‘Jesus’ Crucifixion & Contradiction with Islam’ By Fayyaz Sheikh

Reza Aslan’s book , Zealot-The life and times of Jesus of Nazareth has created a lot of buzz among Christians, Jews and Muslims alike. His book is best seller on Amazon, Ebay and NYT. There are already lot of reviews and articles on the book.

Among Jews and Christians, the main point of controversy is the Aslan’s assertions that the Jesus was not  a gentle peace-loving person, but  a zealot political activist who challenged the Roman Empire, and for which he was crucified. Among Muslims, his remark that the Jesus of Nazareth was crucified in contradiction to the Muslim’s belief, has restarted the  old debate. Mr. Aslan does not compare the Quran’s narrative with Christian narrative in the Book. He presents only Christian’s narrative, because book is about Jesus of Nazareth.

Before I give some excerpts from Mr. Aslan’s  book , I want to mention the Quran’s narrative as I posted in the comments and excerpt of Mr.Faris’ article.

First Background and then Quran’s Sura 4, Verse 157; Explained by Mr.Ezz Hamza, and my best recollection about narrative; After Jesus Christ challenged the Roman King, it was ordered to arrest him. The arresting soldiers did not know the identity of the Jesus Christ or his residence because he was moving from place to place. One of Christ’s confidants ( most likely Judas Iscariot or Shabih ) betrayed him and agreed to help the Roman soldiers. He told the soldiers that he will kiss the Christ and you will know the identity of the Christ. He kissed the Christ while the slodiers were hiding. But after kissing the Christ, confidant’s own body transformed into the shape of Christ. The Christ was lifted up to heavens and his confidant was left behind in the shape of Christ. Later the confidant was arrested, soldiers thinking that he was the actual Christ and later crucified him. In this background read the Sura 4, Verse 157

4:157 That they said (in boast), “We killed Christ JESUS the son of Mary, the Messenger of Allah.;- but they killed him not, nor crucified him, but so it was made to appear to them, and those who differ therein are full of doubts, with no (certain) knowledge, but only conjecture to follow, for of a surety they killed him not.” 

Controversy over crucifixion is not new. It started in early period of Christianity , long before the emergence of Islam. Mr. Faris- Al-Kariyani  writes  in one of his article;

“Throughout the course of church history the heresy of the Shabih (  my explanation of Shabih: Shabih , supposedly, is the confidant of Jesus who betrayed him and helped the soldiers to capture Jesus. This confidant was later crucified by Romans, thinking he was Jesus as per narration by verses in Quran )  has never disappeared. From time to time it reappeared among the Christian communities in the East, preached by scattered groups of heretics. In the year A.D. 185 a heretic sect of the descendant of the priests of Thebes who embraced Christianity claimed that “God forbids that Christ should be crucified. He was safely lifted up to heaven.” Also in the year A.D. 370 a hermetic Gnostic sect that denied the crucifixion of Jesus taught that He “was not crucified but it seemed so to the spectators who crucified Him.” Again, in the year A.D. 520 Severus, bishop of Syria, fled to Alexandria where he encountered a group of philosophers teaching that Jesus Christ was not crucified but that it only appeared so to the people who nailed Him on the cross. In A.D. 560 the monk Theodor denied Christ’s human nature and thus denied His crucifixion. About A.D. 610 Bishop John, son of the governor of Cyprus, began to proclaim that Christ was not crucified but that it only seemed so to the spectators who crucified Him.

Among those who preached the theory of the Shabih is the Persian self-proclaimed prophet Mani (A.D. 276). He said that Jesus was the son of a widow, and the one who was crucified was the son of the widow of Nain whom Jesus raised from the dead. In another Manichaean tradition we read that Satan was the one who sought to crucify Jesus but he failed and was crucified in His place.”

 Excerpts From Mr. Aslan’s Book;

Mr. Aslan writes in Authors note, on page xx of his book;

“The reader will notice that I rely primarily on the Gospel of Mark and Q material (the material unique to the Gospels of Mathew and Luke) in forming my outline of the story of Jesus.”

