The Gospel of Thomas

I thought this would be interesting. I wanted to do an analysis of the Gospel of Thomas, and keep it all in this thread - everyone is welcome to post their own tidbits of information about the Gospel of Thomas; I encourage that as many people contribute useful information as possible.

Where can I read the Gospel of Thomas?: Here - http://www.gnosis.org/naghamm/gosthom.html

What is it?: To give a little background, the Gospel of Thomas is a text from the Nag Hammadi library, found in Egypt in 1945, along with many other texts (gnostic works).The document is nearly completely preserved in a Coptic papyrus manuscript, and contains 114 sayings of Jesus . It is sometimes called the fifth Gospel, as it can be rightfully placed in its own category that may historically be at par with the canonical Gospels.

Structure: It differs from the canonical Gospels in many ways; most importantly is the structure. The four Gospels of the New Testament (Matthew, Mark, Luke, John) are written more or less in a chronological order, in the form of a narrative. They tell a story, some from the birth to to alleged death of the Messiah . The Gospel of Thomas, however, is simply a list of narrations. The significance of the order of these narrations are unknown, but interesting nonetheless.

Authorship: to quote from wiki: At the beginning of the document, the writer calls himself Didymus Judas Thomas and this is the source of its name, but most modern scholars do not consider Apostle Thomas its author and the author remains unknown.[April D. De Conick 2006 The original Gospel of Thomas in translation ISBN 0567043827 page 2] The document was most probably for a school of either early Christians or Gnostics who claimed Thomas as their founder. Didymus (Greek) and Thomas (Hebrew) both mean twin.

I find it interesting that the Gospel is written in the perspective of Thomas. Although it is doubtful that he had written the work, the author still attributes it to Thomas, while all of the canonical Gospels are written completely anonymously.

When was it composed?: Scholars disagree with when this text was written. There is the "early camp", which argues that it is a first century text (dating between 50 CE and 100 CE) and the "late camp", arguing that the text is dated sometime between 100 CE and 150 CE.

Early camp arguments:

-The genre of a "sayings collection" is indicative of the first century (like the Q document)

-Independence from the canonical Gospels: apparent independence of the ordering of sayings in Thomas from that of their parallels in the synoptics shows that Thomas was most likely not reliant upon the canonical Gospels. This would mean it was produced either before the Gospels were popular, or before they had existed.

-Relationship between the Gospels of Thomas and John; how John could have been a counter-narrative to Thomas. This issue can be a thread on its own.

-Role of James the Just: Albert Hogeterp argues that the Gospel's saying 12, which attributes leadership of the community to James the Just rather than to Peter, agrees with the description of the early Jerusalem church by Paul in Galatians|2:1-14, and may reflect a tradition predating AD 70.Meyer also lists "uncertainty about James the righteous, the brother of Jesus" as characteristic of a first century origin.

Late camp arguments:

-Text might be dependent on the unique Syriac versions of Matthew

* Matthew 10:16 parallels Thomas 39.
* Matthew 10:37 parallels Thomas 55 and 101
* Matthew 10:27b parallels Thomas 33a.
* Matthew 10:34–36 parallels Thomas 16.
* Matthew 10:26 parallels Thomas 5b.


-Lack of apocalyptic themes: Bart Ehrman argues that the Gospel of Thomas has a gnostic tinge to it. For example, it does not mention Jesus' imminent second coming like the older canonical Gospels and instead emphasizing that salvation/the kingdom of God depends on the understanding of Jesus' phrases and their hidden meanings. Esoteric, mystic, and therefore likely to be an early gnostic work.

Either way, it can still be considered an early text, which possibly dates to when the 4 Gospels were being written, or even before, and this point is very significant.

What makes Thomas stand out from other Gospels?: I would say this would include some of what it leaves out. No mention of the crucifixion, resurrection, trinity, or atonement of sin. Instead, salvation relies on the understanding of the sayings, where through one can attain sonship and shall not die. The very first line says:

1. And he said, "Whoever discovers the interpretation of these sayings will not taste death." (Thomas 1)

This indicates that if the Gospel of Thomas was being written at the same time as the Gospels, which is likely, then many of these concepts must have been in debate amongst the early Christian community.

