianity: if Jesus was a god, then the one who will come after him will be another god, like him (i.e., the Holy Spirit).  If Jesus was a man blessed of God, then the one who will come after him will be a man blessed of God, as well.  Now turning to the Greek word used for that future being, paracletos, we find that this term is often translated as advocate or comforter.  This ‘person’ is then held by Christian theologians to be the third part of the Trinitarian God, or the Holy Ghost.  However, the Holy Ghost (whom Muslims believe is Gabriel) was already present and working in the world before this, as evidenced by verses such as Luke 2:25 and others like it, including some in the Old Testament.  Now there is another Greek word, pariclytos, that is nearly identical, which means, ‘highly praised.’ There is only one vowel sound of difference!  Muslims hold that Jesus foretold the coming of Muhammad, based on this verse in the Qur’an [61:6], and they also look upon the New Testament book of John as a kind of confirmation.  John 16:7-14 even stipulates (specifically in verse 13) that this one who will come after Jesus will “…not speak of himself; but whatsoever he shall hear, that shall he speak, and he will show you things to come…”  The first word of revelation to Muhammad was, “Read,” and the frequently used command, qul, or say, (or tell them), repeatedly orders Muhammad to preach what is told to him.  In verse 2:252 we even read, “These are the revelations of God.  We recite them truthfully to you, for you,(Muhammad), are one of His messengers.”  (Also see 53:3 where it is said of him, “…and he doesn’t say anything on his own.”)  If the comforter (or highly praised one) were one of the three equal parts of the godhead, would he be a mute slave who had to wait for instructions on what to tell people from a superior?  Furthermore, Muhammad said he was the completion of God’s revealed religion until the end of time; he witnessed to the truth of Jesus as a righteous servant of God and he prophesied of the End Times (quite often).  Clearly, the one Jesus foretold was not yet another ‘part’ of Almighty God coming into the world, but a man who would wait upon the instructions of his Master.  Muhammad, himself, once said that he was the result of “…the invocation to God of Abraham and of the glad tidings that Jesus conveyed.”  He also said that his mother dreamt of him before he was born and that the mothers of all the prophets had dreams about their sons, as well.  (Ahmad)

Emerick, Yahiya. The Meaning of the Holy Qur’an in Today’s English (p. 827). Unknown. Kindle Edition.

The Story of Nuh (Noah)

Quran 11:36:

And it was revealed to Noah that, “No one will believe from your people except those who have already believed, so do not be distressed by what they have been doing.

Quran 11:37:

And construct the ship under Our observation and Our inspiration and do not address Me concerning those who have wronged; indeed, they are [to be] drowned.”

The following excerpt is taken from “The Holy Quran in Today’s English” by Yahiya Emerick note #1061:

“Is there any archeological or documentary evidence for the story of Noah and the flood, apart from the Qur’an or Bible?  Ancient records that have survived from Mesopotamian civilizations such as the Sumerians, Akkadians and Babylonians, all speak of an ancient flood that devastated the region.  Although the various versions of the story give differing details, the earliest earliest accounts of the flood mention a chief named Ziasudra/Xisouthros of Shuruppak who was warned by An, the supreme God of heaven, to save his family from harm by constructing a large boat. Interestingly enough, the name Ziasudra means, ‘he of long life.’  Later versions of the story in other languages change Ziasudra’s name to Utnapishtim, which means, ‘he found life.’ (Kramer, Samuel Noah, Sumerian Mythology, Harper & Brothers, New York, 1961.)  Another even much later Babylonian version calls him Atramhasi.  Five-thousand-year-old clay tablets unearthed in Mesopotamia record the story of Noah (Ziasudra) this way: “…and as Ziasudra stood there beside (a wall), he heard (God say): ‘Step up to the wall to My left and listen! Let Me speak a word to you at the wall, that you may grasp what I say; may you heed My advice! By Our hand a flood will sweep over the cities of the half-bushel baskets and the land (of Mesopotamia); the decision that mankind is to be destroyed has been made. A verdict, a command of the assembly cannot be revoked. An order of An and Enlil (the gods of sky and earth) is not known ever to have been countermanded. The kingship (of man), their term, has been uprooted, they must bethink themselves of that.  Now… this is what I have to say to you… O man of Shuruppak…build a boat…abandon possessions and seek the living…make living creatures go up into the boat…”   Ziasudra is then told how to build the boat, and he and his followers enter it just in time to escape the deluge.  After six or seven days, the flood subsides, and he sacrifices to Heaven in thanks.  (Jacobsen, Thorkild, The Harps That Once…: Sumerian Poetry in Translation, Yale University Press, 1987)  Of course, the story contains mention of many gods, but that’s not unexpected given the many centuries that must have passed between the original event, it’s first recording, and then later embellished versions that spanned over three thousand years.”

Emerick, Yahiya. The Meaning of the Holy Qur’an in Today’s English (p. 827). Unknown. Kindle Edition.

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