Mr. Aslan writes with certainty in Introduction, on Page Xviii of his book:

“In the end, there are only two historical facts about Jesus of Nazareth we can confidently rely on; the first is that a Jesus was a Jew who led a popular Jewish movement in Palestine at the beginning of First Century C.E; the second is that Romans crucified him for doing so.”

Pages 153-157 are mostly devoted to the crucifixion period and , as a reader ,I was expecting these pages will elaborate and provide some concrete historical proof about Aslan’s certainty obout crucifixion of Jesus as he wrote on page Xviii, but on the contrary these pages are full of uncertainty.

“And yet perhaps no other moment in Jesus’s brief life is more opaque and inaccessible to scholars than this one. That has partly to do with the multiple traditions upon which the story of Jesus’s trial and crucifixion rely. Recall that while Mark was the first written Gospel, It was preceding by written blocks of oral and written traditions about Jesus that were transmitted by his earliest followers.”

“These so- called passion narratives set up a basic sequence of events that the earliest believed occurred at the end of Jesus’ life: the Last Supper. The Betrayal by Judas Iscariot.  The arrest at Gethsemane. The appearance before the high priest and Pilate. The crucifixion and the burial. The Resurrection  three days later.”

“ Mark’s contribution to the passion narratives was his transformation of ritualized sequence of events into a cohesive story about the death of Jesus, which his redactors, Mathew and Luke, integrated into  their Gospels along with their own flourishes( John may have relied on separate set of passion narratives for his Gospel, since almost  none of the details he provides about last days of Jesus’ life match what is found in synoptics).”(  Gospels by Mark , Mathew and Luke together are called Synoptics.)

“ As with everything else in the Gospels, the story of Jesus’s arrest, trial, and execution was written for one reason and one reason only: to prove that he was the promised messiah. Factual accuracy was irrelevant. What mattered was Christology, not history”.

“So, then, one can dismiss the theatrical trial before Pilate as pure fantasy for all the reasons stated above. If Jesus did in fact appear before the Pilate, it would have been brief and, for Pilate, utterly forgettable.”

“ As a result, this final , most significant episode in the story of Jesus of Nazareth is also the one most clouded by theological enhancements  and flat out fabrications. The only means the modern reader has at his or her disposal to try to retrieve some semblance of historical accuracy in the passion narratives is to slowly strip away the theological overlay imposed by the evangelists on Jesus’ final days and return to the most primitive version of the story that can be excavated from gospels. The only way to do that to start at the end of the story, with Jesus nailed to the cross.”  From this point the author moves on to the subject of why Jesus was crucified and crucifixion was common practice among Romans , to punish the Non-Romans for crimes against state. The author writes at the end of Introduction on page xxxI.

“Granted , writing a biography of Jesus of Nazareth is not writing a biography of Napoleon Bonaparte. The task is somewhat akin to putting together a massive puzzle with only a few of the pieces in hand: one has no choice to but to fill in the rest of the puzzle based on the best, most educated guess of what the completed image should look like.”

 

My comments;

Both Muslims and Christians agree that there was crucifixion, but the only contradiction is whether the person crucified was actual Jesus or somebody else?  Applying today’s forensic scientific knowledge, it is not an easy task unless Jesus’ body is found and identified with crucifixion evidence and DNA tests. If Jesus was risen to heaven, how one can find the body? Eyewitnesses accounts can also differ. How one can recognize a Jesus if someone else’s body was transformed into Jesus as narrated by Quranic verses?

Mr. Aslan does not cite any archaeological evidence but his best personal interpretations and best guesses based primarily on Gospels and other scholars’ work on Gospels. I think his statement of certainty, it is a historic fact that Jesus of Nazareth was crucified, is based on the fact that among major scholars of the Gospels, there is no dissent on this point. He has written this book from the Christian’s perspective, and it is written in a beautiful prose for ordinary reader like me.

