#classicalarabic

The Quran: A Critical Review

By Bible Researcher & Author Eli Kittim 🎓

Islamic Origins

Aside from the fact that the Quran was initially built on bloodshed and violence——in which the founder of Islam, Muhammad, participated in many military battles to convert neighbouring peoples and tribes——there are many other problem areas with the history of Islam as well. Many Jews were slaughtered who would not convert, as well as many other innocent people. The motto is the same now as it was then: “convert or be killed by the sword.” The question is, would the pure and holy God of Heaven and earth condone, or even encourage, such behavior? It’s true that during the Middle Ages the Catholic Church did the same. However, the founder of Christianity, Jesus Christ, did not engage in any military battles or in any terrorist attacks to convert people to Christianity by force. Muhammad did! One began with peace; the other with war. That’s the main difference.

Bloodshed and violence also marked the beginning of the Islamic period following the death of Muhammad. Rival Muslim leaders were vying for control of the Caliphate. Many killed their rivals or were themselves assassinated. Even Ali (aka ʿAlī ibn Abī Ṭālib)——a cousin, son-in-law, and companion of Muhammad——was himself assassinated in 661 AD. That’s when the Shia–Sunni split began. Since then, there have been so many different splintering sects (denominations) and myriads of different schools and branches of Islamic theology that it is downright misleading to claim that there’s only one interpretation of the Quran:

Islamic schools and branches have

different understandings of Islam. There are

many different sects or denominations,

schools of Islamic jurisprudence, and

schools of Islamic theology, or ʿaqīdah

(creed). Within Islamic groups themselves

there may be differences, such as different

orders (tariqa) within Sufism, and within

Sunnī Islam different schools of theology

(Aṯharī, Ashʿarī, Māturīdī) and jurisprudence

(Ḥanafī, Mālikī, Shāfiʿī, Ḥanbalī). Groups in

Islam may be numerous (the largest

branches are Shīʿas and Sunnīs), or

relatively small in size (Ibadis, Zaydīs,

Ismāʿīlīs). Differences between the groups

may not be well known to Muslims outside

of scholarly circles, or may have induced

enough passion to have resulted in political

and religious violence (Barelvi, Deobandi,

Salafism, Wahhabism). There are informal

movements driven by ideas (such as Islamic

modernism and Islamism) as well as

organized groups with a governing body

(Ahmadiyya, Ismāʿīlism, Nation of Islam).

Some of the Islamic sects and groups

regard certain others as deviant or not truly

Muslim (Ahmadiyya, Alawites, Quranists).

Some Islamic sects and groups date back

to the early history of Islam between the 7th

and 9th centuries CE (Kharijites, Sunnīs,

Shīʿas), whereas others have arisen much

more recently (Islamic neo-traditionalism,

liberalism and progressivism, Islamic

modernism, Salafism and Wahhabism) or

even in the 20th century (Nation of Islam).

Still others were influential in their time but

are not longer in existence (non-Ibadi

Kharijites, Muʿtazila, Murji'ah).

—- Wikipedia (Islamic schools and

branches)

Another criticism that has been levelled against the Quran is that it has not been critically scrutinized rigorously in the same manner as the Bible, neither does it have a critical edition, nor is the manuscript evidence made available to scholars for serious study. There’s a secrecy surrounding it that seems to prevent scholarly investigations. For example, because it lacks a critical edition, there are no footnotes in the Quran to notify the reader about manuscript evidence, textual discrepancies, or omissions!

Textual and Linguistic Problems with the Quran

But these are not the only problems. There are many more problems with the Quran. While the Bible remained uniform, even though it was revealed to many different authors and prophets——written in different languages, during different time periods, and in many different locations——the Quran was only revealed to one man who happened to be illiterate. And how good was his memory? We don’t know. How much of what he heard was he able to retain? Let’s face it, the Quran is a relatively large book that is virtually impossible to memorize word for word, especially in the consonantal language of its day. Add to this the fact that in 632 CE, following Muhammad’s death, the Battle of Yamama ensued where a great number of those who had supposedly retained the Quran in their memory (hafiz) actually died. How then can Muslims claim the preservation of the Quran through memory and oral transmission?

