The errors, contradictions and interpolations seen in the existing Gospels are uncountably numerous. Many of them are explained in the book Iz-har-ul-haq. Also, there is extensive and detailed information in this respect in books that were written and are still being written and published by a number of German orientalists such as Joizer, Davis, Miel, Kepler, Maìe, Bred Schneider, Griesbach Huge, Lesinag, Herder, Straus, Haus, Tobian, Thyl, Carl Butter, and many more. Here we shall only mention of few of them.

There is a great difference between the Gospels of Matthew and Luke concerning the ancestors of Isa 'sall-allahu ala Nabiyyina wa alaihi wasallam'.

In the Gospel of Matthew, the following names are written as the ancestors of Isa 'alaihis-salam': "Ibrahim, Ishaq, Yaqub, Yahuda, Faris, Hestron, Aram, Aminadab, Nahshon, Salmon, Buaz, Obid, Yassa, Dawud, Sulaiman, Rehobeam, Abiya, Asa, Yehashafat, Yoram, Uzziya, Yotam, Ahaz, Hazkiya, Manassa, Amon, Yoshiya, Yaqonya, Shaltoil, Zerubabel, Abihood, Alyakim, Azor, Sadoq, Ahim, Eliud, EliAzar, Mattan, Yaqub, Yusuf (Maryam(s husband)."

On the other hand, in the twenty-third and later verses of the third chapter of the Gospel of Luke the following names are written: "Taruh, Ibrahim, Ishaq, Yaqub, Yahuda, Faris, Hasron, Aram, Aminadab, Nahshon, Salmon, Buaz, Obid, Yassee, Dawud, Natan, Mattasa, Minan, Milya, Alyakeem, Yonan, Yusuf, Yahuda, Sem'un, Lavee, Metsad, Yoreem, Eliazar, Yusa, Eyr, Almodam, Qosam, Addi, Melkee, Neyri, Shaltoil, Zerubabel, Risa, Yuhanna, Yahuda, Yusuf, Shemi, Mattasiya, Mahat, Nadjay, Hesli, Nahum, Amos, Metasiya, Yusf, Yanna, Melki, Lavi, Metsat, Heli, Yusuf (Maryam's husband)."

1 - According to Matthew, Yusuf (who is said to be the father of Isa 'alaihis-salam) is the son of Yaqub. According to Luke, he is the son of Heli. Matthew is a person close to Isa 'alaihis-salam'. And Luke is a disciple of Peter's. These are the people to study and observe a person close to them, and yet they seem to fall short of making investigation wholesome enough to write correctly the name of a person who they say was the grandfather of Isa 'alaihis-salam'; now, who on earth will trust or believe their other narratives?

2 - According to Matthew, Sulaiman 'alaihis-salam' is the son of Dawud 'alaihis-salam'. And according to Luke the son of Dawud 'alaihis-salam' is Natan, not Sulaiman 'alaihis-salam'.

3 - Matthew says that Shaltoil is the son of Yaqunya. But Luke says he is the son of Neyri. In Matthew, the name of Zerubabel's son is Abihood, whereas in Luke it is Risa. What is equally startling is that in the nineteenth verse of the third chapter of the Ahbar-i- eyyam Safar-i-ula, that is, of the First Chronicles, the names of Zerubabel's sons are written as Meshullam and Hananye. There is no mention of Abihood or Risa there.

4 - According to the seventeenth verse of the first chapter of Matthew, the grandfathers attributed to Isa 'alaihis-salam' from Ibrahim 'alaihis-salam' to Yusuf-u-Najjar, make up forty-two generations. The names given above, nevertheless, count only forty. According to Luke's account, on the other hand, the number reaches fifty-five.

From the time when the Gospels first appeared to our time, Christian scholars have remained in utter perplexity as to this question. Some of them made such untenable explanations as would not be admitted by anyone with common sense. For this reason, scholars such as Ekharn, Keeser, Haysee, Ghabuth, Wither, Fursen, etc. admitted the fact by saying that "These Gospels contain lots of contradictions pertaining to meaning." This is the truth of the matter. For inconsistencies and errors are not only in this matter but also in all the other matters.

Isa 'alaihis-salam' came to this world without a father. Nevertheless, while Jews persistently calumniate him by calling him an illegitimate child [May Allahu ta'ala protect us from saying so!], Christians attribute a paternal case history to him and accept Yusuf as his father, though he is not his father; this is a consternating ignorance and a paradoxical state. In the Qur'an al-karim, the ayats concerning Isa 'alaihis- salam' use such terms as "Isa ibn Maryam," which means "Isa the son of Maryam." It is declared clearly in the Qur'an al-karim that Isa 'alaihis-salam' did not have a father.

5 - It is written as follows in the twenty-second and twenty-third verses of the first chapter of Matthew: "Thus all these happened so that what the Creator said, through the Prophet, came about. For thine Creator said: So the virgin shall conceive and shall have a son, who shall be named Emanuel, which means Allah is with us." According to Christian priests, by saying 'Prophet', Ishaya (Isaiah) 'alaihi-salam' is meant. As an evidence for this, they put forward the fourteenth verse of the seventh chapter of the Book of Isaiah, which purports, "The Creator shall give you a sign for this. The sign is this; the virgin shall conceive and shall have a son. He shall be called Emanuel." Rahmatullah Effendi explains this matter in detail in his book Iz-har-ul-haq. He states that their inference is wrong for three reasons:

First; the word which the translators of the Gospel and the translator of the Book of Isaiah translated as azra(=virgin) is 'ilmatun, which is the feminine gender of the word 'ilm (=knowledge). According to Jewish scholars the meaning of this word is young woman. They say that this term is used to mean married woman, whether virginal or not, in the thirtieth chapter of the (Matters of Solomon) in Sirf-ul-emsal.In the three Greek versions of the look of Isaiah translated by persons named Ikola, Thedusien, and Semiks, this term is interpreted as (young woman). these translations, according to Christian clergy, are quite old; it is narrated that the first was translated in 129, the second in 175, and the third in 200. All these translations, especially the Thedusien, were warmly accepted by the early Christians. Therefore, according to Jewish scholars and the interpretations of these three translators, the expression used by Matthew is apparently wrong. Fery, in his discourse on the Hebrew lexicon in a book of his which is popular and accepted among Protestant priests, says that this word, i.e. (Azra), means (young woman). They (Protestants) say that according to his explanation the two meanings are common in this word. Yet the native speakers of the language, i.e. the Jews, in response to this interpretation of the priests, state that firstly Matthew's expression is wrong and secondly translating the word as Azra (=virginal woman), which runs counter to the early translations of the Jewish interpretations, requires sound proofs. The priest who wrote the book Mizan-ul-haq says in his book Hall-ul-eshqal that the meaning of the word is certainly Azra; he is wrong. The two evidences we have mentioned above would suffice to refute him.

