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The similarities between the Qur'an and previous scriptures have been noted since the advent of Islam. The Judeo-Christian tales and their Qur'anic doppelgangers, however, rarely match perfectly. A claim found in the Qur'an and other Islamic literature is that the Jews and Christians deliberately changed their scriptures to obscure the truth of the Qur'an. There is no documentary evidence in the textual traditions of those religions to support this claim, and since it would require a conspiracy of people across centuries and empires, speaking different languages and holding radically different beliefs, the claim itself is generally not taken seriously by modern scholars.  
The similarities between the Qur'an and previous scriptures have been noted since the advent of Islam. The Judeo-Christian tales and their Qur'anic doppelgangers, however, rarely match perfectly. A claim found in the Qur'an and other Islamic literature is that the Jews and Christians deliberately changed their scriptures to obscure the truth of the Qur'an. There is no documentary evidence in the textual traditions of those religions to support this claim, and since it would require a conspiracy of people across centuries and empires, speaking different languages and holding radically different beliefs, the claim itself is generally not taken seriously by modern scholars.  


The more accepted theory is that the Qur'an borrows stories from the ancient milieu in which it arose--Christianity and Judaism of the late antique period in the near east. Contrary to the Islamic tradition, most scholars today agree that the Qur'an must have been composed in an environment in which Christian and Jewish stories were very familiar, both to the person(people) writing the Qur'an and to the audience. As such borrowings are to be expected, and in a semi-literate culture before the advent of the printing press different versions of the same story as well as mistakes in transmission from one medium to the other are also to be expected.  
The more accepted theory is that the Qur'an makes use of stories from the ancient milieu in which it arose--Christianity and Judaism of the late antique period in the near east. These are often reshaped for its own purposes. In modern academic parlance, this is known as 'intertextuality' (allusion to, dialogue with, interaction with). Contrary to the Islamic tradition, most scholars today agree that the Qur'an must have been composed in an environment in which Christian and Jewish stories were very familiar, both to the person(people) writing the Qur'an and to the audience. As such borrowings are to be expected, and in a semi-literate culture before the advent of the printing press different versions of the same story as well as mistakes in transmission from one medium to the other are also to be expected.  


In such an environment it is also unsurprising that many of the stories one finds in the Qur'an do not come from the canonical books of the Christian or Jewish bibles, but often from secondary apocryphal literature which played a huge role in the spiritual life of believers in that time.  
In such an environment it is also unsurprising that many of the stories one finds in the Qur'an do not come from the canonical books of the Christian or Jewish bibles, but often from secondary apocryphal literature which played a huge role in the spiritual life of believers in that time. In particular, late antique Syriac Christian influence has become increasingly apparent in Quranic scholarship of the 21st century, in significant part through the work of Dr Joseph Witztum, whose PhD thesis ''The Syriac milieu of the Quran: The recasting of Biblical narratives'' will be oft-cited in this article.<ref>Witztum, Joseph (2011) [https://www.docdroid.net/EBk1ghM/the-syriac-milieu-of-the-quran-the-recasting-of-biblical-narratives-pdf The Syriac milieu of the Quran: The recasting of Biblical narratives], PhD Thesis, Princeton University</ref> Time and again, small details that were thought to be distinctive of the Quranic versions of Judeo-Christian stories have been found to closely match what is found in the works of the Syriac church fathers such as Ephrem and Narsai. Known Quranic connections with these sources, as well as with the Jewish Talmud have been extensively noted by Professor Gabriel Said Reynolds in his 2018 book ''The Quran and Bible:Text and Commentary'' which will be referred to througout this article.<ref>Reynolds, Gabriel Said, "The Quran and Bible:Text and Commentary", New Haven and London: Yale University Press, 2018</ref>


==Charges of Borrowing from Within the Tradition==
==Charges of Borrowing from Within the Tradition==
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As such, just on the basis of evidence in the Islamic tradition itself, the parallelisms between the Qur'an and Judeao-Christian seem to stem not from divine revelation, but from mundane religious contact.
As such, just on the basis of evidence in the Islamic tradition itself, the parallelisms between the Qur'an and Judeao-Christian seem to stem not from divine revelation, but from mundane religious contact.


==Talking Baby Jesus==
==Jesus speaking from the cradle==
The story of the baby Jesus speaking found in Suras 19:29-31 and 3:46 parallels that in the apocryphal works: {{Quote|{{Quran|19|29-31}}|But she pointed to him. They said: How should we speak to one who is a child in the cradle? He said: I am indeed a servant of Allah. He has given me the Book and made me a prophet. And He has made me blessed wherever I may be, and He has enjoined on me prayer and poor-rate so long as I live:}}
The story of the baby Jesus speaking is found in Q 19:29-31 and Q 3:46 (similarly Q 5:110).


{{Quote|{{Quran|3|46}}|And he will speak to the people when in the cradle and when of old age, and (he will be) one of the good ones.}}  
{{Quote|{{Quran|19|29-31}}|So she pointed to him. They said, "How can we speak to one who is in the cradle a child?"? [Jesus] said, "Indeed, I am the servant of Allah. He has given me the Scripture and made me a prophet. And He has made me blessed wherever I am and has enjoined upon me prayer and zakah as long as I remain alive}}


The following is the relevant excerpt taken from the Arabic Infancy Gospel:
{{Quote|{{Quran|3|46}}|He will speak to the people in the cradle and in maturity and will be of the righteous."}}


{{Quote|[https://web.archive.org/web/20040927133541/http://wesley.nnu.edu/biblical_studies/noncanon/gospels/infarab.htm The Arabic Gospel of The Infancy of The Saviour]|1. “We find what follows in the book of Joseph the high priest, who lived in the time of Christ. Some say that he is Caiaphas. He has said that Jesus spoke, and, indeed, when He was lying in His cradle said to Mary His mother: I am Jesus, the Son of God, the Logos, whom thou hast brought forth, as the Angel Gabriel announced to thee; and my Father has sent me for the salvation of the world.”}}
In his 2018 academic commentary on the Quran, Gabriel Said Reynolds remarks, "The reference in verse 46 to Jesus' speaking 'to the people in the cradle' (cf. 5:110, 19:29) refers to a tradition found in the Latin ''Gospel of Pseudo-Matthew'' (likely written in the early seventh century".<ref>Reynolds, Gabriel Said, "The Quran and Bible:Text and Commentary", New Haven and London: Yale University Press, 2018, p. 120</ref> 


The parallelism between the Arabic Infancy Gospel and verse 19:29-31 and 3:46 is plainly evident. There are three possible logical reasons behind this:
{{Quote|[http://wesley.nnu.edu/biblical_studies/noncanon/gospels/psudomat.htm The Gospel of Pseudo-Matthew: Chapter 20]|Then the child Jesus, with a joyful countenance, reposing in the bosom of His mother, said to the palm: O tree, bend thy branches, and refresh my mother with thy fruit. And immediately at these words the palm bent its top down to the very feet of the blessed Mary; and they gathered from it fruit, with which they were all refreshed. And after they had gathered all its fruit, it remained bent down, waiting the order to rise from Him who bad commanded it to stoop. Then Jesus said to it: Raise thyself, O palm tree, and be strong, and be the companion of my trees, which are in the paradise of my Father; and open from thy roots a vein of water which has been hid in the earth, and let the waters flow, so that we may be satisfied from thee. And it rose up immediately, and at its root there began to come forth a spring of water exceedingly clear and cool and sparkling.}}


#The Qur'an has ‘corrected the omission’ of the talking baby Jesus tale from the New Testament.
For a discussion of the dating for Pseudo-Matthew, and an earlier 5th century CE source with much the same story, see the section on Jesus, Mary and the Palm Tree below. That 5th century source (at the latest) is the Dormition of Mary, which relates that Jesus miraculously spoke to his father at the age of 5 months when the family were thirsty:
#The Qur'an has ‘corrected the consigning of the tale to the apocrypha,’ and that the Arabic Infancy Gospel should be included in the canonical New Testament.
#Muhammad heard the story and mistakenly included it in the Qur'an, thinking it to be canonical and not apocryphal.


The Arabic Infancy Gospel is widely regarded as apocryphal. It is believed to be a seventh century invention and was quite popular among the Syrian Nestorians. The talking baby Jesus miracle was recorded in the sirah as one of the topics discussed by three Christians with Muhammad just before he revealed the relevant verses. Thus, it doesn't seem at all strange that the Qur'an should contain what is clearly an apocryphal story.
{{Quote|Dormition of Mary<ref>Stephen Shoemaker, [https://www.academia.edu/1057321/Christmas_in_the_Qur%C3%A4n_the_Qur%C3%A4nic_account_of_Jesuss_nativity_and_Palestinian_local_tradition Christmas in the Qur’an: the Qur’anic Account of Jesus’ Nativity and Palestinian Local Tradition] Jerusalem Studies in Arabic and Islam 28, 11-39 (2003) pp. 19-21</ref>|And the childstopped [nursing from] your breast, this one who is greater than allthings, and he said to Joseph, ‘My father, why don’t you climb this date-palm and bring it to her, so that my mother might eat from it, as was said about it. And I will feed you: not only you, but also the fruit that comes forth from it. I will not be hungry even for one day.’ And the child turned and said to the date-palm, ‘Incline your head with your fruit, and satisfy my mother and father.’ And it inclined immediately.}}


==Sanhedrin 37A==
A different story found in the ''Arabic Infancy Gospel'' (also known as the Syriac Infancy Gospel), is sometimes cited as a possible antecendent of the Quranic tale that Jesus spoke in infancy. However, academic scholars tend to doubt that it is pre-Islamic. The ''Arabic Infancy Gospel'' combines elements from the ''Childhood of the Saviour'', ''Protoevangelium of James'', and ''Gospel of Pseudo-Matthew''.
 