Muslims often claim that the Quran is a reliable, uncorrupted text because there is supposedly only one Quran. However, that is actually a misleading and fallacious argument. For one, Classical Arabic was a consonantal language that had no vowels and was thus open to various interpretations. It was different from the Arabic of today. For another, the controlled transmission of the Quran makes it impossible to know what was the original text. Hence its textual integrity has been seriously compromised. The text was in fact controlled by one person, the khalifa, as attested by Uthman's authority to recall and uniformly revise all the manuscripts. Therefore, when Uthman ibn Affan (the 3rd Caliph of Islam) burned all the existing variant copies of the Quran, he uniformly corrupted it in a textually undetectable manner. That’s actually a manipulation of the evidence. Why? Because the Quran doesn’t allow us to come any closer to the original text than the Uthmanic Revised Standard Version 20 years removed from Muhammad. Any errors which found their way into the URSV would be permanent and uncorrectable. And, unfortunately, historical accounts from early Islam tell us that such errors existed because we have, for example, the “Sanaa manuscript,” which contains earlier developments of the Quran, demonstrating textual variances that diverge from the Uthman copy. Besides, there are so many different “readings” of the Quran which give rise to so many different Islamic interpretations.

Moreover, Islam has nothing new to offer by way of revelation. Its doctrine could simply be classified as a modified theological redundancy of the Judeo-Christian tradition and the Biblical heritage that preceded it. The main difference between Islam and Christianity is this. Unlike the Quran’s singular witness and source——given that it was only revealed to *one* man (Muhammad)——the revelations of the New Testament were imparted to many different people, thereby authenticating its message by multiple attestations and witnesses!

But there is more. With regard to source criticism——that is, the sources that the Quran’s message is derived from——there are some very serious issues of forgery involved. For example, there are well-known parallelisms between the Quran and the extra-biblical, non-inspired book of Talmud (e.g. Surah 5:32; cf. Sanhedrin 37a) as well as borrowing from Christian apocryphal works. Case in point, the Quran copies from the non-canonical Infancy Gospel of Thomas in which Jesus gives life to clay birds. The Quran also uses the Second Treatise of the Great Seth, an apocryphal Gnostic text of the 3rd century. This is one of the texts where the idea that Jesus was not crucified comes from. The text claims that Simon of Cyrene was crucified in Jesus’ place. Jesus is seen as standing by and supposedly "laughing at their ignorance.” The Quran also employs the Gnostic Apocalypse of Peter, an “uninspired” text that is part of the New Testament apocrypha. This text also denies the crucifixion of Jesus and suggests that there was a substitute. This is attested in the Quran, which says that Jesus was neither killed nor crucified (Sura 4:157-158). So, the Quran clearly employs Jewish and Christian apocryphal works that were never accepted as “inspired” either by the Jews or the Christians. Thus, the sources of the Quran are highly dubious, even though they are described within the text as “revelations” from God.

Theological and Historical Discrepancies

Muslims claim that the Quran is neither corrupted nor influenced by Judeo-Christian sources, and yet upon further scrutiny the book clearly incorporates passages from both the Jewish Talmud and from various Christian apocryphal works. Plagiarism abounds, and so does forgery. Therefore, it is extremely difficult, if not impossible, to maintain that it’s a “revelation” when at least some of the sources of the Quran are highly dubious! In fact, the evidence suggests that the Quran is the product of a late *Gnostic Christian revolt* against Byzantine Orthodoxy. What I am proposing is that the *Gnostic-Christian Sects* that were marginalized by Byzantine Orthodoxy from the fourth century onwards didn’t go away quietly but seemingly conspired against the Church during the early part of the dark ages! The result of those efforts eventuated in the Book we now call the Quran. The syncretistic-gnostic elements present in the Quran suggest that it was in fact an amalgamation of heresies that characterized many different Gnostic Christian sects. In other words, Islam was originally a heretical Eastern-Christian sect!

The aforementioned textual criticisms are further compounded when we realize that the Quran contains further theological discrepancies. For example, there are numerous verses in the Quran where Allah is swearing by created things that are less-than-God, thus committing “shirk” (i.e. the sin of ascribing divine status to any other beings beside Allah). Here’s a case in point. In sura 81:15, Allah says: “But nay! I swear by the stars.” Another example is sura 91 verse 1: “I swear by the sun and its brilliance.” When God supposedly swears by something which is less than himself the truth value of his assertion is obviously weakened. By definition, an oath is meant to buttress an argument, not to decrease the weight thereof. Therefore, the truth value of an oath is equivalent to, and connected with, the truth value of the one who declares it. As such, Allah’s oaths (swearing by created things) directly contradict his so-called divine status. By contrast, the God of the Bible swears by Himself, since there is nothing greater to swear under (cf. Gen. 22.16; Isa. 45.23; Heb. 6.13). By definition, an oath is a solemn attestation of the truth of one's words. In this case, how can Allah’s oaths be trustworthy if they appeal to something that is less than himself? Answer: they cannot! It appears, then, that the aforementioned oaths in the Quran are reflecting a human rather than a divine author.