Second; the twentieth verse of the first chapter of Matthew reads of follows: "The angel of God was revealed to him in his dream and said: O thou Joseph, do not be afraid to accept Mary as thine wife! For she will have a son by the Holy Spirit; name Him Jesus (Isa)." And the twenty-fourth verse says: "When Joseph woke up he did as the angel said and named the child Jesus."

The first chapter of Luke, on the other hand, states that the angel was seen by hadrat Maryam herself. According to the thirty-first verse of the same chapter, the angel said to hadrat Maryam that "soon you shall become pregnant, have a son, and name him Jesus."

While Matthew states that the angel appeared to Joseph in his dream, Luke says that hadrat Maryam saw the angel in person.

Furthermore, it is written as follows in the twenty- third verse of the first chapter of the Gospel of Matthew: "Thus the virgin shall become pregnant and have a son and they shall name him Emanuel." This is the fourteenth verse of the seventh chapter of the Book of Isaiah. It is wrong, because Isa 'alaihis-salam' never said that his name was Emanuel.

Third; the following episode prevents the naming of Isa 'alaihis-salam' as Emanuel: When Rasin (Rezin, or Rasun), the Aramean ruler, and Faqah (Pekah), the Israelite ruler, brought their armies together in Jerusalem in order to fight the Judah ruler, Ahaz bin Yusan was alarmed by their alliance, Janab-i Haqq inspired Isaiah 'alaihis-salam' to calm Ahaz. So he gave Ahaz the good news: "O thou Ahaz! Don't be afraid! They cannot beat you. Their sovereignties will soon be destroyed and perish." He also stated its harbinger as follows: "A young woman shall become pregnant and have a son. Before this boy distinguishes between good and bad the empires of these two monarchs shall become annihilated." Faqah's sovereignty was destroyed exactly twenty-one years after this news. Then this boy must have been born before the annihilation of Faqah's sovereignty. On the other hand the birth of Isa 'alaihis-salam' took place seven hundred and twenty-one years after the annihilation of Faqah's country. Therefore, people of the book fell into disagreement as to the authenticity of the narrative. Some Christian clergy and Bens [Dr. George Benson], a doctor of history, stated that by 'young woman' Isaiah 'alaihis-salam' meant his own spouse and told the story accordingly. This explanation seems to be the most acceptable and the most plausible.

6 - It is narrated in the second chapter of the Gospel of Matthew that Yusuf-u-Nejjar (Joseph the Carpenter), for fear of Hirodes (Herod), took Maryam and Isa 'alaihis-salam' and went to Egypt. And the fifteenth verse of the second chapter reads as follows: "He remained there till Herod's death. Thus God's word, 'I called my son from Egypt', which was said through the Prophet, was fulfilled." The Prophet meant here is Yusha'. Thus the author of the Gospel of Matthew refers to the first verse of the eleventh chapter of the Book of Yusha (Joshua) in the Old Testament. This is wrong, because this verse has nothing to do with Isa 'alaihis-salam'. The correct from of the verse exists in the Arabic translation printed in 1226 [A.D. 1811], and reads as follows: "I loved Israel since his childhood and invited his children form Egypt." This verse is a sign of the favor Allahu ta'ala conferred upon the Israelites in the time of Musa 'alaihis-salam'. The author of Matthew changed this verse in the Old Testament by replacing the plural form 'children' with the singular 'son' (ibn) and using the first person singular pronoun (my) instead of the third person (his). Following his example, the author of the Arabic version published in 1260 [A.D. 1844] made [intentional] changes, [thus changing the meaning altogether]. However, when the verses following it are read, the reason for this change becomes clear. As a matter of fact the next verse, the second verse of the eleventh chapter of the Book of Yusha', purports: "When they are called they turn away. They have sacrificed victims to the Bu'al [idols worshipped by the people of the time of Ilyas (Elijah) 'alaihis-salam']". This cannot be the case with hadrat Isa, nor with the Jews contemporary with Isa 'alaihis-salam' or even with the Jews that lived five hundred years before the birth of Isa 'alaihis-salam'. For it is written clearly in history that five hundred and thirty-six years before the birth of Isa 'alaihis-salam', that is, after their salvation from slavery in Babel, Jews gave up worshipping idols and turned away from idols in penitence. It is a recorded fact that after that time they kept off idols.

7 - It is written in the nineteenth and following verses of the second chapter of the Gospel of Matthew, "After Herod's death the angel of God entered Joseph's dream in Egypt and said unto him: Get up, take the mother and the child and go to the land of Israel. So he and the other two went to the region of Jelila (Galili) and settled in the town called Nasira (Nazareth) so that the word of Prophets saying that he would be called the Nazareth would come true." This is wrong, too. None of the books of Prophets contains a word of this sort. Jews reject this word and say that it is a lie, a slander. [In fact, Jews hold the belief that no Prophet lived in the region of Galili, let alone Nazareth. As it is narrated clearly in the fifty-second verse of the seventh chapter of John, "Answering him they said: Are you from Galili, too? look and see; no Prophet has ever come out of Galili." This verse of John's contradicts the verse of Matthew we have mentioned above]. If the Christian priests have other information in this respect, they ought to declare it.

8 - As is written at the beginning of the fourth chapter of Matthew; the devil wants to test Isa 'alaihis-salam'. He is taken to the desert by the Spirit. Fasting for forty days and nights, he gets hungry. Then the devil takes Isa 'alaihis-salam' to the blessed city and makes him mount the dome of the temple, and says, "If you are the son of God throw yourself down! He shall command His angels, and they shall carry you on their hands," Isa 'alaihis-salam' answered the devil: "God is not to be tested". Then he took him into the mountains and said: "If you prostrate yourself in front o me I shall give you all the countries of the world." Isa 'alaihis- salam' said to the devil: "Get out of here and leave me alone. Allah, alone, is to be worshipped, and towards Him do we prostrate ourselves."

It is written in the twelfth and later verses of the first chapter of Mark: "The Spirit took jesus to the desert, where he remained for forty days, being tested by the devil. He stayed with wild animals. Angels served him." No remark is made here as to the manner of the devil's testing or the forty days' fasting by Isa 'alaihis-salam'.

9 - The sixth and seventh verses of the twenty-sixth chapter of Matthew purports: "As Jesus was sitting at the meal table in the home of Simon the leprous in Beyt-i-Unya, a woman came with a white marble receptacle containing very precious oil. She poured it on His head."

