Tag Archives: bible contradictions

To Confuse or Not to Confuse?

1 Corinthians is an epistle when read carefully, offers quite a few interesting arguments about the guidance of God. Today we’ll be looking at one such argument. We read as follows:

But God hath chosen the foolish things of the world to confound (καταισχυνη) the wise; and God hath chosen the weak things of the world to confound the things which are mighty; – 1 Corinthians 1:27.

We then read as follows:

For God is not the author of confusion, but of peace, as in all churches of the saints. – 1 Corinthians 14:33.

These two statements are plainly contradictory. On the first hand, we have the argument that God intentionally chose the absurd and foolish things of this world to confound (confuse) the wise. On the other hand, we have the argument that God is not the author of confusion.

Looking at 1 Corinthians 1:27, we note several things. Firstly, that the Christian (concept of) God cannot blame anyone for being guilty of rejecting the belief that God can be both man and God, that God can be both capable of suffering and all powerful, ignorant and all knowing. This is because, as the scripture says, God intentionally chose the foolish things to confuse the wise, if the wise are confused because of the foolish things, then who bears responsibility for the confusing in the first place? In this case, it would be the Christian (concept of) God. We also note that the word here for confounding or confusing is not a translational error. Many translations including the KJV, AKJV, Jubilee Bible 2000, Douay-Rheims Bible and the Webster Bible Translation all use the word “confound” in their editions for this verse. Additionally, the Greek word used here is καταισχυνη which according to Strong’s Lexicon (#2617), means:

Short Definition: I shame, disgrace, put to utter confusion
Definition: I shame, disgrace, bring to shame, put to utter confusion, frustrate.

Therefore, to appeal to claim it is a word equivocation between the words in the two passages would be incorrect, to appeal to a different translation is also incorrect and to also claim that the word does not mean confusion is also wrong.

Looking at 1 Corinthians 14:33, we see the argument that the Christian (concept of) God is not the author of confusion. To understand the context the verse is being used, we read from Barnes’ Notes on the Bible:

God is not the author of confusion – Margin, “Tumult,” or “unquietness.” His religion cannot tend to produce disorder. He is the God of peace; and his religion will tend to promote order. It is calm, peaceful, thoughtful. It is not boisterous and disorderly.

Some may argue that other interpretations refer to the confusion as women (as we find in the Jamieson-Fausset-Brown Bible commentary) or that the confusion refers to a conflict in prophecy. If the confusion is to be understood as women, it makes the verse much worse, if it refers to prophecy and the words of prophets (or those inspired by God), then the issue is not removed as Christians consider both passages above to be from inspiration and they plainly conflict which does not remove the problem but compounds it. Other commentaries have combined the two and indicated that the confusion is both moral and spiritual, as we find in the Cambridge Bible for Schools and Colleges:

for God is not the author of confusion, but of peace] Confusion; literally, unsettlement. Cf. St James 3:16. Also St Luke 21:9, where the word is rendered commotion. As in the natural, so in the moral and spiritual world, God is a God of order.

Both of these interpretations do not remove the contradiction between the passages, but affirms them, and therefore to appeal to other commentaries would not remove the issue. The contradiction stands as is.

In conclusion, if the Christian (concept of) God is not the author of moral or spiritual confusion, why would the Christian (concept of) God intentionally make the religion of Christianity both difficult and confusing?

and God knows best.

New Testament Inconsistency: The Secrets of the Kingdom of Heaven

Matthew 13 presents a very peculiar problem for Christianity, in verse 10-11 it says:

The disciples came to him and asked, “Why do you speak to the people in parables?” He replied, “Because the knowledge of the secrets of the kingdom of heaven has been given to you, but not to them.”

