Conception of Prophet Jesus and Perverted Missionary Claims about Quran (66:12) and Quran (21:91)

𝐂𝐨𝐧𝐜𝐞𝐩𝐭𝐢𝐨𝐧 𝐨𝐟 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐉𝐞𝐬𝐮𝐬 𝐚𝐧𝐝 𝐏𝐞𝐫𝐯𝐞𝐫𝐭𝐞𝐝 𝐌𝐢𝐬𝐬𝐢𝐨𝐧𝐚𝐫𝐲 𝐂𝐥𝐚𝐢𝐦𝐬 𝐚𝐛𝐨𝐮𝐭 𝐐𝐮𝐫𝐚𝐧 (𝟔𝟔:𝟏𝟐) 𝐚𝐧𝐝 𝐐𝐮𝐫𝐚𝐧 (𝟐𝟏:𝟗𝟏)

Mohamad Mostafa Nassar
Twitter:@NassarMohamadMR

𝐓𝐡𝐞 𝐚𝐥𝐥𝐞𝐠𝐚𝐭𝐢𝐨𝐧:

Christian missionaries have been fabricating lies about Islam, one of those lies is about Quran (66:12).

First claim: Allah Exalted He gave birth to Prophet Jesus son of Mary= Prophet Issa son of Maryam through blowing into his mum, Lady Maryam’s genitals.

Second claim: Archangel Gabriel breathed into the vagina of Mary in order that the conception of Jesus would take place, they allege that the Qur’anic verse (66:12) ideally gives this understanding.

We have also included In response about Quran (21:91), so our response be more comprehensive

Although they quote Imam Ibn Kathir thinking that Imam Ibn Kathir’s statement supports those above-mentioned false claims, they simply (or intentionally) fail to understand what the Imam is saying.

Despite All Muslim commentators and scholars indisputably agreeing that Angel Gabriel breathed into the opening of Mary’s garment, NOT into her vagina directly as the missionary’s mind fantasizes. Yet they still lie and promote deception.

𝐖𝐞 𝐚𝐫𝐞 𝐠𝐨𝐢𝐧𝐠 𝐭𝐨 𝐩𝐫𝐨𝐯𝐢𝐝𝐞 𝐭𝐰𝐨 𝐚𝐧𝐬𝐰𝐞𝐫𝐬, 𝐚 𝐬𝐡𝐨𝐫𝐭 𝐫𝐞𝐬𝐩𝐨𝐧𝐬𝐞 𝐚𝐧𝐝 𝐚 𝐦𝐨𝐫𝐞 𝐢𝐧-𝐝𝐞𝐩𝐭𝐡 𝐝𝐞𝐭𝐚𝐢𝐥𝐞𝐝 𝐫𝐞𝐬𝐩𝐨𝐧𝐬𝐞 𝐭𝐨 𝐭𝐡𝐨𝐬𝐞 𝐰𝐡𝐨 𝐚𝐫𝐞 𝐢𝐧𝐭𝐞𝐫𝐞𝐬𝐭𝐞𝐝 𝐢𝐧 𝐤𝐧𝐨𝐰𝐢𝐧𝐠 𝐟𝐮𝐫𝐭𝐡𝐞𝐫 𝐤𝐧𝐨𝐰𝐥𝐞𝐝𝐠𝐞.

𝐒𝐡𝐨𝐫𝐭 𝐑𝐞𝐬𝐩𝐨𝐧𝐬𝐞

All perfect praise be to Allah, The Lord of the Worlds. I testify that there is none worthy of worship except Allah and that Muhammed, peace be upon him, is His Slave and Messenger.

Allah Exalted He king of Kings and creator of Everything is above his Throne above the skies, He is the first and the last, he does not beget and was not begotten. These meanings have been articulated by Allah Exalted He in The Glorious Quran in chapter the Sincerity= Surah Al-Ikhlas (112)

***The Glorious Quran in chapter the Sincerity= Surah Al-Ikhlas (112)***

From the above-mentioned Short Noble Quranic chapter the Sincerity= Al-Ikhlas (112) we can easily understand some of Allah Exalted He attributes as confirmed in this short chapter=Short Surah.

Allah is the name of our creator and no deity is worthy of worship except him alone.

He is Ahad which means One, Unique, and Matchless in his Essence. Ahad is a direct Quranic name for boys that means “one”, “unique”, and “matchless”. One of the names of Allah, subhanahu wa taala=Exalted He, is al-Ahad, and this name with the al- in front of it should not be used as a name because it is specific to Allah. But when you remove the al-, that is when you use Ahad by itself, it becomes a general and acceptable name to use. Ahad is used in about 80 places in the Quran.

As-Samad is the master who has complete control, The other common interpretation of as-Samad is the master who has complete control. “Ibn Abbas, ‘He is the Master Who is perfect in His sovereignty, the Most Noble Who is perfect in His nobility, the Most Magnificent Who is perfect in His magnificence, the Most Forbearing Who is perfect in His forbearance, the All-Knowing Who is perfect in His knowledge, and the Most Wise Who is perfect in His wisdom.
He is the One Who is perfect in all aspects of nobility and authority. He is Allah, glory be unto Him. These attributes are not befitting anyone other than Him. He has no coequal and nothing is like Him. Glory be to Allah, the One, the Irresistible

Surah al-Ikhlas is an affirmation of Allah’s oneness and as such it negates all forms of polytheism and idolatry. This is very important because the foundation on which our faith is built is the absolute belief that Allah is One. Belief in One God entails certainty. Muslims worship Allah alone, He has no partners, associates, or helpers. Worship is directed solely to Allah, for He is the only One worthy of worship.

He begets not, nor is He begotten, as He is without beginning or end which means He is the First and the last.

Nor has He any equal.

Conclusion:

Based on the above-mentioned Islamic and Quranic Evidence, Allah is the only true God who deserves all the worship, He is the first and the last. He begets not, nor is He begotten and He does NOT have any equals or partners. That means that any claim that Allah gave birth to Prophet Jesus son of Mary is Pure Lie and Fabrication.

There are more links at the end of the Page that explains the Short Noble Quranic chapter the Sincerity= Al-Ikhlas (112) in great detail.

Despite the above should be enough, we are going to provide more evidence to clarify the truth and refute the false allegations:

The root word of Farjaha=فرجها mentioned in the Glorious Quran in Quran (66:12) and Quran (21:91) is from Farj=فرج.