The third verse of the fourteenth chapter of Mark purports: "As Jesus was sitting in the home of Simon the leprous in Beyt-i-Unya, a woman came with very (precious) pure spikenard in a white marble container. She broke the container and then poured the oil on His head."

As it is purported in the thirty-sixth and later verses of the seventh chapter of the Gospel of Luke, "One of the Pharisees requested Jesus to eat with them. So He went to his home and sat at his meal table. A sinful woman living in that city heard that Jesus was sitting at the meal table in the Pharises's home. She brought some very precious oil in a white marble container and standing behind Him very near His feet began to weep and wet His feet with tears. Wiping His feet with her hair, she kissed His feet and smeared the oil on His feet. Upon this Jesus redeemed her of her sins."

On the other hand, the same episode is narrated as follows in the twelfth chapter of the Gospel of John: "Jesus came to Beyt-i-Unya six day before the Passover. LuAzar, whom Isa 'alaihis-salam' had resuscitated from among the dead, was there. They gave a feast to Jesus there. Mary, the sister of LuAzar, brought some very precious spikenard and smeared it on Jesus' feet. Then she wiped His feet with her hair.' [As it is seen, the same one episode is narrated differently in the four Gospels].

10 - It is written in the nineteenth, twentieth and twenty-first verses of the first chapter of John: 'When the Jews sent kahins (Kohen, Jewish priest) to Yahya (John the Baptist) to ask him who he was, Yahya said, 'I am not the Messiah'. And when they said, Who are you then? Are you Elijah?, Yahya said, 'I am not Elijah.'

On the other hand, according to the fourteenth verse of the eleventh chapter of the Gospel of Matthew, Isa 'alaihis-salam' stated about Yahya in front of the people: "If you want to accept him, he is the promised Elijah." And again Matthew writes in the tenth, eleventh, twelfth and thirteenth verses of the seventeenth chapter: "His disciples asked hadrat Isa: Then, why do the scribes say that Elijah should come first? Isa 'alaihis-salam' replied to them: Yes, Elijah shall come and rearrange everything. But I am telling you that Elijah has come already. Yet they have not recognized him. They have done whatever they have wanted to him. Thus mankind also shall suffer grief from them. Then the disciples realized that these words said to them by Isa 'alaihis-salam' were about Yahya." As is understood from this final passage, Yahya is the promised, expected Elijah. According to the Gospels of John and Matthew, the statements of Yahya 'alaihis-salam' contradict those of Isa 'alaihis- salam'. [For in the Gospel of John, Yahya 'alaihis- salam' declares that he is not Elijah. One of the reasons why Jews did not accept Isa 'alaihis-salam' was because they had been expecting the coming of Elijah before him. The contradiction here is as obvious as the sun].

11 - In the first chapter of the Gospel of Luke, the angel who gives the good news of hadrat Yahya to Zakariyya (Zachariah) 'alaihis-salam' recount the qualities of Yahya, and says in the seventeenth verse: "A son that shall be given to you in the soul of Elijah shall have merits and virtues in common with Elijah and walk in front of the Israelities to turn the hearts of fathers to their sons and the disobedient to the pious." This verse runs counter to the verses of Matthew narrated above, For it would be paradoxical for Yahya both to be Elijah himself and to have virtues and merits common with Elijah.

12 - The twenty-fourth, twenty-fifth and twenty-sixth verses of the fourth chapter of Luke state: "Jesus said: Indeed I tell you that in the days of Elijah, when the sky remained closed for three years and six months and there was famine all over the earth, there were many widows in Israel. But Elijah was not sent to any one of them. He was sent to a widow in. Sarepdaya in the vicinity of Sayda (Sidon)." Since this event did not take place in the time of Yahya 'alaihis-salam', this narrative is obviously contrary to the narrative of Matthew. [For it is stated in the Gospel of Matthew that Yahya 'alaihis-salam' lived in the time of Isa 'alaihis-salam' and that He was Elijah. On the other hand, contrary to the narrative in the Gospel of Luke, the event of the sky remaining closed three years and six months did not take place in the time of Isa 'alaihis-salam' or Yahya (John) the Baptist, who is represented as Elijah].

13 - The fifty-third, fifty-fourth and fifty-fifth verses of the ninth chapter of Luke purport: "As Jesus was going to Jerusalem, the Samaritans did not admit Jesus. When Jacob and John, two of His apostles, saw this, they said: O Lord, do you want us to order [as did Elijah] so that fire shall descend from heaven and destroy them?" Hence, even the apostles of Isa 'alaihis-salam' knew that Elijah had lived before them and that Yahya was not Elijah. This narrative contradicts the narrative of Matthew, too.

14 - It is written in the first, second and third verses of the twenty-first chapter of the Gospel of Matthew that Isa 'alaihis-salam' sent forth two apostles of his to a nearby village and ordered them to bring back with them a donkey tied there and its foal. The other Gospels do not mention the donkey and defer only to the foal.

15 - The sixth verse of the first chapter of Mark writes that Yahya ate grasshoppers and wild honey. The eighteenth verse of the eleventh chapter of Matthew, on the other hand, says that Yahya did not eat or drink anything. [Their statements are quite opposed to each other].

16 - The fourteenth and fifteenth verses of the third chapter of Matthew narrate that "When Jesus left Galili and went to Jordan to visit Yahya (John) and be baptized there, Yahya wanted to dissuade Jesus saying: Are you coming to me while I need to be baptized by you? Jesus replied to him: Let me do it, as it is necessary for us to do every kind of salah (pious act). Then Yahya let him go ahead. So Jesus was baptized and went out of the water. And the heavens were opened for him. He saw God's Spirit descending onto him like a dove. And a voice was heard to say: Here is my beloved son. I am pleased with him." Again, the second, third and fourth verses of the eleventh chapter of Matthew state that "When Yahya was in a dungeon he heard of the miraculous acts of the Messiah, and sending his disciples to Him (Jesus), he asked Him: Are you the promised person [Messiah], or are we to expect someone else"

Yahya 'alaihis-salam' did not get out of the dungeon. He was killed there. Baptism of Isa 'alaihis-salam' by Yahya 'alaihis-salam' was before his imprisonment. According to Matthew, Yahya 'alaihis-salam' knew of Isa 'alaihis-salam' before the baptism. [In the thirteenth, fourteenth and fifteenth verses of the second chapter, as we have quoted above, Yahya 'alaihis-salam' asks Isa 'alaihis-salam' to baptize him and says, "I need to be baptized by you." and yet in the eleventh chapter it is narrated that when Yahya 'alaihis-salam' was in the dungeon he did not know Isa 'alaihis-salam' was the Messiah and that "he sent his disciples to find out who he was." But the actual fact is that Yahya 'alaihis-salam' did not get out of the dungeon and was martyred there by Herod. This fact is stated also by Matthew in the fourteenth chapter. Accordingly, the verses on this subject in the third chapter and those in the eleventh chapter belie each other].

