Contemporary Errors in the Qur�an The orientalists allege that certain mistaken notions about Judaism and Christianity prevailing at the time in certain quarters have crept in the Qur�an. They also suggest that some mistaken concepts prevailing at the time about the world and universe have been reproduced in the Qur�an. Mistakes about Judaism and Christianity Following explanations will show the stand taken by the Qur�an against these allegations by the orientalists. A. Qur�an Repeated the Errors Found in the Old Scriptures. In the first place, the Qur�an does not really treat Judaism and Christianity as independent religions but as deviations from, and corruption of the message delivered by God�s Prophets. Hence there is no question of its stating what the modern Jews and Christians think to be the correct articles of their faiths. The Qur�an is set to pointing out that what the Jews believed and practiced at the time were errors and that their scriptures had been altered and manipulated to accommodate such faults and incorrect beliefs. It also vigorously attempts to correct and rectify those errors. What the modern Jews and Christians believe to be the correct doctrines of their faiths are not the same as those believed and practiced by the predecessors because these religions have undergone a number of reforms and modifications since the advent of Islam. It is never an exaggeration if we say that Qur�an influenced these reforms especially in Christianity. The Qur�an is basically not describing the tenets of Judaism and Christianity but was pointing out how the followers of these faiths had deviated from the original teachings of their prophets. B. Mary Part of Trinity The Qur�an does not identify the entities or persons that constituted the Trinity. It simply denounces the whole concept as antithetical to and subversive of true monotheism. The orientalists write that the Qur�an has classified Mary as a person in the Trinity and maintain that is an error. However, a simple glance at the present day Catholics is sufficient to show that they indeed worship Virgin Mary and address their prayers to her. This is no different if you look at the history of Christian nations. The recent proclamation of the Pope relating to the bodily assumption of Mary supports this conclusion. The Qur�an also points out other errors such as against the Jews� insinuations and innuendo against Mary where it unequivocally asserts her chastity and purity of character. Against the doctrine of the Trinity it uncompromisingly asserts the absolute and immutable unity of God. Against the Jews and Christian notion of sonship, it emphatically states that God does not have any son nor is he a father to anyone as such. Against the divinity of Christ, it insists on his humanity and asserts that he was only a Prophet of God. It further states that those who worship him as god are unbelievers. But none of the orientalists dare write anything on this respect. C. Errors about Crucifixion As regards the crucifixion, the Qur�an does not produce a popular mistake. The Qur�an specifically points out what the Jews said that they crucified and killed Christ. The passage then says that it was made to appear like that to them. But that was an incorrect impression or illusion to them and that they had no real knowledge of what actually happened but instead followed only a certain conjecture. The passage ends with an empathic reiteration that �they did not kill him for certain.� Even though the orientalists say that the rejection of crucifixion in the Qur�an is an error, it may be noted that some of the early Christian sects did not believe that Jesus died on the cross. Thus the Basilidans thought that someone else was substituted for him on the cross. The Qur�an categorically asserts the truth and positively contradicts the Jews� assertion that they had killed Jesus. In fact the Qur�anic statement is directed against the Jews as well as Christians. It contradicts the assertion of the Jews that they have killed Jesus and that therefore he was not a Prophet because he suffered what is called an �accursed death.� Similarly, it rejects the Christidoctrine of the divinity of Jesus and that of �vicarious atonement� and its basis, the concept of �blood sacrifice.� The Qur�an emphatically states that they did not kill Jesus. This is found in the Bible as well, and can be gleaned by any Christian seeking truth if he really desires it. There are statements in different Gospels, which strongly agreeing with the Qur�anic verdict that �they killed him not for certain�. In fact, these statements clearly suggest that Jesus escaped death on the cross and therefore avoided being discovered by his enemies. Additionally, some of the recent researches confirm that Jesus did not suffer death on the cross. Barbara Thiering, an Australian scholar, has demonstrated convincingly, on a meticulous analysis of the Dead Sea Scrolls that Jesus did not die on the cross. Two European scholars, Holger Kersten and Elmer E. Gruber, have assiduously pursued the story of radiocarbon test carried out on the famous �Turin Shroud� and have shown that Jesus did not die on the cross and that the �Turin Shroud� was a hoax. D. Uzair Is a Son of God Old Testament was given its present form by Uzayr, and some Jews in Madinah at the time considered Uzayr as a son of God. This verse was read in front of them many times and none of them came forwarded to object to it. According to Qurtubi the Jewish sect that considered Uzayr as the son of God had become extinct by his time. The Qur�an simply points out that these beliefs are errors and specifies out the mistakes in adhering to these faults. E. Alleged Scientific Errors The orientalists allege that the Qur�an reproduces the contemporary errors about the nature of the earth and sky. One of them reproduces translations of about eight verses from the Qur�an and says that the Qur�an addresses its first audience, the Arabs, in terms of their own world picture. He generously suggests that �it was not essential for god�s purpose that false ideas of this sort should be corrected, since the Qur�anic message could be communicated to them (the Arabs) without straightening these beliefs.