Here is the meaning of Farj=فرج as per the Dictionary, as you all can read it, which means chastity, modesty, opening, or gap. One of the meanings is vulva which as we all can see the dictionary listing this meaning under Anatomy (which is a medial term and NOT adult pornographic sexual meaning)

The following are Screenshots from various Arabic <=> English Dictionaries to provide Crystal Clear Concrete Evidence to whom the Truth may Concern about the meaning of the word Farjaha:

𝐁𝐞𝐥𝐨𝐰 𝐢𝐬 𝐭𝐡𝐞 𝐂𝐨𝐦𝐦𝐨𝐧 𝐮𝐧𝐝𝐞𝐫𝐬𝐭𝐚𝐧𝐝𝐢𝐧𝐠 𝐚𝐧𝐝 𝐜𝐨𝐧𝐬𝐜𝐢𝐨𝐮𝐬 𝐚𝐠𝐫𝐞𝐞𝐦𝐞𝐧𝐭 𝐨𝐟 𝐭𝐡𝐞 𝐕𝐚𝐬𝐭 𝐌𝐚𝐣𝐨𝐫𝐢𝐭𝐲 𝐨𝐟 𝐌𝐮𝐬𝐥𝐢𝐦 𝐬𝐜𝐡𝐨𝐥𝐚𝐫𝐬 𝐨𝐟 𝐭𝐡𝐞 𝐦𝐞𝐚𝐧𝐢𝐧𝐠𝐬 𝐨𝐟 𝐐𝐮𝐫𝐚𝐧𝐢𝐜 𝐯𝐞𝐫𝐬𝐞 (𝟔𝟔:𝟏𝟐) 𝐚𝐧𝐝 𝐭𝐡𝐞 𝐰𝐨𝐫𝐝 ‘𝐅𝐚𝐫𝐣𝐚𝐡𝐚’ 𝐚𝐬 𝐡𝐚𝐝 𝐛𝐞𝐞𝐧 𝐮𝐧𝐝𝐞𝐫𝐬𝐭𝐨𝐨𝐝 𝐟𝐫𝐨𝐦 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐌𝐮𝐡𝐚𝐦𝐦𝐞𝐝 𝐩𝐞𝐚𝐜𝐞 𝐛𝐞 𝐮𝐩𝐨𝐧 𝐡𝐢𝐦, 𝐡𝐢𝐬 𝐟𝐚𝐦𝐢𝐥𝐲 𝐚𝐧𝐝 𝐡𝐢𝐬 𝐂𝐨𝐦𝐩𝐚𝐧𝐢𝐨𝐧𝐬 𝐰𝐡𝐨 𝐝𝐞𝐥𝐢𝐯𝐞𝐫𝐞𝐝 𝐈𝐬𝐥𝐚𝐦 𝐭𝐨 𝐮𝐬

The verse in question is, “So We breathed into him of Our spirit” (66:12)

What the Scholars of Exegesis ‘Tafisr’ Have Mentioned

According to works of Qur’anic exegesis (tafsir), the expression “Our spirit” means “a spirit created by Us.” Of course, every human’s spirit is created by Allah Most High. The spirit of our Master `Isa (peace be upon him), however, is singled out with this expression as a way of honoring him.

This ascription of honor (idafat al-tashrif) is quite common in the language of the Qur’an, such as “the house of Allah,” “The she-camel of Allah,” etc. That is, a house or she-camel so incredibly honored and so very special, that it is ascribed to Allah, who is of course utterly transcendent above using a house or she-camel, may He be glorified and exalted.

Similarly, the spirit that Allah created for Prophet Isa ‘Jesus’ (peace be upon him) is so honored and special, it is ascribed to Allah directly, who is utterly transcendent above having His own spirit.

Another explanation given is that such an ascription is used to indicate that Allah created that thing without any intermediary or “means.” So, the she-camel of Allah was created directly by Him without a womb, and the spirit of Prophet Isa ‘Jesus’ (peace be upon him) was created directly by Him without any means that Allah normally uses in the act of creation.

With respect to the expression “We breathed,” most exegetes mention that it was the Archangel Jibril (peace be upon him) who breathed the spirit into Prophet Isa ‘Jesus’ (peace be upon him).

The act is ascribed to Allah in the verse, however, since He Most High is the One who commanded Jibril to do so. Therefore, “We breathed” actually means “We sent Jibril, who breathed.” [Qurtubi, Nasafi, Biqa’i, Abu Suud]

Imam Razi, however, interprets it as metaphorical, stating that the nature of the spirit is such that, once it is created in the body, it spreads to every part of the body, just as air that is breathed into a vessel. Hence according to him, there was no literal “breathing” that took place. And Allah knows best.

Dealing with Similar Verses

The verse in question is considered one of the similar verses (mutashabihat). With such verses, the outward apparent meaning of it cannot be taken literally with respect to Allah Most High, who is well-exalted and transcendent above all things temporal.

This is established in clear, unequivocal verses such as “There is nothing like unto Him” Quran (42:11) and “And He has no equivalent” Quran (112:4).

Classically, there were two historical approaches among Muslim scholars in dealing with such verses.

The first was, after negating the outward literal meaning, to consign the matter completely to Allah Most High without any attempt to interpret the verse (tafwid); this was the approach of the first few generations (salaf).

The second approach was to attempt to interpret the verse in a matter befitting His majesty (ta’wil), yet without affirming it with certainty since other meanings could also be correct.

This was the approach of scholars of later generations (khalaf), who were forced to do so in order to safeguard the understanding of Allah’s transcendence from the incorrect beliefs of various sects that arose in their time. [Bajuri, Tuhfat al-Murid]

Clarification of Term ‘Farjaha’: –

Based on the Glorious Quran and Authentic teachings of Islam scholars of tafsīr the science of explanation of the Qurʾān, the sacred scripture of Islam, or of Qurʾānic commentary had several opinions regarding the meaning of Farjaha (her Farj) in the saying of Allah the Almighty:

{Who guarded Farjaha} [Quran 66: 12]

Some of them said: “It means the known private part.” Some others said: “It means the neck opening of her garment in which Jibreel (Gabriel) blew and that breath went into her womb; this is how ‘Eesa (Jesus) peace be upon him was conceived.”

Ibn Jareer At-Tabari may Allah be pleased with him said:

“There are different opinions regarding the Farj that Allah the Almighty said that she guarded. Some said: “It refers to her private part that she guarded against fornication. Some others said: “It means the neck opening of her garment from which she prevented Jibreel before she came to know that he was the messenger of her Lord.