17 - On the other hand, this episode, is narrated in an altogether different way in the Gospel of John. The thirty-second and later verses of the first chapter state that "Yahya bore witness and said: I saw the Spirit descend from heaven like a dove. The Spirit remained on Him [Jesus], I did not know Him. But as he sent me to baptize others with the water he said to me: On whoever you see the Spirit to descend and remain, he is the person who baptizes with the Holy Spirit." According to this narrative, Yahya did not know Isa 'alaihis-salam' before. He learned of him when the Spirit descended on him. This narrative is contrary to the thirteenth, fourteenth and fifteenth verses of the first chapter of Matthew, which we have cited above.

18 - In the thirty-first verse of the fifth chapter of the Gospel of John, Isa 'alaihis-salam' says: "If bear witness for my own self, my witness shall not be true." Isa 'alaihis-salam', again, says in the eleventh verse of the third chapter: "We say what we know and bear witness to what we see." These two statements are absolutely irreconcilable.

19 - In the twenty-seventh verse of the tenth chapter of the Gospel of Matthew he says: "What I say in the dark you are to say in the light. What I say into your ear you are to cry out on roofs." And in the third verse of the twelfth chapter of Luke he says: "Everything you say in the dark shall be heard in the light. What you say secretly into the ear shall be announced on roofs." As is seen, the statement was derived from the same one source but was changed afterwards.

20 - It is stated in the twenty-first and later verses of the twenty-sixth chapter of the Gospel of Matthew that "As hadrat Isa was eating with the Apostles he said unto them: One of you will betray me. They grieved, and one of them began to say unto him: O our lord! Am I the person you mean? Hadrat Isa said unto them: the one who dips his hand into the dish with me will give me away. Judas, who (later) betrayed him said: O Lord, is it me? And Jesus said unto him: it is as you say."

The twenty-first and later verses of the thirteenth chapter of the Gospel of John say: "After saying these words to his Apostles at the meal table, Jesus' soul felt rather uneasy. He said: Indeed I tell you that one of you will give me away. The Apostles looked at one another in suspicion as to who was meant. One of them. Peter, beckoned to the Apostle most beloved to the Messiah to ask Jesus who the man was. He did so. Hadrat Isa (Jesus) replied: He is the one I give the piece of bread to after dipping it (into the food). And he gave the piece of bread to Judas after dipping it." The difference between the two narratives is apparent.

21 - The twenty-sixth chapter of Matthew, while narrating how the Jews caught and imprisoned hadrat Isa, writes as follows beginning in the forty-eighth verse: "Judas had given the mute signal to those ordered to arrest Jesus and had said: Catch the person that I kiss. Presently he approached Jesus and said: I pay my salutations to you, o my Lord. Then he kissed Jesus. Jesus said unto him: Why did you come here, companion? Then the officials came and caught Him (Jesus)."

The third and later verses of the eighteenth chapter of John narrate that "Judas took a company of soldiers, some chief kahins (Jewish priests) and officials of Pharisees, and carrying lanterns, torches and weapons they came to the garden [where Jesus and His Apostles were]. Jesus, tough he knew what he was going to undergo, went forward and asked them who they were looking for. When they said they were looking for Jesus the Nazarene, Jesus said to them: I am Jesus. Judas, His betrayer was standing with them. This reply of Jesus' made them withdraw and fall down. Jesus repeated his question: Who are you looking for? And they said: Jesus the Nazarene. Jesus replied: I have told you I am Jesus. If you are looking for me now, let these people go." Contradiction between the two narratives is manifest.

22 - There are many opposite narratives as to Peter's denial of knowing Isa 'alaihis-salam' in the Gospels. The sixty-ninth and later verses of the twenty-sixth chapter of the Gospel of Matthew states that "As Peter was sitting out in the yard, a concubine [girl servant] approached him and said: You were with Jesus of Galili. But he denied in the presence of all others and said: I do not know who you are talking about. When he went out of the yard another maid saw him and said to the people there: This (man) was with Jesus the Nazarene. But he denied again, swearing that he did not know the man. After a while people being there came to Peter and said: Indeed you are one of them. For your expression gives you away. Then Peter began to curse and swear, saying: I don't know the man. At that moment a rooster crowed. Thus Peter remembered Jesus telling him he would deny Him three times before the cock's crowing and went out and cried bitterly."

On the other hand, it is narrated as follows between the sixty-sixth and seventy-second verses of the fourteenth chapter of the Gospel of Mark: "As Peter was down in the yard, one of the maids of the chief kahin came and saw Peter warming himself. She looked at him and said: You were with Jesus of Nazareth, too. But he denied and said: I do not know or understand what you are saying. He went out into the vestibule, when a rooster crowed. The maid saw him again and began to say to the people there: This is one of them. But he refused again. A while later the people who were present said to Peter: Indeed you are one of them. For you are a Galilean. And he began to curse and swear that he did not know the man they were talking about. The rooster crowed a second time. Peter remembered Jesus saying that he would deny Him three times before the cock's crowing and went out and cried bitterly."

The fifty-fifth and later verses of the twenty-second chapter of the Gospel of Luke narrates that "When they made a fire and sat in the middle of the yard Peter was among them. When a concubine [girl servant] saw Peter by the fire, she looked at him carefully and said: This (man) was with him, too. But he refused, saying: O you woman, I don't know him. After a while someone else saw him and said: You are one of them, too. But Peter said: O man, I am not. An hour later another person insisted: Indeed this man was with him. For he is a Galilean. But Peter said: O man, I do not know who you are talking about. Just as he was saying so, a rooster crowed and Lord (Isa 'alaihis- salam) turned to look at Peter. Peter remembered Lord's saying unto him, Today you shall deny three times before the cock crows, and he went out and cried bitterly."

The twenty-fifth and later verses of the eighteenth chapter of the Gospel of John writes that "As Peter stood there warming himself, they said unto him: Aren't you one of his disciples? He refused to accept and said he wasn't. Someone, who was a relation of the person whose ear had been cut by Peter and was also one of the servants of the chief kahin, said: Didn't I see you with him in the garden? Peter denied again and presently a rooster crowed." These kinds of contradictions in these four narratives are palpable to men of reason.