See also the sirah passage quoted in the section below about Jesus and the Clay Birds, in which three Christians are narrated as having informed Muhammad that Jesus spoke in the cradle as well as other miracles.
 
==Whoever kills a soul it is as if he has slain mankind==


The Qur'an parallels a passage in the Talmud, specifically a rabbinical commentary in the Book of Sanhedrin.
The Qur'an parallels a passage in the Talmud, specifically a rabbinical commentary in the Book of Sanhedrin.
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#Dr Saifullah's argument that the two stories are not exact copies doesn't hold water, since stories usually change in transmission.
#Dr Saifullah's argument that the two stories are not exact copies doesn't hold water, since stories usually change in transmission.
#"of Israel" [http://www.come-and-hear.com/sanhedrin/sanhedrin_37.html#37a_39 is absent in some manuscripts] of this passage in the Babylonian Talmud, and we don't know which version Muhammad might have heard.
#"of Israel" [http://www.come-and-hear.com/sanhedrin/sanhedrin_37.html#37a_39 is absent in some manuscripts] of this passage in the Babylonian Talmud, and we don't know which version Muhammad might have heard.
#The commentary also appears in the Jerusalem Talmud, [http://en.wikisource.org/wiki/Mishnah/Seder_Nezikin/Tractate_Sanhedrin/Chapter_4/5 Sanhedrin 4/5], which omits the phrase, ‘of Israel’. There is no evidence that Muhammad had to rely on the Babylonian Talmud and not the Jerusalem Talmud, even though the former is considered more authoritative.
#The commentary also appears in the Jerusalem Talmud, [http://en.wikisource.org/wiki/Mishnah/Seder_Nezikin/Tractate_Sanhedrin/Chapter_4/5 Sanhedrin 4/5], which omits the phrase, ‘of Israel’. There is no evidence that Muhammad had to rely on the Babylonian Talmud and not the Jerusalem Talmud, even though the former is considered more authoritative. Joseph Witztum is even more emphatic that "of Israel" is merely a secondary reading.<ref>Joseph Witztum, ''Syriac Millieu'' footnote on p. 123</ref>


'''Prima facie''' - this is a clear-cut case of the Qur'an taking a story from apocryphal literature as scripture, since Sanhedrin 37a is from the "oral" Torah and therefore not part of the original biblical canon. There is no other explanation for the phrase, ‘We decreed / have written’ (katabna) in the verse-- it appears the Qur'an considers this apocryphal tradition to be on the same level as the biblical canon. The claim that it is lost because the Torah is corrupted stretches credulity because the parallelism exists in the Talmud, and it is unlikely that something lost from the Torah should find its way almost unchanged into the Talmud as a commentary of a narrative (i.e. a mishnayot). If the Rabbi had in mind a verse in the Torah that has since been lost, he would not have quoted verbatim from Genesis 4:10 ('it is written...'), but then when making his main point not quoted directly this hypothetical lost verse. It is not a law, despite being in the Talmud (Oral Law) but a commentary by a Jewish sage, who explains his reasoning.  
'''Prima facie''' - this is a clear-cut case of the Qur'an taking a story from apocryphal literature as scripture, since Sanhedrin 37a is from the "oral" Torah and therefore not part of the original biblical canon. There is no other explanation for the phrase, ‘We decreed / have written’ (katabna) in the verse-- it appears the Qur'an considers this apocryphal tradition to be on the same level as the biblical canon. The claim that it is lost because the Torah is corrupted stretches credulity because the parallelism exists in the Talmud, and it is unlikely that something lost from the Torah should find its way almost unchanged into the Talmud as a commentary of a narrative (i.e. a mishnayot). If the Rabbi had in mind a verse in the Torah that has since been lost, he would not have quoted verbatim from Genesis 4:10 ('it is written...'), but then when making his main point not quoted directly this hypothetical lost verse. It is not a law, despite being in the Talmud (Oral Law) but a commentary by a Jewish sage, who explains his reasoning.  
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===Jewish Folklore===
===Jewish Folklore===


This story of the raven and the burial of Abel has led scholars to the conclusion that the Qur'an borrowed Jewish folklore because this account is not in the Old Testament or the Torah. In the Jewish folklore it was Adam who noticed the raven burying a dead bird and that gave him the idea to bury Abel. Thus, the parallelism isn’t with the person who did the burying but with the raven providing the idea of burial in the ground.
This story of the raven and the burial of Abel has led many scholars to the conclusion that the Qur'an integrated Jewish folklore because this account is not in the Old Testament or the Torah, though there is uncertainty. It used to be supposed that a Jewish source known as ''Pirke de-Rabbi Elizer'' was a precursor to the story (there, it is Adam who learns from the raven how to bury his son). As Witztum notes however, ''Pirke de-Rabbi Elizer'' has been demonstrated to be a post-Islamic midrash, sometimes reflecting Islamic tradition so that it is not clear which tradition influenced the other.<ref>Joseph Witztum, ''Syriac Millieu'', p. 116</ref> A more likely antecendent for the Quranic story which is supported by many scholars is the ''Midrash Tanhuma'', particularly the ''Tanhuma Yelammedenu'', which existed in some form by the sixth century CE.<ref>Myron B. Lerner, "The works of Aggadic Midrash and Esther Midrashim" in Eds. Sefrai et. al. (2006) [https://books.google.co.uk/books?id=Aed5DwAAQBAJ&pg=PA150 The literature of the Sages: Second Part] Netherlands: Royal van Gorcum and Fortress Press, p.150</ref> There, it is Cain who learns how to bury his brother, like in the Quranic version, although from two birds instead of one raven (Tanhuma Bereshit 10).
 
{{Quote|Tanhuma Bereshit 10 in S. A. Berman, Midrash Tanhuma-Yelammedenu: An English Translation of Genesis and Exodus from the Printed Version of Tanhuma-Yelammedenu with an Introduction, Notes, and Indexes (Hoboken, 1996), pp. 31-32|After Cain slew Abel, the body lay outstretched upon the earth, since Cain did not know how to dispose of it. Thereupon, the Holy One, blessed be He, selected two clean birds and caused one of them to kill the other. The surviving bird dug the earth with its talons and buried its victim. Cain learned from this what to do. He dug a grave and buried his brother. It is because of this that birds are privileged to cover their blood.}}
'''Four sources of this Jewish folklore usually cited:'''
Wiztum comments that "Since the bird tradition is found in several rabbinic sources and versions it is hard to deny the possibility that ultimately its origin is indeed Jewish." Nevertheless, he argues that the Quranic version is earlier than those we find in Jewish sources, including the Tanhuma which most probably continued evolving long after the Quran appeared. While the story is present in the ''Tanhuma-Yelammedenu'' version of the Midrash Tanhuma, it is absent in its parallel version, the Buber ''Tanhuma''. The details in the Quranic version are also simpler, and the extra details in the Tanhuma may reflect similar considerations as occured to Quranic commentators. Witztum concludes, "Is it possible that the midrashic sources reflect tafsir traditons in this instance? Perhaps."<ref>Joseph Witztum, ''Syriac Millieu'' pp. 117-122</ref>
 
*the Targum of Jonathan ben Uzziel
 
*the Targum Yerushalmi I (aka Targum Jonathan or the Targum of Pseudo-Jonathan)
 
*the Pirke De-Rabbi Eli'ezer
 
*the Midrash Tanhuma.
 
Only two are true. The Targums do not carry this story and the claim that they do is a misreading of Tisdall.
 