From this, we learn that the masses were not able to understand Jesus when he spoke, apparently only those who were given the secrets of the kingdom of heaven would be able to understand what Jesus was saying. Who was given that knowledge? Just the twelve disciples. Therefore, according to the New Testament, Jesus went around preaching unintelligible sermons to masses of people (cf. Matthew 13:2, John 6:60), when the only people who could have possibly understood him were only the twelve because they possessed the “secret knowledge”. This however, is a compounded problem, as the secret knowledge (of the kingdom of heaven) that unlocked Jesus’ unintelligible sermons, didn’t seem to work. On more than one occasion the disciples had to stop Jesus and ask him to speak intelligibly to them:

“The disciples did not understand any of this. Its meaning was hidden from them, and they did not know what he was talking about.” – Luke 18:34.

So let’s recap. Jesus speaks unintelligibly to the masses. Of the masses, 12 disciples have the “secret knowledge (of the kingdom of heaven)” which would enable them and only them to understand what Jesus was saying. Of these twelve, none of them understood what Jesus was saying according to Luke 18:34, because the meaning of what Jesus was saying was hidden from them. What this means is that Jesus did a lot of talking to a lot of people and no one was able to understand what he was saying. To explain this Monthy Python-esque scenario, I’ve developed a parable of my own:

Sam is a wealthy king. He called his entire kingdom together and said to the large crowd before him, that behind that door there was a million gold coins. He then invited the crowd to open the door. The crowd rushed to the door and tried opening it. The door was locked! Sam approached his close friends and said, “to unlock the door you need a secret key, I will give each of you a secret key so you may enter the room with a million goal coins!” What Sam did not tell them, was that they keys were fake and would not work. Sam’s friends ran to the door and each of them tried their keys, none of the keys were able to open the door. David, one of Sam’s friends returns to him and says that the keys are not unlocking the door. Sam the wealthy king is surprised, and tells them that he has given the keys for the door and it is their fault the keys are not working.

Then imagine that 2000 years later there were still people claiming to have that key, with the door still remaining forever locked. That’s exactly the scenario we are left with. What’s the use of giving them secret knowledge that’s supposed to explain what he’s been saying all along, when the knowledge is still hidden from them? You might be saying to yourself, this doesn’t sound right, there must be an explanation. Well, no less than 2 chapters later in Matthew 15:15-16 we read:

“Peter said to Him, “Explain the parable to us.” Jesus said, “Are you still lacking in understanding also?”

In this case, Jesus of all people seems to be surprised that the secret knowledge he gave them (cf. Matthew 13:10-11, Luke 8:9-10), which he then hid from them (Luke 18:34), leaves them still unable to understand what he’s saying. In other words, Jesus is surprised they still don’t understand him, even though he is the one that hid its meaning from them.

and God knows best.

Muslims Should Read/ Study the Bible: OKAY!

Muslims should read the Bible? Is this truly the best way to convert someone to Christianity? I’d like to thank the missionaries who spend thousands of dollars on printing Bibles and giving them to starving children to save them from hunger. Reading a Bible converts no one, I bought my own first copy because no one would give me one, if reading the Bible actually convinces anyone of anything, it would be to recognize its flaws and to search for the true faith at which it hosts many indications of. Let’s take a basic example in which an idiot savant (read as: Sam “tha thug” Shamoun) would be able to notice these basic flaws. We begin with the birth narrative in Matthew 2, versus that of Luke 2.

Matthew 2:

  • Joseph and Mary live in Bethlehem (2:1).
  • Joseph, Mary and baby God/ Jesus migrate to Egypt  for fear of their safety (2:12).
  • Joseph, Mary and baby God/ Jesus do not go to Jerusalem to fulfill the birth rite law of of the Old Testament (Luke 2:23).

Luke 2:

  • Joseph and Mary live in Galilee but travel to Bethlehem to pay taxes because the entire Roman world was being taxed. Problem, why would they move to a town that Joseph is originally from to be taxed, wouldn’t the tax collector want to collect the taxes from people in their respective cities/ towns (2:1)?
  • No account of Joseph, Mary and baby God/ Jesus migrating to Egypt for fear of safety – rather they stay in Bethlehem for 8 days and wait for Mary to become pure again after giving birth (2:20-21).
  • Joseph, Mary and baby God/ Jesus do go to Jerusalem to fulfill the birth rite law of of the Old Testament (Luke 2:22-23).

