Why the Bible doesn’t need to be ‘perfectly’ preserved for Christianity to be true

P52

by Lizzie Schofield

Having established the presence of textual variants in the various Qur’ans, you might be thinking – so what? The Bible is full of textual variants: people in glass houses shouldn’t throw stones.  If the Bible is really God’s inspired Word, shouldn’t Christians be able to trace it back to one pristine, unchanged source?

However the criteria of inspiration are different in Christianity and Islam. In Islam, the Qur’an is Allah’s unmediated speech, existing outside of time and space and preserved on heavenly tablets. On the other hand, no Christian believes the Bible is YHWH’s unmediated speech, existing outside of time and space on heavenly tablets. It is not an eternal book, nor is it YHWH’S direct email-from-heaven, but a message mediated through human beings inspired and supervised by the Holy Spirit. The point of the Bible is not the divine mystery of the words themselves, but who they point to – the Lord Jesus Christ, the Eternal Word. The Apostle John puts it like this:

“In the beginning was the Word, and the Word was with God and the Word was God. He was with God in the beginning (vs 1). The Word became flesh and made his dwelling among us. We have seen His Glory, the Glory of the One and Only Son, who came from the Father, full of grace and truth” (vs 14) John 1.

Christianity doesn’t demand a pristine and unaltered Biblical text: the point is, the Biblical manuscripts give a reliable account of who the Eternal Word is, Jesus Christ, in order to follow Him (John 5:39-40).

But we shouldn’t gloss over the existence of variants either. The question is –  what kind of variants are they? And do they give us reason to doubt Christianity’s core beliefs? Truth is, there are a lot of variants between Bible manuscripts – partly because there are an awful lot of manuscripts, over 24,000.  Here’s Bart Ehrmann, Muslims’ favourite New Testament scholar (and an agnostic) in his book Misquoting Jesus:

“Scholars differ significantly in their estimates—some say there are 200,000 variants known, some say 300,000, some say 400,000 or more! We do not know for sure because, despite impressive developments in computer technology, no one has yet been able to count them all. Perhaps, as I indicated earlier, it is best simply to leave the matter in comparative terms. There are more variations among our manuscripts than there are words in the New Testament.” (Misquoting Jesus, Ehrman 2007; 89-90)

More variations than there are words? Wow. Surely that undermines the case for NT reliability.  Or does it? Here’s another (Christian) New Testament scholar, Dan Wallace, responding to Bart Ehrmann’s statistics:

“That is true enough, but by itself is misleading. Anyone who teaches NT textual criticism knows that this fact is only part of the picture and that, if left dangling in front of the reader without explanation, is a distorted view. Once it is revealed that the great majority of these variants are inconsequential—involving spelling differences that cannot even be translated, articles with proper nouns, word order changes, and the like—and that only a very small minority of the variants alter the meaning of the text, the whole picture begins to come into focus. Indeed, only about 1% of the textual variants are both meaningful and viable. The impression Ehrman sometimes gives throughout the book—and repeats in interviews—is that of wholesale uncertainty about the original wording, a view that is far more radical than he actually embraces.” (https://bible.org/article/gospel-according-bart).

Do these 1% meaningful and viable textual variants affect any essential Christian doctrine? Here’s Bart Ehrmann again:

“The position I argue for in Misquoting Jesus does not actually stand at odds with Prof. Metzger’s [a Christian world authority on the NT] position that the essential Christian beliefs are not affected by textual variants in the manuscript tradition of the New Testament. What he means by that (I think) is that even if one or two passages that are used to argue for a belief have a different textual reading, there are still other passages that could be used to argue for the same belief. For the most part, I think that’s true. But I was looking at the question from a different angle. My question is not about traditional Christian beliefs, but about how to interpret passages of the Bible.”(Q & A with Bart Ehrman in Ehrman 2005; 252-253, emphasis mine.)

Bart Ehrmann, agnostic and favourite scholar of Muslims, says essential Christian beliefs are not affected by textual variants. His issue is how to interpret the available data. For example, the text says unequivocally Jesus died by crucifixion. Whether you interpret Jesus’ death in support of the doctrine of atonement is another matter (according to Bart, anyway. I disagree with him on this.)

