Paragraph 237

Even as thou dost witness how the people of the Qur’án, like unto the people of old, have allowed the words “Seal of the Prophets” to veil their eyes. And yet, they themselves testify to this verse: “None knoweth the interpretation thereof but God and they that are well-grounded in knowledge.” And when He Who is well-grounded in all knowledge, He Who is the Mother, the Soul, the Secret, and the Essence thereof, revealeth that which is the least contrary to their desire, they bitterly oppose Him and shamelessly deny Him. These thou hast already heard and witnessed. Such deeds and words have been solely instigated by leaders of religion, they that worship no God but their own desire, who bear allegiance to naught but gold, who are wrapt in the densest veils of learning, and who, enmeshed by its obscurities, are lost in the wilds of error. Even as the Lord of being hath explicitly declared: “What thinkest thou? He who hath made a God of his passions, and whom God causeth to err through a knowledge, and whose ears and whose heart He hath sealed up, and over whose sight He hath cast a veil—who, after his rejection by God, shall guide such a one? Will ye not then be warned?”

We're still looking at the quote, "As for those who believe not in the verses of God, or that they shall ever meet Him, these of My mercy shall despair, and these doth a grievous chastisement await.” How does this paragraph help advance the argument Baha'u'llah is laying out? How does it help advance the uncle in his understanding and recognition of his Nephew?

He begins by referring the uncle to the past again. Back in Part 1, He asked the uncle to "consider the past", and see how the same issues arose with every single Dispensation. And once again, the same arguments are being rolled out, arguments that the uncle himself asked. How could the Bab be the Promised One when the prophecies were not fulfilled the way the people expect?

He also reminds the uncle of the difficulty that people have had with the phrase, "Seal of the Prophets". Back in paragraph 172, when he first mentioned it, He explained it in terms of all the Manifestations being able to adopt all the various titles. He pointed out that it is a "sore test unto all mankind", but didn't really explain it beyond saying that it can apply to them all. He didn't push the issue, but allowed the uncle to come to an understanding of it that is broader than the general population. He let the uncle discover it for himself.

Here, though, He goes a bit further and says very plainly that it is a veil that has prevented recognition.

Rather than defend His point, He reminds the uncle that the words, by the Qur'an itself, are difficult to grasp. But then He does something very interesting.

In the previous paragraphs talking about this quote, the argument seemed to centre around theology, how the people interpreted the verses. Or it referred to how the people refused to believe that another Prophet could come. But here, in this paragraph, Baha'u'llah shifts the argument back to the moral. He says that they don't believe because of their desires. It moves from an intellectual problem back to a moral issue.

These issues have never been about theology, or interpretation of scripture. They have always been moral issues.

Another point that we find fascinating is the use of descriptors: the Mother, the Soul, the Secret, and the Essence.

Why these four? Why this order?

It would be so easy to skip over them, couched as they are in such a weighty section of the book. But nothing Baha'u'llah does is accidental.

The "Mother" is the source of life. She is the one who gives birth to the body. Perhaps He is alluding to the source, the Manifestation, that gives birth to our understanding.

The "soul" is the source of life that animates the body. It is that unknowable essence within us. Perhaps He is alluding to the fact that the Manifestation is not only the source of our knowledge, but its life, too.

The "secret" is hidden. It is not immediately obvious. When speaking of prophecy and interpretation, perhaps it is a reminder that the Manifestation is that secret hidden within the words.

And the fourth step is the "essence", that which is the very core, the inner reality. And is that not exactly what the Manifestation is?

Here the very source, life, inner reality, and essence of knowledge has appeared and explained the verses. And yet they don't believe Him.

Another point that stands out for us is the phrase "that which is the least contrary to their desire". These people already admit that not everyone can understand all the verses. But when the Manifestation offers a true interpretation, they reject it. Not because of a misunderstanding, but because they don't like it. It challenges their assumptions.

Actually, it's more than that. He doesn't say it is because of something "most contrary to their desires". It is the "least contrary to their desires". In other words, it is not the magnitude of the challenge, but the challenge itself.

And maybe that is why this is, in reality, a moral problem and not an intellectual one.

That would explain why, as He says in paragraph 233, "The understanding of His words and the comprehension of the utterances of the Birds of Heaven are in no wise dependent upon human learning."