This is proved by His saying {So We blew into her} and this followed His saying: {Who guarded Farjaha}. They said: “In this way, the meaning is: who guarded the neck opening of her garment and We blew into it [her garment] through Our angel.”

Al-Qurtubi may Allah be pleased with him said in his Tafseer:

“{Who guarded Farjaha} meaning, who guarded her chastity and refrained from fornication. It was also said: “The word Farj means the neck opening of the garment, meaning no suspicion afflicted her garment (i.e., honor).” In other words, her garment (honor) is pure. A garment has four openings: Two sleeves and the upper and lower openings… ” [End quote]

Az-Zarkashi may Allah be pleased with him said in Al-Burhaan:

“Whoever thinks that it means the private part is really mistaken. Rather, it is one of the finest and best metonymy. It refers to the neck opening of the garment, i.e., no suspicion afflicted her garment (honor). She has pure garments (i.e., she is chaste); and the garment has four openings; two sleeves…etc.” [End quote]

If we assume that what is meant is the private part, as is the view of Ibn Jareer At-Tabari may Allah be pleased with him then Allah the Almighty has mentioned it about Maryam (Mary) to explain her chastity and prove her innocence of what the Jews, may Allah curse them repeatedly, accused her of.

𝐇𝐞𝐧𝐜𝐞, 𝐞𝐱𝐩𝐥𝐢𝐜𝐢𝐭 𝐦𝐞𝐧𝐭𝐢𝐨𝐧 𝐨𝐟 𝐬𝐮𝐜𝐡 𝐦𝐚𝐭𝐭𝐞𝐫𝐬 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞 𝐪𝐮𝐞𝐬𝐭𝐢𝐨𝐧𝐞𝐫 𝐜𝐚𝐥𝐥𝐞𝐝 ‘𝐬𝐞𝐱𝐮𝐚𝐥’ 𝐢𝐬 𝐧𝐨𝐭 𝐜𝐨𝐧𝐬𝐢𝐝𝐞𝐫𝐞𝐝 𝐝𝐢𝐬𝐩𝐫𝐚𝐢𝐬𝐞𝐝 𝐢𝐧 𝐚𝐥𝐥 𝐜𝐨𝐧𝐝𝐢𝐭𝐢𝐨𝐧𝐬.

it is not strange that the enemies of Islam quote these verses to criticize the Quran. They do their utmost to criticize the Noble Book of Allah the Almighty and His religion with all that they imagine to be defective. Allah The Almighty, when explaining that such people will never believe even if every sign should come to them.

Says (what means): {Indeed, those upon whom the word of your Lord has come into effect will not believe, even if every sign should come to them until they see the painful punishment.}[Quran 10:96-97] So, proofs will avail nothing with them because they are arrogant and not seekers of truth.

Allah Knows best.

𝐒𝐮𝐠𝐠𝐞𝐬𝐭𝐢𝐨𝐧𝐬 𝐭𝐨 𝐂𝐡𝐫𝐢𝐬𝐭𝐢𝐚𝐧𝐬

𝐑𝐞𝐚𝐝 𝐓𝐡𝐞 𝐟𝐨𝐥𝐥𝐨𝐰𝐢𝐧𝐠 𝐋𝐢𝐧𝐤𝐬 𝐚𝐧𝐝 𝐁𝐞 𝐇𝐨𝐧𝐞𝐬𝐭 𝐰𝐡𝐞𝐧 𝐚𝐧𝐬𝐰𝐞𝐫 𝐭𝐡𝐞 𝐛𝐞𝐥𝐨𝐰 𝐪𝐮𝐞𝐬𝐭𝐢𝐨𝐧𝐬 𝐰𝐢𝐭𝐡 𝐆𝐨𝐝 𝐰𝐡𝐨 𝐬𝐞𝐞𝐬 𝐚𝐧𝐝 𝐡𝐞𝐚𝐫 𝐲𝐨𝐮𝐫 𝐚𝐜𝐭𝐢𝐨𝐧𝐬, 𝐰𝐨𝐫𝐝𝐬 𝐚𝐧𝐝 𝐞𝐯𝐞𝐧 𝐢𝐧𝐭𝐞𝐧𝐭𝐢𝐨𝐧𝐬.

𝐓𝐡𝐞 𝐅𝐨𝐥𝐥𝐨𝐰𝐢𝐧𝐠 𝐥𝐢𝐧𝐤𝐬 𝐞𝐱𝐩𝐨𝐬𝐞 𝐭𝐡𝐞 𝐟𝐚𝐜𝐭 𝐭𝐡𝐚𝐭 𝐓𝐡𝐞 𝐁𝐢𝐛𝐥𝐞 𝐡𝐚𝐝 𝐛𝐞𝐞𝐧 𝐏𝐚𝐫𝐭𝐢𝐚𝐥𝐥𝐲 𝐜𝐨𝐫𝐫𝐮𝐩𝐭𝐞𝐝 𝐚𝐧𝐝 𝐢𝐧𝐜𝐥𝐮𝐝𝐞𝐬 𝐬𝐞𝐱𝐮𝐚𝐥𝐥𝐲 𝐞𝐱𝐩𝐥𝐢𝐜𝐢𝐭 𝐰𝐨𝐫𝐝𝐬 𝐰𝐞𝐫𝐞 𝐩𝐮𝐭 𝐛𝐲 𝐇𝐮𝐦𝐚𝐧𝐬.

The 6 Raunchiest, Most Depraved Sex Acts (From the Bible)

Amazing sex scenes in the Bible

The 8 kinkiest passages of the Bible

X-Rated Pornography in the Bible

Bible and Pornography

29 Sexually Explicit, Profane and Dirty stories and verses in the Bible that Christians claim to be an intact word of God.

𝐈𝐬 𝐭𝐡𝐢𝐬 𝐭𝐡𝐞 𝐇𝐨𝐥𝐲 𝐰𝐨𝐫𝐝 𝐨𝐟 𝐆𝐨𝐝?

𝐀𝐫𝐞 𝐭𝐡𝐞𝐬𝐞 𝐯𝐞𝐫𝐲 𝐞𝐱𝐩𝐥𝐢𝐜𝐢𝐭 𝐬𝐭𝐫𝐚𝐢𝐠𝐡𝐭 𝐚𝐧𝐝 𝐡𝐨𝐦𝐨𝐬𝐞𝐱𝐮𝐚𝐥 𝐬𝐞𝐱𝐮𝐚𝐥 𝐚𝐜𝐭𝐬 𝐢𝐧𝐬𝐩𝐢𝐫𝐞𝐝 𝐛𝐲 𝐆𝐨𝐝 𝐚𝐧𝐝 𝐰𝐡𝐲?

