Chapter Six (Islamic apologist fail miserably):
I begin to unravel the plan. It seems that Islam’s leaders have embarked on a course to establish the credentials of Islam’s prophet and bestow upon him ‘favors’ that Allah opted not to, and that he himself never claimed to possess… “Glory to my Lord! Am I aught but a man,—a messenger.”
There seems to be a consistent and systematic effort to elevate Muhammad to the stature of Jesus. Confronted by the fact that Jesus was foretold in the *Bible, Islam’s leaders and apologists produce what they view as the three strongest arguments that Muhammad was also foretold in the Bible. I will discuss and comment in detail on the one they believe makes their strongest point. According to Islam, the word “Comforter” in the following quote from the Gospel of John refers to Muhammad: “And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever” (John 14:16).
Chapter Seven (Elevating Muhammad to the stature of Jesus): The early followers of Muhammad make the statement that God has always responded to everything Jesus asked. Muhammad agrees with them and confirms the special status Jesus has with God. He also tells them that God always confirms his prophets with supernatural signs and wonders.
I describe in detail the importance Muslims place on ‘signs’ from God. Supernatural signs, wonders, and miracles are viewed as confirmations that the prophet has been sent by God. They constitute his (the messenger’s) resume: [Koran 51:38] “And in Moses (was another Sign): Behold, We sent him to Pharaoh, with authority manifest.”
[Koran 2:87] “We gave Jesus the son of Mary Clear (Signs) and strengthened him with the holy spirit”.
Muhammad is repeatedly asked by those who rejected him as well as by his followers and his inner circle to produce a sign. He fails to do so and responds by saying, “Say: Glory to my Lord! Am I aught but a man - a messenger.”
I come across, and will quote in its entirety, a mind boggling Hadith that is attributed to Muhammad. I disagree with the hadith and proceed to show that its implication would tear asunder the foundation of Islam in which Muhammad, like Jesus, is given the ‘office’ of an intercessor… “I have been given five things which were not given to anyone else before me…I have been given the right of intercession (on the Day of Resurrection).”
Chapter Eight (Atonement for sin according to Muhammad):
I show that Muhammad is well aware of the fact that sin requires a predetermined punishment, but he is not sure about how one is reconciled back to Allah. “Allah's Apostle said, (to him), "Do you try to intercede for somebody in a case connected with Allah's Prescribed Punishments? …By Allah, if Fatima, [the daughter of Muhammad] stole, I would cut off her hand."
Muhammad mentions at least five ways in which a person can enter paradise. One of which is by sheer luck and coincidence: “If anyone of you says "Amin" (during the Prayer at the end of the recitation of Surat-al-Faitiha), and the angels in Heaven say the same, and the two sayings coincide, all his past sins will be forgiven."
At his death bed Muhammad is not sure what will become of him: “While resting in the arms of his favorite wife, Aisha, and just a few hours before he takes his last breath, Muhammad utters what I believe are the saddest words I came across: "Where am I today? Where will I be tomorrow? “During his sickness, Allah's Apostle was asking repeatedly, "Where am I today? Where will I be tomorrow?" And I was waiting for the day of my turn (impatiently). Then, when my turn came, Allah took his soul away (in my lap) between my chest and arms and he was buried in my house.”
Did Muhammad in his last few days on earth get a glimpse of the Mercy of God? Did he finally get the answer to atonement and justification that he seemed to have been wrestling with the last few years of his life?
Chapter Nine (The Garden of Eden and the origin of sin): I quote from the Koran and the Tanakh/Old Testament about Adam and Eve and the origin of sin. I find a very interesting quote from Muhammad’s *Night Journey to heaven, where Muhammad asks Adam to intercede for mankind because he (Adam) was the one who introduced sin into the world. Adam replies that he could not do so, because of his fallen nature due to the transgression he committed. He makes it clear to Muhammad that the intercessor to mankind can only be someone who has never committed a sin:
“Allah's Apostle said, ‘You are Adam, the father of mankind, and Allah created you with His Own Hands…so please intercede for us with our Lord so that He may relieve us.' Adam will say, to them, 'I am not fit for that,’ and then he will mention to them his mistake which he has committed.' 
I apply that statement, and many other statements made in the Koran about the holy nature of Jesus and ask the Muslim reader a very simple question: Why was Jesus the only ‘person’ ever to be born holy and remain holy, all the days of His life on earth?
Chapter Ten (The origin of writing and man’s inherent sin): I explore the origin of Aramaic writing in an effort to better understand Adam’s reply to God in the Garden of Eden. “And he said, I heard thy voice in the garden, and I was afraid, because I [was] naked; and I hid myself” (Genesis 3:10).
I am convinced that the word ‘naked’ has a far more important implication than just not wearing clothes. I am convinced it harbors a spiritual meaning. I believe it is the first reference in the Torah to imply ‘inherent sin.’ I will show how the Ancient Hebrews used the combination of drawings of ‘word-pictures’ to form phrases. I will show that the word ‘naked,’ was portrayed by two ‘word-pictures’ depicting a ‘pictorial’ (drawing) of ‘someone whose cover has been consumed, so as to reveal their shame, their guilt, and their sin.’
I give several more examples of Ancient Hebrew pictographs that I found to be very interesting, one of which is ‘AL’ (pronounced ‘EL’ in Hebrew) which means God. The literal translation of ‘AL’ is ‘first authority.’
Thus the pictorial for ‘AL’ is the combination of two ‘word-pictures.’ The first ‘word-picture’ means ‘First,’ and the second word-picture means ‘Authority.’
Following is how the Ancient Hebrews used two ‘word-pictures’ to form a ‘pictograph’ (drawing) that spells ‘EL’ (God).
Word-picture for ‘Alef’ (First):
The ‘word-picture’ for ‘Alef’ is the picture of the head of an ox because ‘Alef’ in ancient Hebrew means an ox, an animal the early Hebrews associated with strength and authority. It is appropriately represented by the picture of the head of an ox. It is the first letter in the Aramaic alef-bet (alphabet), Modern Hebrew, and Arabic. It has a numeric value of one. It is pronounced ‘A’ as in (a)pple and not as in h(ay).
(Ox ) (Head of ox) (Word-picture)
It is used in pictorials to mean first, leader, leadership, strength, etc.
Word-picture for ‘Lamed’ (authority):
The ‘word-picture’ for ‘Lamed’ is the inverted picture of a shepherd’s staff or rod because ‘Lamed’ in ancient Hebrew means a shepherd’s staff or rod.
It is used in pictorials to mean authority, control, to speak, speech, word, the tongue, etc.
(First) + (Authority)
We now have the pictograph for God as the ‘First in Authority’ or ‘the first in control,’ ‘strong authority,’ ‘first word,’ and ‘first speech.’
We must do one more thing for the sake of authenticity; we must reverse the sequence of the letters in the pictograph because Aramaic, as is Hebrew and Arabic, is written ‘backwards’ left to r
Shepheard with staff