Paragraph 236

After the denials and denunciations which they uttered, and unto which We have referred, they protested saying: “No independent Prophet, according to our Scriptures, should arise after Moses and Jesus to abolish the Law of divine Revelation. Nay, he that is to be made manifest must needs fulfill the Law.” Thereupon this verse, indicative of all the divine themes, and testifying to the truth that the flow of the grace of the All-Merciful can never cease, was revealed: “And Joseph came to you aforetime with clear tokens, but ye ceased not to doubt of the message with which He came to you, until, when He died, ye said, ‘God will by no means raise up a Messenger after Him.’ Thus God misleadeth him who is the transgressor, the doubter." Therefore, understand from this verse and know of a certainty that the people in every age, clinging to a verse of the Book, have uttered such vain and absurd sayings, contending that no Prophet should again be made manifest to the world. Even as the Christian divines who, holding fast to the verse of the Gospel to which We have already referred, have sought to explain that the law of the Gospel shall at no time be annulled, and that no independent Prophet shall again be made manifest, unless He confirmeth the law of the Gospel. Most of the people have become afflicted with the same spiritual disease.

Baha'u'llah is still continuing with His proofs from the Qur'an. Earlier we said that we saw nine quotes that He was using, with occasional references to support those nine. The case could easily be made that this paragraph is looking at a new quote, a tenth one in addition to the nine we offered. And sure, that can be made. No problem. But we prefer to look at it this other way, focusing our attention on the quotes that are cited at the very beginning of the paragraphs.

For that, we see all these paragraphs, from paragraph 234 all the way through paragraph 241, as explaining the quote, "As for those who believe not in the verses of God, or that they shall ever meet Him, these of My mercy shall despair, and these doth a grievous chastisement await.”

They are all about how the people responded to Muhammad after reading or hearing His verses.

They began by calling him a poet, claiming that all He did was rearrange verses from the past. Now they're claiming that they can't be divinely revealed verses because God wouldn't send another Messenger.

You may note that He has already addressed this issue back in paragraph 147, where He quoted, "'The Hand of God,' say the Jews, 'is chained up.' Chained up be their own hands!" This, of course, is referring to the Jewish leaders denying Muhammad based on this exact same argument. He continues in paragraphs 172 and 173, where He talks about the "Seal of the Prophets", saying that the "mystery of this theme hath... been a sore test unto all mankind."

Here He offers the example of Joseph, and how the people denied Him until after He died. What's interesting about this is that he could have mentioned Moses, or Jesus, or even Muhammad, but He chose to reference Joseph here. Why? Possibly because the brothers benefited from Joseph numerous times, once when they sold Him into slavery, and again when He invited them into Egypt to escape the famine. But still, they didn't recognize Him until after He died.

Then they said that God would never raise up another. It is the same argument over and over again, and it all comes back to the idea that "we shall never meet Him". It is a claim of finality, even though all the Scriptures say that He shall return.

The natural question is why is Baha'u'llah addressing this theme yet again? How does it help the uncle advance in his understanding of the station of his Nephew?

The uncle is faced with a question that none of us shall ever face. He essentially asked, very reasonably, "How can my nephew be the Promised One?" And just as Muhammad's uncle was faced with the same question, this uncle had to contend with it, too. Just as Joseph's brothers were faced with the same question.

Baha'u'llah seems to be getting the uncle to raise the question from simple recognition to the more personal question, "Why do I find it difficult to believe?" That is a personal question, not just a theological one. By mentioning Joseph, Baha'u'llah seems to be reminding the uncle that Joseph was the brother of those who betrayed Him. It changes the question from one of evidence to something a little bit closer. He already loves the Bab. He made the journey all the way to Baghdad because of that love. But now he has to contend with the reality that his refusing to believe may be due to it being too close. Joseph was someone's brother. Jesus was someone's carpenter. Muhammad was someone's nephew. And so is the Bab.

The rest of us, though, have a similar variation. We all read in our sacred Texts that the Messenger we follow will return. Sure, we think. Sounds great. I wish I could be there when He does, but it won't be in my lifetime. How could it be?

Well, it has to be in someone's lifetime. So we must be open to the possibility that it is ours. As it says in Matthew 24:44, "Therefore you also must be ready, for the Son of Man is coming at an hour you do not expect."

So many of us, if we were faced with that reality, would not believe it. We would be convinced that it must be either a hoax, or the person must be mad, just as they thought of Muhammad.