At first, it might not seem like a big deal, but as Rabbi Michael Skobac of Jews for Judaism pointed out in his video on Micah 5:1-3, the stories claim opposite narratives which cannot be reconciled. In one episode of pure fiction, Mary and Joseph and baby God/ Jesus is scared of being persecuted by the Roman authorities and they flee, and even upon returning to the land of Israel they remain in hiding due to danger. In Luke, the story is quite different, they stay in Bethlehem, wait for Mary to become pure – absolutely no hiding or fear of danger, they stay a little more than a month, then journey to Jerusalem and present Christ at the temple – again no fear of danger, no hiding – nothing.


Now that I’ve read the Bible, I’m more convinced not to be a Christian. Muslims should therefore read the Bible. Saudi Arabia should allow the Bible to be taught and it should be mandatory for every child to be able to explain these differences. Perhaps in that way, the rest of the remaining Christians in the Middle East can finally abandon the chains of the cross and come to true monotheism – God willing.

The Problem of Psalm 8:5 (or Psalm 8:6 – Hebrew Bible)

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ ,

Let’s begin with quoting the verse:

New International Version (©1984)
You made him a little lower thanthe heavenly beings and crowned him with glory and honor.

New Living Translation (©2007)
Yet you made them only a little lower than God and crowned them with glory and honor.

English Standard Version (©2001)
Yet you have made him a little lower than the heavenly beings and crowned him with glory and honor.

New American Standard Bible (©1995)
Yet You have made him a little lower than God, And You crown him with glory and majesty!

Read more

Examining the Engineering behind Jesus’ title as the “Lamb of God”


Question Mark


We have been arguing on good grounds that gospels elicit internal evidences – in fact, hard evidences – which alludes that its verses have been penned to meet biased theological agendas; as such on one hand where the gospels compromise with historical facts, on the other hand, it defies the very concepts of divine “inspiration”.

Thus, in this paper we would bring to light another intriguing incident which shows that gospel of John’s portrayal of “doctrine of vicarious atonement” through the alleged death of Jesus (peace be upon him) was the result of that conscious engineering which was meant to bolster one of the fundamental “orthodox” doctrine, albeit, at the cost of conflict with Mark’s gospel!

Mark’s “Passover” did pass!


Mark narrates that before being trialed by the Sanhedrin and subsequent crucifixion, Jewish Jesus (peace be upon him) ate the famous “Passover” feast with his disciples:

“On the first day of the Festival of Unleavened Bread, the day the lambs for the Passover meal were killed, Jesus’ disciples asked him, “Where do you want us to go and get the Passover meal ready for you?” Then Jesus sent two of them with these instructions: “Go into the city, and a man carrying a jar of water will meet you. Follow him to the house he enters, Teacher says,Where is the room where my disciples and I will eat the Passover meal?’ Then he will show you a large upstairs room, prepared and furnished , where you will get everything ready for us.” The disciples left, went to the city and found everything just as Jesus had told them; and they prepared the Passover meal. When it was evening, Jesus came with the twelve disciples.While they were at the table eating, Jesus said, “I tell you that one of you will betray me – one who is eating with me.” The disciples were upset and began to ask him, one after the other, “Surely you don’t mean me, do you?” Jesus answered, “It will be one of you twelve, one who dips his bread in the dish with me. The Son of Man will die as the Scriptures say he will; but how terrible for that man who betrays the Son of Man! It would have been better for that man if he had never been born!” While they were eating, Jesus took a piece of bread, gave a prayer of thanks, broke it, and gave it to his disciples. “Take it,” he said, “this is my body.” Then he took a cup, gave thanks to God, and handed it to them; and they all drank from it. Jesus said, “This is my blood which is poured out for many, my blood which seals God’s covenant.” (Mark 14:12-24)

It is vitally important to observe a few incidents as it turned out in the above passage:

Firstly, note the day. It starts with the day before the Passover is to be eaten. In other words, it is the day when the sacrificial animal would be slaughtered for the Passover meal: “the lambs for the Passover meal were killed

Secondly, Jesus (peace be upon him) specifically directed his disciples where they should prepare the Passover meal for him: at the house where the man with the pitcher of water enters.

