Tag Archives: Ijaz Ahmad

Response to James White on Qur’an 10:94

In a short clip, spanning roughly 20 minutes long, Dr. James White sought to address my article on Qur’an 10:94. He generally had three main points of dispute:

  1. That you have to “jump” from Qur’an 10:94 to Qur’an 46:10 to understand the verse.
  2. That Qur’an 10:94 uses plural for the People of the Book but Qur’an 46:10 is singular therefore it does not apply.
  3. Islamic scholars disagree on whether Qur’an 46:10 was revealed in Makkah (earlier) or Madina (later).

On the first point, there is not a need to respond to it. One of the first rules of exegesis is to let scripture interpret scripture. I am not aware of anyone opening John 1:1, and then complaining that they have to “jump” all the way back to Genesis 1:1 for a comparison to derive further context, I don’t believe a Christian would complain that they had to “jump” (to use Dr. White’s phrase) some 43 books to understand the relation between the two passages. Perhaps he can expand on his surprise and awe of scripture being referenced in such a fashion. As per my own understanding, it is a strawman and faux criticism.

It should be noted that one often has to jump more than a dozen books or more in some cases to reference Isaiah or the Psalms when reading the New Testament, I am not aware of this being a problem until Dr. White expressed it as such.

On the second point, yes, the Qur’an does use the term “those” as in the plural but that is because there were many witnesses at that time, including but not limited to Salman al Farsi, Abdullah ibn Salam and Zaid ibn Sanah. However verse 46:10 is generally referring to one person, while Qur’an 10:94 can refer to multiple witnesses. Therefore, there is no issue here whatsoever.

On the third point, if we argue Qur’an 46:10 is earlier and is therefore a prophecy of a Person of the Book who testifies to the truth of the Qur’an, then it is a prophecy par excellence given the witnesses I mentioned above. If it was revealed in Madinah, then it confirms a truth publicly known and acknowledged, thus verifying the verse itself and the Qur’an. There is no discrepancy here and Dr. White does not seem to follow through on his own logic, he merely states he disagrees with it but does not provide any justifiable reason for making such claims.

Throughout the 20 minutes or so in which he addresses my article, he made statements regarding whether or not there is such a thing as hermeneutics for the Qur’an, while at the same time reading from a Tafseer I quoted in my article. It’s a bit like driving in my car and then asking if I have a car. In case there is any doubt, yes Dr. White, there is and it’s called ‘Uloom al Qur’an, I am fairly certain every single Tafseer books mentions this in some capacity. Perhaps you were being facetious but it came across as being quite uninformed.

and Allah knows best.

Dialogue with Jay Smith

I recently had a polite dialogue with Joseph Jay Smith of Pfander Ministries about the preservation of the Qur’an, it can be viewed here:

Alternatively, the discussion can also be viewed on Facebook.

I also asked him a question after our discussion but via text chat and well, the results were pretty spectacular:

More to come soon, by the permission of Allah.

and Allah knows best.

Response to Dr. James White’s Dividing Line Show on Jan. 9th 2018

Please note – I have quoted Martin Luther in this video and he has many anti-Semitic statements towards the Jewish people. I have only quoted him to provide context for statements made in response to Dr. White. I do not endorse or encourage use of Luther’s hateful views.

See the Presentation that Dr. White is commenting on here.

For more information on the event, see this link.

For the corruption of the OT and NT, according to Islamic beliefs, see this link.

and God knows best.

Dialogue Video: Navigating Differences in Theology – Br. Ijaz and Mr. Alex Kerimli

I recently had a dialogue with my friend and colleague, Mr. Alex Kerimli in Toronto. Today the video of that event is being released. The event was graciously hosted by the i3 Institute, which offers courses for young Muslims in the Greater Toronto Area.

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The event went extremely well and in the end I have to say that I definitely enjoyed my time with Mr. Kerimli. We met a second time following the dialogue and had a second more informal dialogue that would be released in the near future. In the meantime, this dialogue took place in the context of a discussion I have been having with Mr. Kerimli for the past two years. It mainly revolves around the Old Testament, the New Testament and the Qur’an’s relationship with both of those books. We explore these relationships, the existence of a possible “Madinian Torah” and other fascinating questions about textual preservation in light of historical evidences.

At the end of the dialogue, it was all smiles from both sides of the theological divide.

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In addition to releasing the video of the dialogue I am also including my PowerPoint presentation slides in PDF form. There are two versions of these slides. There is the original presentation as I used it in the dialogue. Following the event I noted that there was a miscitation of a quote from Mark, instead of Mark 4:15 I accidentally put Mark 4:20. There was also another miscitation, instead of Pslam 40:6-8, I wrote Isaiah 40:6-8. Along with that error, I also clarified my use of terms in the table comparing the contents of the Shema in the Gospels and the Septuagint editions. To be fair, I am releasing both the original version with the errors and the corrected version for clarity. I will follow up with Mr. Kerimli to see if he would be willing to do the same.

Here is the dialogue video:

and Allah knows best.

 

Is to Question, to Err?

One of the ways we learn is by asking questions. I don’t believe that someone should be condemned or shunned for asking a question, especially when it is a request for someone to clarify and expound upon what they are saying. This post will highlight the need for meaningful interactions between Muslim and Christian apologists. Forgoing my disagreements with my friend and colleague Jonathan McLatchie, he recently posted in a group of mines regarding a seminar he recently held.