Aside from the various things Baha'u'llah has said here, we feel that this is just a social reality of the human condition.

But let's look at that last sentence again. He says "Most of the people have become afflicted with the same spiritual disease." Which spiritual disease is He referring to? At this point in the argument, Baha'u'llah seems to be pointing out that the issue is between anticipation and recognition. And that particular point is based on arrogance and pride, which we can easily see as a spiritual disease.

Paragraph 235

Likewise, in this day, thou hast heard the people impute similar charges to this Revelation, saying: “He hath compiled these words from the words of old”; or “these words are spurious.” Vain and haughty are their sayings, low their estate and station!

We're still looking at the quotes from the Qur'an that Baha'u'llah uses to help prove the Cause of the Bab. This particular paragraph seems to refer back to the quotes in the previous one: “As for those who believe not in the verses of God, or that they shall ever meet Him, these of My mercy shall despair, and these doth a grievous chastisement await.” Also, “And they say, ‘Shall we then abandon our gods for a crazed poet?’”

Spurious means that they are accusing Him of plagiarizing.

So Baha'u'llah is pointing out that that the people of His day are making the same claims of the Bab that the people of old made of Muhammad, namely that all He is doing is rehashing old ideas.

Ok, that's the paragraph. Pretty straightforward. Now what?

Well, the question that has been growing on us for the last little while is why does Baha'u'llah put this here? How does it help the uncle move towards recognition of the Bab? The simple answer is that it reinforces the idea that these things continually repeat. After all, that was the main point back in the beginning when He told us to look at the Surih of Hud. It is the basic essence of the idea behind the Return.

But there is so much more than that.

Baha'u'llah is also helping him learn to distrust a particular type of argument. After all, it's the same one that was made against Muhammad, so why should it now be relevant against the Bab?

In addition to that, the accusation of it merely being a rehash of the old ideas? Well, of course it is, in the sense that it's familiar. Remember, all the Manifestations refer to the previous faiths. That's part of the nature of Progressive Revelation. They build upon each other. So familiarity should not be a source of confusion. It should help reinforce the validity.

This is part of what Baha'u'llah is helping the uncle see. 

But there is one other point that makes us wonder. Why does He include that last sentence? Why is He calling their words "vain and haughty"? Why is He accusing them of being of low estate and station? Couldn't He just say that they are wrong?

Vain and haughty, to start, means that these words are both unjustly and blatantly proud. What are they proud of? Their learning? The fact that they recognize these words from the past? Perhaps. But then they are missing the point of Progressive Revelation.

In addition to that, He then points out that the "estate and station" of those who make these claims are low. They see the words, but do not understand the essence of them, for they don't recognize them in their new form. They fail to see that the ideas are not only being explained, but elevated and revived for this new day.

Which is exactly what Baha'u'llah is doing here.

He is using the stories of old to help the uncle see his own faith in a new light. He is using the quotes from the Qur'an to help him break free of the shackles of tradition. In short, He is helping the uncle learn how to recognize his own Nephew.

All the quotes He has cited up to this point have essentially told the uncle to read the Writings of the Bab, and judge for himself whether or not they are from God. Here, He is warning the uncle that as he does this, he will likely see things that are familiar. And that he should be prepared for this, expect it, and not see it as a flaw, for it is exactly what has always been done in the past.

And that is worthy of consideration.

Paragraph 234

And likewise, He saith: “As for those who believe not in the verses of God, or that they shall ever meet Him, these of My mercy shall despair, and these doth a grievous chastisement await.” Also, “And they say, ‘Shall we then abandon our gods for a crazed poet?’” The implication of this verse is manifest. Behold what they observed after the verses were revealed. They called Him a poet, scoffed at the verses of God, and exclaimed saying: “These words of his are but tales of the Ancients!” By this they meant that those words which were spoken by the peoples of old Muḥammad hath compiled and called them the Word of God.

Baha'u'llah now returns to the quotes from the Qur'an which He is using to encourage the uncle to look at the Writings of the Bab to verify His Cause.

He started by reminding the uncle that the Qur'an is the proof offered by Muhammad, and that there is nothing else like the Word of God. He then showed him what the response has often been to the Revelations. Now He is pointing out that the prophecies about the Return are real, and that he should not doubt it.