Gospel of Thomas in relation to Shi'ah Islam: I'd like to quote my brother macisaac on something he said two years ago about this subject:

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Gospel of Thomas
This is partly so that I can begin collecting my thoughts on this one, and perhaps work on something more substantial, in sha Allah. I've long been interested in the Gospel of Thomas (the one found at Nag Hammadi), even before becoming a Muslim. For those who don't know about it, this was one of the Coptic texts found at Nag Hammadi in Egypt in 1945. It wasn't the only "gospel" found amongst that collection, but out of all them this has gotten the most attention. Some biblical scholars in fact would consider it a "fifth gospel", of equal or even greater merit than the ones that were included by the Church as authoritative, though of course this is controversial.

The structure of the gospel is different from the four in that instead of talking about events from Jesus' life, it purports to relate a number of "sayings" from him. Some of the sayings are parallel to ones found in the Bible, others are not. The work introduces itself this way:

These are the secret sayings which the living Jesus spoke and which Didymos Judas Thomas wrote down.

(1) And he said, "Whoever finds the interpretation of these sayings will not experience death."
Thus, the knowledge that the teaching relates is in the salvific role. This calls to my mind the emphasis that the Imams placed on the `ilm, the knowledge, that they inherited from the Prophet. To say interpretation, calls to mind the notion of "tawil" as related to the meaning(s) of the Quranic verses (ayat, signs), which they were the guardians of. The role that Christ is ascribed to in the text in some places reminded me of some of the more esoteric aspects of Imamism, that is, of Shiism, but God knows best.

Anyhow, I read it again recently, not having done so in while now, and I was struck by a number of things. So much so that I think it would be interesting to write a commentary on it from a Shia perspective. Some of the sayings are difficult, and I cannot say with certainty what I believe about the historicity of the text, but as a meditation it is interesting.

Before discussing this I want to make clear that what I'm writing here is thoughts that come to my mind when reading this, I cannot authoritatively say or claim that this is of a certainty what the text (and texts) actually means. But to give a taste, some parts that strike me in particular:

- one is the number of logia or sayings in it, 114. A Muslim might quickly recognize that number as being the same number of chapters (sura) in the Quran, 114.

- saying number 19 (itself possibly an interesting number. sura 19 in the Quran is Sura Maryam (Mary) part of which tells the birth story of Jesus, and some would see the number 19 as being significant to the structuring of the Quran (no, I'm not referring to that liar Rashad Khalifa, I mean other work such as that done by Bassam Jarrar), Allahu `alam). It reads:

(19) Jesus said, "Blessed is he who came into being before he came into being. If you become my disciples and listen to my words, these stones will minister to you. For there are five trees for you in Paradise which remain undisturbed summer and winter and whose leaves do not fall. Whoever becomes acquainted with them will not experience death."

He who came into being before he came into being reminds me of the teaching of the Muhammadan Light, the Light of the Prophet which was the first thing created (the hadith also refer to `aql (Intellect) as being the first thing. this is understood to be referring to the same reality, but expressed in another way.)

What's particularly striking though is the reference to "five trees" and that whoever knows them will be saved (not experience death). What are these five then? What comes to my mind is the five pure ones, the ahl al-kisa, that is, the Prophet Muhammad, his daughter Fatima, his cousin and her husband `Ali, and their children al-Hasan and al-Husayn.

The use of the imagery of a tree to represent a person (and it would seem that this is an image here, and not meaning a literal tree as in this world) calls to mind the first Psalm which says:

1 Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful.
2 But his delight is in the law of the LORD; and in his law doth he meditate day and night.
3 And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper.
4 The ungodly are not so: but are like the chaff which the wind driveth away.
5 Therefore the ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous.
6 For the LORD knoweth the way of the righteous: but the way of the ungodly shall perish.

Interestingly, there's also this passage in the book of Revelations:

1 And he showed me a pure river of water of life, clear as crystal, proceeding from the throne of God and of the Lamb.
2 In the middle of its street, and on either side of the river, was the tree of life, which bore twelve fruits, each tree yielding its fruit every month. The leaves of the tree were for the healing of the nations.