Conclusion; Nothing much changed. It is a matter of belief.

.P.S. There have been debates on this controversy between the Islamic and Muslim Scholars. The famous one was between Dr. Floyd E. Clark and Ahmed Deedat. It is  more than two hours debate .I listened to Ahmed Deedat  from 48;00 and rebuttal by Floyd Clark. If you have time at hand and interested in this topic, It is worth listening.  link to debate is :

http://www.youtube.com/watch?v=BbMzCkHOBhE&feature=player_detailpage

Fayyaz  Sheikh

 

 

 

‘Letters Of Discontent’ By Mubarik Ali in Dawn

Throughout the Muslim rule in the subcontinent, from the Sultanate period to the Mughal rule, the views of the ulema contradicted those of the rulers. Despite state policies being in contradiction to religion according to the ulema, the rulers did not permit them to interfere with the state.

During Akbar’s rule, the ulema disapproved of his policy of sulh-i-kul or peace with all. When Mullah Mohammed Yazdi issued a fatwa, several disgruntled nobles and the ulema rebelled against Akbar who dealt with it in a diplomatic manner. He cancelled the maddad-i-ma’ash jagirs belonging to the ulema, only to reallocate them after interviewing the ulema and confirming their loyalty. He also appointed bureaucrats to supervise their conduct, so that in case of misconduct they could be reprimanded. He then continued with his policy undeterred.

During the reign of Jahangir, a religious scholar, Ahmad Sirhindi (d. 1624) wanted to convince Jahangir to change Akbar’s policy towards non-Muslims. He tried to influence the nobles to help fulfil his ambitions and wrote letters to them, expressing his fanatical ideas.

In a letter to Shaikh Farid, a devout Muslim who had supported Jahangir’s succession to the throne against his eldest son Khusrau, Sirhindi wrote that Islam was in critical condition, and insisted that as a man of faith, it was Shaikh Farid’s responsibility to take action to revive the glory of Islam. In the same letter he expressed his pleasure on the assassination of Guru Arjan Dev, the fifth Sikh Guru, regarding it an admirable step. He further explained that the government should adopt a policy to humiliate Hindus and that the imposition of jizya rightly kept the infidels in a state of subordination. According to Sirhindi, this was the right time to convince the emperor to eliminate un-Islamic practices which had become a part of the Muslim culture and to eliminate the influence of the infidels. He appealed to Shaikh Farid to play a role in reviving the purity of Islam. If no action was taken and idolatry continued to flourish, the emperor and his nobles would be responsible for damaging the cause of Islam by not creating a consciousness about sharia among the Muslims. Click Link for full article;

http://www.dawn.com/news/1035127/past-present-letters-of-discontent

Posted By F. Sheikh

‘Political Aspects of Full Employment’ by Michal Kalecki published 1943

This article was mentioned by Paul Krugman in his column in NYT today. It is worth reading to understand how full employment can be achieved, how interest rates fluctuation works and why Big Businesses like to keep the un-employment high. The article is relevant even today.( F. Sheikh)

1.  A solid majority of economists is now of the opinion that, even in a capitalist system, full employment may be secured by a government spending programme, provided there is in existence adequate plan to employ all existing labour power, and provided adequate supplies of necessary foreign raw-materials may be obtained in exchange for exports.

If the government undertakes public investment (e.g. builds schools, hospitals, and highways) or subsidizes mass consumption (by family allowances, reduction of indirect taxation, or subsidies to keep down the prices of necessities), and if, moreover, this expenditure is financed by borrowing and not by taxation (which could affect adversely private investment and consumption), the effective demand for goods and services may be increased up to a point where full employment is achieved.  Such government expenditure increases employment, be it noted, not only directly but indirectly as well, since the higher incomes caused by it result in a secondary increase in demand for consumer and investment goods.