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Given my history with Jonathan, one may think I would comment on his post in an antagonistic manner, but as will be seen, this is not and will not be the case. Though I may disagree with Jonathan’s arguments, I prefer to have meaningful interaction with him, rather than argue without reason. Thus, when he posted his link, I left the following respectful comment:

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The aim of my respectful comment was to ask my friend Jonathan to explain his reasoning. To break down his argument(s) and to give me an example to qualify his claim. This is the usual way we approach arguments, by firstly asking for the person to explain their argument, and secondly by giving our response as to why we either agree or disagree with what they have presented. As follows, this was my friend Jonathan’s response:

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I would like to thank Jonathan for his respectful reply, though I may disagree with the conclusions he had reached. In writing this article, I hope to express to Jonathan that Muslims are willing to engage with him, despite past disagreements. With respect to his comment, I am quite uncertain as to how I failed to interact with his presentation, when I asked for him to give us an example from his presentation, an argument which demonstrated his claim of “undesigned coincidences”. I can’t interact with a video seminar, but I can certainly interact by asking the person presenting the argument to illustrate and explicate their claim. Secondly, I am also uncertain as to how simply asking a question would lead one to believe that I had failed to understand the subject. I had yet to respond to an argument he had presented, therefore I’m not sure how I could fail to interact with or to misunderstand something that was not given to me.

The question for us is, is to question, to err?

I don’t believe so. In respectful and meaningful dialogue, we hope that our questions can lead to elucidation as opposed to remonstration. Should Jonathan be willing to engage with Muslims on the subject of his video, I wish him to know that Blogging Theology, Calling Christians, along with my numerous Facebook groups and pages, of which he is a member of a number of them, that they are all available for him to engage in meaningful dialogue about his arguments.

Should there be any Christian willing to take up his cause and argue on his behalf, we would most certainly be welcomed to such a proposition. I firmly do not believe in “undesigned coincidences”, primarily because of the intertextuality of the Gospels, especially in regard to their archetypes, harmonizations and literary borrowing by their authors and scribes. I have discussed this topic previously in other posts, but I am looking for new, well taught out arguments on this topic to challenge the conclusions I already hold. Thus far, I have yet to see such an argument, but then again, this is why I’m posting about it publicly. Perhaps by some undesigned coincidence, I may perhaps find someone willing to provide such an argument.

and God knows best.

Ijaz Responds to James White’s Video on Textual Criticism

Here is my response to Dr. White’s criticism of my video on the unreliability of the Bible. Of note are incorrect claims made on his part, conflating my statement of lacunae with his misrepresenting that statement as a ‘textual variant’ for over 40 minutes. Also his facetious and incredulous disregard for the science of higher criticism which he labeled as ‘mind reading’, along with citing or basing his arguments on misdatings of both p52 and p66.

There were a lot more errors on his end, and there was not a single rebuttal to the claims I presented and I was extremely disappointed to see negative comments about my character throughout his video despite both at the beginning and at the end of his video he said that this behaviour should not be condoned.

Toronto Debates Release

In August of this year I had the pleasure of debating my longtime colleague and friend, Luis Dizon in Toronto, Canada. Both events were held at the TARIC Islamic Center, moderated by Br. Sadat Anwar and recorded by Sr. Tabasum. The topics debated focused on the nexus which brings Muslims and Christians together to this very day, the status of the New Testament and Islam’s view of the Bible. Islam’s relationship with the Ahl al Kitab (the People of the Book) is one filled with centuries of fruitful discussion and dialogue, and with this tradition behind us, both myself and Luis decided to debate these core topics.

Debate 1: “Is the New Testament the Word of God?”

Date: Friday 12th August, 2016.
Debaters: Br. Ijaz Ahmad vs J. Luis Dizon.

Debate #2: “What Do the Qur’an and Islamic Tradition Say About the Bible?”

Date: Saturday 13th August, 2016.
Debaters: Br. Ijaz Ahmad vs J. Luis Dizon.

I sincerely pray that these debates can lead many to enlightenment and to the truth of Islam. Ameen.

and Allah knows best.

Missionary Mishap: Origin Stories of the Disciples

The origin stories of the disciples is perhaps some of the most contentious passages of the New Testament Gospels. Earlier today I had a conversation with Samuel Green on this very topic, which led to the conversation below:

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One Gospel – Matthew indicates that Jesus initially meets Peter and Andrew beside the Sea of Galilee casting their nets. John 1 disagrees and has Andrew go fetch Peter, bring him to Jesus and there they meet with Jesus near the River Jordan. One version has Jesus going to them (Sea of Galilee), the other has them coming to Jesus (River Jordan). Quite the contradiction!

and God knows best.

Qur’an says “Sun Setting in Muddy Water,” claim Refuted – By Br. Ijaz and Br. Abu Ayoub

In this in-depth video, myself and Br. Abu Ayoub examine the claim that Qur’an in Surah  18:83-86 literally says the sun is “setting in a spring of muddy water.” We walk through the phenomenological statements the Bible also uses in respect to the sun rising and setting, usually known as semitisms which is a form of language behaviour or syntax in the Semitic languages. In the end, we see that the Arabic and Hebrew languages use many language devices that are not meant to be interpreted hyper-literally and which use hyperbole to express some geographical boundary.

and God knows best.

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