� In asserting these statements the orientalists are actually reflecting the modern Christian�s attitude to his own sacred scriptures, due to general awareness from the nineteenth century of the existence of a number of scientific inaccuracies in the Biblical texts. In view of these inaccuracies the opinion first gained ground that there was an antagonism between science and religion. Gradually, however, the notion of a text of revelation communicated by God gave way to the idea of text �inspired� by God but written down by human beings. The Biblical authors, it came to be assumed, might have introduced inaccuracies to the text arising from the language of the day or from ideas and traditions still honored and prevalent at the time, but that did not deter them from their being divinely inspired. The Second Vatican Council (1962-1965) adopted a document, which recognizes that the Books of the Old Testament contain material that is imperfect and obsolete. �The scientific errors in the Bible are the errors of mankind, for long ago man was like a child, as yet ignorant of science,� states an eminent Modern Christian thinker. Regarding the Shape of the Earth One of the orientalist writers (Watt) recognizes that different words are used to describe the earth and that �there is no special emphasis on flatness�. But he says that all the expressions �would be interpreted by the hearers in terms of their belief that the earth is flat�, for �no one supposed that the earth would be otherwise�. However, in his own words this person admits that the passages do not give the expression that the earth is flat, unless approached with such a notion. In other words, if a modern man with his scientific knowledge approaches these verses, it will be found that the passages cited by the orientalist (Watt) are full of unprecedented scientific significance not only regarding the earth but also regarding other matters. The word ARD occurred in the Qur�an some 461 times. Most of these uses are in connection with a description of God�s absolute dominion over the entire universe and His power of creation. In a number of places the word clearly comes in the sense of country or dominion, while at other places it is used metaphorically to denote worldly life. Without going into detailed analysis, it can be easily shown that the writer has used his limited knowledge of translation to make such statements, while the Qur�anic word provides the meaning of a sphere. Some of the verses selected by the orientalists and their correct meaning are as follows. * �Sutihat� [Qur'an 88:20] means surface, outer layer, outer cover, roof, deck, plane etc. With the modern knowledge that the interior of earth is full of gaseous and liquid materials (lava) and that the land surface is only an outer cover resembling the skin of an egg. With the verse 88:19 of how the mountains have been set up, the more appropriate and accurate meaning would be, �(Do they not look) to the earth how it has been surfaced and planed?� [Qur'an 88:20] * �Mihada� [Qur'an 78:6] means resting place, habitat, abode, bosom, cradle and figuratively fold (in which something rests). So the correct translation would read as, �Have We not made the earth as a cradle?�[Qur'an 78:6] * �Muddat� [Qur'an 84:3] clearly bears the meaning of �is flattened.� When read with verse 84:4 it would mean, �And when the earth is flattened and it throws off what is in it and gets emptied� [Qur'an 84:3] This is a description of what will happen when the earth (world) is brought to an end and the resurrection takes place. * �Dahaha� [Qur'an 79:30] Keeping in view of the root word provides a very positive Qur�anic evidence in support of spherical shape of the earth. The root word Dhaha means to �shaped like an egg�. These passages wherein it occurs with any description of its shape and nature may be divided into two categories. In one category it is mentioned in combination with or in comparison to the mountains and rivers. Here the emphasis is on how the earth has been made suitable and useful for man and the other creatures. The reader�s attention is drawn to the objects of nature and land surface falling with his immediate view. This can be seen in the first three examples above. In the second category of passages the word occurs in relation to the sun, the moon, the skies and the universe in general. Here the earth is spoken of as a unit and the description really gives an insight into its shape, position and even movement in shape. This can be seen in the last example above. Concerning the Sky * The orientalists suggest that the Qur�an only pick up the prevailing erroneous notion and conceive the sky to be something built on solid materials �presumably of stone.� * Qur�an does not give any indication that the sky was built on solid materials or stone. Instead a careful glance into the verses will show some startling scientific details, some of which is still being in the process of discovery. * The sky at the beginning was only smoke (or vaporous or gaseous) * The sky and the earth were initially one mass but they were subsequently cloven asunder. * The Qur�an speaks of seven skies in at least 9 places. * Three of the eight passages cited by one of the orientalists (Watt) to prove what he supposes to be scientific errors in the Qur�an contain at least three such facts as run directly counter to his assumption. These Facts Are... That God has shaped the earth like an egg Qur�an 79:30; and that He makes the night cover the day (13:3) which is a further indication of the spherical nature of the earth; That plants and fruits, besides other objects, are created in pairs (of sexes) 13:3; That the sky (space) is continually expanding Q 51:47. These and other statements such as the that at the beginning the sky was only �Smoke� (or vaporous or gaseous) 41:11, that the skies and the earth were initially one mass but they subsequently coven asunder 21:30, and the whole universe traveling at a tremendous speed are complete with scientific truths, which the modern world with the latest scientific equipment is still unraveling. As such, the assumption that the Qur�anic view of the sky and earth is primitive reflecting the knowledge of the seventh century is wrong. Instead, it exposes the authors� approach to the Qur�an with the primitive notion, putting a very narrow construction on them. These authors ignore a number of other statements in the Qur�an that are surprisingly in accordance with modern scientific information about the sky and the significance of which may be fully appreciated with the further progress of our knowledge. Source: http://www.islamonline.net/English/In_Depth/mohamed/1424/misconception/article05.shtml