These are just some of the problems of the Quran. But there are many, many more. The Quran lacks historicity. Mecca and Medina, for example, were deserts without water or vegetation, making it highly unlikely for a civilization to live there, let alone thrive, according to Islamic expert Dr. Jay Smith. Not to mention that these cities are not mentioned anywhere until the late 8th century. This would strongly suggest that the stories concerning these locations are probably nothing more than historical fiction.

The Biblical Stories are Altered in the Quran

There’s also a great deal of deliberate misinformation that is coming from Islamic scholars. For example, I’m currently reading “The Clear Quran Series: A Thematic English Translation” (Lombard: Book of Signs Foundation, 2016), translated by Dr. Mustafa Khattab, with chief editors: Abu-Isa Webb, Aaron Wannamaker, and Hisham Sharif. They are affiliated with the site: TheClearQuran.org. In the preface, Dr. Khattab says (p. xvi):

Arab Muslims, Christians, and Jews call

God ‘Allah.’

This is false. Neither Jews nor Christians call God Allah. In providing a definition for the name, Dr. Khattab is disingenuous because he fails to inform readers that Allah was a pre-Islamic god who was worshipped long before the writing of the Quran. On the same page, he makes another linguistic error by stating that “Jesus used ‘Alaha’ to refer to God.” This is false. Jesus never called God Alaha. On the following page (xvii), Dr. Khattab begins a paragraph with the title “Was the Quran Copied from the Bible?” He writes:

It is worth mentioning that the first Arabic

translation of the Bible was done centuries

after the Prophet’s death.

He attributes the similarities between the Quran and the Bible not on “intertextuality” (i.e. literary copying) but rather on “divine revelation.” However, this is another misleading argument. The Bible had been translated into Syriac, Coptic, Aramaic, and Latin within the first few centuries of the common era, which makes it highly improbable that the first Arabic translation occurred in the 9th century. Just because we haven’t found earlier Arabic manuscripts doesn’t mean they did not exist. Absence of evidence is not evidence of absence. Besides, we know that there existed an Arab-Christian community long before the time of Muhammad. There were certainly Christian churches in the East where the Bible was regularly preached. Textual criticism demonstrates a literary dependence of the Quran on various spurious works of a Christian and Jewish bent. Scholars can trace many of the stories of the Quran back to the Bible and the early Gnostic apocryphal texts. How would the early Muslims know about these texts or be able to copy them if they were not written in Arabic? Dr. Khattab makes many other erroneous and fallacious comments that I will not mention at this juncture because they will divert us from the topic in question.

Things actually get much worse once we start reading the Quran. Dr. Khattab claims that it is a masterpiece of Arabic literature, something akin to Shakespeare. But once you start reading it, it quickly becomes apparent that it doesn’t have the majestic refinement, eloquence, elegance, loftiness, or the wisdom of the Bible. In fact, it is so crude, unrefined, and tasteless that it doesn’t even sound “inspired,” let alone revealed. It actually reads like a second rate text in which a very insecure author is trying to establish himself either by gaslighting the readers or by blowing smoke about his knowledge of the Bible via the use of repetitive phrases such as “remember” Moses, “remember” Abraham, etc. But who gave him the literary license to alter the Biblical stories and to present them mangled and distorted? How is the reader supposed to “remember” the Bible if the author of the Quran is constantly interpolating new material and changing the stories, either deliberately or because he never really understood them?