Now, in this paragraph there are technically two quotes. "As for those who believe not in the verses of God, or that they shall ever meet Him, these of My mercy shall despair, and these doth a grievous chastisement await.” As well as, “And they say, ‘Shall we then abandon our gods for a crazed poet?’”

The question is how do these two relate?

We're not really sure, but it seems that they are unable to imagine that they are actually meeting a Manifestation, and so they default to the idea that He must be crazy, instead.

But these quotes are not coming out the blue. They are part of His overall defense of the Cause of the Bab. The people of the past claimed that all Muhammad was doing was restating things that had been said previously. And while that is partly true, for all Revelations remind people of the truths of old, He also offered a lot more. The uncle, as a Muslim, would be fully aware of this.

However, this contention, that of only restating what had already been revealed before, was also hurled at the Bab. The only way to counter this argument is to actually read the Writings of the Bab for yourself and see how much more He revealed.

But there's another point that we found interesting. The quotes come from the Surah entitled The Spider, and they are found in the story of Lot.

Now, the people who are making these accusations of Muhammad taking stories from the past, and not looking at what He has revealed that is new, is also similar to Lot's story. Why was his wife turned to a pillar of salt? Because she was looking back. That's why she became bitter, which is the metaphor of salt.

Perhaps Baha'u'llah is alluding to the dangers of looking backwards. Way back in paragraph 3 He told us to "Consider the past", but has also given us stern warnings about the dangers of it. Remember, in paragraph 68 He warned, "this servant regardeth the consideration of such records a grave mistake and a grievous transgression". He doesn't want us to dwell on the past. As He so famously said, "Be anxiously concerned with the needs of the age ye live in..."

In addition to all this, the last sentence stands out for us. The people claimed that Muhammad took some old verses and "called them the Word of God". Going back to the second quote that Baha'u'llah gave us in this section of the Iqan, "then produce a Surah like it...", He did. Muahammad wrote Surah's that are incomparable. And we should see if the Bab is doing the same.

Paragraph 233

Such contention is utterly fallacious and inadmissible. It is actuated solely by arrogance and pride. Its motive is to lead the people astray from the Riḍván of divine good-pleasure and to tighten the reins of their authority over the people. And yet, in the sight of God, these common people are infinitely superior and exalted above their religious leaders who have turned away from the one true God. The understanding of His words and the comprehension of the utterances of the Birds of Heaven are in no wise dependent upon human learning. They depend solely upon purity of heart, chastity of soul, and freedom of spirit. This is evidenced by those who, today, though without a single letter of the accepted standards of learning, are occupying the loftiest seats of knowledge; and the garden of their hearts is adorned, through the showers of divine grace, with the roses of wisdom and the tulips of understanding. Well is it with the sincere in heart for their share of the light of a mighty Day!

Baha'u'llah is continuing to demonstrate the Station of the Bab through these quotes from the Qur'an. But here, like the previous paragraph, it is more commentary that the actual quotes.

To start, which "contention" is "utterly fallacious and inadmissible"? The one from the previous paragraph, "the idle contention of those who maintain that the Book and verses thereof can never be a testimony unto the common people". This is so ridiculous. As He points out Muhammad says that the Qur'an "is a guidance unto the God-fearing", not just the learned. To claim that it is only for the religious leaders denies what the Book itself says.

The reason these leaders say this, though, is because they don't want to give up their authority.

Again, this ability to understand the Word of God is not based on learning, but as He says here, "upon purity of heart, chastity of soul, and freedom of spirit".

We could go on at length about each of these attributes, but honestly, if you've been studying the Iqan this long, you've probably made good strides on each of these already.

As an additional reminder, this isn't just about the Qur'an. In the middle of this paragraph, Baha'u'llah says, "The understanding of His words..." Whose words? God's words. "...(A)nd the comprehension of the utterances of the Birds of Heaven..." Note that the Birds is plural. Who are the Birds of Heaven? Muhammad is one. And so is Jesus. And Moses. And Buddha. And Krishna. This is about all the revealed Words of God, not just one set.

Despite all the other wonderful aspects of this paragraph, what really stood out for us was the garden, and especially the "roses of wisdom and the tulips of understanding". Why are roses referring to wisdom, and tulips to understanding?

Come to think of it, what is the role of the bird here?

Well, let's get right back to the beginning: the garden itself. First, it is the garden of the heart. But to better understand this whole analogy, let's explore the role of these various things in an everyday garden of the backyard variety.