𝐖𝐡𝐲 𝐰𝐨𝐮𝐥𝐝 𝐆𝐨𝐝 𝐛𝐫𝐨𝐚𝐝𝐜𝐚𝐬𝐭 𝐬𝐮𝐜𝐡 𝐨𝐛𝐬𝐜𝐞𝐧𝐞 𝐬𝐢𝐧𝐬 𝐢𝐧 𝐚 𝐯𝐞𝐫𝐲 𝐝𝐞𝐭𝐚𝐢𝐥𝐞𝐝 𝐦𝐚𝐧𝐧𝐞𝐫?

𝐖𝐨𝐮𝐥𝐝 𝐲𝐨𝐮 𝐚𝐥𝐥𝐨𝐰 𝐲𝐨𝐮𝐫 𝐜𝐡𝐢𝐥𝐝𝐫𝐞𝐧 𝐭𝐨 𝐫𝐞𝐚𝐝 𝐚𝐥𝐥 𝐭𝐡𝐞 𝐟𝐨𝐥𝐥𝐨𝐰𝐢𝐧𝐠 𝐬𝐞𝐱𝐮𝐚𝐥𝐥𝐲 𝐞𝐱𝐩𝐥𝐢𝐜𝐢𝐭 𝐬𝐞𝐠𝐦𝐞𝐧𝐭𝐬 𝐨𝐟 𝐭𝐡𝐞 𝐁𝐢𝐛𝐥𝐞?

𝐄𝐧𝐝 𝐨𝐟 𝐓𝐡𝐞 𝐒𝐡𝐨𝐫𝐭 𝐑𝐞𝐬𝐩𝐨𝐧𝐬𝐞

𝐓𝐡𝐞 𝐃𝐞𝐭𝐚𝐢𝐥𝐞𝐝 𝐑𝐞𝐬𝐩𝐨𝐧𝐬𝐞 𝐭𝐨 𝐓𝐡𝐞 𝐀𝐥𝐥𝐞𝐠𝐚𝐭𝐢𝐨𝐧𝐬

𝐆𝐞𝐧𝐞𝐫𝐚𝐥 𝐈𝐧𝐭𝐫𝐨𝐝𝐮𝐜𝐭𝐢𝐨𝐧 𝐭𝐨 𝐐𝐮𝐫’𝐚𝐧 𝟔𝟔:𝟏𝟐

Before we discuss the missionary’s ugly interpretation of Surat-ut-Tahrim, we would like to note the comment made by Sheikh Rahmatullah Al-Kiranwi Al-Hindi concerning his opponent, the Christian missionary Pfander

The third habit: he (Pfander) translates Qur’anic verses and interprets them according to his own opinion in order to object against them as he alleges. He claims that the correct interpretation and the correct translation is what he translates and interprets, not what scholars of Islam and exegetes of the Qur’an state.
(Rahmatullah Al-Kiranwi, Izhar-ul-Haq, Volume 1, page 85)

Indeed the same applies here; the Christian missionaries have brought the most disgusting interpretation to the following holy Qur’anic verse

“And Mary the daughter of ‘Imran, who guarded her farj; and We breathed into it of Our spirit” (Holy Qur’an 66:12)

The Christian missionary Sam Shamoun claims that Archangel Gabriel breathed into the vagina of Mary in order that the conception of Jesus would take place, he alleges that the above Qur’anic verse ideally gives this understanding.

Although The Christian missionary Sam Shamoun quotes Imam Ibn Kathir, he simply (or intentionally) fails to understand what the Imam is saying. All Muslim commentators and scholars indisputably agree that Angel Gabriel breathed into the opening of Mary’s garment, not into her vagina as the missionary’s mind fantasizes.

It is reported on authority of Ibn ‘Abbas and Qatada that Archangel Gabriel appeared to Mary, the daughter of ‘Imran, in a human form, he approached her in order to breathe the spirit of Jesus into her, but she prevented him from even approaching the opening of her garment; this is the meaning of Mary guarding her farj because the Arabic word “farj” applies to any opening, gap or slit.

When Gabriel introduced himself to Mary and informed her about his mission, she let him breathe the spirit of Jesus into the opening of her garment; this is the meaning of breathing into her farj.

However, Shamoun – without a glance of hesitation – assumed that the Arabic word “faarj” must refer to the vagina of Mary and that Gabriel directly breathed into her vagina. Astaghfirullah!!

The eminent Imam Ibn Jarir At-Tabari states in his commentary known as “Jami’-ul-Bayan”,

Allah Whose remembrance is exalted says “And Mary the daughter of ‘Imran, who guarded her farj” He means: who protected the opening of her garment from Gabriel (peace be upon him); any opening or tear in the garment is called farj, as well any crack in a wall, or a window in a roof is a farj. His saying “and We breathed into it of Our spirit” He means: We breathed into it i.e., into the opening of her garment; this is her farj.

From Our Spirit i.e., from Gabriel; he is the Spirit. Exegetes have given similar statements; Ibn ‘Abdul-A’la said: Ibn Thawr said on authority of Mu’ammer on authority of Qatada that“and We breathed into it of Our spirit” means We breathed into the opening (of her garment) from our spirit.
(At-Tabari, Jami’-ul-Bayan, Volume 28, page 192)

Imam Al-Qurtubi in “Al-Gami’ le Ahkam-el-Qur’an” states,

“Who guarded her farj” – from lewdness. Commentators say the faarj is intended to mean the opening (of the garment) because He says “We breathed into it of Our spirit”; Gabriel (peace be upon him) breathed but into the opening of her (garment) and did not breathe into her private part. In the recitation of Ubai “We breathed into the opening of her (garment) of Our Spirit”.

Every opening in the dress is called farj like His saying“and there are no flaws (furooj sing. farj) in it?” (Holy Qur’an 50:6). It is probable that she guarded her private part and he breathed into the opening of her (garment).
(Al-Qurtubi, Al-Gami’ le Ahkam-el-Qur’an, Volume 28, pages 203-204)

Imam Ibn Kathir in “Tafsir-ul-Qur’an Al-‘Azeem” states,

“And Mary the daughter of ‘Imran, who guarded her farj” i.e., protected and purified it; guarding (ihsan) is chastity and absence of immorality. “We breathed into it from Our spirit” – by the Archangel Gabriel for God the MMost High sent him to her, so he shaped in the form of a man.