The fact that no essential beliefs are affected by textual variants points to a remarkable degree of homogeneity among the Bible’s manuscript corpus, which supports the Bible’s reliable preservation. What is certain is that there is no evidence whatsoever to suggest the textual variants point back to an ‘uncorrupted’ text called the Injil in line with Islamic theology (where Jesus doesn’t die and isn’t resurrected.) Then there’s the awkward fact the Qur’an claims to confirm the previous Scriptures (Sura 3:3; s10:37; s12:111; s49:26-30 -it goes on and on). This leaves Muslims with two options. 1) Maintain the Bible we have today has been corrupted, and was preceded by a book called the Injil in spite of zero evidence for its existence, therefore Allah failed to protect his word. 2) Agree that Allah has protected his Word, the Bible, but admit the Qur’an completely contradicts what the Bible teaches, therefore the Qur’an contradicts itself, therefore cannot be the word of God.

May our Muslim friends come to abandon this an indefensible doctrine (of perfect preservation) of an indefensible book (the Qur’an) and instead worship the true Eternal Word, the Lord Jesus Christ, whom our manuscripts have so faithfully proclaimed down the centuries.

Join the dots….

There are many Qur'ans

Throughout the centuries, Muslims have claimed that the Qur’an is a uniquely pristine book, with no additions, deletions or any other form of editing, and that its perfect preservation is proof of its divine origin. It’s so perfect, the saying goes, that “not even a dot has changed” since the time it was revealed to Muhammad.

Now more astute Muslim scholars (like Shabir Ally) are clever enough to realise this is a silly thing to say, because dots didn’t exist in Arabic at the time of Muhammad; the earliest Qur’anic manuscripts do not have dots at all, because both the tashkil (vowel signs) and the dotting were not introduced until the late 7th century, approximately 60 years after the death of Muhammad, and wasn’t standardised until centuries later due to disagreements among Muslims about what those standards should be. You can read in greater depth on this topic at the Islamic Awareness website. And yet this not-a-dot-has-changed claim has been repeatedly trotted out by world famous Muslim apologists like Zakir Naik and the late Ahmed Deedat. The claim is then repeated by Muslims ad nauseam as bread-and-butter fact despite being total nonsense. Shame on those Muslim apologists who are well aware of this fact but haven’t set people straight.

Some Muslims argue that this “not a dot changed” line is hyperbolic rather than literal. So what they really mean is: regardless of developments in Arabic orthography, nevertheless the actual words of the Qur’an have never been changed, because even without the manuscripts, we have the beautiful unbroken chain of oral transmission to prove it! In which case, dots are neither here nor there. Really? Except the very claim is one of literal-ness, the point being that the Qur’an literally, to the letter hasn’t been changed. So to make this claim in the hyperbolic sense and not the literal sense is literally self-defeating.

Also, the ‘hyperbolic device argument’ allows Muslims to niftily sidestep any detailed textual criticism of the Qur’an. And they are understandably keen to avoid it. Why? Because as we will see, using the “no dots changed” argument as proof for the Qur’an’s divinity becomes a total nightmare for Muslims when we look at the facts.

In our current collection of 31 different Arabic Qur’ans, there are over 59,000 variant words between the different Qur’ans and the current hafs version (the most popular version of the Qur’an worldwide) – and this project is far from finished. Here is an example of a variant word between the hafs Qur’an and the warsh Qur’an in Sura 4:5;

Hafs has

transliterated ‘qiyaaman’, meaning ‘means of support’;

Warsh has ‘qiyaman’ meaning ‘values.’

Qiyaman - warsh

The top picture has the letter alef on top of the word in the middle (it looks like an English apostrophe), where the bottom picture does not:  its absence has changed the word’s meaning. In context, the two Suras read like this:

‘to those weak of understanding, make not over your property, which Allah hath
made a means of support’ (Sura 4:5 hafs)

‘to those weak of understanding, make not over your property, which Allah hath
made values‘. (Sura 4:5 warsh)

Is my house supposed to support me or it is it ‘values’, meaning presumably valuable/a source of value? If you own a house it is valuable, but it is not necessarily your means of support. The different versions have introduced an element of ambiguity to the message. Is this difference theologically significant? Doesn’t seem like it, but that’s not the point. The point is, here is irrefutable evidence of a textual variant in the Qur’an, which Muslims have long claimed to be pristine, unaltered and therefore divine in origin. The dots have been changed.