23 - In the thirty-sixth verse of the twenty-second chapter of the Gospel of Luke, hadrat Isa, on the day he would be caught, says to the Apostles: "He who has a purse should take it with him and he who has a bag should take it with him; he who does not have it should sell his clothes and buy a sword." In the thirty-eighth verse the Apostles say to hadrat Isa: "Here are two swords." And hadrat Isa says to them: "That will be enough."In the forty-ninth, fiftieth, fifty-first and fifty-second verses: "Those who were around him saw what was going to happen and said: O Lord, shall we strike with the swords? In fact, one of them struck the servant of the chief kahin and cut his ear off to the ground. Jesus answered: Stop; that's enough. And touching his ear he cured him." Nevertheless, the other three Gospels do not contain the events of buying swords and curing the excised ear.

24 - It is narrated as follows in the fifty-first and later verses of the twenty-sixth chapter of the Gospel of Matthew: "At that moment one of the companions of Jesus, an apostle, drew his sword and struck the servant of the chief kahin on the ear, cutting it off. Then Jesus said unto him: Put your sword back in its place. Those who draw swords shall perish by the sword. Do you think it would be impossible for my Father to send me more than twelve regiments of angles if I requested of Him? But in that case how would foreordained events happen?" The other Gospels, on the other hand, do not contain anything concerning these spiritual soldiers, angels.

25 - In the Gospels of Matthew, Mark and Luke, as Isa 'alaihis-salam' was being taken away for crucifixion, they had a person named Simon of Cyrene carry the cross, [Matthew: 27-32; Mark; 15-21; Luke: 23-26]. But John says, in the seventeenth verse of the nineteenth chapter, that Jesus carried the cross himself.

26 - According to the writings of Matthew and Mark, two of the culprits who were to be hanged with Isa 'alaihis-salam' kept swearing at him. In the Gospel of Luke, though. "One of them swore, but the other disapproved of the swearer and asked him for healing." [Luke: 23-39, 40, 41, 42, 43].

27 - The writings about the resurrection of Isa 'alaihis-salam' are contradictory in the four Gospels. Since it would be tiresome to the reader to tell them one by one, we shall give a summary of the contradictory verses in each of the Gospels for advisory purposes:

In the fifty-seventh and later verses of the twenty-seventh chapter of the Gospel of Luke: "In the evening of the day when Jesus died on the cross, a rich disciple of Jesus' named Joseph of Arimathaea went to Pilate and asked for Jesus' corpse. Pilate commanded that he should be given the corpse. Joseph took the corpse, wrapped in the clean linen, put in into the tomb that he had hewn in rock, rolled a stone in front of the entrance of the tomb, and left. Mary of Magdala and the other Mary were there, sitting by the tomb. The following day, Saturday, the chief kahins and Pharisees met together in the presence of Pilate. About Jesus they said to Pilate: When he was alive he said he would resurrect three days later. Command that his tomb be guarded for three days lest his disciples steal him away at night and then tell the people he has resurrected from among the dead. The aberration to follow will be even worse than the one we have had before. And Pilate said to them: You have your own guards. Go ahead and guard it as you like. So they went, sealed the rock, and put guards by the tomb. By the end of Sabbath (Saturday, as dawn broke on the first day of the week, Mary of Magdala and the other Mary came to see the tomb. There was a very violent earthquake. For an angel of God descended from heaven, rolled the rock off the entrance, and sat on it. Awed by him (the angel), the guards began to tremble and verged on death. The angel said to the women: 'Don't be afraid. For I know you are looking for Jesus, who was crucified. He is not here. For he has resurrected, as he had said, Come and see where he was lying and then go and inform his Apostles. He is going to Galili before you. You will see him there. So I have told you.' And they, frightened and greatly pleased, presently went out of the tomb and ran away to inform the Apostles. But Jesus came in their way and said: Peace be on you. They went near him, supplicated and prostrated themselves before him. Then Jesus said unto them: Do not be afraid. Go and tell my brothers to come to Galili. They shall see me there. Some of the guards went to the city and informed the chief kahins of what had happened. And they (kahins), after coming together and consulting with the old people, offered a large sum of money to the guards and said to them: Say that his disciples stole him away as you were asleep. The guards accepted the money and did as they were told, so that this news has been widespread among Jewry ever since. But the eleven Apostles went up the mountain described by Jesus, and upon seeing Him there they prostrated themselves before Him. But some of them hesitated. Jesus approached them and said: I have been given domination over everything in heaven and on earth. Now you go and baptize all nations in the name of the Father, Son and the Holy Ghost and teach them to obey the advice I have given."

On the other hand, it is narrated as follows in the forty-second and later verses of the fifteenth chapter and in the sixteenth chapter of the Gospel of Mark: "It was yet before the evening of the Friday when Jesus was crucified. There came a person named Joseph of Arimathaea, who was one of the notable members of the Jewish assembly and who had been (expecting the creation of God); he courageously went to Pilate and asked for Jesus's body. He (Pilate) let him take it. Joseph got Jesus down and wrapped him in limen. He put him into a rock-hewn tomb and rolled a stone in front of its entrance. Mary of Magdala and Mary the mother of Jacob saw where he was put. After the Sabbath day the two Marys and Salome bought incense to fumigate him with. As the sun rose on the first day of the week they came to the grave, asking each other who would roll the rock off the entrance of the tomb, but they saw that the rock had been rolled off. When they entered the tomb they saw a youth in a long white garment sitting on the right hand side. They were very much scared. He said to them: Do not be afraid. You are looking for Jesus the Nazarene, who was crucified. He has resurrected. He is not here. There is the place he was put. But now you go and tell His Apostles and Peter: He shall go to Galili before you do. You shall see Him there as He said. So they left the tomb and ran away. They were trembling with awe. They did not tell anyone, because they were terrified. When Jesus resurrected early on the first day of the week, he was first seen by Mary of Magdala, out of whom he had taken seven genies. So she went and informed those who had been with Him before, and who were still weeping and mourning. They did not believe the resurrection of Jesus. Then he showed himself in a different guise to two of them as they were going to the village. And they went and informed the others. They did not believe them, either. Then he showed himself to the eleven people sitting at the meal table. Because those who saw him resurrect did not believe (what they saw) on account of their hearts hardened by unbelief, he said unto them: Go all over the world, preach to every creature, and give the good news that he who believes and gets baptized shall be saved. After saying so, Lord was taken up to heaven and sat on God's right."