Thirdly, the disciples prepared the Passover meal for Jesus (peace be upon him)and they ate it.

Fifthly, on the foregoing, Jesus (peace be upon him) symbolized that the food and drink is like his body and blood!

From all of the above, we want to stress that Jesus (peace be upon him) ate the Passover meal with his disciples at his chosen place before any case and conviction by Pontius Pilate. In fact immediately after the meal, Jesus (peace be upon him) goes to the well-known garden of Gethsemane where he is subsequently arrested by Roman authorities with Jewish elders (c.f. Mark 14:27-49). Thereafter he was convicted to be finally, biblically, crucified to death.

This is good enough a narration on the face of it; however, when this is juxtaposed with John’s narration of the same incident it starts to create problems!

John’s “Passover” never passed!


Quite contrastingly, John claims that Jesus (peace be upon him) was captured, litigated, convicted and crucified before the Passover meal was ever eaten by him:

“When Pilate heard these words, he took Jesus outside and sat down on the judge’s seat in the place called “The Stone Pavement” (In Hebrew the name is “Gabbatha.”) It was then almost noon of the day before Passover. Pilate said to the people, “Here is your king!” They shouted back, “Kill him! Kill him! Crucify him!” Pilate asked them, “Do you want me to crucify your king?” The chief priests answered, “The only king we have is the Emperor!” Then Pilate handed Jesus over to them to be crucified. So they took charge of Jesus. He went out, carrying his cross, and came to “The Place of Skull,” as it s called. (In Hebrew it is called “Golgotha.”) There they crucified him; and they also crucified two other men, one on each side, with Jesus between them. (John 19: 13-18)

Notice that Jesus (peace be upon him) is being prosecuted when it was “almost noon of the day before Passover”, in other words, more or less the exact time when the slaughter animal would be made ready for sacrifice and simultaneously preparations for other associated rituals would be made. This in turn implies that John’s Jesus (peace be upon him), unlike Mark’s Jesus (peace be upon him), did not ever had chance to eat the Passover meal.

In fact, John’s narration gets internal support for his timing of Jesus’ (peace be upon him) prosecution; this is so because John alludes that the Jewish elders who conspired against Jesus (peace be upon him) did not enter into Pontius’ hall. They tarried outside while Jesus (peace be upon him) alone was standing in front of the Roman governor:

Early in the morning Jesus was taken from Caiaphas’ house  to the governor’s palace The Jewish authorities did not go inside the palace, for they wanted to keep themselves ritually clean, in order to be able to eat the Passover meal.(John 18:28)

Note the reason why the Jewish priests did not enter into Pontius’ hall; so that they might not be defiled for being into the chambers of a pagan gentile – Pontius Pilate. And, they wanted to remain “ritually clean” so that they “be able to eat the Passover meal”! So, Passover feast is yet to materialize and Jesus (peace be upon him) ingospel of John is being prosecuted.

To further bolster John’s position, we can observe that Jesus (peace be upon him) is not portrayed as symbolizing his body and blood to the food and drink of the Passover meal respectively as he did in Mark’s gospel; simply because he was never present in the Passover meal! Probably, by the feast time, he was in his alleged tomb!



What did author of John achieve?

It is extremely difficult to resolve the conflict between the two so-assumed god breathed “injeels”. However, what exactly were these “orthodox” authors achieving by these well-thought manipulations of data. In fact in the passages to follow we would realize that the author of John did achieve an “orthodox” theological agenda which happens to be the cornerstone of the “orthodox” Christianity which, otherwise, would have been impossible to achieve:

Remember that we were talking about the Passover meal. And in Jewish culture it was marked by slaughter of an animal – a lamb for that reason.

Quite interestingly, John’s gospel happens to be the only gospel which symbolizes Jesus (peace be upon him) as a (sacrificial) animal – a lamb:

The next day John saw Jesus coming to him, and said, “There is the Lamb of God, who takes away the sin of the world! (John 1:29)

So when author of gospel of John manipulated the timing of Jesus’ (peace be upon him) crucifixion from after Passover meal to before Passover meal when the “lamb” is traditionally “prepared” for slaughter, he was able to draw a strong theological link between the crucifixion of Jesus (peace be upon him) as the “lamb” slaughtered for the traditional Jewish “Passover”!