Another Muslim response to this  has been to say it doesn’t matter: both versions match the earliest consonantal skeleton (rasm), i.e. the dotless Arabic in which the earliest Qur’an manuscripts are written. Here’s the root word of qiyaman/qiyaaman  from the rasm below:

Rasm

Muslims argue therefore that Qur’an allows for both meanings, ‘means of support’ and values.  But can they really have their cake and eat it? With different markings the same word can also mean: while, valuable, so that, so it (or he) grew, or so they both finished.

For the sake of argument however, let’s be charitable and agree the word we quoted from the rasm is Sura 4:5 – it still leaves Muslims with a tricky problem, namely that the text cannot speak for itself. Arabic speakers can’t read it without imposing on it what they now know from the Qur’an we have today. To present this as evidence for the Qur’an’s perfect preservation is a wild stretch, when it is inconclusive at best.  Doesn’t matter, Muslims argue, because we can rely on the beautiful unbroken chain of transmission to clear up the ambiguities. And it’s to this we will turn our attention in our next article.

Dr Shabir Ally admits FGM is Islamic!

Muslims have long been denying that there is any link with Islam and Female Genital Mutilation (FGM).

In the above video, Dr Ally confirms it is an Islamic practice by acknowledging the reliability of this hadith from Sunan Abu Dawud 5271, which clearly supports FGM:

“Narrated Umm Atiyyah al-Ansariyyah:

A woman used to perform circumcision in Medina. The Prophet said to her: Do not cut severely as that is better for a woman and more desirable for a husband.”

Note – it doesn’t say “don’t cut”: it says “don’t cut severely.”

In the video, Dr Ally doesn’t mention the other Hadith that support the practice, for example Bukhari 5889:

Narrated Abu Huraira:

Allah’s Messenger said, “Five practices are characteristics of the Fitra: circumcision, shaving the pubic region, clipping the nails and cutting the moustaches short”. Could circumcision here mean just for men? Not according to Sahih Muslim 349:

Abu Musa reported:

The Messenger of Allah said: When anyone sits amidst four parts (of the woman) and the circumcised parts touch each other a bath becomes obligatory.” Clearly this means the circumcised parts of the male  touching the circumcised parts of the female.

Having acknowledged the link between FGM and Islam, Ally then goes on to support living within the law of the land – thank God his land is Canada where the mutliation of girls’ private parts is a criminal offence. Just as well he decided Canadian law is a more reliable moral guide than his own prophet. But a shame that his allegiance to the same prophet meant he couldn’t give it the unreserved condemnation such a practice deserves.

How many Qur’ans?

by Lizzie Schofield and Hatun Tash

When is a Qur’an not a Qur’an? When it’s the ahruf? Or a harf? (harf sing; ahruf pl.) Or one of the qiraat? Or when it refers to one of those suras Uthman decided shouldn’t make the cut? Doesn’t matter, Muslims tell us, the Qur’an is still one perfectly preserved book, in perfect Arabic, and not so much as a dot of it has been changed!

Confused? Join a club that has billions of members. So before we get into the detail of how many Qur’ans there are (and we still say there are 26), let’s clarify what Muslims mean by these terms.

What are the ahruf?

The ahruf refer to the 7 different ‘variant’ recitations that Muhammad received from the angel Gabriel. Muslim scholars debate whether the seven ahruf are different dialects, different word orders or different synonymous readings; but according to Yasir Qadhi in his book, ‘An introduction to the Science of the Qur’an,’ ‘only ‘Allah knows what they are’(p175). Whatever Allah knows or not, the following hadith suggests that the differences in the recitations were a big deal – big enough for Muhammad’s companion Umar to want to strangle his friend:

“Narrated by ‘Umar bin Al-Khattab. I heard Hisham bin Hakim reciting Surat Al-Furqan during the lifetime of Allah’s Apostle and I listened to his recitation and noticed that he recited in several different ways which Allah’s Apostle had not taught me. I was about to jump over him during his prayer, but I controlled my temper, and when he had completed his prayer, I put his upper garment around his neck and seized him by it and said, “Who taught you this Sura which I heard you reciting?” He replied, “Allah’s Apostle taught it to me.” I said, “You have told a lie, for Allah’s Apostle has taught it to me in a different way from yours.” So I dragged him to Allah’s Apostle and said (to Allah’s Apostle): “I heard this person reciting Surat Al-Furqan in a way which you haven’t taught me!” On that Allah’s Apostle said, “Release him, (O ‘Umar!) Recite, O Hisham!” Then he recited in the same way as I heard him reciting. Then Allah’s Apostle said, “It was revealed in this way,” and added, “Recite, O ‘Umar!” I recited it as he had taught me. Allah’s Apostle then said, “It was revealed in this way. This Qur’an has been revealed to be recited in seven different ways, so recite of it whichever (way) is easier for you (or read as much of it as may be easy for you).” (Sahih Bukhari 6:61:514, Sahih Bukhari 6:61:561, Malik’s Muwatta 15:005)