It would be more correct to claim that the raven burial story in the Qur'an find its predecessor in Jewish folklore, which has also been preserved in the Pirke De-Rabbi Eli'ezer, and the Midrash Tanhuma. This is because there is no evidence that the Qur'an copies from these texts as such, but rather takes the broad outlines of the story
 
{{Quote|Jewish legend related by Pirqey Rabbi Eliezer, chapter XXI, quoted by Abdiyah Akbar Adul-Haqq, Sharing Your Faith with a Muslim. |"Adam and his help mate were sitting weeping and lamenting over him [Abel], and they did not know what to do with Abel, for they were not acquainted with burial. A raven, one of whose companions had died, came. He took him and dug in the earth and buried him before his eyes. Adam said, 'I shall do as this raven.' Immediately, he took Abel's corpse and dug in the earth and buried it."}}
 
Tisdall quotes from the same source in a slightly different translation:
{{Quote|[http://www.muhammadanism.com/Tisdall/sources_quran/p062.htm W. St-Clair-Tisdall, Souces of Islam]|"So also in the book Pirke Rabbi Eleazer, we find the source of the burying of Abel as described in the Coran, there being no difference excepting that the raven indicates the mode to Adam instead of to Cain, as follows:- Adam and Eve, sitting by the corpse, wept not knowing what to do, for they had as yet no knowledge of burial. A raven coming up, took the dead body of its fellow, and having scratched up the earth, buried it thus before their eyes. Adam said, Let us follow the example of the raven, and so taking up Abel's body buried it at once.<ref>[http://answering-islam.org/Index/C/cain_and_abel.html CAIN AND ABEL] - Answering Islam</ref> }}
===Muslim Objection===
 
*'''Pirke De-Rabbi Eli'ezer'''
 
Saifullah, Ahmed and Karim of Islamic-Awareness claim that Jewish scholars have known for quite some time that Pirke De-Rabbi Eli'ezer is post-Islamic and that it cannot possibly be attributed to Rabbi Eliezer, quoting as evidence:
 
{{Quote||“The Jewish Encyclopedia published in 1905 (same year as the publication of Tisdall's book) under "Pirke De-Rabbi Eli'ezer" informs us that: Josh was the first to point out that in the thirtieth chapter, in which at the end the author distinctly alludes to the three stages of the Mohammadan conquest, that of Arabia, of Spain, and of Rome, the names of Fatima and Ayesha occur beside that of Ishamel, leading to the conclusion that the book originated in the time when Islam was predominant in Asia Minor. As in ch. xxxvi, two brother reigning simultaneously are mentioned, after whose reign the Messiah shall come, the work might be ascribed to the beginning of the nineth century, for about that time the two sons of Harun al-Rasid, El-Amin and El-Mamun, were ruling over Islamic realm.... In no case this work be ascribed to R. Eliezer (80-118 CE), since he was a tanna, while the book itself the Pirke Abot is quoted.”<ref>M S M Saifullah, Mansur Ahmed & Elias Karim - [http://www.islamic-awareness.org/Quran/Sources/BBCandA.html On The Sources Of The Story Of Cain & Abel In The Qur'an] - Islamic Awareness</ref>}}
 
They claim that since the final redaction occurred after the advent of Islam, it cannot be the source of the raven burial story. There are two difficulties with this claim:
 
*final redaction does not mean the stories contained in the Pirke were composed after the advent of Islam. Redaction means ‘making something suitable for publication – including editing, compilation etc.’ or the act of putting something in writing (i.e. that had already existed prior to the writing);
 
*new evidence suggests the original dating of the Pirke De-Rabbi Eli'ezer is erroneous.
 
According to Andrew Vargo of answering-islam:
 
{{Quote||“They (i.e. Saifullah and co) also omitted a point that was made in another response to "Islamic Awareness" - that there are at least two ancient manuscripts of the Pirke De-Rabbi Eli'ezer. The ancient Vienna manuscript, which has only in recent years been translated into English, shows every evidence of being pre-Islamic.”<ref>Andrew Vargo - [http://www.answering-islam.org/Responses/Saifullah/cain-abel2.htm Responses to Islamic Awareness] - Answering Islam</ref>}}
 
===Midrash Tanhuma===
The general scholastic view is that Midrash Tanhuma is also known as '''Tanhuma Yelamdenu''', although some scholars believe they are different manuscripts.
 
In an effort to discredit the Pirke De-Rabbi Eli'ezer, the Islamic-awareness team cites the work of Norman A. Stillman, published in the Journal Of Semitic Studies, 1974, Volume 19. However, Stillman still supports the midrashic origin hypothesis:
 
{{Quote||Sidersky has rightly pointed out that the qur'anic version should be traced back to Midrash Tamhuma which reads:
"When Cain killed Abel, the latter's body lay cast aside for Cain did not know what to do. Then the Holy One (Blessed be He) sent him two pure birds, and one of them killed the other. Then he dug with his claws and buried him, and from him Cain learned. So he dug and buried Abel."<ref>Andrew Vargo - [http://www.answering-islam.org/Responses/Saifullah/cain-abel.htm Responses to Islamic Awareness] - Answering Islam</ref>}}
 
Saifullah and co then challenged the dating of a version of the Midrash Tanhuma known as the Buber’s recension:


{{Quote||"There are a number of serious problems with the theory that Midrash Tanhuma is the source of the Qur'anic Cain and Abel narration. There is a much uncertainty concerning the first half of Midrash Tanhuma (which includes the story of Cain and Abel) coupled with the late date of its compilation in post-Islamic times (ninth century CE).  
==Abel's words to Cain==
On a more concrete connection regarding the Cain and Abel verses, Reynolds remarks, "In Genesis the two brothers do not speak to each other at all [...] The conversation between Cain and Abel is close to that found in the Palestinian Targums, such as ''Targum Neofiti''.<ref>Gabriel Said Reynolds, ''The Qurʾān and Bible'' pp. 197-198.</ref>


Are we to believe that a problematic text of the ninth century is the source of Qur'anic story? Such a theory is untenable. It may very well be the case that the Qur'anic story is the source of the Cain and Abel story in Midrash Tanhuma. Perhaps Stillman himself put it best:
{{Quote|{{Quran-range|5|27|30}}|And recite to them the story of Adam's two sons, in truth, when they both offered a sacrifice [to Allah], and it was accepted from one of them but was not accepted from the other. Said [the latter], "I will surely kill you." Said [the former], "Indeed, Allah only accepts from the righteous [who fear Him].
If you should raise your hand against me to kill me - I shall not raise my hand against you to kill you. Indeed, I fear Allah, Lord of the worlds.
Indeed I want you to obtain [thereby] my sin and your sin so you will be among the companions of the Fire. And that is the recompense of wrongdoers."
And his soul permitted to him the murder of his brother, so he killed him and became among the losers.}}


Our chronology of rabbinic literature is better today than in Geiger's, and many more texts - Muslim, Jewish, and Christian - have since being published. In the light of this we know now that in some instances what was thought to be a Jewish haggadic influence in an Islamic text might well be quite the reverse.”}}
Reynolds points the reader to Witztum, who notes how early Jewish sources supposed that Cain invited his brother to an open plain, some even speculating on possible arguments they may have had there. Witztum quotes such a developed dialogue found in ''Targum Neofiti'', noting that similar dialogues are preserved in other targums of which we have surviving fragments. Scholars have noticed how Q. 5:27 may reflect Abel's response to Cain in the Targum that his sacrifice was accepted because his deeds were better. Similarites between certain Arabic words in the Quranic version and the Targum have also been noted.<ref>Joseph Witztum, ''Syriac Millieu'' pp. 125-28</ref> Targum Neofiti has received datings ranging from the 2nd century BCE to the 2nd century CE.<ref>Shepherd, Michael B. (2008) [https://digitalcommons.cedarville.edu/cgi/viewcontent.cgi?article=1297&context=biblical_and_ministry_studies_publications Targums, the New Testament, and Biblical Theology of the Messiah] Biblical and Theological Studies Faculty Publications. 294. https://digitalcommons.cedarville.edu/biblical_and_ministry_studies_publications/294</ref>


The recension date is not the same as the composition date. The contents of Midrash Tanhuma seem to pre-date Islam:
However, there are also differences: In the Targum, Cain does not announce his intention to kill his brother (he just kills him after they argue), and it lacks Abel's passivity to the threat.  


{{Quote||“The Midrash Tanhuma exists in several recensions, the most famous of which was edited by Shelomo Buber (grandfather of Martin Buber) in 1885. The date and provenance of this commentary on the Torah remains a mystery, though rabbinic authorities cited therein are mostly fourth century or earlier, and in general the scholarly community locates this compilation in southern Italy around the mid-eighth century.”<ref>Culbertson, Philip - [http://www.findarticles.com/p/articles/mi_qa3818/is_199807/ai_n8803696 Midrash Tanhuma]</ref>}}
Witztum fills this gap using certain Syriac sources. As Reynolds summarises, Witztum shows that "the Qurʾānic dialogue is related to a series of Syriac texts which describe the dialogue between Cain and Abel". These include a "'Syriac Dialogue Poem on Abel and Cain' (dated by S. Brock to 'no later than the fifth century'", "an unpublished ''Homily on Cain and Abel'' by Isaac of Antioch (d. late fifth century)", and the "''Life of Abel'' of Symmachus (fl. late fifth to early sixth century)". Interestingly, Abel's passivity in the Quran to the threat from his brother reflects the latter two Syriac sources, in which Abel's arms are outstretched and explicitly described as a depiction of the crucifixion of Jesus on the cross.<ref>Reynolds citing Joseph Witztum, ''Syriac Millieu'', pp. 125-152</ref>


Vargo introduced the fact that there are versions of the Midrash Tanhuma older than the Buber recension.
In the ''Syriac Dialogue Poem', we see Cain's direct murder threat to his brother, as in the Quran:


From Meyer Waxman in '''“A History of Jewish Literature”''':  
{{Quote|''Syriac Dialogue Poem on Abel and Cain'', stanza 13<ref>Joseph Witztum, ''Syriac Millieu'' p. 129</ref>|(Cain) Says Cain: Since the Lord has taken delight<BR />
in your sacrifice, but rejected mine,<BR />
I will kill you (qāṭelnā lāk): because He has preferred you.<BR />
I will take vengeance on His friend.
}}