As I started to read the Quran, I noticed that God is not talking in the first person. Rather, there seems to be a human narrator, which begs the question: how is this text divine? The preface claims that the Quran is scientifically accurate, yet Surah 2:22 refers to God who made “the sky a canopy.” The sky is obviously not a canopy. Also, the author seems to have little confidence because he’s constantly challenging the reader to defy him. God would not speak in that tone. As you read on, it becomes apparent that the author wants to discredit the Christian Trinity. But he devised a clever rhetorical device to do so. He has God supposedly saying “We” did this, or “We” did that. And then he explains that God is talking to the Angels. This would suggest that God used the help of angels to co-create. This would elevate the status of angels to “co-creators,” which is certainly a theological and hermeneutical contradiction! This is also theologically problematic because when God says in Genesis 1.26 “Let Us make mankind in Our image, according to Our likeness,” he is obviously not talking to angels because humankind is not made in the image of (created) angels but rather in the image of (the uncreated) God! Yet the Quran (Surah 2:30) directly contradicts this by claiming that God was talking to the angels about the creation of human beings:

‘Remember’ when your Lord said to the

angels, ‘I am going to place a successive

‘human’ authority on earth.’

Further theological discrepancies occur in Surah 2:32 in which the angels admit to not knowing “the names of all things” (Surah 2:31). But, surprisingly, “God said, ‘O Adam! Inform them of their names’ “ (Surah 2:33). In other words, the human Adam had more extensive knowledge than the divine angelic host combined. I’m not sure how a finite and limited human being who doesn’t have access to divine knowledge can possibly know more than the angelic beings who have existed for aeons upon aeons before the creation of the universe! This passage is yet another instance that reveals Allah’s lack of confidence, in which he’s constantly challenging the angels in order to prove that he knows more than they do. To make matters worse, the author once again invokes the memory of an episode that doesn’t exist in the Bible. So, there’s actually nothing to “remember.” This is a fabrication out of whole cloth. Yet, in Surah 2:34, the author writes:

And ‘remember’ when We said to the

angels, ‘Prostrate before Adam,’ so they all

did——but not Iblis [Satan], who refused

and acted arrogantly.

This Quranic commandment actually violates the 1st commandment of the Torah: “You shall have no other God’s before me.” In the New Testament, Romans 1:25 also condemns those who have “worshipped and served the creature rather than the Creator.” The Book of Revelation 19.10 strictly prohibits people from worshipping even angels, let alone humans. Therefore, this Quranic passage not only directly contradicts the Bible but is also ironically forcing us to “remember” a false memory, namely, that God commanded the angels to worship Adam. But there’s no evidence that God ever said that. So how can anyone “remember” something that never happened? This is nothing short of literary gaslighting.

What is more, Surah 2:35-36 directly contradicts the Genesis creation account by claiming that Adam and Eve lived “in Paradise,” and after the fall had to “Descend from the heavens ‘to the earth.’ “ This also contradicts the Bible which states that Adam was created on earth (Genesis 1:27). In Surah 2:51-52, the author says that even though “you worshipped the calf in his [Moses’] absence, … We ‘still’ forgave you.” It appears that the angels have the power to forgive sins. I thought only God forgave sins. Apparently, the angels forgive, too. Then, in Surah 2:57, the author says to the Israelites:

And ‘remember when’ We shaded you with

clouds and sent down to you manna and

quails, ‘saying’, ‘Eat from the good things

We have provided for you.’ The evildoers

‘certainly’ did not wrong Us, but wronged

themselves.

Since the author will later deny the Trinity by proclaiming that God is one, it begs the question: who does the plural pronoun “We” refer to? It seems as if the author of the Quran is trying to reinterpret the plural pronoun “Us” in Genesis 1.26—-when God said “Let Us make mankind in Our image, according to Our likeness”——by suggesting that God was talking to the angels. Thus, the “We” plural pronoun, once again, suggests a reference to the angelic host. However, this theological language is problematic because God wouldn’t speak about the angels as being co-creators or providers of the human race. On the contrary, Philippians 4:19 says that it is God (and God alone) who supplies “every need of yours according to his riches in glory in Christ Jesus.” Furthermore, God wouldn’t share his glory with the angels by implying that they’re co-creators, co-providers, and co-forgivers. Isaiah 42:8 reads:

I am the LORD; that is my name! I will not

yield my glory to another or my praise to

idols.

Therefore, in using the plural pronoun “We” to describe the joint efforts of God and the angels, the author of the Quran clearly demonstrates that he has misunderstood the theology of the Old and New Testaments. That’s precisely why the Quran doesn’t sound like divine scripture. It doesn’t have the ring of truth; it doesn’t sound genuine. This unbiblical conflation of God with angels is seen again in Surah 2:59, which reads: “We sent down a punishment from the heavens upon them for their rebelliousness.” Notice, it is not God who sent it; “We sent” it! Not to mention that God’s language in the Quran is rather vulgar and insulting. Surah 2:65 records the punishment for the Sabbath-Breakers:

You are already aware of those of you who

broke the Sabbath. We said to them, ‘Be

disgraced apes!’