Did having seven different ahruf really make life easy for Muhammad’s followers – by inciting them to violence? Umar and Hisham were both Qurayshi, and spoke the same dialect anyway – so why was it necessary for the Suras to be revealed in different ways?

Notice the effect of the different recitations on Ubayy ibn Kaab in Sahih Muslim 4:1787:

“… the Apostle of Allah expressed approval of their affairs (their modes of recitation). and there occurred in my mind a sort of denial which did not occur even during the Days of Ignorance. When the Messenger of Allah saw how I was affected (by a wrong idea), he struck my chest, whereupon I broke into sweating  … “

Interesting how Muhammad restores his friend’s spiritual composure – by hitting him. Would mere differences in pronunciation lead to such a crisis of faith? Or was it more likely that Muhammad had forgotten which version was correct and used the ahruf story to cover his tracks? The ahadith tells how Muhammad used to forget verses sometimes (Sahih Bukhari 6:61:556,  Sahih Muslim 4:1720)

In the end only one harf survived, the Qur’an of Uthman, after he ordered all variants be burnt (Sahih Bukhari 6:61:510). Why? Did he have prophetic authority to do this? How was he or his scribes able to tell what was Allah’s speech and what wasn’t, especially if there were 7 ahruf knocking around? And why were there non-canonical variants in the first place if the oral transmission of the Qur’an is as failsafe as Muslims claim?

What are the qiraat? 

The qiraat are the different ways in which the Qur’an is recited according to Islamic tradition. So for example the Hafs Qur’an (which most of the Muslim world recites) and the Warsh Qur’an (the prevalent reading in West and North Africa) are examples of two different qiraat.

Muslims maintain the qiraat differ in pronunciation only, so it’s (again!) not a big deal. Except this is not what the text tells us; we know there are over 1354 textual variants  in the Arabic text just between the hafs and the warsh which affect the meaning. For example in Sura 2:251 hafs has daf’u meaning ‘repelling’ and warsh has difaa’u, meaning ‘he defends’. So in the hafs Qur’an the sentence reads:

“And were it not Allah’s repelling some men with others, the earth would certainly be in a state of disorder”

and in the warsh:

And were it not for Allah’s defending some men with others, the earth would certainly be in a state of disorder”

Is Allah involved in an offensive (‘repelling’) or defensive (‘defending’) conflict? We will write more on these variations in further blogs.

So how many qiraat are there? The number of qiraat have varied down the centuries. Islamic tradition tell us in 839AD there were 25 different Arabic qiraat; in 912AD there were 50 different Arabic qiraat;  by 935AD this was reduced to 7 qiraat but this increased again in 1397 to 10 different qiraat and further still in 1705 to 14 qiraat. Notice the dates. Are any of these changes made during the time of Muhammad or the rightly-guided Caliphs? In which case, who decided which qiraat were legitimate or not and on what authority? Allah’s? The angel Gabriel’s? Who did they use for a messenger given that Muhammad had been dead for at least 2 centuries?

Let’s do the maths. 7 ahruf – 1 harf + 25 qiraat +50 qirat – 7 qirat + 10 qirat  +26 different Arabic Qur’ans = 1 perfectly preserved Qur’an without so much as a dot changed, right? Right?

This issue is so important because unique preservation is a claim the Qur’an makes for itself in Sura 85:22, and therefore (according to Muslims) proves it must be divine in origin.

Christians have never claimed  the Bible has been miraculously preserved.  Let’s thank our Lord that our faith doesn’t stand or fall on an eternal book, but a Person, Jesus Christ, the eternal Word of God (John 1:1). Muslims, stop May He be forever praised.