{{Quote||“Besides the cycle of Rabba, i.e. Large Midrashim on the Pentateuch, there exists another Midrashic cycle on these books known as the Tanhuma-Yelamdenu-Midrashim. The first name given to it because of the numerous homiletic interpretations of verses quoted in the name of Tanhuma, the son of Abba, a famous Palestinian Agadist who lived towards the end of the fourth century. The second name of this cycle arises from the fact that a very large number of homilies open with the formula Yelamdénu Rabénu i.e. may our master teach us. It begins with a question in Halakah, and while the Halakic matter is dispensed with in a few words, the discussion turns to Agada and homiletic interpretation.
Witztum quotes further stanzas from the poem about the acceptability of offerings, which are reflected in the end of verse 27 of the Quranic passage ("Indeed, Allah only accepts from the righteous [who fear Him].":
{{Quote|''Syriac Dialogue Poem on Abel and Cain'', stanzas 14 and 16<ref>Joseph Witztum, ''Syriac Millieu'' p. 31</ref>|(Abel) Abel replies: What wrong have I done<BR />
if the lord has been pleased with me?<BR />
He searches out hearts and so has the right.<BR />
to choose or reject as He likes.<BR />
[...]<BR />
(Abel) in all offerings that are made<BR />
it is love that He wants to see,<BR />
and if good intention is not mingled in,<BR />
then the sacrifice is ugly and rejected.}}


Of this kind of Midrashim, we have several versions: (1) An older Midrash which was known to the early scholars of Italy and France by the name Yelamdénu, but which is now practically lost except for a few fragments; (2) the printed Tanhuma; (3) the manuscript Tanhuma which was edited and published in 1883 by the late Solomon Buber. All three belong to one Midrashic cycle, and the Yelamdénu seems to have been the earliest, as collections of such homilies where the Halakah was joined to the Agada, inasmuch as the preacher was a teacher of both, existed in large numbers. It is these collections which served as the background and source books for the late Midrashim, the compilers of which drew upon them in abundance. For this reason, we find the homilies beginning with the formula, "May our master teach us," scattered through all Midrashic cycles such as the Tanhuma, Pesiktu (Sec. 84) and in the books of the Rabba (Sec. 82). The date of the Yelamdénu collection is, therefore, an early one and is probably contemporaneous with the Genesis Rabba, about the beginning of the sixth century C.E., and the place of origin, Palestine.”}}It is likely that the raven burial story in the Midrash Tanhuma (or the Tanhuma Yelamdenu) pre-date the advent of Islam. Buber’s version of the Midrash Tanhuma, although compiled in the mid-eighth century is generally believed to have sourced material from the fourth-century or earlier, while the Tanhuma Yelamdenu dates to the beginning of the sixth century. Thus the pre-Islamic Jewish folklore of the raven burial story is paralleled in the Qur'an and is likely its source.
Witztum cites other stanzas from the same poem which are somewhat reflective of Abel's passivity in verses 28-29 of the Quranic passage. He finds closer parallels on this point in the other Syriac sources mentioned above.<ref>Joseph Witztum, ''Syriac Millieu'' pp. 132-33</ref> Also very important is that there are various lexical correspondances between the Arabic and Syriac vocabulary used in the Quranic passage and its Syriac precursors.<ref>Joseph Witztum, ''Syriac Millieu'' pp. 143-44</ref>


==The Qur'anic Trinity==
==The Qur'anic Trinity==
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The Qur'an has its own version of the Christian Trinity:  
The Qur'an has its own version of the Christian Trinity:  


{{Quote| {{Quran|5|116}}|And when Allah will say: O Jesus, son of Mary, didst thou say to men, Take me and my mother for two gods besides Allah? He will say: Glory be to Thee! it was not for me to say what I had no right to (say). If I had said it, Thou wouldst indeed have known it. Thou knowest what is in my mind, and I know not what is in Thy mind. Surely Thou art the great Knower of the unseen.}}  
{{Quote|{{Quran|5|116}}|
And behold! Allah will say: "O Jesus the son of Mary! Didst thou say unto men, '''worship me and my mother as gods''' in derogation of Allah'?" He will say: "Glory to Thee! never could I say what I had no right (to say). Had I said such a thing, thou wouldst indeed have known it. Thou knowest what is in my heart, Thou I know not what is in Thine. For Thou knowest in full all that is hidden}}
 
This alternative formulation of the trinity is present even more clearly in {{Quran-range|5|72|75}}, which makes no mention of the holy spirit and takes measure to disprove the divinity of Jesus and his mother by pointing out that they, like normal human beings, also ate food.
 
{{Quote|{{Quran-range|5|72|75}}|They surely disbelieve who say: Lo! Allah is the Messiah, son of Mary. The Messiah (himself) said: O Children of Israel, worship Allah, my Lord and your Lord. Lo! whoso ascribeth partners unto Allah, for him Allah hath forbidden paradise. His abode is the Fire. For evil-doers there will be no helpers. '''They surely disbelieve who say: Lo! Allah is the third of three'''; when there is no Allah save the One Allah. If they desist not from so saying a painful doom will fall on those of them who disbelieve. Will they not rather turn unto Allah and seek forgiveness of Him? For Allah is Forgiving, Merciful. '''The Messiah, son of Mary, was no other than a messenger''', messengers (the like of whom) had passed away before him. '''And his mother was a saintly woman. And they both used to eat (earthly) food.''' See how We make the revelations clear for them, and see how they are turned away!}}


This seeming mistake about the Christian trinity, well established for centuries by this point, is one of the great riddles of the Qur'an. Note how this strange verse does not mention the Trinity, but has Allah asking Jesus whether he told the people to take him and Mary for gods beside Allah. To which, Jesus replied 'no, I did not; if I did you would have known about it anyway'.  
This seeming mistake about the Christian trinity, well established for centuries by this point, is one of the great riddles of the Qur'an. Note how this strange verse does not mention the Trinity, but has Allah asking Jesus whether he told the people to take him and Mary for gods beside Allah. To which, Jesus replied 'no, I did not; if I did you would have known about it anyway'.  
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'''1 - The heretical Christian sect of the Collyridians may have existed in Muhammad’s time and the Quran was specifically addressing their understanding of the Trinity.'''
'''1 - The heretical Christian sect of the Collyridians may have existed in Muhammad’s time and the Quran was specifically addressing their understanding of the Trinity.'''


The Collyridians are known chiefly through the work of 4th-century Christian arch-heresy hunter and defender of Christian orthodoxy Epiphanius of Salamis (a saint in both the Nicaean Orthodox churches and the Catholic Church). This is what he has to say about them:  
Reynolds notes that Epiphanius (d. 403 CE) in his ''Panerion'' refers briefly to a group of women in the Arabian desert who worship Mary as a godess and offer her cakes (in Greek, ''collyrida''; hence they were known as Collyridians).<ref>Gabriel Said Reynolds, ''The Qurʾān and Bible'' p. 218</ref>
Epiphanius of Salamis (a saint in both the Nicaean Orthodox churches and the Catholic Church) was a 4th-century Christian arch-heresy hunter and defender of Christian orthodoxy. This is what he has to say about them:  