God the Most High commanded him to breathe with his mouth into the opening of her garment, the breath then descended and entered through her private part, and she conceived Jesus (peace be upon him).
(Ibn Kathir, Tafsir-ul-Qur’an Al-‘Azeem, Volume 8, page 92)

As-Samarqandi in “Bahr-ul-‘Uloum” states,

“who guarded her farj” means who purified herself from lewdness. “We breathed into it from Our spirit” means We sent (Angel) Gabriel (peace be upon him) so he breathed into the opening of her garment.

Al-Mawardi in “An-Nukat wa Al-‘Uyoun” states,

“And Mary the daughter of Imran, who guarded her farj” commentators state that the farj is intended to mean the opening (of the garment) for He says “We breathed into it from Our spirit”; and Gabriel breathed but into the opening of her (garment).

Al-Baghwi in “Ma’alem-ut-Tanzil” states,

“And Mary the daughter of ‘Imran, who guarded her farj; and We breathed into it of Our spirit” – into the opening of her garment.

Fakhr-ud-Din Ar-Razi in “Mafateh-ul-Ghaib” states,

“guarded” from lewdness because she was accused of adultery. The farj is understood literally; Ibn ‘Abbas said Gabriel breathed into the opening of the garment; he extended it with his fingers and breathed into it. every opening, tear et cetera in the garment is named farj.

Al-Galalan Al-Mahalli and As-Suyuti state,

“And Mary the daughter of Imran, who guarded her farj” – protected it.“We breathed into it from Our spirit” – it is Gabriel when he breathed into the opening of her garment what God the Exalted had created, so it reached her private part and she conceived Jesus.
(Al-Mahalli and As-Suyuti, Tafsir-ul-Galalin, page 543)

Ash-Shawkani in “Fath-ul-Qadir” states,

“who guarded her farj” from lewdness, its exegesis has been mentioned in Surat-un-Nisaa. Commentators state that the farj is intended to mean the opening (of the garment) for His saying “We breathed into it from Our spirit”; Gabriel breathed but into the opening of her garment and she conceived Jesus.
(Ash-Shawkani, Fath-ul-Qadir, Volume 5, page 340)

Imam At-Tabarasi in “Majm’-ul-Bayan” states,

“And Mary the daughter of Imran, who guarded her farj” i.e., protected her private part from (indulging in) sin and purified herself from prohibited things. It is said, it means she prevented herself from having a husband.“We breathed into it from Our spirit”i.e., Gabriel breathed with Our command into the opening of her (garment) from Our spirit, related on authority of Qatada. Al-Farra’ said, every slit is a farj; (the phrase) “she guarded her farj” means she protected the opening of her garment from Gabriel.

The above is adequate to refute the filthy missionary argument; Imam As-Suhaili in his discussion of this verse notes,

Do not allow your imagination to go elsewhere; this is one of delicate gestures because the Qur’an is more exalted in meanings, more balanced in words, more delicate in gestures and better in expression than aiming at what the ignorant’s delusion presumes especially the breath came from the Holy Spirit (Ruh-ul-Quds) at the command of the Holiest (Al-Quddos). So, add the Holy to the Holiest and exalt the holy pure woman above false delusion and guesswork.
(quoted by Al-Qurtubi, Al-Gami’ le Ahkam-el-Qur’an, Volume 17, page 304)

However, if you are interested in more detailed research and analysis of the topic, you are advised to read the rest of this paper.

Literal and metaphoric meanings of the Arabic word “farj”

Literally the word farj means any opening, fissure, rent, slit, tear or gap between two objects; the sky is described in the Qur’an as having no furooj (sing. farj) in it i.e., no gaps or tears (Qur’an 60:5). In the Arabic-Arabic Dictionary published by Majma’ Al-Lughat Al-‘Arabiyyah (the Council of Arabic Language) in Egypt we read,

Al-Farj: the fissure between two things pl. Furooj. In the Holy Qur’an “and there are no furooj in it?” i.e., cracks and tears.
(Al-Mu’jam-ul-Wajeez, page 465)

Metaphorically the word can be used as a reference to male genital organs (cf. Qur’an 5:23, 29:70, 30:24, 31:24 and 35:33) and less commonly to female genital organs (cf. Qur’an 31:24). This use of the word serves as a polite expression instead of uttering the explicit names of private organs, this is the reason why it is present in Islamic texts relating to marital life and other sexual issues.

We are aware that the Christian missionary Sam Shamoun and others whom he quotes managed to display the word as a filthy one and to show Muslims (Isaiah 56:5: Muslim is the future believers’ name.

Sons and daughters’ titles will be “no more”) as people who are accustomed to utter dirt and filth even in their religious discussions! Nothing is further from the truth; the believer is supposed neither to use gutter expressions nor to curse frequently as God’s Messenger (peace be upon him) has commanded in the sound tradition related by At-Tirmithi, Ahmed Ibn Hanbal and Al-Baihaqi on the authority of ‘Abdullah Ibn Mas’ood (Sunan-ut-Tirmithi, n. 2105, Musnad Ahmed, n. 3916 and 4027 and Sunan-ul-Baihaqi, n. 21314 and 21670). And to God belongs the judgment in all affairs.

Now, we move on to a relevant issue: when to understand the word literally and when to metaphorically interpret it in a given text. Under the title of “Misinterpretation” Dr. Yusuf Al-Qaradawi notes,

It is established before people of knowledge that it is prior to maintain the explicit meanings of texts which refer to their original meanings determined by the language. But the interpretation of texts by shifting them from their original meanings to metaphoric ones is an indisputable issue among scholars well versed in the Qur’an and Sunnah.

Some may not call it metaphor (majaz) and give it another name as Sheikh-ul-Islam Ibn Taimiyyah, grammarians who preceded him and his disciples who followed him have done. We are not interested in names and titles as long as the identities and contents are clear; they all agree upon shifting the word from its literal meaning into another hidden meaning.

What is actually important is that this should not take place without the evidence that necessitates diversion from the literal meaning to a metaphoric one, otherwise trust in the language and its function would be nullified. If we find the proof or the evidence, we can divert the word from the explicit meaning to an implicit one and from truth to metaphor.