In the fiftieth and later verses of the twenty-third chapter and in the twenty-fourth chapter of the Gospel of Luke: "And lo, there was a good, pious and faithful man named Joseph, who was a member of the assembly, who was from the Jewish city of Arimathaea, and who was waiting for the creating of God. This person did not approve of their councils and deeds. He went to Pilate and asked for Jesus's corpse. He got him down and wrapped him in linen. He put him in a rock-hewn tomb in which no one had been put before. It was Friday. Women who had come with him from Galili followed him. They went to the tomb and saw how he was put in the tomb. Then they went back and prepared fumigants and fragrant ointments. They rested on the Sabbath day, as it was a commandment. But by the dawn of the first day of the week they went to the tomb, taking with them the fumigants they had prepared. There were other people with them. They saw that the stone had been rolled off, and when they entered the tomb they could not find Jesus's body. During this bewilderment of theirs two men in luminous garments stood by their side. As they turned their faces to the ground with fear, the men said to them: He is not here. He has been resurrected. Remember what he told you in Galili. They left the tomb and told all these events to the eleven and to others. Those who told these to the Apostles were the two Marys and the other women who were with them, and they did not believe what they said. But Peter stood up and ran to the tomb. He bent down and saw his (Jesus's) shroud empty. Bewildered, he went home. That day two of them were going to a village called Emmaus, which was a distance of sixty arrow throws from Jerusalem. They were talking about these events. It so happened that while they were talking and asking questions to each other Jesus himself came near them and walked with them. But they did not recognize him, their eyes failing to function properly. As Jesus walked with them he asked them what they were talking about so sadly. One of them, by the name of Cleopas, replied. Are you the only person who has been visiting Jerusalem but has not heard of the recent happenings? He said to them: What happenings? And they said to him: Happenings concerning Jesus the Nazarene who was a powerful Prophet of God and of all the people in words and deeds. They crucified him. We had thought he would be the savior of Israel, and it is the third day today since these things happened. Some of our women-folk went to his tomb at dawn but could not find His body. Then angels came and said that Jesus was alive. This news bewildered us. Some of us went to the tomb and found that it was as the women said. But they could not see Him. So Jesus said unto them: O you idiots! O those whose hearts are late to believe all the sayings of Prophets! Wasn't the Messiah to suffer all these to enter His own glory? Then he explained what all the books have written about him beginning with Moses and all the other Prophets. When they came close to the village they intended to go, he pretended to be going farther. They pleaded: Stay with us. The evening is quite near, it is nearly the end of the day. He went in to stay with them. When he sat at the table with them, he took the bread, said the blessing, broke the bread and gave them the pieces. Then their eyes opened and they recognized him. He disappeared. they talked to each other: Didn't our hearts burn inside ourselves as he talked to us and interpreted the books to us on the way? Then they immediately went back to Jerusalem. They found that the eleven and those who were with them had come together and were saying: The Lord has really resurrected and shown himself to Simon. And they in their turn narrated the events that took place in their trip, his breaking the bread, and their recognizing him. While they were saying all these, Jesus himself stood in the middle and greeted them. They were surprised and thought what they saw was a ghost. And he said unto them: Why are you suffering pain and bearing doubt in your hearts? look at my hands and feet. I am my very person. Touch me with your hands, I have flesh and bones, but a ghost does not have these. Saying so, he showed them his hands and feet. As they were too pleased and too astonished to believe, he said: Have you something to eat here? They gave him a piece of fried fish. He took it and ate it before them. [After giving them some admonitions and advice], he led them out as far as opposite the Beyt-i-unya. Raising his hands, he blessed them, and then he left them and was lifted up to heaven."

On the other hand, in the thirty-first and later verses of the nineteenth chapter and also in the later chapters of the Gospel of John: "The following Sabbath day was a sacred day. So, lest the crucified corpses should remain on their crosses on the Sabbath day, the Jews begged Pilate to have the corpses removed having their legs cut off [broken]. Then soldiers came and cut off the legs of the two. But seeing that Jesus was dead, they did not cut his legs off. Yet one of the soldiers thrust a spear into his flank. blood and water came out. Then Joseph of Arimate (Arimathaea), who was a disciple of Jesus but was keeping it as a secret because he feared the Jews, removed Jesus's corpse. Nicodimos, who had been formerly visiting Jesus at nights, joined him, bringing some hundred liters of a mixture of a fragrant resin called murr-i-safi (myrrh) and aloe. They fumigated him and wrapped him in shrouds as it was a Jewish custom. The place where he was crucified was a yard, where there was a tomb that had not been used to bury anyone else before. It being the preparation day [Friday] for the Jews, they put Jesus there. For the tomb was close. [Chapter 20]. On the first day of the week, in the darkness of the morning Mary of Magdala came to the tomb and saw that the stone had been removed from the tomb. Presently she ran to where Simon, Peter and the Apostle most beloved to Jesus were, and said to them: They removed the Lord from the tomb, and we don't know where they put him. Peter and the Apostle went out and made for the tomb. They ran together, but the Apostle reached the tomb before Peter did and looked inside. He saw the shrouds left on the ground, but he did not enter. Then Peter arrived, and entered the tomb. He saw that the shrouds were left on the ground, but the headgear on Jesus's head was not left with the shrouds, but it was wrapped up and left somewhere else. Then the other Apostle entered, saw it, and believed. For they did not know of the writing that said: 'Jesus should resurrect from the dead.' Then the (two) Apostles went to their homes. But Mary stood by the tomb and wept. When she stooped and looked inside the tomb, she saw the two angels in white garments sitting where Jesus's body had been lying, one by the head side, and the other by the feet. They said to her: O woman, why are you weeping? She said to them: I am weeping because they took my Lord away and I don't know where they put him. After saying so she turned around and saw Jesus standing, and she did not know it was Jesus. Jesus said to her: O woman, why are you weeping? Who are you looking for? She thought he was a gardener and said to him: O sir, if you took him away tell me where you put him, so that I will take him with me. Jesus said to her: O Mary! And she turned and said: O Master! And Jesus said: Do not touch me, because I have not been up with my father yet. But go to my brothers and tell them. I am going up to my father and your father, my Lord and your Lord. Mary of Magdala went to the Apostles, related how she had seen 'the Lord' and what He had told her. It was the first day of the week and in the evening, although the Apostles had closed the doors of their meeting place for fear of the Jews, Jesus came in, stood in the middle, and greeted them. He showed them his hands and flank. And the Apostles were pleased to see the Lord. Jesus greeted them again and said: As the Father has sent me forth, so am I sending you forth. After saying so he breathed on them, and said: Here, take the Holy Spirit. Whoever you redeem of sins he shall be pardoned. And whosever sins you detain [do not pardon], he shall be detained. But one of the twelve, viz. Thomas, was not with them when Jesus came. The Apostles said to him: We have seen the Lord. Thomas answered them: I shall not believe unless I see the nail-holes on his hands and touch them with my finger and unless I put my hand on his flank. Eight days later the Apostles were at the same place again. Thomas was there, too. Closed as the doors were, Jesus came, stood in the middle, and greeted them. Then he said to Thomas: Put your finger here and see my hands and insert may hands in may flank. Do not be an unbeliever, be a believer, Latter Peter and some of the Apostles went out fishing on a boat in the Taberiyeh (Tiberias, the sea of Galili). They did not catch any fish that night. The next morning Jesus was standing at the shore. But His Apostles did not know he was Jesus, who said to them: Boys, do you have something to eat? When they said No, he said to them: Cast the net on the right hand side of the boat and you will get fish. When they cast the net, it was so heavy with the abundance of fish that they could hardly pull it up. Then Jesus's beloved Apostle said to Peter: He is the Lord. Upon hearing this Peter, who was undressed, put on his clothes and jumped into the water. The other Apostles pulled the net up and they got to the shore. When they were on the land they saw fish placed on coal embers and bread. Jesus said to them: Now bring some of the fish you have caught. Peter got on the boat and pulled the net filled with a hundred and fifty-three big fish to the land, and the net was not torn despite such a heavy weight."

