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benefit at all did those Jews of the Dispersion derive from
the New Testament ; and why a copy of it should not
have been made for the Jews of Palestine in their own
language, considering the fact that Jerusalem was the
centre of the new Faith, and James, the“ brother of the
Lord ”(Gal.i.19), was the President or Head of the Church
and residing there(Acts xv.; Gal. ii.11-15, etc.).

It would be a desperately hopeless effort to find a
single parable, oracle, or any revealed message of Jesus
Christ (pbuh) in his own language. The Synod of Nicea must
be forever held criminally responsible as the sole cause of
this irreparable loss of the Sacred Gospel in its original
Aramaic text.

The reason why I so pertinently insist on the
indispensable necessity of the intact preservation of the
revealed message of Allah is obvious; it is because only
such a document can be considered as reliable and valid.
A translation, no matter how faithfully and ably it may
have been made, can never maintain the exact force and
the real sense as contained in the original words and
expressions. Every version is always liable to be disputed
and criticized. These four Gospels, for instance, are
not even a translation, but the very original text in the
Greek language; and the worst of it is that they are badly
corrupted by later interpolations.

Now, we have before us a sacred song, undoubtedly
sung in a Semitic dialect, but as it is, presented to us in
a Greek version. Naturally we are very curious to know
its words in the original language in which it was sung.
Here I draw the serious attention of the reader to the
exact equivalent Semitic term rendered into the Greek
language eudokia and translated into English “good will.”
The hymn is composed of three clauses. The subject of
the first clause is Allaha (in Aramaic), rendered “Theos”
In Greek. The subject of the second clause is Shlama