(Al-Qaradawi, Kaif nata’amal ma’a Al-Qur’an Al-‘Azeem? “How to Deal with the Glorious Qur’an?”, page 284)

He gives some examples then adds,

Interpretation (ta’weel) is then acceptable if it is indicated by authentic proof from the language, the law, or the intellect, otherwise, it is rejected no matter who interprets. That is why the most serious danger to whom texts are exposed is misinterpretation i.e., explaining the texts in a way that diverts them from the purpose of Allah and His Apostle to another purpose sought by the interpreter.

These meanings themselves could be correct but the texts do not prove them. The meanings themselves could be corrupted and the texts do not prove them, then corruption lies in the proof and the proved.
(ibid., page 185)

Technically, interpretation (ta’weel) means diversion of the word from its explicit meaning to a possible overridden meaning due to presence of an evidence that makes it overriding (Ash-Shawkani, Irshad-ul-Fuhoul, page 176).

This is an acceptable form of interpretation.

First: diversion should be to a possible meaning.

Secondly: evidence is required to support this possible meaning.

Thirdly: this evidence should be overpowering for overpowered or equivocal evidence is inadequate to divert the word from its literal meaning, thus it is rejected.

If we apply this rule to the word “farj” in the verse, maintaining its explicit meaning is prior to interpreting it. Moreover, evidence adds more weight to the explicit meaning than to the interpretation. This is discussed in the following section.

𝐄𝐱𝐞𝐠𝐞𝐬𝐢𝐬=𝐂𝐥𝐚𝐫𝐢𝐟𝐢𝐜𝐚𝐭𝐢𝐨𝐧=𝐓𝐚𝐟𝐬𝐢𝐫 𝐨𝐟 “𝐠𝐮𝐚𝐫𝐝𝐞𝐝 𝐡𝐞𝐫 𝐟𝐚𝐫𝐣”

Here we are confronted with two explanations: one claiming that the Farj refers to the Jayb (i.e., the opening of her garment) and that Mary prevented Gabriel from approaching her Jayb according to the previously quoted tradition, and the other claiming that it refers to her private part and that the expression “guarded her farj” is intended to mean guarded her chastity from lewdness.

Before I discuss the two explanations, the degree of veracity of each of them and which of them is the correct one (since we know that they cannot be both right), I’m going to display opinions of various scholars and exegetes concerning the phrase.

Imam At-Tabari states,

Allah Whose remembrance is exalted says “And Mary the daughter of ‘Imran, who guarded her farj” He means: who protected the opening of her garment from Gabriel (peace be upon him); any opening or tear in the garment is called farj, as well any crack in a wall, or a window in a roof is a farj.
(At-Tabari, Jami’-ul-Bayan, Volume 28, page 192)

Imam Al-Qurtubi states,

“who guarded her farj” – from lewdness. Commentators say the faarj is intended to mean the opening (of the garment) because He says “We breathed into it of Our spirit”; Gabriel (peace be upon him) breathed but into the opening of her (garment) and did not breathe into her private part.

In the recitation of Ubai “We breathed into the opening of her (garment) of Our Spirit”. Every opening in the dress is called farj like His saying “and there are no flaws (furooj sing. farj) in it?” (Holy Qur’an 50:6). It is probable that she guarded her private part and he breathed into the opening of her (garment).
(Al-Qurtubi, Al-Gami’ le Ahkam-el-Qur’an, Volume 28, pages 203-204)

Imam Ibn Kathir states,

“And Mary the daughter of ‘Imran, who guarded her farj” i.e., protected and purified it; guarding (ihsan) is chastity and absence of immorality.
(Ibn Kathir, Tafsir-ul-Qur’an Al-‘Azeem, Volume 8, page 92)

As-Samarqandi states,

“who guarded her farj” means who purified herself from lewdness.

Al-Mawardi states,

“And Mary the daughter of Imran, who guarded her farj” commentators state that the farj is intended to mean the opening (of the garment) for He says “We breathed into it from Our spirit”; and Gabriel breathed but into the opening of her (garment).

Ar-Razi states,

“guarded” from lewdness because she was accused of adultery. The farj is understood literally; Ibn ‘Abbas said Gabriel breathed into the opening of the garment; he extended it with his fingers and breathed into it. every opening, tear et cetera in the garment is named farj.

Ibn-ul-Jawzi states,

His saying “guarded her farj” we have mentioned two opinions in Surat-ul-Anbiyya’; those who say that it is the opening of her garment state that the pronoun in “breathed into it” refers to it (i.e., the Jayb) because Gabriel extended the opening of the garment and introduced it. And those who say that it is the birth outlet state that the pronoun refers to a non-mentioned object for he breathed into her garment not her private part.

Ath-Tha’alibi states,

His saying “guarded her farj”, the majority say it is the opening of the garment, and some say it is the private organ and “guarding it” means protecting it.

Al-Alousi states,

Al-Farra’ says: “Exegetes mentioned that the farj is the opening of her garment and this is possible because Al-Farj linguistically means every fissure between two objects and the place of opening of woman’s garment is fissure-like, so it is a farj. This is more eloquent in praising her for if she guards the opening of her garment, she is solider in guarding herself”.

This quotation of the famous Arab grammarian Al-Farra’ by Al-Alousi is extremely valuable because it shows that the tradition of Mary preventing Gabriel from approaching her Jayb (i.e., the opening of her garment) is not merely linguistically applicable, but it is even more eloquent for if she is praised for being solid in guarding her Jayb, then she must be much solider in guarding herself against lewdness. Consequently, this explanation encompasses – and is superior to – the other one claiming that “guarded her farj” means “kept herself pure”, but not vice versa.

Ash-Shawkani states,

“who guarded her farj” from lewdness, its exegesis has been mentioned in Surat-un-Nisaa. Commentators state that the farj is intended to mean the opening (of the garment) for His saying “We breathed into it from Our spirit”; Gabriel breathed but into the opening of her garment and she conceived Jesus.
(Ash-Shawkani, Fath-ul-Qadir, Volume 5, page 340)

scholar At-Tabarasi states,

“And Mary the daughter of Imran, who guarded her farj” i.e., protected her private part from (indulging in) sin and purified herself from prohibited things. It is said, it means she prevented herself from having a husband.