A very insulting and demeaning language is used that is uncharacteristic of a pure and holy God. This is certainly not the language of the Bible. Incidentally, Jesus also broke the Sabbath and healed a man who had been unable to walk for 38 years (John 5:1-18). Is the author of the Quran alluding to Jesus as well, calling him an ape? How insulting!

Then comes a projection. We already know that Muhammad was illiterate. We also know that the Quran knows nothing about Holy Scripture because it keeps getting the stories wrong, misinterpreting them, distorting them, and adding to them. But, ironically, instead of admitting this, the author of the Quran pronounces a condemnation on those who do these things. But that’s exactly what the Quran is doing. He writes in Surah 2:78-79:

And among them are the illiterate who know

nothing about the Scripture except lies, and

‘so’ they ‘wishfully’ speculate. So woe to

those who distort the Scripture with their

own hands [writings] then say, ‘This is from

God’——seeking a fleeting gain! So woe to

them for what their hands have written.

In Surah 2:102, the Quran talks of magical themes:

They ‘instead’ followed the magic promoted

by the devils during the reign of Solomon.

This reference is not found anywhere in Scripture. As far as I know, the only known text to discuss demonic magic during the time of Solomon is a pseudepigraphical text, ascribed to King Solomon, which is known as The “Testament of Solomon.”

Another linguistic problem with the Quran is that it has God openly disrespecting Christians and Jews and their scriptures in a manner that is not theologically persuasive or convincing. God would not talk down to Christians and Jews by mocking their Scriptural beliefs. This is uncharacteristic of the holy and pure God of Scripture (see e.g. Surah 2:111, 113, 120). The Quran is also embellishing and contradicting the Scriptural stories by adding extraneous elements. If these stories were revealed in the 7th century, why were they not known to the earlier prophets or mentioned in Scripture? Nowhere throughout the Old and New Testaments is there the slightest clue, for example, that Abraham was in Mecca. So how are the readers supposed to remember this story? Yet Surah 2:126 declares:

And ‘remember’ when Abraham said, ‘My

Lord, make this city ‘of Mecca’ secure and

provide fruits to its people.

Unless this is copied from a spurious, apocryphal Gnostic text, there’s really nothing to remember. What is more, the Quran distorts Scripture. In the Bible, Ishmael and Hagar are disowned by Abraham. In Genesis 21:8-21, Abraham sends Hagar and Ishmael away. Moreover, Isaac is the promised seed or the heir of the promises (see Gen. 13:15; 15:5; 22:17). But in the Quran it’s the exact opposite. It is Ishmael who is the promised one, and Abraham celebrates him. This is called “twisting God’s Word,” which is a manipulation of the Scriptural evidence. It represents a kind of underhanded (sleight of hand) Islamic apologetics. It is as if we have a new film director who decided to change the plot. In this 7th century (dark ages) sequel to the Bible, it’s all about Abraham and Ishmael. And we have another plot twist in which the second commandment that prohibits the worship of idols is broken. There’s also an allusion to the Kaaba in Mecca, Saudi Arabia, which was also venerated in pre-Islamic pagan times. Paradoxically, Surah 2:125 urges the reader to remember a time that never existed. I suppose it’s a clever way of attempting to historicize a fictional narrative that has no basis in history or literature:

And ‘remember’ when We made the Sacred

House [Ka’bah] a centre and a sanctuary

for the people ‘saying’, ‘You may take the

standing-place of Abraham as a site of

prayer.’ And We entrusted Abraham and

Ishmael to purify My House for those who

circle it, who meditate in it, and who bow

and prostrate themselves ‘in prayer’.

Then there is a theological fabrication of the one true God which departs from Scripture and tradition. It also falsifies Hebrew Scripture which never mentions Yahweh as the God of Ishmael. Surah 2:133 declares:

Or did you witness when death came to

Jacob? He asked his children, ‘Who will

you worship after my passing?’ They

replied, ‘We will continue to worship your

God, the God of your forefathers——

Abraham, Ishmael, and Isaac——the One

God. And to him we all submit.’