In other words, when Jews in Jerusalem were slaughtering their “lambs” for Passover meal, Jesus (peace be upon him) – the Lamb of Lambs, so to say – was also slaughtered for the “Passover” of the sins of the world unto himself. Not surprisingly, of this happening just at the exact time when traditional Jewish slaughter takes place, namely, just after noon so that when sunsets, i.e., when the Passover day really sets in, the Passover meal would be ready! Obviously this strong figurative correlation would have been impossible given the way Holy Ghost “inspired” Mark; thus, a manipulation of “God’s word” was inevitable and necessary.

In all of these, do keep in mind that when John’s gospel was being written, Pauline epistles with its outstanding emphasize on the alleged death and resurrection of Jesus (peace be upon him) than his life, was already available for at least half – a – century!

Therefore, if author of John’s gospel was one influenced by Pauline philosophy or used his epistles as source, then it certainly makes sense why Jesus’ (peace be upon him) crucifixion was meticulously shifted before the Passover meal in John’s gospel!



It is not the blatant contradiction between so called god-breathed “scriptures” which intrigues; rather, it is the hefty price of allowing flagrant contradiction(s) between gospels to meet skewed theological agendas – that has to be observed!

On this regard, it would be best to end this brief investigation with New Testament scholar Bart Ehrman’s note:

“The main point is that the stories that Christians told and retold about Jesus were not meant to be objective history lessons for students interested in key events of Roman imperial times. They were meant to convince people that Jesus was the miracle-working Son of God whose death brought salvation to the world, and to edify and instruct those who already believed. Sometimes the stories were modified to express a theological truth. For the early Christians who passed along the stories we now have in the Gospels, it was sometimes legitimate and necessary to change a historical fact in order to make a theological point. These are the stories that the Gospel writers inherited.” (The New Testament: A Historical Introduction, The Traditions of Jesus in their Greco-Roman context, Chapter 3, Pp 48-49)

We need to think about a certain aspects! If gospel author(s) can manipulate the timing of alleged crucifixion for mere correlation with a Jewish custom, then is it possible that they can modify other aspects of Jesus’ (peace be upon him) life and alleged death as well! How about manipulating his words too which ended up in thecurrent New Testament? How about exaggeration of his status and miracles? In fact the possibilities just open up like opening of floodgates. We leave that for readers to cogitate further when they pick up New Testament.

Finally an exemplification at par for the treatment of “Scriptures”:

Then We made you heirs in the land after them, to see how ye would behave! But when Our Clear Signs are rehearsed unto them, those who rest not their hope on their meeting with Us, Say: “Bring us a reading other than this, or change this,” Say: “It is not for me, of my own accord, to change it: I follow naught but what is revealed unto me: if I were to disobey my Lord, I should myself fear the penalty of a Great Day (to come).” (Qur’an 10:14-15, Yusuf Ali)

In the hostile situation where Prophet (peace be upon him) preached it was easier for him to compromise the revelations he was inspired with at least at nominal level, yet it was not in his authority to change God’s word.


  • Unless otherwise mentioned all biblical text taken from Good News Edition.
  • Textual emphasize wherever not matching with original is ours.

Easter: Contradictions in the Gospel Narratives

Bismillahir Rahmanir Raheem
بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ ,

Easter has arrived again, the Christian narrative of Jesus being arrested, crucified, dying and then ascending all occurs from Good Friday to Sunday morning, these few days are the foundation for the Christian religion. The Gospels account for this episode, giving us details which are rather unique and quite puzzling, or so to speak. In this article, I’m not going to try to offend anyone and I do apologize if I do, but as a Muslim, these questions are pertinent to the narrative given to these events by the Christian faith. We need to examine the foundation, for if the foundation is based on falsehood, all that is derived from it, will also have falsehood in contained within. Therefore, in an attempt to seek answers for these dogmatic conundrums, let’s ask some questions that should by now, some 2000 years or so years later, should have answers prepared.