After we have displayed quotations of various scholars on the passage, we are left with two explanations; either that the farj refers to the private part and the meaning is that Mary guarded herself from lewdness, or that it refers to the opening of her garment and the passage is a reference to the event of Mary preventing Gabriel from approaching her Jayb. The two meanings are possible, but – according to principles of Qur’anic interpretation – only one of them is the correct one.

We say – and Allah knows best – that the second explanation is the correct one for the following causes: first, it is the literal meaning and we have shown in the above section that the direct explicit meaning is prior to the metaphoric one.

Secondly, it is supported by Muslim tradition and this is the strongest evidence. Thirdly, it is more eloquent and encompasses the other interpretation but not vice versa. Fourthly, the pronoun in the verse undoubtedly refers to Mary’s Jayb (i.e., the opening of her garment) and it is prior of the pronoun to refer to the object in the verse (i.e., the farj) rather than referring to a non-mentioned object.

So, we notice that all traditional, linguistic, rhetoric and logical aspects endorse the exegesis of the word “farj” as a reference to the opening of Mary’s garment. And Allah knows best.

Exegesis of “breathed into it”

In contrast to the controversy – which we have settled – concerning what is meant by “guarded her farj”, all Muslim exegetes and commentators agree that Gabriel breathed but into the opening of Mary’s garment, not into her vagina as Christian missionaries and polemicists fantasize.

This is the agreed-upon exegesis even if the unbelievers dislike it. The English translation of the Noble Qur’an done by Dr. Taqi-ud-Din Al-Hilali and Ph. D. & Dr. Muhammad Muhsin Khan renders the verse to “and We breathed into (the sleeve of her shirt or her garment) through Our Rûh [i.e. Jibrael (Gabriel)]”
(Holy Qur’an 66:12)

Imam Ibn Qutaibah (died 276 A.H.) states,

The Messiah is Spirit of God (Ruhullah) because he is the breath of Gabriel into the garment of Mary.
(Ibn Qutaibah, Ta’wil Mushkil Al-Qur’an, page 487)

Ibn Jarir At-Tabari states,

“We breathed into it” – into the opening of her garment.
(At-Tabari, op. cit.)

Al-Qurtubi states,

“We breathed into it of Our spirit” – Gabriel (peace be upon him) breathed but into the opening of her (garment) and did not breathe into her private part. In the recitation of Ubai “We breathed into the opening of her (garment) of Our Spirit”.
(Al-Qurtubi, op. cit.)

Ibn Kathir states,

“We breathed into it from Our spirit” – by the Archangel Gabriel for God the Most High sent him to her, so he shaped in the form of a man. God the Most High commanded him to breathe with his mouth into the opening of her garment, the breath then descended and entered through her private part, and she conceived Jesus (peace be upon him).
(Ibn Kathir, op. cit.)

As-Samarqandi states,

“We breathed into it from Our spirit” – means We sent (Angel) Gabriel (peace be upon him) so he breathed into the opening of her garment.

Al-Mawardi states,

… He says“We breathed into it from Our spirit” and Gabriel breathed but into the opening of her (garment).

Al-Baghwi states,

“We breathed into it from Our spirit” – into the opening of her garment.

Az-Zamakhshari in “Al-Kashaf” states (commentary on 21:91),

… because he breathed into the opening of her garment and the breath reached inside of her.
(Az-Zamakhshar, Tafsir-ul-Kashaf, Volume 3, page 204)

An-Nasafi in “Madarek-ut-Tanzil” states (commentary on 21:91),

“We breathed into her from Our spirit” – We put spirit of the Messiah inside her or We sent Gabriel and he breathed in the opening of her garment, so We produced Jesus inside her with this breath.
(An-Nasafi, Madarek-ut-Tanzil, Volume 2, page 99)

Abu Hayyan in “Al-Bahr Al-Muheet” states (commentary on 21:91),

Apparently, His saying “We breathed into her from Our spirit” is a metaphor to indicate creation of Jesus alive inside her womb; there is no actual breathing. He the Exalted attributed the spirit to Himself out of honour. It is said: there is actual breathing; Gabriel did breathe into the opening of her garment and the breath is attributed to Him (glory be to Him) out of honour for Gabriel did it according to His command.

It is said: the spirit here is Gabriel as He says “We sent to her Our spirit” (Holy Qur’an 19:17) and the meaning of “We breathed into her” is through Gabriel. Gabriel had breathed into the opening of her garment and the breath reached inside her.

This is the only exception to the agreement of Muslim commentators; Abu Hayyan brings a valuable consideration (that the entire phrase is but a metaphor), however, he honestly gives mention of the orthodox interpretation.

Ar-Razi states,

Ibn ‘Abbas said Gabriel breathed into the opening of the garment; he extended it with his fingers and breathed into it.

Ibn-ul-Jawzi states,

Here Imam Ibn-ul-Jawzi state that the pronoun refers to the Jayb (i.e., the opening of the garment) no matter what the meaning of farj is. If the farj refers to the Jayb, then the pronoun refers to it, and if the farj refers to the private organ, then the pronoun refers to a non-mentioned object – which is a legitimate approach in Arabic language – that is the Jayb because the tradition leaves no doubt that Gabriel breathed but into Mary’s Jayb.

Al-Galalan state,

“We breathed into it from Our spirit” – it is Gabriel when he breathed into the opening of her garment what God the Exalted had created, so it reached her private part and she conceived Jesus.
(Al-Mahalli and As-Suyuti, op. cit.)

Ash-Shawkani states,

Commentators state that what is intended by Al-Farj here is the opening (of the garment) due to His saying “We breathed into it from Our spirit”; Gabriel did breathe into the opening of her garment, so she conceived Jesus.
(Ash-Shawkani, op. cit.)

Even we quote Imam At-Tabarasi states,

“We breathed into it from Our spirit” – Gabriel, with our command, breathed into the opening of her garment from Our spirit. It is related on authority of Qatada.

So, if the missionary’s objection is all about mention of breathing into Mary’s vagina in the Qur’an, then his objection is baseless for no single Muslim commentator ever claimed that the pronoun in Qur’an 66:12 refers to the vagina of Virgin Mary.

But the controversy here would be about how the breath reached the womb of Mary; Abu Hayyan, Az-Zamakhshari and An-Nasafi note that it infiltrated her body based upon their understanding of the verse in Surat-ul-Anbiyaa’ “We breathed into her”

While later scholars like Ibn Kathir and Al-Galan state that the breath descended and entered her womb through her private organ based upon their supposition that since the birth of Jesus was vaginal, then his conception must have been vaginal too.

