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It is a translation of (Cevap Veremedi) into English. Harputlu Ishâk Effendi explains how the Bible - the true book revealed to Isa 'alaihis-salam - was distorted; how words that belonged to people were put into firstly written four Gospels; that the theory of trinity is erroneous; the belief of Tawhid (the unity of Allahu ta’ala) in Islam. Besides, a few very precious letters - a food of a soul by Muhammad Ma’sûm-î Fârûkî - take place. Information about Judaism, Torah and Talmud is also given.

It is a translation of (Cevap Veremedi) into English. Harputlu Ishâk Effendi explains how the Bible - the true book revealed to Isa 'alaihis-salam - was distorted; how words that belonged to people were put into firstly written four Gospels; that the theory of trinity is erroneous; the belief of Tawhid (the unity of Allahu ta’ala) in Islam. Besides, a few very precious letters - a food of a soul by Muhammad Ma’sûm-î Fârûkî - take place. Information about Judaism, Torah and Talmud is also given.

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THE GOSPEL OF MARK<br />

All historians agree that Mark was not one of the Apostles.<br />

Perhaps he was an interpreter to the Apostle Peter.<br />

Papias states, “Mark was an interpreter to Peter. Mark wrote<br />

the words and acts of Îsâ ‘alaihis-salâm’ as correctly as he could<br />

recollect them. But he did not write the words and acts of Îsâ<br />

‘alaihis-salâm’ in a regular order. For he had not heard them from<br />

Îsâ ‘alaihis-salâm’, nor had he ever been with him. As I have said,<br />

Mark was only a friend of Peter’s. In order to have a book<br />

containing his conversations with Peter and the words of Îsâ<br />

‘alaihis-salâm’, he related the events in a haphazard way, choosing<br />

the right time and the appropriate gathering for each event he was<br />

to tell about. For this reason, Mark should not be blamed for<br />

having written some parts of his book in a manner as if he had<br />

learned them from his master, Peter. For Mark did not consider it<br />

important to write what he had heard without forgetting or<br />

changing any parts.”<br />

The early Christian scholars wrote explanations to the Gospel<br />

of Mark daily. Iren, one of them, states: “After the deaths of Peter<br />

and Paul, Mark wrote what he had memorized before.” Calman<br />

of Alexandria says: “As Peter was in Rome yet, Peter’s pupils<br />

asked Mark to write his Gospel. He did so. Peter heard of the<br />

writing of the book. But he did not say whether he should write it<br />

or not.” Eusebius, a historian, says: “Upon hearing of this, Peter<br />

was pleased about this effort of his pupils. He ordered that it be<br />

read in the church.” Nevertheless, the Gospel of Mark appears to<br />

be an imitation of the Gospel of Matthew, rather than the epistles<br />

of Peter. Accordingly, the book that Papias says was written by<br />

Mark must be another one, other than the existing second<br />

Gospel. The seventeenth and eighteenth verses of the sixth<br />

chapter of the Gospel of Mark read: “For Herod himself had sent<br />

forth and laid hold upon John, [1] and bound him in prison for Hero’di-as’<br />

sake, his brother Philip’s wife: for he had married her.”<br />

(Mark: 6-17) “For John had said unto Herod, It is not lawful for<br />

[1] Christians call this exalted Prophet John the Baptist.<br />

– 59 –

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