There is also a seeming allusion to the Christians, whom the anonymous author of the Quran is denouncing as polytheists (see Surah 2:135). The author of the Quran obviously doesn’t understand the theological concept of the Trinity. It doesn’t evoke polytheism. The Triune God is defined as one God who exists in three coeternal, coequal, consubstantial divine persons. An analogy would be the fingers of a hand. Although there may be 5 fingers, it is still one (1) hand!

——-

For further details on the Trinity, see the following article:

Is the Trinity a Biblical Teaching?

https://eli-kittim.tumblr.com/post/631800420436754432/is-the-trinity-a-biblical-teaching

——-

The Quran Contradicts Itself

Finally, I will put forth one last statement before I make my closing arguments. The anonymous author of the Quran claims that he follows the revelations of the Hebrew patriarchs and of Jesus. He writes (Surah 2:136):

Say, O believers, ‘We believe in God and

what has been revealed to us; and what

was revealed to Abraham, Ishmael, Isaac,

Jacob, and his descendants; and what was

given to Moses, Jesus, and other prophets

from the Lord. We make no distinction

between any of them.

There are two things, here, worthy of consideration. On the one hand, the author claims to accept the revelation of Jesus. On the other hand, he contradicts the revelation of Jesus by saying that Jesus is no different than anyone else. Well, which is it? Does he accept Jesus’ revelation or not? He’s violating the law of non-contradiction, which states that contradictory propositions cannot both be true in the same sense at the same time. Jesus claimed that God is a trinity. Matthew 28.19, for example, is an authentic verse that is part of the New Testament critical edition. In this verse, Jesus describes what God is:

Go, therefore, and make disciples of all the

nations, baptizing them in the name of the

Father and the Son and the Holy Spirit.

If the anonymous author of the Quran accepts Jesus’ revelation, as he claims, then it is incumbent upon him to also accept the revelation of the Trinity as Father, Son, and Holy Spirit! Moreover, if this author accepts Jesus’ revelation, then it is incumbent upon him to also accept the divinity of Jesus! Otherwise he is contradicting himself.

The Deity of Jesus Christ

In John 1:1 (“the word was God”); Colossians 2:9 (“in him the whole fullness of the godhead [θεότητος] dwells bodily”); Hebrews 1:3 (“The Son is the radiance of God’s glory and the exact imprint of his being”); Titus 2:13 (“our great God and Savior Jesus Christ”); Philippians 2:6 (“being in very nature God”); Colossians 1:15 (“The Son is the image of the invisible God”); 2 Peter 1:1 (“our God and Savior Jesus Christ”). And in John 1:3 and Hebrews 1:2 Jesus is the creator and the “heir of all things, through whom he [God] also created the worlds.” John 1:3: “All things came into being through him [Jesus], and without him not one thing came into being.”

——-

Jesus’ Incarnation Prophesied in the Tanakh (Old Testament)

Leviticus 26.12:

“I will walk among you and be your God”

Micah 5.2:

“out of you will come forth for Me One to be ruler over Israel—One whose origins are of old, from the days of eternity.”

Daniel 7.13-14:

“one like a son of man, coming with the clouds of heaven. … He was given authority, glory and sovereign power; all nations and peoples of every language worshiped him.”

Isaiah 53.3-5:

“He was despised and rejected …, a man of suffering, and familiar with pain. … Surely he took up our pain and bore our suffering, yet we considered him punished by God, stricken by him, and afflicted. But he was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was on him, and by his wounds we are healed.”

Zechariah 12:10

“They will look on me, the one they have pierced, and they will mourn”

Isaiah 9.6 (emphasis added):

“For to us a child is born, to us a son is given, and the government will be on his shoulders. And he will be called Wonderful Counselor, MIGHTY GOD, Everlasting Father, Prince of Peace.”

You have to be exegetically ignorant or completely illiterate not to notice that the divine Messiah was prophesied in both the Tanakh and the Habrit Hachadashah. If the author of the Quran accepts Jesus as the Messiah——as well as Jesus’ revelation, and his future coming——then he must also accept the aforementioned revelations!

Conclusion

أفاطمُ مهلاً بعضَ هذا التدلّلِ

وإن كنتِ قد أزمعتِ صرمي فأجملي

— امرؤ القيس

Fatimah… a gentle warning against your teasing ways.

If leaving is your choice, make it beautiful, like the love we shared.

Some endings deserve grace,

even if the heart bleeds.