Simple comparison shows that the opinion of Abu Hayyan, Az-Zamakhshari and An-Nasafi is more acceptable and acquires legitimacy from the Qur’an while that of Ibn Kathir and Al-Galan is no more than a supposition without evidence in the Qur’an or tradition. And Allah knows best.

Language of the Bible as a whole

Now let us move on the the language of the Bible and demonstrate how certain passages from it can only be deemed as anything but “decent”. It has been recognised in the past that the Bible contained language that are obscene and are graphically sexual in its material, or as what a noted contemporary theologian said,

…the Bible contains much racy material, fully as sexy as the works of Jacqueline Susann, only better written.
(As quoted from Rev. Charles Merrill Smith in Ben Edward Akerley, The X-Rated Bible, page xv. Published by Omar Brothers Publication, 1994)

Now let us cite a few passages from the Bible to demonstrate the “racy material” that is contained within it. It should be noted that this is a incomplete collection of excerpts from objectionable Biblical language, and is therefore not exhausive. This is done in order to keep this article within the limits of PG-13 rating. Further objections to the Biblical material can be noted in our appendix.

Genesis 34:2

And when Shechem, the son of Hamor the Hivite, prince of the country, saw her, he took her, and lay with her, and defiled her.

Numbers 25:1

And Israel abode in Shittim, and the people began to commit whoredom with the daughters of Moab.

Micah 1:8

Therefore I will wail and howl, I will go stripped and naked: I will make a wailing like the dragons, and mourning as the owls.

Ezekiel 16:7-8

I have caused thee to multiply as the bud of the field, and thou hast increased and waxen great, and thou art come to excellent ornaments: thy breasts are fashioned, and thine hair is grown, whereas thou wast naked and bare. Now when I passed by thee, and looked upon thee, behold, thy time was the time of love; and I spread my skirt over thee, and covered thy nakedness: yea, I sware unto thee, and entered into a covenant with thee, saith the Lord God, and thou becamest mine.

Ezekiel 23:16-20

And as soon as she saw them with her eyes, she doted upon them, and sent messengers unto them into Chaldea. And the Babylonians came to her into the bed of love, and they defiled her with their whoredom, and she was polluted with them, and her mind was alienated from them So she discovered her whoredoms, and discovered her nakedness: then my mind was alienated from her, like as my mind was alienated from her sister. Yet she multiplied her whoredoms, in calling to remembrance the days of her youth, wherein she had played the harlot in the land of Egypt.For she doted upon their Paramours, whose flesh is as the flesh of asses, and whose issue is like the issue of horses.

Proverbs 5:18-19

Let thy fountain be blessed: and rejoice with the wife of thy youth. Let her be as the loving hind and pleasant roe; let her breasts satisfy thee at all times; and be thou ravished always with her love.

It is perhaps not too far-fetched to say that we are now able to pinpoint the source of the missionary’s raunchy interpretations of the Qur’ân, having seen the indecent exposures from excerpts of the Biblical text. One can only conclude that the Bible language, in general, is shameful and disgusting, to say the least.

Conclusion

We have shown that the interpretation of Qur’ân 66:12 clearly affirms that Mary, the mother of Christ Jesus (peace be upon them both), was a chaste woman who had never been touched by any man. The word farj, which the missionary claims to be alluding to Mary’s genitals, is actually referring to the opening/fissure of Mary’s garment, and the commentators of the Qur’ân had understood this to mean that the Angel Gabriel had breathed into an opening of Mary’s garment to usher in the conception of Jesus (peace be upon him).

It is also clear that the Qur’ânic text is nothing like the vivid, obscene imagery that is contained within the Bible. Having shown examples of the “racy material” that is contained within the missionary’s “Word of God”, it is clear that the language of parts of the Bible is little left to be desired. It might be prudent for the missionary to bear in mind that throwing stones at glass houses would only get oneself hurt in the process.

𝐓𝐡𝐞 𝐟𝐨𝐥𝐥𝐨𝐰𝐢𝐧𝐠 𝐜𝐨𝐫𝐫𝐮𝐩𝐭𝐞𝐝 𝐁𝐢𝐛𝐥𝐢𝐜𝐚𝐥 𝐭𝐞𝐱𝐭𝐬 𝐜𝐚𝐧𝐧𝐨𝐭 𝐛𝐞 𝐚 𝐭𝐞𝐱𝐭 𝐨𝐟 𝐝𝐢𝐯𝐢𝐧𝐞 𝐨𝐫𝐢𝐠𝐢𝐧

1. The Qur’an does not say a prophet slept with his daughters (Genesis 19:30-38).

2. The Qur’an does not say a prophet slept with his neighbor’s wife and plotted to kill him (2 Samuel 11:1-27).

3. The Qur’an does not say a prophet worshipped the Calf (Exodus 32:1-6).

4. The Qur’an does not say a prophet changed his religion, worshipped idols, and built them temples (1 Kings 11:1-13).

5. The Qur’an does not say a prophet told lies and God deceived and destroyed another prophet (1 Kings 13:1-30).

6. The Qur’an does not say, David, Solomon, and Jesus were originally bastards from the seed of Pharez son of Judah (Genesis 38:12:30).

7. The Qur’an does not say the firstborn of the Great Prophet who was the firstborn of God slept with his stepmother (Genesis 35:22 and 49:3-4).

8. The Qur’an does not say the second son of the same Great Prophet (the firstborn of God) slept with his daughter-in-law (Genesis 38:12:30).

9. The Qur’an does not say John the Baptist who was the greatest Israelite Prophet ever according to Jesus – though the least in the kingdom of God is greater than him! – failed to recognize his second lord on earth although this lord followed him and got baptized by him until he saw the third god descending on this second god as a pigeon (Matthew 3:13-17, Mark 1:9-11 and Luke 3:21-22).

10. The Qur’an does not say the apostle of this god, Judea the Iscariot, who performed many miracles in his name and was among the disciples who were greater than Moses and other Israelite Prophets according to Jesus, delivered his god to the hands of his enemies for 30 pieces (Matthew 26:14-16, 27:3-9, Mark 14:10-11, Luke 22:3-6 and John 18:1-5).

11. The Qur’an does not say Caiaphas, the high priest, who was a prophet according to John the Baptist rejected, insulted and made a verdict to kill his god (Matthew 26:57:68, Mark 14:53-65, Luke 22:54-71 and John 18:12-24).

And only God knows best!