When is a Sahih Hadith no longer Sahih?

by Hatun Tash and Lizzie Schofield
Don't throw Bukhari under the bus

Last week in a discussion about how many Qur’ans there are (we still say 26 Arabic versions, maybe more), one of our dear Muslim missionary friends said that Bukhari was “only 95 per cent correct.” Apologies if you are a Muslim and you just spat out your tea.

Islam teaches that in order to be a Muslim, you must follow the Qur’an and Muhammad. The Qur’an says you must “obey Allah and obey his messenger (Muhammad)’ (Sura 4:59), because he is a ‘good example’ to follow (Sura 33:21). However the Qur’an itself is surprisingly sketchy on the details of Muhammad’s life and practices. For example the Shahada and the ritual of the five daily prayers – the first two pillars of Islam – are not in there. To fill in the gaps, Muslims go to the supporting literature known as Ahadith (sayings plural- Hadith singular) and the Sira (biography of Muhammad.)

The problem is, both the Ahadith and the Sira contain very embarrassing stories about Muhammad, and when you bring them up, Muslims only have three responses. 1: You don’t know Arabic (except the translations we use are the same ones used by Muslims) 2: That hadith is weak (more on this later) or 3: The Ahadith are all fabrications, I’m going to ditch them and become a ‘Quran Only’ Muslim therefore rejecting Islam’s most basic practices. Interestingly, Qur’an Only Muslims reject the Shahada as shirk because it contains Muhammad’s name.

So when Muslims reject the ahadith, theologically it’s a big deal. But who are these ahadith collectors? Let’s look at Bukhari, the daddy of them all, traditionally given the title ‘Sahih’ – ‘reliable.’

Imam Abu Abdullah Muhammad bin Ismaeel bin al-Mughirah al-Bukhari was born in 810 AD, 178 years after Muhammad died in 632. He lived in Bukhara, Uzbekistan, approximately 4000km from Mecca. Arabic was not his mother tongue. He compiled the customs of Muhammad – what he ate, drank, wore, when he smiled, when he was silent etc –not from Muhammad’s eyewitnesses or eyewitness witnesses, but where exactly? From this person who got it from that person; that person got it from this person etc down two centuries. Why did nobody bother to write these things down before Bukhari? Why would any objective historian accept hearsay as truth without any means of externally verifying it? Yet Bukhari is considered one of Islam’s most reliable sources.

Bukhari collected around 600 000 ahadith which he edited down to the 7275 found in today’s collection, although if you account for the fact some are repeated, that leaves only 2230. In other words, he slashed 98% of his material and kept around 2% of it (not including repeats. If Bukhari had edited a magazine I wouldn’t want to be one of his contributors.) What criteria did he use to determine what passed and what didn’t? The point is this: whatever Muslims say about ahadith being weak or strong, those that made the cut must have been authoritative to some degree in order to have survived such a brutal edit in the first place.

Sadly, even Muslim missionaries with long beards (like Muhammad, according to the hadith not the Qur’an) and short trousers (like Muhammad, according to the hadith not the Qur’an) decided that Bukhari didn’t do a good enough job and that only 95% of his material is correct. So which 5% of Bukhari’s ahadith are dodgy ones? What criteria have our missionary friends used to determine which are dodgy and which are not? What makes them think they know better than Imam Bukhari who lived 1,207 years before they did?

Let’s give the mic to Hamza Yusuf, a Muslim scholar,  to comment on reliability of the ahadith:

We’re so grateful that as a Christians, we don’t have this problem. We have everything we need to know about Jesus from the Bible; it is historically reliable as well as theologically sufficient so we don’t need to scrabble through endless secondary literature to find the message of salvation – to repent and believe in the Lord Jesus, God’s Son, our only Saviour (Isaiah 43:10John 3:16.) We pray Muslims wake up to this wonderful truth before it’s too late.

 

Apostasy In Islam – Part 2: Muslim Objections

In the last article we looked at the substantive evidence for the death penalty for apostasy in the Islamic sources. Now let’s think about the objections Muslims bring in response.

1.“It’s the equivalent of the death penalty for high treason”
A reminder of the verse in discussion. Sura 4:89 states:

“They wish you would disbelieve as they disbelieved, so you would be alike. So do not take from among them allies until they emigrate for the cause of Allah. But if they turn away, then seize them and kill them wherever you find them and take not from among them any ally or helper (Sahih International)”

As discussed in part one, what constitutes treason if as the Qur’an says, the cause is Allah’s? This is further complicated by the fact the Qur’an makes no distinction between the religious and the political spheres.