Which might bring to mind this passage from Matthew:

15 Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves.
16 Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles?
17 Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit.
18 A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.
19 Every tree that bringeth not forth good fruit is hewn down, and cast into the fire.
20 Wherefore by their fruits ye shall know them.
- so, I thought, well why not do the Shia thing again, and see what saying number 12 says... Keep in mind, the word Imam translates to leader, and refers to the Shia belief in the rightful (spiritual and temporal) succession to the Prophet, from `Ali to the Mahdi, God bless them all.

(12) The disciples said to Jesus, "We know that you will depart from us. Who is to be our leader?"
Jesus said to them, "Wherever you are, you are to go to James the righteous, for whose sake heaven and earth came into being."

Interesting, the one logia that clearly speaks of the leadership after Jesus should be the twelfth... Perhaps correctly, traditionally Shias will have believed that it was Simon Peter (Sham`un as-Safa) who was the wasi of Jesus, and the Bible does have some support for this idea. However, studying the life of James does yield some interesting facts, particularly when one compares him to the first Imam, `Ali. James was called the brother of Jesus (as was `Ali called the brother of the prophet), while traditionally Christians have believed that he was actually a cousin of Jesus (which is what `Ali was to the Prophet as well.) It is traditionally believed that he was the leader of the Jerusalem church (or perhaps more accurately community) after Jesus' time. Certainly, successor or not, he did hold an important role amongst the followers, and Paul makes mention of him as such (however interestingly, it seems they did not see eye to eye on a number of things). In the end though, he is reported to have died a martyr's death (as did the Imam). Today, his role is seen as being particularly important in terms of understanding the early "Jewish-Christianity", such as the Ebionites, which stood in contrast to the developing Greek/Roman church.

Again, this is not meant as a definitive statement that this is what I think the texts of a certainty say (you have to be careful with this, especially with regards to religious texts).

And in all, Allahu `alam.

End quote
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Comments are encouraged

Apologetics and Islam

Peace.

It's been a long time, and I apologize. I've been busy with university work, as well as pursuing my own personal research into Islamic topics.

Some time ago I finished transcribing Allamah al-Hilli's book "Bab al-Hadi 'Ashar" for tashayyu.org . It goes over logical and philosophical reasoning for Shi'i aqeeda, starting with the existence of God and ending off with the Resurrection.

You can read it in its entirety here: http://www.tashayyu.org/kalam/al-bab-al-hadi-ashar

The other reason for the lack of updates is because I've been trying to do a lot more reading than speaking. I feel that I still need to study Muslim literature and finalize my position on several topics before writing more blog entries. Insha'allah you will see more soon. For now, I leave you with this:

From the ShiaChat thread: "Are the shia wasting their knowledge?"
http://www.shiachat.com/forum/index.php?/topic/234971647-are-the-shia-wasting-their-knowledge/page__pid__1992929__st__0&#entry1992929

...Apologeticism (through speeches, debates, etc.) is essentially a basterdization of knowledge. Actual tangible literature will always be worth more academically than a speech or debate, because through writing, one could present references, quotes, and simply more precise and resourceful language in general. Actually pulling out an Islamic source and reading it will usually do you better than listening to what a sheikh has to say. So from that perspective, yes, our school's standards are much higher than the likes of Jimmy Swaggart and Zakir Naik.

But where I disagree is here: how many people pursue religion as an interest? How many have the time and patience to look through resources for themselves? How many have the mind to think about deep theological, political, historical and philosophical matters? Very few. Most people are disinterested in this sort of thing. We're losing Islamic youth pop culture; music, sex, drugs, alcohol, parties, secularism, liberalism, "conservatism", and worst of all, ignorance.

Speakers are necessary to reel in those of either simple mind or simple taste. So even if that means simplifying knowledge and getting it out there in a charismatic manner, I think it's well worth it, because it will at least slightly push the masses in the proper direction, and inspire more to look into matters closely. The only request is that such people are knowledgeable. And I don't mean a university graduate; I mean someone who has really spent many years and even decades learning before speaking.