These are four different narratives. They differ from one another very much. These four Gospels, which form the basis for the Christian creed, are full of such contradictory narratives. A little attention will suffice to see how one narrative is the opposite of another. Furthermore, more often than not, a matter narrated by one of them does not exist in the others. The contradictions and differences in the Gospels are not only on the resurrection of Isa 'alaihis-salam' but also on all the other matters alike. For instance, such events as the manner of the birth of Isa 'alaihis-salam'; Herod's having the children killed; the arrival of kahins from the east; Isa's 'alaihis-salam' going to Egypt in his childhood; the Nazarenes' refusing Isa 'alaihis- salam'; his curing a (military) captain's ailing servant, resuscitating a judge's dead daughter, enjoining on his Apostles to buy swords; his various admonitions and exemplifications; his invocation on the cross, "O my God; o my God! Why hast thou forsaken me? (=Eli, eli, lama sabaktani)"; his carrying his own cross; guards' waiting on his tomb; his resurrecting from among the dead and showing himself to his Apostles in various guises; and many more, exist only in one or two of them, while the others do not contain them.

The fourth Gospel, John's Gospel, is altogether different from the other three Gospels in manner and style. Isa's 'alaihis-salam' insulting his mother and turning the water into wine, narrated in the second chapter; his talking to a woman by a well, in the fourth chapter; his curing a patient who had been Badridden for thirty-eight years near the pool of Beyt-i-Huda, in the fifth chapter; the dispute he had with the Jews of the Messiah's own flesh and blood, in the sixth chapter [the fifty-second and later verses]; his trial of an adulteress and the conversations he had with the Jews on the origin and genealogy of the Messiah, in the eighth chapter; his curing a blind man's eyes with the mud he made with his spittle and put on his eyes and sending him for a bath in the pool of Siloam and the Pharisees' various attempts and their disputes with Isa 'alaihis-salam', in the ninth chapter; the Jews' beginning to stone Isa 'alaihis- salam' and the conversations he had with them concerning his divinity, in the tenth chapter; his resuscitating LuAzar (Lazarus), in the eleventh chapter; the anointing of Isa's 'alaihis-salam' feet, in the twelfth chapter; his talking to Philip and Judah, in the fourteenth chapter; the curious supplication of Isa 'alaihis- salam', in the seventeenth chapter; the following events narrated in the nineteenth chapter: the label put on his chest when he was crucified was written in Hebrew, Latin and Greek and as Mary, his mother, and Mary, his mother's sister (his maternal aunt) and the wife of Aeklaviya (Claopasa), and Mary of Magdala stood by his cross, Jesus saw his mother with his most beloved Apostle and said to his mother: "O woman, this is your son. Then he turned to his Apostle: This is your mother", in the seventy-seventh verse; a spear was thrust into his flank when he was on the cross; the cross was erected in a yard; Isa 'alaihis- salam' resurrected from his tomb and said to Mary of Magdala: "Do not touch me, I have not been to my father yet"; he showed himself to his Apostles at different places three times; and many other similar narratives do not exist in the Gospels of Matthew, Mark, and Luke.

Quite a number of the matters existing in the Gospels of Matthew, Mark and Luke do not exist in the Gospel of John. An example of this is Isha-i-Rabbani, which is one of the tenets of Christian religion. It exists in the three Gospels, but not in John. [Isha-i-Rabbani means evening dinner. It symbolizes a belief based on the following event: As is narrated in the twenty-sixth verse of the twenty-sixth chapter of the Gospel of Matthew, in the twenty-second and later verses of the fourteenth chapter of Mark, in the nineteenth verse of the twenty- second chapter of Luke, "After saying the prayer of thanks at the last evening dinner which Jesus had with his Apostles, he divided the bread and said: Take and eat it. It is my body. And then, giving them wine, he said: Take and drink it. It is my blood. You will remember this after me." So it has been held as a belief that when priests in churches breathe a certain prayer on a piece of bread it will become Jesus's flesh, when they break the loaf of bread to pieces Jesus will have been sacrificed, when they breathe a prayer on some wine in a container it will become Jesus' blood, and those who eat the morsels of bread after dipping them in the wine will be united with God. This matter will be explained in the ninth chapter of our book].

As for the Gospel of Matthew; such events as Peter's walking on water towards Jesus, a fish holding a coin in its mouth, the dream of Pilate's wife, the resurrection of all saints with the resurrection of Jesus, the posting of guards before Jesus's tomb exist only in the Gospel of Matthew, and not in the others.

The four Gospels not only contradict one another in number of matters, but also each Gospel contains various inconsistent matters. This can be exemplified as follows:

1 - In the Gospel of Matthew, when Isa 'alaihis- salam' sent forth the twelve Apostles on their first religious mission, he prohibited them form going to the cities of pagans and Samaritans and meeting them [Matthew: 10-5]. In his preaching on the mountain, he prohibited his disciples from giving sacred things to the dogs and throwing their Gospels to the swine [Matthew: 7-6]. The same Gospel of Matthew commands something quite contrary to this commandment: In the eighth and twenty-first chapters, it is commanded that the pagans be called to christianity instead of the Jews and the Jews are complained about for their infidelity. In the fourteenth and other verses of the fourth chapter, it is professed that the end of the world shall not come before the Bible has been communicated and taught to all tribes and peoples on earth. In the twenty-eighth and other chapters, the Apostles are ordered to admit others to christianity through a single baptism and without any discrimination.