{{Quote|{{citation|title=(Nag Hammadi and Manichaean Studies, 79) Frank Williams - The Panarion of Epiphanius of Salamis, Books II and III|ISBN=978-90-04-23312-6 (e-book)|year=2013|publisher=Brill|author1=Epiphanius of Salamis (d. 320)|editor=Frank Williams|url=https://www.google.com/books/edition/The_Panarion_of_Epiphanius_of_Salamis/tKtzRNP0Z70C?hl=en&gbpv=1&dq=The+Panarion+of+Epiphanius+of+Salamis+Books+II+and+III.+De+Fide&printsec=frontcover|page=637-645}}|1,1 < Another > sect has come to public notice after this, and I have already mentioned a few things about it in the Sect preceding, in the letter about Mary which I wrote to Arabia. (2) This one, again, was also brought to Arabia from Thrace and upper Scythia, and word of it has reached me; it too is ridiculous and, in the opinion of the wise, wholly absurd...For as, long ago, those who, from an insolent attitude towards Mary, have seen fit to suspect these things were sowing damaging suspicions in people’s minds, so these persons who lean in the other direction are guilty of doing the worst sort of harm. In them too the maxim of certain pagan philosophers, “Extremes are equal,” will be exemplified. (5) For the harm done by both of these sects is equal, since one belittles the holy Virgin while the other, in its turn, glorifies her to excess. For certain women decorate a barber’s chair or a square seat, spread a cloth on it, set out bread and offer it in Mary’s name on a certain day of the year, and all partake of the bread–as I partially discussed in my same letter to Arabia. Now, however, I shall speak plainly of it and, with prayer to God, give the best refutations of it that I can, so as to grub out the roots of this idolatrous sect and with God’s help, be able to cure certain people of this madness...As Maker and Master of the thing [to be made] he formed himself from a virgin as though from earth—God come from heaven, the Word who had assumed flesh from a holy Virgin. But certainly not from a virgin who is worshiped, or to make her God, or to have us make offerings in her name, or, again, to make women priestesses after so many generations. (3) It was not God’s pleasure that this be done with Salome, or with Mary herself. He did not permit her to administer baptism or bless disciples, or tell her to rule on earth, but only to be a sacred shrine and be deemed worthy of his kingdom. (4) He did not order the woman called the mother of Rufus to advance < to* > this rank22 or the women who followed Christ from Galilee, or Martha the sister of Lazarus and [her sister] Mary, or any of the holy women who were privileged to be saved by his advent < and > who assisted him with their own possessions—or the woman of Canaan, or the woman who was healed of the issue of blood, or any woman on earth.}}  
{{Quote|{{citation|title=(Nag Hammadi and Manichaean Studies, 79) Frank Williams - The Panarion of Epiphanius of Salamis, Books II and III|ISBN=978-90-04-23312-6 (e-book)|year=2013|publisher=Brill|author1=Epiphanius of Salamis (d. 320)|editor=Frank Williams|url=https://www.google.com/books/edition/The_Panarion_of_Epiphanius_of_Salamis/tKtzRNP0Z70C?hl=en&gbpv=1&dq=The+Panarion+of+Epiphanius+of+Salamis+Books+II+and+III.+De+Fide&printsec=frontcover|page=637-645}}|1,1 < Another > sect has come to public notice after this, and I have already mentioned a few things about it in the Sect preceding, in the letter about Mary which I wrote to Arabia. (2) This one, again, was also brought to Arabia from Thrace and upper Scythia, and word of it has reached me; it too is ridiculous and, in the opinion of the wise, wholly absurd...For as, long ago, those who, from an insolent attitude towards Mary, have seen fit to suspect these things were sowing damaging suspicions in people’s minds, so these persons who lean in the other direction are guilty of doing the worst sort of harm. In them too the maxim of certain pagan philosophers, “Extremes are equal,” will be exemplified. (5) For the harm done by both of these sects is equal, since one belittles the holy Virgin while the other, in its turn, glorifies her to excess. For certain women decorate a barber’s chair or a square seat, spread a cloth on it, set out bread and offer it in Mary’s name on a certain day of the year, and all partake of the bread–as I partially discussed in my same letter to Arabia. Now, however, I shall speak plainly of it and, with prayer to God, give the best refutations of it that I can, so as to grub out the roots of this idolatrous sect and with God’s help, be able to cure certain people of this madness...As Maker and Master of the thing [to be made] he formed himself from a virgin as though from earth—God come from heaven, the Word who had assumed flesh from a holy Virgin. But certainly not from a virgin who is worshiped, or to make her God, or to have us make offerings in her name, or, again, to make women priestesses after so many generations. (3) It was not God’s pleasure that this be done with Salome, or with Mary herself. He did not permit her to administer baptism or bless disciples, or tell her to rule on earth, but only to be a sacred shrine and be deemed worthy of his kingdom. (4) He did not order the woman called the mother of Rufus to advance < to* > this rank22 or the women who followed Christ from Galilee, or Martha the sister of Lazarus and [her sister] Mary, or any of the holy women who were privileged to be saved by his advent < and > who assisted him with their own possessions—or the woman of Canaan, or the woman who was healed of the issue of blood, or any woman on earth.}}  
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Considering all that has been discussed, it is reasonable to suggest that Muhammad heard of the Collyridian version of the Trinity and assumed that it were the standard Christian belief taught by Jesus himself. It probably didn’t occur to him that the Trinity was a doctrinal development of the early church or that the worship of Mary as a divinity long post-dated Jesus himself.
Considering all that has been discussed, it is reasonable to suggest that Muhammad heard of the Collyridian version of the Trinity and assumed that it were the standard Christian belief taught by Jesus himself. It probably didn’t occur to him that the Trinity was a doctrinal development of the early church or that the worship of Mary as a divinity long post-dated Jesus himself.


==Jesus Christ and the Clay Birds==
See also the sirah quoted in the section about Jesus and the Clay birds below.
 
==Jesus and the Clay Birds==


===Qur'anic Account===
===Qur'anic Account===


According to the Qur'an, Jesus Christ (with the permission of Allah) created a clay bird which he blew into and brought to life.  
According to the Qur'an, Jesus (with the permission of Allah) created a clay bird which he blew into and brought to life.  


{{Quote| {{Quran|3|49}}|And (make him) a messenger to the Children of Israel (saying): I have come to you with a sign from your Lord, that I determine for you out of dust the form of a bird, then I breathe into it and it becomes a bird with Allah’s permission, and I heal the blind and the leprous, and bring the dead to life with Allah’s permission; and I inform you of what you should eat and what you should store in your houses. Surely there is a sign in this for you, if you are believers. }}
{{Quote| {{Quran|3|49}}|And (make him) a messenger to the Children of Israel (saying): I have come to you with a sign from your Lord, that I determine for you out of dust the form of a bird, then I breathe into it and it becomes a bird with Allah’s permission, and I heal the blind and the leprous, and bring the dead to life with Allah’s permission; and I inform you of what you should eat and what you should store in your houses. Surely there is a sign in this for you, if you are believers. }}
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===Apocryphal Account===
===Apocryphal Account===


This story has clear parallelisms with the two apocrypha, which are as follows:
Reynolds remarks on this parallel: "The miracle of Jesus' creating a bird (or birds) from clay, and his bringing it to life with his breath (cf. 5:110) is known from the apocryphal ''Childhood of the Saviour'' (second century AD; commonly, and erroneously, referred to as the Infancy Gospel of Thomas). In the Christian context, the point is to have Jesus create a living being in the way God creates Adam (Gen 2:7)"<ref>Gabriel Said Reynolds, ''The Qurʾān and Bible'' p. 121</ref>
''The Childhood of the Saviour'' survives primarily through a few Greek manuscripts, but was also translated at an early time into other languages including Syriac. The following is from a critical edition of the Childhood of the Saviour based on the best manuscripts by Tony Burke, Professor of Early Christianity, York University, Toronto (the opening attribution to the apostle Thomas is ommitted in his translation because the earliest textual witnesses are anonymous).
{{Quote|Childhood of the Saviour 1:1-5 Critical edition translated by Tony Burke, 2009 [https://www.tonyburke.ca/infancy-gospel-of-thomas/the-childhood-of-the-saviour-infancy-gospel-of-thomas-a-new-translation/ The Childhood of the Saviour (Infancy Gospel of Thomas): A New Translation] ([https://web.archive.org/web/20220519110212/https://www.tonyburke.ca/infancy-gospel-of-thomas/the-childhood-of-the-saviour-infancy-gospel-of-thomas-a-new-translation/ archive])|When the boy Jesus was five years old, he was playing at the ford of a rushing stream. And he gathered the disturbed water into pools and made them pure and excellent, commanding them by the character of his word alone and not by means of a deed. Then, taking soft clay from the mud, he formed twelve sparrows. It was the Sabbath when he did these things, and many children were with him. And a certain Jew, seeing the boy Jesus with the other children doing these things, went to his father Joseph and falsely accused the boy Jesus, saying that, on the Sabbath he made clay, which is not lawful, and fashioned twelve sparrows. And Joseph came and rebuked him, saying, “Why are you doing these things on the Sabbath?” But Jesus, clapping his hands, commanded the birds with a shout in front of everyone and said, “Go, take flight, and remember me, living ones.” And the sparrows, taking flight, went away squawking. When the Pharisee saw this he was amazed and reported it to all his friends.}}


'''The First Gospel of the Infancy of Jesus Christ'''
A similar story appears in the Arabic Infancy Gospel (also known as the Syriac Infancy Gospel), combining elements from the ''Childhood of the Saviour'', ''Protoevangelium of James'', and the ''Gospel of Pseudo-Matthew''. However, the dating of that version is disputed and academic scholars tend to doubt that it is pre-Islamic.  
 
This is also known as The Arabic Gospel of the Infancy of the Saviour, and was written around 400 CE.<ref>[http://www.blueletterbible.org/faq/canon.html The Canon of Scripture] blueletterbible.org</ref>
 
{{Quote|[https://web.archive.org/web/20090815074100/http://ministries.tliquest.net/theology/apocryphas/nt/infancy1.htm The First Gospel of the Infancy of Jesus Christ: Chapter 15]|1. “And when the Lord Jesus was seven years of age, he was on a certain day with other boys his companions about the same age. 2. Who at play made clay into several shapes, namely, asses, oxen, birds, and other figures. 3. Each boasting of his work and endeavoring to exceed the rest. 4. Then the Lord Jesus said to the boys, I will command these figures which I have made to walk. 5. And immediately they moved, and when he commanded them to return, they returned. 6. He had also made the figures of birds and sparrows, which, when he commanded to fly, did fly, and when he commanded to stand still, did stand still; and if he gave them meat and drink, they did eat and drink. 7. When at length the boys went away and related these things to their parents, their fathers said to them, Take heed, children, for the future, of his company, for he is a sorcerer; shun and avoid him, and from now on never play with him.”}}
'''The Second Gospel of the Infancy of Jesus Christ'''  
 
This is also known as The Infancy Gospel of Thomas – probably a fragment of the Gospel of Thomas, and was written around 140 CE.<ref>[http://www.blueletterbible.org/faq/canon.html The Canon of Scripture] blueletterbible.org</ref>
 