Israeli soldiers morally and consciously reject

Al Babu l'Hadi 'Ashar

Salaam 'Alaykum

Recently I've been busy with a myriad of things, but more recently with the transcribing of Allamah al-Hilli's "Babu l'Hadi 'Ashar" or "The Eleventh Chapter", al-Hilli's most famous work. It covers proof of God, His Positive qualities, His Privative Qualities, His Justice, Prophecy, Imamate, and the Resurrection.

I'm writing it for MacIsaac's http://www.tashayyu.org , but I will put up a little sneak-peak of section 1 here on Advent Islam. Expect the full text on Tashayyu.org soon.

AL BABU 'L-HADI 'ASHAR

"A Treatise on the Principles of Shi'ite Theology"
Hassan b. Yusuf b. 'Ali ibnu'l-Mutahhar al-Hilli
Translated from Arabic by William McElwee Miller, M.A., B.D.
London. Published by the Royal Asiatic Society. 74, Grosvenor Street W. 1928.
Transcribed by Qa'im ibn Mohamad

Section 1: Proof of the Self-Existent

Concerning what is incumbent (wajib) among all mukallafs regarding the knowledge (ma'rifa) of the foundations of religion (din).
And the doctors have all agreed in considering incumbent the knowledge (ma'rifa) of Allah, the Most High, and of His Positive and Privative Qualities, and of what is proper for Him, and of what is impossible for Him, and of Prophecy, and of the Imamate, and of the Return.
And all of this is by proof, (dalil), not by imitation (taqlid)
And so it is necessary to mention those things regarding which it is not possible for a single Muslim to be ignorant, and whoever is ignorant as to any of them is outside the bond (riqba) of believers and deserve everlasting punishment.
And he has arranged this chapter in sections. The first chapter is in proof of the self-existent (wajibu'l-wujudi li-dhatihi, the necessarily existent in itself). So we say that every object of thought is either necessarily existent objectively in itself, or is possible of existence in itself (mumkinu'l-wujud), or else is impossible of existence in itself (mumtani'u'l-wujud).
And there is no doubt that here [in the universe] there is that exists of necessity. If this be the necessity in itself, then that is what we were seeking. And if it be the possible, then it would need a bringer-into-existence (mujid) which would bring it into existence or necessity. Now if the bringer-into-existence be the necessary in itself, then that is what we were seeking. And if it be the possible, then it would need another bringer-into-existence. If it be the first, then it is a circle, and that is a fallacy of necessity. And if it be another possible, then it is an endless chain, and that also is a fallacy. For all the links in this chain which include all possible existences (al-mumkinat) are possible of necessity. Hence they share the impossibility of existence in itself. Hence they need some bringer-into-existence necessarily outside of themselves. Then that is the necessary (al-wajib) of necessity - which was what we were seeking.

Update

Salaam 'Alaykum,

May the peace, blessings, and mercy of God be upon you all, and on His righteous worshipers.

I haven't been posting very often due to a recent business in my everyday life. Work has been taking a lot of hours from me, and I have been awfully sick. I have the flu (not swine, just the regular flu), so I have been on anti biotics and taking as many naps as I can when I'm at home. I've got a constant headache, throat ache, stuffy nose and I've been overall drowsy. Alhamdulilah, praise be to God, that I am not worse, and praise be to God that I am getting better. And He is the best Healer.

I've also been working for brother MacIsaac on his Tashayyu.org website. I'm currently transcribing an English version of 'Alama al-Hilli's book, al-Bab al-Hadi-'Ashar (the 11th Door), which is an analysis of concepts such as God, His Justice, Prophethood, Imamate, etc. If all goes as planned, insha'allah I will have it on his website by next week.

I plan on returning for regular articles here @ Advent Islam sometime next month. Until then, you will hear from me once in a while. You can find me at ShiaChat.com as well, under the username Qa'im.

Please remember me in your du'a,

May God bless His prophets and His worshipers,

- Qa'im

tashayyu.org

May the peace, mercy, and blessings of God be upon you all.