2.  It may be asked where the public will get the money to lend to the government if they do not curtail their investment and consumption.  To understand this process it is best, I think, to imagine for a moment that the government pays its suppliers in government securities.  The suppliers will, in general, not retain these securities but put them into circulation while buying other goods and services, and so on, until finally these securities will reach persons or firms which retain them as interest-yielding assets.  In any period of time the total increase in government securities in the possession (transitory or final) of persons and firms will be equal to the goods and services sold to the government.  Thus what the economy lends to the government are goods and services whose production is ‘financed’ by government securities.  In reality the government pays for the services, not in securities, but in cash, but it simultaneously issues securities and so drains the cash off; and this is equivalent to the imaginary process described above.

What happens, however, if the public is unwilling to absorb all the increase in government securities?  It will offer them finally to banks to get cash (notes or deposits) in exchange.  If the banks accept these offers, the rate of interest will be maintained.  If not, the prices of securities will fall, which means a rise in the rate of interest, and this will encourage the public to hold more securities in relation to deposits.  It follows that the rate of interest depends on banking policy, in particular on that of the central bank.  If this policy aims at maintaining the rate of interest at a certain level, that may be easily achieved, however large the amount of government borrowing.  Such was and is the position in the present war.  In spite of astronomical budget deficits, the rate of interest has shown no rise since the beginning of 1940.

3.  It may be objected that government expenditure financed by borrowing will cause inflation.  To this it may be replied that the effective demand created by the government acts like any other increase in demand.  If labour, plants, and foreign raw materials are in ample supply, the increase in demand is met by an increase in production.  But if the point of full employment of resources is reached and effective demand continues to increase, prices will rise so as to equilibrate the demand for and the supply of goods and services.  (In the state of over-employment of resources such as we witness at present in the war economy, an inflationary rise in prices has been avoided only to the extent to which effective demand for consumer goods has been curtailed by rationing and direct taxation.)  It follows that if the government intervention aims at achieving full employment but stops short of increasing effective demand over the full employment mark, there is no need to be afraid of inflation.2

II

2.  The above is a very crude and incomplete statement of the economic doctrine of full employment.  But it is, I think, sufficient to acquaint the reader with the essence of the doctrine and so enable him to follow the subsequent discussion of the political problems involved in the achievement of full employment.

In should be first stated that, although most economists are now agreed that full employment may be achieved by government spending, this was by no means the case even in the recent past.  Among the opposers of this doctrine there were (and still are) prominent so-called ‘economic experts’ closely connected with banking and industry.  This suggests that there is a political background in the opposition to the full employment doctrine, even though the arguments advanced are economic.  That is not to say that people who advance them do not believe in their economics, poor though this is.  But obstinate ignorance is usually a manifestation of underlying political motives.

There are, however, even more direct indications that a first-class political issue is at stake here.  In the great depression in the 1930s, big business consistently opposed experiments for increasing employment by government spending in all countries, except Nazi Germany.  This was to be clearly seen in the USA (opposition to the New Deal), in France (the Blum experiment), and in Germany before Hitler.  The attitude is not easy to explain.  Clearly, higher output and employment benefit not only workers but entrepreneurs as well, because the latter’s profits rise.  And the policy of full employment outlined above does not encroach upon profits because it does not involve any additional taxation.  The entrepreneurs in the slump are longing for a boom; why do they not gladly accept the synthetic boom which the government is able to offer them?  It is this difficult and fascinating question with which we intend to deal in this article.

The reasons for the opposition of the ‘industrial leaders’ to full employment achieved by government spending may be subdivided into three categories: (i) dislike of government interference in the problem of employment as such; (ii) dislike of the direction of government spending (public investment and subsidizing consumption); (iii) dislike of the social and political changes resulting from the maintenance of full employment.  We shall examine each of these three categories of objections to the government expansion policy in detail.