{{Quote|[https://web.archive.org/web/20091216035616/http://ministries.tliquest.net/theology/apocryphas/nt/infancy2.htm The Second Gospel of the Infancy of Jesus Christ: Chapter 1]|1. “I, Thomas, an Israelite, judged it necessary to make known to our brethren among the Gentiles, the actions and miracles of Christ in his childhood, which our Lord and God Jesus Christ wrought after his birth in Bethlehem in our country, at which I myself was astonished; the beginning of which was as follows. 2. When the child Jesus was five years of age and there had been a shower of rain that was now over, Jesus was playing with other Hebrew boys by a running stream, and the waters ran over the banks and stood in little lakes; 3. But the water instantly became clear and useful again; they readily obeyed him after he touched them only by his word. 4. Then he took from the bank of the stream some soft clay and formed out of it twelve sparrows; and there were other boys playing with him. 5. But a certain Jew seeing the things which he was doing, namely, his forming clay into the figures of sparrows on the Sabbath day, went presently away and told his father Joseph, 6. Behold, your boy is playing by the river side, and has taken clay and formed it into twelve sparrows, and profanes the Sabbath. 7. Then Joseph came to the place where he was, and when he saw him, called to him, and said, Why do you that which is not lawful to do on the Sabbath day? 8. Then Jesus clapping together the palms of his hands, called to the sparrows, and said to them: Go, fly away; and while you live remember me. 9. So the sparrows fled away, making a noise. 10. The Jews seeing this, were astonished and went away and told their chief persons what a strange miracle they had seen wrought by Jesus.”}}


===Muslim Apologetics===
===Muslim Apologetics===
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This parallelism has never been explained by Muslim apologists except to use it to perversely claim that the Bible is corrupted. They argue that the original Bible contained the apocryphal story of Jesus making and animating clay birds, and that the Qur'an was merely correcting a wrongful exclusion of these apocrypha from the canon.<ref>M S M Saifullah & Hesham Azmy - [http://www.islamic-awareness.org/Quran/MuhBible.html Is The Bible In Our Hands The Same As During The Time Of Muhammad(P)?] Islamic Awareness</ref>
This parallelism has never been explained by Muslim apologists except to use it to perversely claim that the Bible is corrupted. They argue that the original Bible contained the apocryphal story of Jesus making and animating clay birds, and that the Qur'an was merely correcting a wrongful exclusion of these apocrypha from the canon.<ref>M S M Saifullah & Hesham Azmy - [http://www.islamic-awareness.org/Quran/MuhBible.html Is The Bible In Our Hands The Same As During The Time Of Muhammad(P)?] Islamic Awareness</ref>


This is erroneous as the sirah itself tells how Muhammad, far from receiving these stories from Allah (via the angel Jibreel/Gabriel), heard it from three Christians. Saifullah & Azmy of Islamic-awareness write more on this [http://www.islamic-awareness.org/Quran/MuhBible.html here].
Interestingly, the sirah itself narrates how Muhammad, far from receiving these stories from Allah (via the angel Jibreel/Gabriel), heard it from three Christians. Saifullah & Azmy of Islamic-awareness write more on this [http://www.islamic-awareness.org/Quran/MuhBible.html here]. While the narrative seems to serve a mixture of apologetic and polemical purposes, as well as a kind of "occasion of revelation", it could possibly reflect some historical memory of Muhammad learning from regional Christians about their religious traditions.  
 
{{Quote|Abu Muhammad `Abd al-Malik Ibn Hisham al-Ma`afiri, Al-Sirah Al-Nabawiyyah, 1998, Volume II, Dar al-Hadith: Cairo (Egypt), p 181-182.|“[Those who talked to Messenger of Allah, peace be upon him, were Abu Haritha Ibn `Alqama, Al-`Aqib `Abdul-Masih and Al-Ayham al-Sa`id.] They were Christians according to the faith of the king with differences between them; they say: He is Allah, and say: He is Son of Allah, and say: He is the third of three [i.e., part of Trinity] and these are the claims of Christianity. [They use as evidence for their claim that He is Allah the argument that] he used to raise the dead, cure the sick, create from clay bird-like structure then breathe into it to make it a [living] bird. All this was by the leave of Allah, the Praiseworthy the Exalted {to appoint him as a sign for men} (Maryam:21).
 
They also argue for saying that he is Son of Allah by saying he had no known father and spoke in infancy which is something never done by any human being. They use as evidence for their claim that He is the third of three [i.e., part of Trinity] the argument that Allah says: We did, We commanded, We created and We judged [i.e., by using the plural for Himself], and whereas if He was one, He would say: I did, I judged, I commanded and I created; but it is He, Jesus and Maryam. The Qur'an was revealed addressing all these arguments.”}}


{{Quote|A. Guillaume, The Life Of Muhammad: A Translation Of Ishaq's Sirat Rasul Allah, 1998, Oxford University Press: Karachi (Pakistan), p 271-272.|“The names of the fourteen principal men among the sixty riders were: `Abdul-Masih the `Aqib, al-Ayham the Sayyid; Abu Haritha b. `Alqama brother of B. Bakr b. Wa`il; Aus; al-Harith; Zayd; Qays; Yazid; Nubayh; Khuwaylid; `Amr; Khalid; `Abdullah; Johannes; of these the first three named above spoke to the Apostle. They were Christians according to the Byzantine rite, though they differed among themselves in some points, saying He is God; and He is the son of God; and He is the third person of the Trinity, which is the doctrine of Christianity. They argue that he is God because he used to raise the dead, and heal the sick, and declare the unseen; and make clay birds and then breathe into them so that they flew away; and all this was by the command of God Almighty, 'We will make him a sign to men.' They argue that he is the son of God in that they say he had no known father; and he spoke in the cradle and this is something that no child of Adam has ever done. They argue that he is the third of the three in that God says: We have done, We have commanded, We have created and We have decreed, and they say, If He were one he would have said I have done, I have created, and soon, but He is He and Jesus and Mary. Concerning all these assertions the Qur'an came down.” }}  
{{Quote|A. Guillaume, The Life Of Muhammad: A Translation Of Ishaq's Sirat Rasul Allah, 1998, Oxford University Press: Karachi (Pakistan), p 271-272.|“The names of the fourteen principal men among the sixty riders were: `Abdul-Masih the `Aqib, al-Ayham the Sayyid; Abu Haritha b. `Alqama brother of B. Bakr b. Wa`il; Aus; al-Harith; Zayd; Qays; Yazid; Nubayh; Khuwaylid; `Amr; Khalid; `Abdullah; Johannes; of these the first three named above spoke to the Apostle. They were Christians according to the Byzantine rite, though they differed among themselves in some points, saying He is God; and He is the son of God; and He is the third person of the Trinity, which is the doctrine of Christianity. They argue that he is God because he used to raise the dead, and heal the sick, and declare the unseen; and make clay birds and then breathe into them so that they flew away; and all this was by the command of God Almighty, 'We will make him a sign to men.' They argue that he is the son of God in that they say he had no known father; and he spoke in the cradle and this is something that no child of Adam has ever done. They argue that he is the third of the three in that God says: We have done, We have commanded, We have created and We have decreed, and they say, If He were one he would have said I have done, I have created, and soon, but He is He and Jesus and Mary. Concerning all these assertions the Qur'an came down.” }}  
   
   
The parallelism between the Qur'an’s ‘Jesus animating clay birds’ verses and the apocryphal infancy gospels is strong, suggesting a very mundane and earthly source of the Qur'an's revelation here. As to the reliability of these documents themselves, there are various reasons why these apocryphal gospels are not included in the canon; the First Gospel of the Infancy is a comparatively late work while the Second Gospel of the Infancy (actually a fragment of the Gospel of Thomas) is a famous forgery. Both these apocrypha contain verses that contradict the canonical Gospels and their late date reveals itself both in style and substance.  
The parallelism between the Qur'an’s ‘Jesus animating clay birds’ verses and the apocryphal story is strong, suggesting a very mundane and earthly source of the Qur'an's revelation here. As to the historical reliability of the document itself, there are various reasons why the apocryphal stories in the ''Childhood of the Saviour'' are not included in the canon; These apocrypha contain verses that contradict the canonical Gospels and their late date reveals itself both in style and substance.  


According to the sira, the purported sources of the story are three Christians who spoke to Muhammad. These Christians were either heretics or they were unsure of doctrine as their errancies were then repeated in the Qur'an. These errancies include Jesus animating clay birds, the talking baby Jesus, and the Trinity comprising God, Jesus and Mary (Father, Son and Mother).
==Mary and Zechariah==
==Mary and Zechariah==


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The Bible, unlike the Qur'an,  is silent on Mary’s birth, upbringing and relationship with Zachariah. The following is what one finds in the Qur'an:
The Bible, unlike the Qur'an,  is silent on Mary’s birth, upbringing and relationship with Zachariah. The following is what one finds in the Qur'an:


{{Quote| {{Quran|3|35-44}}| When a woman of Amran said: My Lord, I vow to Thee what is in my womb, to be devoted (to Thy service), so accept (it) from me; surely Thou, only Thou, art the Hearing, the Knowing.  
{{Quote| {{Quran|3|35-44}}| [Mention, O Muhammad], when the wife of 'Imran said, "My Lord, indeed I have pledged to You what is in my womb, consecrated [for Your service], so accept this from me. Indeed, You are the Hearing, the Knowing."
 