Ok, first, the garden is just outside the back door of your house. It's your quiet place of refuge when you want to get away for a little while.

The rains take care of watering it for you, and give it a freshness that is invigorating. Because of this light rain, the flowers are able to grow.

Oh, but flowers need light, too. Where is the light? It is the "light of a mighty Day", there at the end. So that's a good reminder that we have come out of the darkness of the night and have entered into a new day.

Now, on to the flowers. The roses and tulips.

It's an interesting choice here. Roses blossom in the summer, but tulips are one of the first flowers in the spring, heralding the end of winter. But even in the spring, there are still the rosebushes, those thorny branches leftover from the previous year.

But what about the birds? What is their role in the garden? Ah, that's also interesting. First, they return with the spring, just as in the saying "the first robin of the season". They sing their lovely song, giving an attractive quality to it before you even enter. They are also special pollinators, helping spread the seeds. And they even take care of a lot of the pests that can damage or kill the flowers.

Now, what does it all mean?

As we pointed out, this isn't actually a garden of the backyard variety. It is the garden of the heart. The rains are the "showers of divine grace", those bounties that are pouring out on all humanity through the Revelations of the various Faiths. The birds are the ones who are bringing that Revelation to the garden through their utterance, the Word of God.

It is through both of these that the flowers of wisdom and knowledge are able to grow. And they don't grow out in the wilderness, but in the heart of the believer. When we pay attention to the Word of God and strive to apply it in our lives, that wisdom grows in strength.

By choosing roses and tulips, two flowers that grow at different times, Baha'u'llah gives us a sense of timelessness to it.

But even if we look at the roses in the early spring, when they are still just those thorny branches, the wisdom that the early believers share is like thorns to the followers of the old faith. They are like that "flame of fire to my enemies", as He says in the Tablet of Ahmad, even as they are that "river of life eternal to My loved ones" in that same piece.

Understanding, especially the understanding of the mysteries of the old religion, come very early to the followers of the new Faith, just like the tulips arrive early in the season. Wisdom often comes later. Both are attractive, but there is something about wisdom that just draws us nearer.

There is a beauty to this description that truly makes us want to be there. It evokes a longing in our heart to be that garden, to have it grow within us. And He tells us how we can do that: sincerity.

The more sincere we are in our search, the stronger and more beautiful will be that garden.

Paragraph 232

Heed not the idle contention of those who maintain that the Book and verses thereof can never be a testimony unto the common people, inasmuch as they neither grasp their meaning nor appreciate their value. And yet, the unfailing testimony of God to both the East and the West is none other than the Qur’án. Were it beyond the comprehension of men, how could it have been declared as a universal testimony unto all people? If their contention be true, none would therefore be required, nor would it be necessary for them to know God, inasmuch as the knowledge of the divine Being transcendeth the knowledge of His Book, and the common people would not possess the capacity to comprehend it.

This whole section, paragraphs 224 - 245, is all about demonstrating the Station of the Bab through these quotes from the Qur'an. This paragraph, and the next, deal with the previous quotes from that holy Book.

We found ourselves struggling to understand the basic meaning of this paragraph, but then we realized that it was actually quite simple. Some people, usually the religious leaders, say that the sacred Texts are too difficult for regular people to understand. They say that it requires the training and the scholarship to make sense of it all. Yet the Qur'an is supposed to be a testimony for everyone. How could this be if it can't be understood by all? Quite simply, it can't. And so Baha'u'llah tells us to just ignore anyone who makes such a claim.

But why is this mentioned here? What does it have to do with the previous four quotes?

1. Such are the verses of God: with truth do We recite them to thee. But in what revelation will they believe, if they reject God and His verses?
2. Woe to every lying sinner, who heareth the verses of God recited to him, and then, as though he heard them not, persisteth in proud disdain! Apprise him of a painful punishment.
3. And when he becometh acquainted with any of Our verses he turneth them to ridicule. There is a shameful punishment for them!
4. And when Our clear verses are recited to them, their only argument is to say, ‘Bring back our fathers, if ye speak the truth!

These quotes are all about the very natural reaction to someone making a claim of Prophethood. They show how people respond with ridicule and disdain, how their egos get way out of control. This has happened throughout history.

So why does He now talk about how the Word of God is for everybody?