Here we have an account in Matthew 27:51-53, where apparently the dead come back to life, and in their large numbers, roam through the streets of Jerusalem. There’s a slight problem with this claim however.  Dead people have crawled out of graves in Jerusalem, seen by ‘many people’, and yet the only account of it, is some 50 or so years later in a religious scripture from a new faith, fishing for miracles to get converts. So let’s see what the scripture claims:

At that moment the curtain of the temple was torn in two from top to bottom. The earth shook, the rocks split  and the tombs broke open. The bodies of many holy people who had died were raised to life.  They came out of the tombs after Jesus’ resurrection and went into the holy city and appeared to many people.

So dead people came back to life. This is a miracle proving Jesus’ resurrection, this miracle is apparently witnessed by many people and yet we have some serious discrepancies here. No other Gospel of Epistles even references or mentions explicitly, what is arguably the greatest miracle one can observe, dead people returning to life. No Jewish historian or religious figure ever mentions that dead people came back to life and roamed their holiest city’s streets. Not even the Romans, the largest Empire, most powerful nation at that time, records that dead people came back to life and roamed their streets. Yet somehow, a person not from that time, 50 or so years later (33AD, Ascension, Matthew written between 75 AD – 99 AD), mentions this maybe two or three lines and then it turns into a historical fact. Call me skeptical, but I’m needing evidence here. I find it hard to believe, that dead people, came to life and no one at that time, not even heretical early Christian sects, nor Paul who documented the vast prayers, actions and beliefs of the early Church some 14 years later, remotely mentions or references it.

Yet, us Muslims are not to be blamed, a famed Christian Exegete, Adam Clarke in his exegesis on these verses states:

It is difficult to account for the transaction mentioned Matthew 27:52,53. Some have thought that these two verses have been introduced into the text of Matthew from the gospel of the Nazarenes; others think that the simple meaning is this:-by the earthquake several bodies that had been buried were thrown up and exposed to view, and continued above ground till after Christ’s resurrection, and were seen by many persons in the city. Why the graves should be opened on Friday, and the bodies not be raised to life till the following Sunday, is difficult to be conceived. The place is extremely obscure. 

Perhaps there is someone willing to validate, verify this claim or if not, admit it really did not occur and is a fanciful dream of some scribe wanting to give the masses some alleged miracle to convert to Christianity for.

Conflicting Post-Crufiction Narrative:
This question stems from reading the Gospels of Matthew and Mark, evidently, if one picks up a Bible, the New Testament begins with Matthew and then we’re introduced to Mark. The problem here however, stems from an incident that presents a problem. In Matthew 28:5-10, we read:

The angel said to the women, “Do not be afraid, for I know that you are looking for Jesus, who was crucified. He is not here; he has risen, just as he said. Come and see the place where he lay. Then go quickly and tell his disciples: ‘He has risen from the dead and is going ahead of you into Galilee. There you will see him.’ Now I have told you.” So the women hurried away from the tomb, afraid yet filled with joy, and ran to tell his disciples.  Suddenly Jesus met them. “Greetings,” he said. They came to him, clasped his feet and worshiped him. Then Jesus said to them, “Do not be afraid. Go and tell my brothers to go to Galilee; there they will see me.”

So from this, we deduce that:

  • Some women met an angel.
  • They don’t worship the angel.
  • They were afraid, yet they ran to tell the disciples.
  • They meet Jesus who tells them to go to Galilee.

Yet, we read in Mark, a successive Gospel, a completely different story, Mark 16:5-8:

“As they entered the tomb, they saw a young man dressed in a white robe sitting on the right side, and they were alarmed. “Don’t be alarmed,” he said. “You are looking for Jesus the Nazarene, who was crucified. He has risen! He is not here. See the place where they laid him. But go, tell his disciples and Peter, ‘He is going ahead of you into Galilee. There you will see him, just as he told you.’ Trembling and bewildered, the women went out and fled from the tomb. They said nothing to anyone, because they were afraid.