Morocco recently retracted the death penalty for apostasy using this argument, although this puts the Moroccan Islamic Courts at odds with the Qur’an, the Hadith and the mainstream schools of Shariah. Nonetheless – a welcome development.

2.“The Qur’an supports freedom of conscience”
Writers like Kashif N. Choudry make this liberal argument in Huffpost citing Suras like 2:256 (“There is no compulsion in religion”) and Sura 18:29 (“The truth is from your Lord, so whoever wills – let him believe; and whoever wills – let him disbelieve”).

However, freedom of conscience and apostasy are two separate issues. It could be argued these Suras allow for some ‘freedom of conscience’ in that it lets people stay as they are – if you are a Christian, you can stay a Christian: no-one should force you to become a Muslim. Unfortunately other Suras such as  9:5 and 8:39, do support conversion by force, showing the Qur’an’s internal inconsistency.

In any case this is not an argument against apostasy, when a Muslim decides to leave Islam. The Qur’an and Hadith discussed in this article are clear the punishment is death. It’s also worth stating that Dr Choudry is from the Ahmaddiya sect of Islam, whose theology is rejected by both Sunni and Shi’a Muslims.

What does the Bible teach? Are Christians being hypocritical?

3.“The Old Testament supports death for apostasy!”
In the Old Testament, YHWH decrees the death penalty for his covenant people in Deuteronomy 13, but note carefully the reasons (italics mine):

“If a prophet, or one who foretells by dreams, appears among you and announces to you a sign or wonder, and if the sign or wonder spoken of takes place, and the prophet says, ‘Let us follow other gods’ (gods you have not known) ‘and let us worship them,’ you must not listen to the words of that prophet or dreamer….. That prophet or dreamer must be put to death for inciting rebellion against the Lord your God, who brought you out of Egypt and redeemed you from the land of slavery.” Deut 13: 1-3, 5

In Sura 4:89 the offence is ceasing to worship Allah; in Deuteronomy, it is incitement to worship other gods, so it’s not equivalent. The worship of these ‘other gods’ involved shrine prostitution, bestiality and child sacrifice. Is YHWH unjust to decree capital punishment in this instance or is it consistent with His hatred of sin? It’s also worth noting the second element of this command; this is the same God who redeemed and rescued His people from slavery.

But crucially – is this command applicable today? Why do churches not mandate the death penalty for idolatry as in 1400 BC? Because God’s wrath against sin is satisfied by Jesus death on the Cross. Romans 5:9:

“Since we have now been justified by his blood, how much more shall we be saved from God’s wrath through him! For, if while we were God’s enemies, we were reconciled to him through the death of his Son, how much more, having been reconciled, shall we be saved through his life!”

There is no equivalent once-for-all justification for sin in the Qur’an. In fact, Allah’s ‘wrath’ isn’t about sin, but disbelief.

5. Jesus kills people in Luke 19:27!
This is an annoying non-argument, but as it comes up so often we need to deal with it.

In Luke 19:27 Jesus says “but those enemies of mine who did not want me to be king over them – bring them here and kill them in front of me” (Luke 19:27)

Let’s look at the context of this statement. This is taken from the Parable of the Ten Minas, about a king, who puts his servants in charge of his money until his return. (Side note: if Muslims acknowledge that Jesus is the ‘king’ in this parable, what does that make Muhammad?) The ‘king’s return’ is a reference to a future event, specifically Jesus’s Second Coming. What is the point of this parable? To warn people to accept Christ as their King before He returns on Judgement Day. This is in fact a reference to Christ’s deity, and as the Qur’an affirms in Sura 22:-56-7 that “the sovereignty on that [Judgement] Day will be that of Allah,” Muslims cannot make this argument without making things massively awkward for themselves.