‏But when she delivered her, she said, "My Lord, I have delivered a female." And Allah was most knowing of what she delivered, "And the male is not like the female. And I have named her Mary, and I seek refuge for her in You and [for] her descendants from Satan, the expelled [from the mercy of Allah]."
 
So her Lord accepted her with good acceptance and caused her to grow in a good manner and put her in the care of Zechariah. Every time Zechariah entered upon her in the prayer chamber, he found with her provision. He said, "O Mary, from where is this [coming] to you?" She said, "It is from Allah. Indeed, Allah provides for whom He wills without account."


‏So when she brought it forth, she said: My Lord, I have brought it forth a female -- and Allah knew best what she brought forth -- and the male is not like the female, and I have named it Mary, and I commend her and her offspring into Thy protection from the accursed devil.  
‏At that, Zechariah called upon his Lord, saying, "My Lord, grant me from Yourself a good offspring. Indeed, You are the Hearer of supplication."


‏ So her Lord accepted her with a goodly acceptance and made her grow up a goodly growing, and gave her into the charge of Zacharias. Whenever Zacharias entered the sanctuary to (see) her, he found food with her. He said: O Mary, whence comes this to thee? She said: It is from Allah. Surely Allah gives to whom He pleases without measure.
‏So the angels called him while he was standing in prayer in the chamber, "Indeed, Allah gives you good tidings of John, confirming a word from Allah and [who will be] honorable, abstaining [from women], and a prophet from among the righteous."


‏There did Zacharias pray to his Lord. He said: My Lord, grant me from Thee goodly offspring; surely Thou art the Hearer of prayer.  
‏He said, "My Lord, how will I have a boy when I have reached old age and my wife is barren?" The angel said, "Such is Allah; He does what He wills."


‏So the angels called to him as he stood praying in the sanctuary: Allah gives thee the good news of John, verifying a word from Allah, and honourable and chaste and a prophet from among the good ones.  
‏He said, "My Lord, make for me a sign." He Said, "Your sign is that you will not [be able to] speak to the people for three days except by gesture. And remember your Lord much and exalt [Him with praise] in the evening and the morning."


‏He said: My Lord, how can I have a son when old age has already come upon me, and my wife is barren? He said: Even thus does Allah do what He pleases.  
And [mention] when the angels said, "O Mary, indeed Allah has chosen you and purified you and chosen you above the women of the worlds.


‏He said: My Lord, appoint a sign for me. Said He: Thy sign is that thou speak not to men for three days except by signs. And remember thy Lord much and glorify (Him) in the evenings and early morning.  
O Mary, be devoutly obedient to your Lord and prostrate and bow with those who bow [in prayer]."


This is of the tidings of things unseen which We reveal to thee. And thou wast not with them when they cast their pens (to decide) which of them should have Mary in his charge, and thou wast not with them when they contended one with another. }}
That is from the news of the unseen which We reveal to you, [O Muhammad]. And you were not with them when they cast their pens as to which of them should be responsible for Mary. Nor were you with them when they disputed.}}


'''The salient points are:'''
'''The salient points are:'''
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*Zachariah speaks to God who told him of John. Zachariah is incredulous due to the physical condition of him and his wife.
*Zachariah speaks to God who told him of John. Zachariah is incredulous due to the physical condition of him and his wife.
*Mary’s husband was decided by the drawing of lots.
*Mary’s husband was decided by the drawing of lots.


===Apocryphal Accounts===
===Apocryphal Accounts===


The Qur'anic verses parallel the apocryphal Protevangelium of James and the Gospel of the Birth of Mary. Both apocrypha were probably written in the middle of the second century.<ref>[http://www.blueletterbible.org/faq/canon.htm The Canon of Scripture] blueletterbible.org</ref>
Reynolds observes, "The Qurʾān follows closely here the ''Protoevangelium of James'', a Greek Christian work written in the late second century and translated into Syriac in the fifth century". He further notes, "The manner in which the Qurʾān has Mary's mother commend Mary and her 'descendents' (i.e. Jesus) to God's protection from the devil may allude to the Christian doctrine that Mary and Jesus were free from sin."<ref>Gabriel Said Reynolds, ''The Qurʾān and Bible'' p. 115</ref> Regarding verse 37 in which Mary has a miraculous source of food, Reynolds notes that the Qurʾān also here follows a tradition found in the ''Protoevangelium of James'' 7:2 to 8:1.<ref>Gabriel Said Reynolds (2018) ''The Qurʾān and Bible: Text and Commentary'' p. 116</ref>.
 
'''Other apocrypha carrying the same story are:'''
 
:1 - The Coptic History of the Virgin, which may be the Gospel of the Birth of Mary.<ref>John Gilchrist - [http://www.truthnet.org/islam/Qurangil4.html The Quran: The Scripture of Islam Chapter 4: The Origins and Sources of the  Quranic] truthnet.org</ref>


:2 - The Arabic apocryphal work, History of our holy Father the Aged, the Carpenter (Joseph), also gives an account of Mary’s upbringing in the Temple and the choice of Joseph by lot.<ref>W. St. Clair-Tisdall - [http://www.truthnet.org/islam/src-chp4.htm Sources of the Quran: Heretical Christian Sects Chapter 4] truthnet</ref><ref>[http://www.comparative-religion.com/christianity/apocrypha/new-testament-apocrypha/6/4.php the history of joseph the carpenter] interfaith.org</ref> The dating of this apocrypha, also known as the History of Joseph the Carpenter, is the fourth or fifth century.<ref>http://www.catholicculture.org/docs/doc_view.cfm?recnum=4464</ref>
Regarding verse 44 in which things were cast to determine who would look after Mary, Reynolds notes that Islamic tradition related this as casting pens (Quills). However, citing the Protoevangelium 9:1, Reynolds remarks, "In fact the Qurʾān is following the chronology of Mary's life as found in the ''Protoevangelium''. The contest is over who will marry Mary, and it involves not pens but rods, or reeds. The Arabic ''aqlām'' comes from the Greek ''kalamos'' (and it is a ''kalamos'', "reed," that soldiers put in the right hand of Christ in Mat 27:29"<ref>Gabriel Said Reynolds (2018) ''The Qurʾān and Bible: Text and Commentary'' p. 119</ref>
:3 - The Gospel of the Infancy of Jesus and Mary.<ref>Swami Nirmalananda Giri – [http://www.atmajyoti.org/ul_unknown_lives_02.asp The Unknown Lives of Jesus and Mary] atmajyoti.org</ref>


This apocrypha is also known as the Pseudo-Matthew or ‘The Book About the Origin of the Blessed Mary and the Childhood of the Savior’. The dating is uncertain. Most scholars date it to the fourth or fifth century, although some date it later to the eighth or ninth century. However it may have been included in the list of apocryphal works in the fifth century ‘'Decretum Gelasianum De Libris Recipiendis Et Non Recipiendis' as ‘the book of the nativity of the saviour and of Mary or the midwife’.<ref>[http://www.tertullian.org/decretum_eng.htm THE 'DECRETUM GELASIANUM DE LIBRIS RECIPIENDIS ET NON RECIPIENDIS'] tertullian.org</ref>
Various later apocrypha partly based on the ''Protoevangelium'' also contain the relevant story elements.<ref>These include ''The History of Joseph the Carpenter'' (probably composed in Byzantine Egypt in Greek in the late sixth or early seventh centuries), and ''The Gospel of Pseudo-Matthew'' (its date is uncertain, as discussed elsewhere in this article).</ref>  


The Decretum is said to have been issued by Pope Gelasius I (492-496 AD) in 494 AD although some scholars claim it was wrongly attributed to Gelasius I and believe it was written in the sixth century.<ref>Catholic Encyclopedia – [http://www.newadvent.org/cathen/03281a.htm Collections of Ancient Canons] newadvent.org</ref>


===Excerpts from the Protevangelium of James===
===Excerpts from the Protevangelium of James===


{{Quote|[http://mb-soft.com/believe/txh/james1.htm The Protevangelium of James: Chapter VII]|1. And unto the child her months were added: and the child became two years old. And Ioacim said: Let us bring her up to the temple of the Lord that we may pay the promise which we promised; lest the Lord require it of us (lit. send unto us), and our gift become unacceptable. And Anna said: Let us wait until the third year, that the child may not long after her father or mother. And Ioacim said: Let us wait.  
{{Quote|[https://www.earlychristianwritings.com/text/infancyjames-hock.html The Protevangelium of James: Chapter VII]|(1) She cared for the child for months. When the child turned two years old, Joachim said, "Let's take her to the temple of the Lord so we can relate the message we were given." (2) And Anna said, "Let's wait until the third year, so that she will not seek her father or mother." (3) And Joachim said, "Let's wait." [...]}}


