Could Not Answer

which tell about hadrat Îsâ and hadrat Maryam (Mary) or events
in their time and which partly exist still today, and they call them
‘fictitious lies’.” There is detailed knowledge in this respect in the
book Idh-âh-ul-haqq.
Christian priests, the early ones and the modern ones alike,
unanimously state that Matthew’s Gospel was in Hebrew. Later,
during their factious fractioning into sects, Christians lost that
original version. The existing version of Matthew’s Gospel today is
a translation of the original Hebrew version, the translator being
anonymous. Even Jerome, an outstanding Christian priest,
concedes that its translator has remained anonymous so far.
Thomas Ward, a Catholic, says in an article of his, “Some early
Christian scholars had suspicion about the authenticity of the last
chapter of Mark’s Gospel, some about a few verses of the twentysecond
chapter of Luke’s Gospel, and some others about the first
two chapters of Luke’s Gospel. The version of the Bible possessed
by the Marcion group of Christians does not contain these two
chapters.” Norton [1] states about Mark’s Gospel as follows in the
seventieth page of his book, which was published in Boston in 1253
[A.D. 1837): “This Gospel contains paragraphs that need scrutiny,
e.g. the part from the ninth verse to the end of the sixteenth
chapter.” Norton says that though the text does not have any signs
to arouse doubt, the so-called verses were inserted in its
interpretation, and gives a series of evidences to prove it, and then
states: “When we study the habits of the scribes, who copied from
the books, we see that they tried to insert their own ideas into the
texts rather than trying to understand and write the paragraphs.
When this fact is known, it will be understood why the paragraphs
in the Bible are doubtful.”
The Gospel attributed to John does not have a sound
[1] NORTON, Andrews, American Biblical scholar and educator. He was
born in 1201 [A.D. 1786]. He died on September 18, 1853. He
graduated from Harvard in 1804, and after studying theology was a
tutor in Bowdoin College in 1809. He returned to Harvard, in 1811, as
a mathematical tutor there; and became, in 1813, librarian of the
university and lecturer on Biblical criticism and interpretation. From
1819 to 1830 he was Dexter professor of Sacred literature. He was
among the most eminent exponents of unitarianism [which rejected
trinity and upheld the belief in the Unity of Allah], equally strong in
his protests against Calvinism and the naturalistic theology
represented by Theodore Parker. He published A Statement of
Reasons for not Believing the Doctrins of Trinitarians (1833).”
[Encyclopedia Americana, Volume: 20, p. 464].
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