2) Basic message of John:

Now that we have seen the correct translation of the verse of John 1:1, let us go a little further in our study of the intended meaning of this verse. This verse was taken from the "Gospel of John." The very best person to ask to explain what is meant by a given statement is the author of that statement himself. So let us ask "John" what is his mental picture of God and Jesus (pbuh) which he wishes to convey to us:
 

"Verily, verily, I say unto you, The servant is not greater than his lord; neither he that is sent greater than he that sent him."  John 13:16.
 

So the author of John tells us that God is greater than Jesus. If the author of this Gospel did indeed wish us to understand that Jesus and God are "one and the same," then can someone be greater than himself? Similarly,
 

"Ye have heard how I said unto you, I go away, and come [again] unto you. If ye loved me, ye would rejoice, because I said, I go unto the Father: for my Father is greater than I."  John 14:28.
 

Can someone "go" to himself? Can someone be "greater" than himself?
 

"These words spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy Son, that thy Son also may glorify thee:" John 17:1.
 

If John meant to tell us that "Jesus and God are one and the same" then shall we understand from this verse that God is saying to Himself "Self, glorify me so that I may glorify myself"? Does this sound like this is the message of John?
 

"While I (Jesus) was with them in the world, I kept them in thy (God's) name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled."  John 17:12.
 

If the author of John wanted us to believe that Jesus and God are one person then are we to understand from this verse that God is saying to Himself "Self, while I was in the world I kept them in your name, self. Those who I gave to myself I have kept ..."? Is this what the author intended us to understand from his writings?
 

"Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world."  John 17:24.
 

Similarly, did the author intend us to interpret this as "Self, I will that they also whom I have given myself be with me where I am; that they my behold my glory which I have given myself, for I loved myself before the foundation of the world"?
 

So, we begin to see that in order to understand the writings of a given author, it is necessary to not take a single quotation from him in a vacuum and then interpret his whole message based upon that one sentence (and a badly mistranslated version of that sentence at that).

 

3) Who wrote the "Gospel of John"?:

The "Gospel of John" is popularly believed by the majority of regular church-goers to be the work of the apostle John the son of Zebedee. However, when consulting Christianity's more learned scholars of Church history, we find that this is far from the case. These scholars draw our attention to the fact that internal evidence provides serious doubt as to whether the apostle John the son of Zebedee wrote this Gospel himself. In the dictionary of the Bible by John Mckenzie we read

"A. Feuillet notes that authorship here may be taken loosely."

Such claims are based on such verses as 21:24:

"This is the disciple which testifieth of these things, and wrote these things: and we know that his testimony is true."?

Did the apostle John write this about himself? Also see 21:20, 13:23, 19:26, 20:2, 21:7, and 21:20-23. The "disciple who Jesus loved" according to the Church is John himself, but the author of this gospel speaks of him as a different person.
 

Further, The Gospel of John was written at or near Ephesus between the years 110 and 115 (some say 95-100) of the Christian era by this, or these, unknown author(s). According to R. H. Charles, Alfred Loisy, Robert Eisler, and other scholars of Christian history, John of Zebedee was beheaded by Agrippa I in the year 44 CE, long before the fourth Gospel was written. Did the Holy Ghost "inspire" the apostle John's ghost to write this gospel sixty years after he was killed? . In other words, what we have here is a gospel which is popularly believed to have been written by the apostle John, but which in fact was not written by him. In fact no one really knows for certain who wrote this gospel.
 

"Since the beginning of the period of modern critical study, however, there has been much controversy about [the Gospel of John's] authorship, place of origin, theological affiliations and background, and historical value"

The Interpreter's Dictionary of the Bible, Volume 2, Abingdon Press, p. 932

 

4) Who "inspired" the author of this gospel to write this verse?:

The words of John 1:1 are acknowledged by most reputable Christian scholar of the Bible as the words of another Jew, Philo of Alexandria (20BC-50AD), who claimed no divine inspiration for them and who wrote them decades before the "gospel of John" was ever conceived. Groliers encyclopedia has the following to say under the heading "Logos"("the word"):
 

"Heraclitus was the earliest Greek thinker to make logos a central concept ......In the New Testament, the Gospel According to Saint John gives a central place to logos; the biblical author describes the Logos as God, the Creative Word, who took on flesh in the man Jesus Christ. Many have traced John's conception to Greek origins--perhaps through the intermediacy of eclectic texts like the writings of Philo of Alexandria."

T. W. Doane says:

"The works of Plato were extensively studied by the Church Fathers, one of whom joyfully recognizes in the great teacher, the schoolmaster who, in the fullness of time, was destined to educate the heathen for Christ, as Moses did the Jews. The celebrated passage : "In the beginning was the Word, and the Word was with God, and the Word Was God" is a fragment of some Pagan treatise on the Platonic philosophy, evidently written by Irenaeus. It is quoted by Amelius, a Pagan philosopher as strictly applicable to the Logos, or Mercury, the Word, apparently as an honorable testimony borne to the Pagan deity by a barbarian........We see then that the title "Word" or "Logos," being applied to Jesus, is another piece of Pagan amalgamation with Christianity. It did not receive its authorized Christian form until the middle of the second century after Christ. The ancient pagan Romans worshipped a Trinity. An oracle is said to have declared that there was 'First God, then the Word, and with them the Spirit'. Here we see the distinctly enumerated, God, the Logos, and the Holy Spirit or Holy Ghost, in ancient Rome, where the most celebrated temple of this capital - that of Jupiter Capitolinus - was dedicated to three deities, which three deities were honored with joint worship."

From Bible Myths and their parallels in other religions, pp. 375-376.

 

6) What was "The Word"?

"O people of the book! commit no excesses in your religion: nor say of Allah aught but the truth. Christ Jesus the son of Mary was (no more than) a messenger of Allah, and His Word, which he bestowed upon Mary, and a spirit preceding from him so believe in Allah and his messengers. Say not "Three," desist! It will be better for you, for Allah is one God. Glory be to him. Far exalted is he above having a son. To him belong all things in the heavens and the earth. And enough is Allah as a disposer of affairs."

The noble Qur'an, Al-Nissa(4):171
 

In the Qur'an we are told that when God Almighty wills something he merely says to it "Be" and it is.
 

"Verily! Our (Allah's) Word unto a thing when We intend it, is only that We say unto it "Be!" - and it is"

The noble Qur'an, Al-Nahil(16):40 (please also read chapter 14)
 

This is the Islamic viewpoint of "The Word." "The Word" is literally God's utterance "Be." This is held out by the Bible where thirteen verses later in John 1:14 we read:
 

"And the Word was made flesh".

In the Qur'an, we read:
 

"The similitude of Jesus before Allah is as that of Adam; He created him from dust, then said to him: 'Be.' And he was."

The noble Qur'an, Aal-Umran(3):59.
 

Regarding what is meant by Allah by "a spirit preceding from him" I shall simply let Allah Himself explain:
 

"And [remember] when Allah said to the angles: 'I shall create a human (Adam) from sounding clay, from altered mud. So when I have fashioned him and have breathed into him of my spirit, then fall down in prostration before him'"  [The noble Qur'an, Al-Hijr(15):29]