So what does the New Testament teach on apostasy?
Jesus never compelled anyone to remain his disciple. Jesus taught that “unless you eat the flesh of the Son of Man and drink his blood, you have no life in you” (John 6:53). His hearers (like today) found that hard to take, and as John records, “from this time many of his disciples turned back and no longer followed him” (John 6:66). Jesus lets them go; he doesn’t chase them down and have them arrested. Notice also Jesus’ reaction to the Jews’ rejection of him:

“Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how often I have longed to gather your children together, as a hen gathers her chicks under her wings, and you were not willing” (Matt 23:37)

Jesus does not call for the Jews to be put to death, even though by rejecting him they were rejecting YHWH himself; rather he lets them choose. Similarly when Judas betrays him and Peter denies him, Jesus submits to the consequences of their actions. Jesus even restores Peter, who goes on to establish His church.

In fact find a single example in the New Testament of a Christian being killed for leaving Christianity, or of Christians being commanded to kill apostates? In both cases, the answer is ‘no.’

Practical examples
Can you name a Christian, or post-Christian country where apostasy from Christianity is a crime punishable by death today? Can you name any Christian denomination where the death penalty for apostasy (or idolatry) is supported?

According to the latest Freedom of Thought report, the following Muslim countries all mandate the death penalty for apostasy from Islam: Afghanistan, Iran, Malaysia, Maldives, Mauritania, Nigeria, Qatar, Saudi Arabia, Somalia, Sudan, United Arab Emirates and Yemen. In Pakistan the death penalty is for blasphemy.

Conclusion
In Christ, YHWH honours man’s freedom to choose; Allah keeps Muslims in Islam through fear. Look how honestly this is articulated by Muslim scholar Yusuf al-Qaradawi in 2013:

“If they [Muslims] had gotten rid of the punishment [often death] for apostasy, Islam would not exist today.”

Muhammad taught and practised the death penalty for apostasy. The Qur’an, the Hadith and the Tafsirs all support it, as do all mainstream schools of Islamic law. Jesus neither killed nor ordered anyone to be killed for ceasing to follow him while he was on earth. The Old Testament prescribes death for idolaters, not apostates, but these prescriptions are no longer taught or practised because of Jesus’ fulfilment of the OT law on the Cross, satisfying God’s righteous anger at sin. Jesus warns of the destruction of those who reject his Kingship at his Second Coming; even in Islam, Jesus, not Muhammad, will come back to judge the world. May the Lord grant Muslims repentance and faith in Him for salvation before that day comes.

Introducing DCCI!

Defend Christ Critique Islam (DCCI) Ministries seeks to preach the Gospel to Muslims using apologetics and polemics.

Like the Apostle Paul, “we do not use deception, nor do we distort the Word of God” (2 Cor 4:2). Rather “we demolish arguments and every pretension that sets itself up against the knowledge of God.”

Our motivation is love for Muslims to bring them to repentance and faith in Christ for eternal life.

Apostasy In Islam – Part 1

independent.co.uk

A man in Saudi Arabia, locally identified as Ahmad Al-Shamri, has been sentenced to death for apostasy. After allegedly uploading videos renouncing Islam and Muhammad in 2014, Mr Al-Shamri was arrested and imprisoned on charges of atheism and blasphemy, and lost his second appeal on 25th April.

Some Saudi Twitter users expressed horror:

Others can’t wait to see the ‘show’:

On 29th April 2017 in Germany, Farima S, an Afghan refugee and assistant at her local community church, was stabbed to death in front of her children. German police said there was evidence of a religious motive for the killing; the victim’s sister said it was because she converted to Christianity.

Sura 4:90 appears to soften 4:89 by offering amnesty to those who return with peace terms. So is it in fact traitors, as some Muslims argue, not apostates, who should be killed? Do the reliable hadith collections offer any clarification on this issue?

But is death for apostasy Islamic? What do the source texts say?

Apostasy in the Qur’an, Hadith and Sharia

Sura 4:89 states:

“They wish you would disbelieve as they disbelieved, so you would be alike. So do not take from among them allies until they emigrate for the cause of Allah. But if they turn away, then seize them and kill them wherever you find them and take not from among them any ally or helper (Sahih International)”

Some interpret this to be about desertion after various battles with the polytheists; Sura 4:90 gives some context:”Except for those who take refuge with a people between yourselves and whom is a treaty or those who come to you, their hearts strained at [the prospect of] fighting you or fighting their own people. And if Allah had willed, He could have given them power over you, and they would have fought you. So if they remove themselves from you and do not fight you and offer you peace, then Allah has not made for you a cause [for fighting] against them (Sahih International)”

Al-Bukhari 4:52:260 (and Bukhari 9:84:57)

“Narrated Ikrima:Ali burnt some people and this news reached Ibn ‘Abbas, who said, “Had I been in his place I would not have burnt them, as the Prophet said, ‘Don’t punish (anybody) with Allah’s Punishment.’ No doubt, I would have killed them, for the Prophet said, ‘If somebody (a Muslim) discards his religion, kill him.”

