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Premise 1 need not be defended, since it is self-evident that the two alternatives are mutually exclusive and exhaustive possibilities.
Premise 2 is easy to establish, since the Qur’an and the Bible fundamentally contradict one another.
The most obvious item of conflict relates to whether Jesus died by crucifixion, denied by the Qur’an (Surah An-Nisa 157-158) but affirmed throughout the New Testament and indeed a cornerstone of New Testament theology.
The Qur’an also repeatedly denies the core Biblical concept that Christ is the incarnate eternal Son of God, affirming instead that He is only a messenger or prophet (e.g. The Qur’an, on multiple occasions, denies the Trinity (e.g. The Qur’an, of course, repeatedly misrepresents Christian theology on these matters, as I discuss here, but this is immaterial to the issues that concern us here.
You know him, for he dwells with you and will be in you.
In this article, I am going to offer one of those reasons, which I perceive to be the most damning.
And I will put my words in his mouth, and he shall speak to them all that I command him.
And whoever will not listen to my words that he shall speak in my name, I myself will require it of him.
This argument, like the rest, is fraught with problems.
The most damning of those is the context, which limits the word “brothers” of verse 15 and 18 to the Israelites.
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They shall have no inheritance among their brothers; the Lord is their inheritance, as he promised them. Since the prophet of verses 15-19 is to come from among the “brothers” of the Israelites, Muhammad is excluded as a contender for its fulfillment.