Our good brother MacIsaac, a prominent Shi'i Muslim revert and an admin at the ShiaChat forums, has started a database. This website, www.tashayyu.org , is a dedicated effort towards compiling and translating classical Twelver documents.

It already includes a small collection of ahadith, works of kalam fiqh, as well as other studies. It is a work in progress, but insha'allah, brother MacIsaac will be expanding it.

http://www.tashayyu.org/

Wisdom of Imam Ja'far (a)

Source: al-Kafi: Book 3, Chapter 1, Number 159

Abdullah al-Deesani, an atheist had a dialogue with Hisham Ibn Hakam.

The Atheist: Do you believe in God?
Hisham replied in affirmative.
The Atheist: Is He Almighty?
Hisham: Yes, He is Almighty and All-Powerful.
The Atheist: Can He put the whole world inside an egg without enlarging the size of the egg or diminishing the volume of the world?
Hisham: Give me some time to think over it.
The Atheist: I give you one whole year, and left.

Hisham went to see Imam Jafar as-Sadiq (p) in a hurry and said: O Son of the Prophet Muhammad (p), Deesani has put a challenging question to me and as regards its answer I cannot rely on anyone except God or you.
Imam Jafar as-Sadiq (p) asked: What was the question?
Hisham related the question of Deesani.
The Imam (p): O Hisham! How many sense-organs you have?
Hisham replied: Five.
The Imam (p): Which one is the smallest among them?
Hisham: The pupil of the eye.
The Imam (p): What is the size of the pupil of the eye?
Hisham: About the size of a grain of lentil or a part of it.
The Imam (p): Alright, now look around and tell me what you see.
Hisham: I see the sky, the earth, the houses, the spacious mansions, the mountains and the rivers, etc.
The Imam (p): The One Who can put all you see inside a grain of lentil or a part of the same can also insert the entire world inside an egg without enlarging the size of the egg or diminishing the size of the world.
On hearing this Hisham was overjoyed and fell down on his face performing a prostration and kissed the hands, feet and forehead of the Imam (p) and said: O Son of the Prophet Muhammad (p), this answer will be sufficient for me.
Hisham returned to his place. The very next day Deesani came to see Hisham and said: O Hisham, I have just come to greet you and have not come for an answer to my question.
Hisham: Even so, here is the answer to your question.
Hisham then told him what the Imam Jafar as-Sadiq (p) had said in answer to his question.
Deesani then went to see the Imam (p) and requested an audience with him. The Imam (p) granted his request.
Addressing the Imam (p) Deesani said: O Jafar son of Muhammad! Show me the way to my God.
The Imam (p) asked him his name.
Deesani left abruptly without answering.
His friends asked him: Why did you not tell your name?
Abdullah al-Deesani said: If I had told him my name – Abdullah – he would have said, ‘Who is this One whose servant are you.’ (Note: Abdullah means ‘Servant of Allah’).
His friends said: Go to see the Imam (p) again and request him to guide you to your God without asking your name.
Deesani went to see the Imam (p) again and said: O Jafar son of Muhammad, guide me to my God but do not ask my name.
The Imam (p) asked him to sit down and relax. Deesani did so. Perchance a young boy was playing nearby and had an egg in his hand.
Addressing the young boy the Imam (p) said: Let me have this egg for a while.
The boy handed over the egg to the Imam (p).
Addressing Deesani the Imam (p) said: This is a protected castle. It has a hard covering and beneath the hard covering there is a fine covering and beneath that fine covering there is liquid gold and molten silver. Neither the molten silver intermingles with the liquid gold nor do the liquid gold merges into the molten silver and both remain as they are. Nothing comes out of it to divulge the secret of its precision and nothing enters in it to control the internal balance. No one knows if the final product will be a male or a female. All of a sudden it splits and results in a peacock like multicolored offspring. Do you not see a Supreme power behind all this?
Deesani remained engrossed in deep thought and then exclaimed: I bear witness that there is no god but God and that He is One and has no partners and that Prophet Muhammad (p) is His bondman and His apostle and I also bear witness that you are a divinely ordained Imam and the proof of His existence and I hereby disown all my previous misconceptions.