  • Some women met a young man in white clothes and not an angel.
  • They don’t worship the young man.
  • They were afraid and said nothing to anyone.
  • Never met Jesus, instead the angel tells them to go to Galilee.

In fact, if we read the next Gospel in succession, that is, Luke, we have another completely different account. We read from Luke 24:4-8:

 While they were wondering about this, suddenly two men in clothes that gleamed like lightning stood beside them. In their fright the women bowed down with their faces to the ground, but the men said to them, “Why do you look for the living among the dead? He is not here; he has risen! Remember how he told you, while he was still with you in Galilee: The Son of Man must be delivered over to the hands of sinners, be crucified and on the third day be raised again.’ ” Then they remembered his words. When they came back from the tomb, they told all these things to the Eleven and to all the others.

  • Some women did not meet an angel, nor a young man, but instead two men in clothes as bright as lightning.
  • Instead of not worshipping the angel or a young man, they worship two men.
  • They were afraid, but instead of telling no one, they told everyone.
  • Never met Jesus, but instead two men tell them to go to Galilee.

Continuing to the final Gospel, that of John, in Chapter 20, Verses 11-19, we read:

Now Mary stood outside the tomb crying. As she wept, she bent over to look into the tomb and saw two angels in white, seated where Jesus’ body had been, one at the head and the other at the foot. They asked her, “Woman, why are you crying?”  “They have taken my Lord away,” she said, “and I don’t know where they have put him.” At this, she turned around and saw Jesus standing there, but she did not realize that it was Jesus. He asked her, “Woman, why are you crying? Who is it you are looking for?” Thinking he was the gardener, she said, “Sir, if you have carried him away, tell me where you have put him, and I will get him.” Jesus said to her, “Mary.” She turned toward him and cried out in Aramaic, “Rabboni!” (which means “Teacher”). Jesus said, “Do not hold on to me, for I have not yet ascended to the Father. Go instead to my brothers and tell them, ‘I am ascending to my Father and your Father, to my God and your God.’” Mary Magdalene went to the disciples with the news: “I have seen the Lord!” And she told them that he had said these things to her. On the evening of that first day of the week, when the disciples were together, with the doors locked for fear of the Jewish leaders, Jesus came and stood among them and said, “Peace be with you!”

  • One woman, Mary,  did not meet an angel or a young man or two men but instead two angels.
  • She did not worship the two angels.
  • She told everyone what she saw, in contrast to the other Gospels.
  • Met Jesus who does not tell her to go to Galilee. 
  • Jesus does not meet them at Galilee but at a house in/ near Jerusalem.

Some like to say that we’ve misunderstood their scripture, some say we’ve distorted and manipulated the truth, but all we’ve really done is read the Gospels, as they are laid out. Anyone can pick up a Bible and read these contradicting narratives. In fact, I’ve linked all the relevant chapters to a popular Christian Bible website and I do hope that anyone who comes across this article, tries to investigate it for themselves.

In conclusion, I’d like to give a quote which sums up the Muslim perspective of this incident, Mary and the other female disciples go to tell the men what has happened, this quote being from the Gospel of Luke:

It was Mary Magdalene, Joanna, Mary the mother of James, and the others with them who told this to the apostles. 

As is the Muslim view, the men’s response is practically priceless:

But they did not believe the women, because their words seemed to them like nonsense.

As we end, one more relevant quote from the same Gospel:

 Peter, however, got up and ran to the tomb. Bending over, he saw the strips of linen lying by themselves, and he went away, wondering to himself what had happened.

Which fulfills the Islamic narrative, from the Qur’an which states:

“And because they denied and spoke dreadful calumnies of Mary; and for saying: “We killed the Christ, Jesus, son of Mary, who was an apostle of God;” but they neither killed nor crucified him, though it so appeared to them. Those who disagree in the matter are only lost in doubt. They have no knowledge about it other than conjecture, for surely they did not kill him, But God raised him up (in position) and closer to Himself; and God is all-mighty and all-wise.”

wa Allaahu Alam.
[and God knows best.]