What is the crime here? Not desertion but leaving Islam.

Bukhari 9: 64:84:

“Narrated ‘Ali:Whenever I tell you a narration from Allah’s Apostle, by Allah, I would rather fall down from the sky than ascribe a false statement to him, but if I tell you something between me and you (not a Hadith) then it was indeed a trick (i.e., I may say things just to cheat my enemy). No doubt I heard Allah’s Apostle saying, “During the last days there will appear some young foolish people who will say the best words but their faith will not go beyond their throats (i.e. they will have no faith) and will go out from (leave) their religion as an arrow goes out of the game. So, wherever you find them, kill them, for who-ever kills them shall have reward on the Day of Resurrection.”

Muhammad even advocates death for nominal Muslims, whose religion ‘doesn’t go beyond their throats’ i.e., is all talk and no practice.

Bukhari 9: 89:271:

“Narrated Abu Musa:A man embraced Islam and then reverted back to Judaism. Mu’adh bin Jabal came and saw the man with Abu Musa. Mu’adh asked, “What is wrong with this (man)?” Abu Musa replied, “He embraced Islam and then reverted back to Judaism.” Mu’adh said, “I will not sit down unless you kill him (as it is) the verdict of Allah and His Apostle”

What did Abu Musa do that was worthy of death? He reverted to Judaism. Sahih Muslim 1676:

“Abdullah (b. Mas’ud) reported Allah’s Messenger as saying:It is not permissible to take the life of a Muslim who bears testimony (to the fact that there is no god but Allah, and I am the Messenger of Allah, but in one of the three cases: the married adulterer, a life for life, and the deserter of his Din (Islam), abandoning the community.”

In the account of Muhammad’s life by Ibn Ishaq (Guillaume, p.550-1), Abdullah bin Khatal kills a slave then apostatises; later, in fear of his life and clinging to the curtains of the Ka’aba, Muhammad orders him to be killed (see also Bukhari 5:59:582.)

Hence we conclude the Islamic sources tell us Muhammad ordered death for apostasy, aside from treachery in battle. Even if you disregard the substantial evidence to the contrary and maintain that apostasy is just a synonym for political treachery, what political system was Muhammad fighting for? He was fighting “in Allah’s cause” (Sura 4:89). If the battle is “Allah’s cause” – and Islam does not differentiate between the religious and political spheres – then someone who ceases to believe in Allah ceases also to believe in Allah’s cause, therefore commits treachery according to the Qur’an, and is punishable by death.

Christians on the other hand are told not to fight other people ‘in YHWH’s cause’; Jesus tells Peter to “put your sword away” (John 18:11). Rather we are to follow Jesus’ example (plus that of the apostles and early church), and suffer for our faith. If the Christian life is too difficult, you can leave, just as Demas did (2 Timothy 4:10). Paul didn’t kill him for his apostasy – he just got Mark to help him instead. When the prodigal son turns his back on his father in Luke 15, the father doesn’t hunt him down and punish him – rather he awaits him to freely return. Compare Muhammad’s actions with the reaction of the Father:

“But while he was still a long way off, his father saw him and was filled with compassion for him; he ran to his son, threw his arms around him and kissed him.” (Luke 15:20)

What does the Shariah say about apostasy? World renowned scholar Sheikh Yusuf al-Qaradawisays:“The Muslim jurists are unanimous that apostates must be punished, yet they differ as to determining the kind of punishment to be inflicted upon them. The majority of them, including the four main schools of jurisprudence (Hanafi, Maliki, Shafi’i, and Hanbali) as well as the other four schools of jurisprudence (the four Shiite schools of Az-Zaidiyyah, Al-Ithna-‘ashriyyah, Al-Ja’fariyyah, and Az-Zaheriyyah) agree that apostates must be executed.”

Death for apostasy is affirmed by the main schools of Islamic jurisprudence, both Sunni and Shi’a.

In the next article we will look at Muslim objections to these arguments.