Throughout the Iqan He has said that the Qur'an is a testimony for all. In fact, the very first quote He uses in His defense of the Bab, back in paragraph 224, states that the Qur'an is "a guidance unto the God-fearing". But if the common person cannot understand it, then that is just not true.

The Kitab-i-Iqan is all about helping the Uncle of the Bab recognize his Nephew's station. He is encouraging him throughout this book to use his own reasoning, with the Qur'an as the standard. Baha'u'llah is essentially telling the Uncle here that he has the capacity to recognize Truth. We all do.

And if anyone tries to tell him otherwise, Baha'u'llah tells him to just ignore them. I mean, we could argue with them, and tell them how ridiculous they are, but isn't that just more contention? Nah, it's best to just ignore them like the gadflies they are.

Of course, we have a lot of other questions about this, but they're all addressed in the next paragraph.

Paragraph 231

In another passage He saith: “And when Our clear verses are recited to them, their only argument is to say, ‘Bring back our fathers, if ye speak the truth!’” Behold, what foolish evidences they sought from these Embodiments of an all-encompassing mercy! They scoffed at the verses, a single letter of which is greater than the creation of heavens and earth, and which quickeneth the dead of the valley of self and desire with the spirit of faith; and clamored saying: “Cause our fathers to speed out of their sepulchers.” Such was the perversity and pride of that people. Each one of these verses is unto all the peoples of the world an unfailing testimony and a glorious proof of His truth. Each of them verily sufficeth all mankind, wert thou to meditate upon the verses of God. In the above-mentioned verse itself pearls of mysteries lie hidden. Whatever be the ailment, the remedy it offereth can never fail.

This is the sixth of the quotes from the Qur'an that will bring us all the way through paragraph 245.

It started with the reminder that the Word of God is the only source of guidance, and the challenge to try and write anything like it. He then said that if you aren't willing to accept this as a proof, why would you settle for believing in something less worthy? He then reminded us of the dangers of pride, and touched on the notion that many people ridicule the Word of God when it is offered to them.

Here, with this quote, He goes a step further and shows how the demands for further proof were even more absurd.

It is interesting to note that the first quote, about there being no doubt about the Qur'an, is sort of on its own. It is quoted in a paragraph, followed by a paragraph of commentary.

The second quote, about trying to produce verses like it, is also on its own, quoted and then followed by another paragraph of commentary.

These last four, though, are all cited one after the other, before we get to two paragraphs of commentary. By looking at the paragraphs without the quotes as something of a break, or an interlude, we can tie these four together as a unit.

1. Such are the verses of God: with truth do We recite them to thee. But in what revelation will they believe, if they reject God and His verses?
2. Woe to every lying sinner, who heareth the verses of God recited to him, and then, as though he heard them not, persisteth in proud disdain! Apprise him of a painful punishment.
3. And when he becometh acquainted with any of Our verses he turneth them to ridicule. There is a shameful punishment for them!
4. And when Our clear verses are recited to them, their only argument is to say, ‘Bring back our fathers, if ye speak the truth!

Now they seem to highlight the fact that people reject the verses out of pride, and offer ridiculous excuses for doing so.

By looking at it in this manner, we found that it helped us get a better understanding of His argument. Step 1 is understanding that the Qur'an is amazing. Step 2 is knowing that just writing verses like these is a sign that it's from God. Step 3 deals with the response that it seems to evoke from the disbelievers. After that we have three more verses, each of which is quoted on its own with commentary following.

At this point, though, Baha'u'llah really seems to be focusing on the reaction to the Word of God. Why?

Back in paragraph 6 we read, "...the more closely you observe the denials... the firmer will be your faith..."

Out of nine quotes He uses from the Qur'an to help guide us to the recognition of the Bab, nearly half of them have to do with this singular theme, the denials.

We are reminded of the story from the trial of the Bab when He was in Tabriz. He was brought before the authorities and asked to account for His claims. When He was asked to prove His cause, to substantiate His authority, He proceeded to reveal Verses. But the only thing that the clergy could find fault with was a supposed infraction of grammar. The Bab calmly pointed out that this same alleged infraction was also found multiple times in the Qur'an, but still they claimed He was mistaken, and "obviously ignorant". They could not attack His statements, nor His teachings, so they had to resort to attacking His conjugation of a verb. How ridiculous.