2 - There is contradiction between the verses concerning the military captain who came to Jesus [the fifth and later verses of the eighth chapter] and the twenty-second and later verses of the fifteenth chapter, in which the story of a woman is narrated. For Jesus helps the pagan captain's ailing servant in the eighth chapter. On the other hand, tough the Cananite woman dealt with in the fifteenth chapter is not a pagan, Jesus first refuses her openly, then helps her as an exceptional gift upon the woman's earnest supplication.

3 - It is written at the beginning of the seventh chapter of John that "Jesus was taking a stroll in Galili and the Jewish Feast of Tent [Hayme] was soon to come. His brothers said unto him: Leave here and go to Judaea, so that your disciples will see your deeds. For a person who wants to publicize himself does not act secretly. If you are doing these things, show yourself to the world. For even his brothers did not believe him. Jesus replied them: It not time for me yet. But it is always time for you. The world does not hate you. But they hate me. For I always bear witness to the fact that worldly deeds are evil. You go and attend this feast. I shall not go because I must not appear at this feast yet. But after his brothers left he, too, went to the feast, not openly but in, as it were, a secret way." If it should be said that the Gospel of John was not altered, how can this imputation of mendacity which it makes on Isa 'alaihis-salam' be explained? [For it says that Isa 'alaihis-salam' first said he would not go to the place of the feast and then went there secretly, which would be mendacious. Isa 'alaihis-salam' could never have such a blemish.]

4 - The Gospel of Matthew narrates Judas's suicide as follows in the third and later verses of its twenty- seventh chapter: "Then, Judas the betrayer of Jesus, seeing that he (Jesus) was sentenced to death, repented and took the thirty silvers he had been given back to the chief kahins and old people, and said: I have committed a sin by betraying an innocent person. They said: What does that have to do with us? It is your problem. Judas threw the silvers into the temple and left, and hanged himself. The chief kahins took the silvers and said: It is not permissible to put these in the treasure of the temple, because blood has been their cost. After some consultation, they spent them for buying the potter's field to make it a cemetery for outsiders. Therefore it has been called 'the field of blood' ever since."

But Luke narrates from Peter in the eighteenth verse of the first chapter of his Book of Acts (of the Apostles), and says: "Judas acquired a field with the payment for his sin [of betraying Isa 'alaihis-salam']. He fell headlong and split in the middle. All his intestines fell out. All the inhabitants of Jerusalem know about this. In fact, that field is called Haql, that is, the field of blood, in their language." These two narratives are contradictory in two respects:

First: according to Matthew's narrative, Judas repented and returned the silvers he had taken, and the kahins bought a field with it. And according to Luke's narrative, he (Judas) bought the field himself.

Second: according to Matthew's narrative, Judas committed suicide by hanging himself. According to Luke's narrative, he fell headlong and his abdomen split.

5 - It is written in the second verse of the second chapter of the first epistle of John, "He is the expiator of our sins, not only for us but for the whole world." This comes to mean that only Isa 'alaihis-salam' is impeccable and he is the redeemer of all the sinful people.

On the other hand, the eighteenth verse of the twenty-first chapter of Sifr-ul-emsal [Psalms of Solomon] purports: "The evil man is a ransom for the pious man, and the hypocrite is the ransom for the righteous." Accordingly, the sinner will be sacrificed for the innocent and the hypocrite will be sacrificed for the righteous. [This passage contradicts John's writing.]

6- It is written in the eighteenth and nineteenth verses of the seventh chapter of the Hebrew Epistle: "A former commandment was cancelled on account of its weakness and futility, because the canonical law had not perfected anything"; and in the seventh verse of the eighth chapter, "Because the canons of former Prophets were weak, useless and imperfect, they were invalidated with the advent of Jesus." Nonetheless, Jesus says in the seventeenth verse of the fifth chapter of the Gospel of Matthew: "I did not come to demolish the canon. I came not to demolish but to perfect them."

7 - Jesus says unto Peter in the eighteenth verse of the sixteenth chapter of the Gospel of Matthew: "You are Peter and I shall build my church on this rock. The doors of Hell shall not be dominant over it. Also I shall give you the keys of heavens. Everything you will tie on earth shall be tied in the heavens, too;and everything you will undo on earth shall be undone in the heavens, too." However, it is written in the same chapter, beginning in the twenty-first verse: "He then began to show his disciples that he would get killed and resurrect three days later And Peter took Jesus aside and began to reprove him: O Lord, may this be far from you, may this never befall on you. But Jesus turned and said to Peter: Get back, o devil. I am tired of you, I hate you. For you do not sense the goal that is for the sake of God. You sense and consider only things that are for people." Again, in the thirty-fourth verse of the twenty-sixth chapter of the Gospel of Matthew, it is reported that Jesus predicted about Peter that "You will deny me three times before the rooster crows", and that Peter swore that he would not deny him. It is reported in the sixty-ninth through seventy-fifth verses of twenty-sixth chapter of Matthew that Peter forgot this promise of his and denied three times, with swearing and curses, that he knew Jesus. Accordingly, in the sixteenth chapter of Matthew, Jesus praises Peter, adding that Allahu ta'ala shall forgive whomever he forgives. In the twentieth chapter, however, he dismisses him calling him "devil"; and in the twenty-sixth chapter be predicts that he (Peter) will deny him. Christians believe that Jesus is God [May Allahu ta'ala protect us from believing so]. Can the name God be reconciled with such an error? It is this very Peter that the Popes living in Rome today claim to represent, thus assuming to be the universal monarchs to whose disposal the earth has been bequeathed. And some people, believing in the Pope as such, have had the dream of entering Paradise.

8 - Again, when the episodes of Isha-i-Rabbani [the last evening dinner] narrated in the twenty-sixth verse of they twenty-sixth chapter of Matthew, in the mineteenth and twentieth verses of the twenty-second chapter of Luke and in the fourteenth chapter of Mark are compared, it will be seen that one of them says that it was before night prayer, while another one says it was after night prayer, and that all the three Gospels state that there was wine on the table. It is stated in the sixth chapter of the Gospel of John that the so-called event took place and that there was only bread, no mention of wine being made.

Nevertheless, one of the dogmatic and practical principles of Christianity is eating the dinner of Isha-i-Rabbani and believing that the bread is Jesus's flesh and the wine is his blood. John, who is more careful and more solicitious than the others on such matters of creed, does not mention the wine; this shows clearly that this dogma of theirs is another superstition.