2.  We shall deal first with the reluctance of the ‘captains of industry’ to accept government intervention in the matter of employment.  Every widening of state activity is looked upon by business with suspicion, but the creation of employment by government spending has a special aspect which makes the opposition particularly intense.  Under a laissez-faire system the level of employment depends to a great extent on the so-called state of confidence.  If this deteriorates, private investment declines, which results in a fall of output and employment (both directly and through the secondary effect of the fall in incomes upon consumption and investment).  This gives the capitalists a powerful indirect control over government policy: everything which may shake the state of confidence must be carefully avoided because it would cause an economic crisis.  But once the government learns the trick of increasing employment by its own purchases, this powerful controlling device loses its effectiveness.  Hence budget deficits necessary to carry out government intervention must be regarded as perilous.  The social function of the doctrine of ‘sound finance’ is to make the level of employment dependent on the state of confidence.

3.  The dislike of business leaders for a government spending policy grows even more acute when they come to consider the objects on which the money would be spent: public investment and subsidizing mass consumption.

The economic principles of government intervention require that public investment should be confined to objects which do not compete with the equipment of private business (e.g. hospitals, schools, highways).  Otherwise the profitability of private investment might be impaired, and the positive effect of public investment upon employment offset, by the negative effect of the decline in private investment.  This conception suits the businessmen very well.  But the scope for public investment of this type is rather narrow, and there is a danger that the government, in pursuing this policy, may eventually be tempted to nationalize transport or public utilities so as to gain a new sphere for investment.3

One might therefore expect business leaders and their experts to be more in favour of subsidising mass consumption (by means of family allowances, subsidies to keep down the prices of necessities, etc.) than of public investment; for by subsidizing consumption the government would not be embarking on any sort of enterprise.  In practice, however, this is not the case.  Indeed, subsidizing mass consumption is much more violently opposed by these experts than public investment.  For here a moral principle of the highest importance is at stake.  The fundamentals of capitalist ethics require that ‘you shall earn your bread in sweat’ — unless you happen to have private means. Click link for full article;

http://mrzine.monthlyreview.org/2010/kalecki220510.html

Is it harder to “come out” as an atheist if you’re black?

By Liam McLaughlin in New Statesman

Liam McLaughlin speaks to members of the London Black Atheists group about the consequences of their decision to turn their backs on religion.

When Clive Aruede’s twelve-year-old daughter asked him “What is science?” he couldn’t have known quite how much it would change his life. But when I meet him in a gloomy bar in Borough, Clive pinpoints this innocent question as the beginning of a long and arduous journey towards atheism.

The phrase he uses is that he “came out”, which implies that he had been hiding ‘in the closet’ – that he felt the beliefs or lifestyle of an atheist would be seen as objectionable to wider society. But being an atheist in the UK is hardly controversial. In the 2011 Census around 14 million people – a quarter of the UK’s population – claimed to have ‘no religion’. But for Clive this didn’t matter, because Clive is black.

According to figures from Christian Research in their 2005 English Church Census, black people are much more likely to be religious than most other demographic groups. The census showed that though black people only made up around 2 per cent of the population at the time, they nonetheless accounted for 7 per cent of churchgoers nationwide, and 44 per cent of churchgoers in London. In fact, at the time his daughter asked him about science, Clive was included in these figures because he, too, was a practicing Christian – a Eucharistic Minister, no less.

Lola Tinubu also fell into this demographic, though she had already been questioning God and religion since she was young. “It started with the tribal culture,” she tells me. “I asked my father about his relationship with my mother because I didn’t understand the inequality, and he said ‘That’s what God wants’, so that bothered me.” But despite her growing doubts throughout her teenage years, she went along with the tide of belief. When she came from Nigeria to the UK, she even joined an Evangelical church and preached in public. She laughs about this, and supposes she did it mostly because she needed to feel a part of a community.

For both Clive and Lola, like many millions of other black people, belief in God was never a matter of choice – it was just a fact, like the sun or the sky. The Bible held all the answers to any question they could possibly ask, and church formed the backbone of their social life. They grew up attending church every Sunday – filling the rest of their time with Bible studies and prayer meetings. Neither ever had the space to ask why. Click link below for full article;

http://www.newstatesman.com/religion/2013/08/it-harder-come-out-atheist-if-youre-black

Posted By F. Sheikh