2. And the child became three years old, and Ioacim said: Call for the daughters of the Hebrews that are undefiled, and let them take every one a lamp, and let them be burning, that the child turn not backward and her heart be taken captive away from the temple of the Lord. And they did so until they were gone up into the temple of the Lord.  
{{Quote|[https://www.earlychristianwritings.com/text/infancyjames-hock.html The Protevangelium of James: Chapter VIII]|(1) And her parents went down, marveling at and praising and glorifying the Lord God because the child had not turned back to look at them. (2) While Mary was in the temple of the Lord, she was fed like a dove and received food from the hand of an angel. (3) When she turned twelve, a group of priests took counsel together, saying, "Look, Mary has been in the temple of the Lord twelve years. (4) What should we do about her now, so that she does not defile the sanctuary of the Lord our God?" (5) And they said to the high priest, "You have stood at the altar of the Lord. Go in and pray about her. And if the Lord God reveals anything to you, we will do it." (6) And the priest went in taking the vestment with twelve bells into the holy of holies and prayed about her. Suddenly, an angel of the Lord stood before him, saying, "Zachariah, Zachariah, depart from here and gather the widowers of the people
and let each one carry a staff. (8) And the one whom the Lord God points out with a sign, she will be his wife." (9) So the heralds went out to the
whole surrounding area of Judea and the trumpet of the Lord rang out and all the men rushed in. }}


And the priest received her and kissed her and blessed her and said: The Lord hath magnified thy name among all generations: in thee in the latter days shall the Lord make manifest his redemption unto the children of Israel. }}
{{Quote|[https://www.earlychristianwritings.com/text/infancyjames-hock.html The Protevangelium of James: Chapter IX]|(1) Throwing down his ax, Joseph went out to meet them. (2) And after they had gathered together with their rods, they went to the high priest. (3) After receiving everyone's rod, the high priest went into the temple and prayed. (4) When he was finished with the prayer, he took the rods and went out and gave them to each man, (5) but there was no sign among them. Finally, Joseph took his rod. (6) Suddenly, a dove came out of the rod and stood on Joseph's head. (7) And the high priest said, "Joseph! Joseph! You have been chosen by lot to take the virgin into your own keeping. [...]"}}


{{Quote|[http://mb-soft.com/believe/txh/james1.htm The Protevangelium of James: Chapter VIII]|1. And her parents sat them down marveling, and praising the Lord God because the child was not turned away backward.
The story of Mary’s upbringing in the Temple under the supervision of the High Priest Zachariah, and the choice of Joseph as Mary’s husband by the drawing of lots, is not told in the Bible but in various apocrypha. The Qur'an’s parallelism of this story casts suspicion as to its provenance. These apocrypha are clearly later Christian writings pre-dating Islam, and the oldest, the pseudepigraphal Protevangelium, dates to the second century CE. On stylistic and theological grounds, the Protevangelium has long been considered apocrypha. Thus, these details of the Qur'anic story should not be taken as historical detail but rather as Christian legend which, by merit of its wide circulation, entered into the Qur'an.
And Mary was in the temple of the Lord as a dove that is nurtured: and she received food from the hand of an angel. }}
 
{{Quote|[http://mb-soft.com/believe/txh/james1.htm The Protevangelium of James: Chapter VIII]|1. And her parents sat them down marveling, and praising the Lord God because the child was not turned away backward.
And Mary was in the temple of the Lord as a dove that is nurtured: and she received food from the hand of an angel.
 
2. And when she was twelve years old, there was a council of the priests, saying: Behold Mary is become twelve years old in the temple of the Lord. What then shall we do with her? lest she pollute the sanctuary of the Lord. And they said unto the high priest: Thou standest over the altar of the Lord. Enter in and pray concerning her: And whatsoever the Lord shall reveal to thee, that let us do.
 
3. And the high priest took the vestment with the twelve bells and went in unto the Holy of Holies and prayed concerning her. And lo, an angel of the Lord appeared saying unto him: Zacharias, Zacharias, go forth and assemble them that are widowers of the people, and let them bring every man a rod, and to whomsoever the Lord shall show a sign, his wife shall she be. And the heralds went forth over all the country round about Judaea, and the trumpet of the Lord sounded, and all men ran thereto. }}
 
{{Quote|[http://mb-soft.com/believe/txh/james1.htm The Protevangelium of James: Chapter IX]|1. And Joseph cast down his adze and ran to meet them, and when they were gathered together they went to the high priest and took their rods with them. And he took the rods of them all and went into the temple and prayed. And when he had finished the prayer he took the rods and went forth and gave them back to them: and there was no sign upon them. But Joseph received the last rod: and lo, a dove came forth of the rod and flew upon the head of Joseph. And the priest said unto Joseph: Unto thee hath it fallen to take the virgin of the Lord and keep her for thyself.”<ref> Translated by M.R. James - 1924 ''The Protevangelium of James'' mb-soft.com</ref>}}
 
 
The story of Mary’s upbringing in the Temple under the supervision of the High Priest Zachariah, and the choice of Joseph as Mary’s husband by the drawing of lots, is not told in the Bible but in various apocrypha. The Qur'an’s parallelism of this story casts suspicion as to its provenance. These apocrypha are clearly later Christian writings pre-dating Islam, and the oldest, the pseudepigraphal Protevangelium, dates to about 130 CE. On stylistic and theological grounds, the Protevangelium has long been considered apocrypha. Thus, these details of the Qur'anic story should not be taken as historical detail but rather as Christian legend which, by merit of its wide circulation, entered into the Qur'an as though it were actual, canonized Christian scripture.


==Jesus, Mary, and the Palm Tree==
==Jesus, Mary, and the Palm Tree==
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The dating of this Latin apocrypha is of uncertain date, with the oldest surving manuscript dating to around 820 CE. In 2011, Michael Berthold identified that one of its sources is the Pseudo-Ambrosian ''Life of Saint Agnes'', which is used by another work around 690 CE so this source is earlier than that. St. Agnes is thought to have lived some time from the 5th to 7th century. Other more speculative arguments suggest an earliest date of the mid sixth century for Pseudo Matthew. Considering all these insights from other scholars, Brandon Hawk gives it a date range of 550 - 800 CE.<ref>Brandon Hawk, 2020 [https://www.google.co.uk/books/edition/The_Gospel_of_Pseudo_Matthew_and_the_Nat/V-nyDwAAQBAJ The Gospel of Pseudo-Matthew and the Nativity of Mary] Cambridge, UK: James Clark & Co, pp.25-26</ref>
The dating of this Latin apocrypha is of uncertain date, with the oldest surving manuscript dating to around 820 CE. In 2011, Michael Berthold identified that one of its sources is the Pseudo-Ambrosian ''Life of Saint Agnes'', which is used by another work around 690 CE so this source is earlier than that. St. Agnes is thought to have lived some time from the 5th to 7th century. Other more speculative arguments suggest an earliest date of the mid sixth century for Pseudo Matthew. Considering all these insights from other scholars, Brandon Hawk gives it a date range of 550 - 800 CE.<ref>Brandon Hawk, 2020 [https://www.google.co.uk/books/edition/The_Gospel_of_Pseudo_Matthew_and_the_Nat/V-nyDwAAQBAJ The Gospel of Pseudo-Matthew and the Nativity of Mary] Cambridge, UK: James Clark & Co, pp.25-26</ref>


Fortunately, Stephen Shoemaker has identified a precursor of the Mary palm tree story in a set of early 5th century CE texts (at the latest) known as the Dormition of the Virgin, for which we have later fifth century Syriac manuscript fragments as the earliest textual witnesses<ref>Stephen Shoemaker, [https://www.academia.edu/1057321/Christmas_in_the_Qur%C3%A4n_the_Qur%C3%A4nic_account_of_Jesuss_nativity_and_Palestinian_local_tradition Christmas in the Qur’an: the Qur’anic Account of Jesus’ Nativity and Palestinian Local Tradition] Jerusalem Studies in Arabic and Islam 28, 11-39 (2003) pp. 19-21</ref> In this version, the infant Jesus commands the palm tree to bow down and provide fruit, as in Pseudo-Matthew, but it is already located by a stream rather than the stream being a second miracle as in Pseudo-Matthew and the Quran. Nevertheless, this is proof enough that the story was developing in the region well before the 7th century CE.
Fortunately, Stephen Shoemaker has identified a precursor of the Mary palm tree story in a set of early 5th century CE texts (at the latest) known as the Dormition of the Virgin, for which we have later fifth century CE Syriac manuscript fragments as the earliest textual witnesses. This version was widespread throughout the Byzantine Near East by the end of the sixth century CE.<ref>Stephen Shoemaker, [https://www.academia.edu/1057321/Christmas_in_the_Qur%C3%A4n_the_Qur%C3%A4nic_account_of_Jesuss_nativity_and_Palestinian_local_tradition Christmas in the Qur’an: the Qur’anic Account of Jesus’ Nativity and Palestinian Local Tradition] Jerusalem Studies in Arabic and Islam 28, 11-39 (2003) pp. 19-21</ref> In this version, the infant Jesus commands the palm tree to bow down and provide fruit, as in Pseudo-Matthew, but it is already located by a stream rather than the stream being a second miracle as in Pseudo-Matthew and the Quran. Nevertheless, this is proof enough that the story was developing in the region well before the 7th century CE.


===Leto in Greek mythology===
===Leto in Greek mythology===
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{{Quote||All the various Hellenistic and Latin variants of the original myth of Leto giving birth to Apollo by a palm tree reflect the borrowing and adaptation by groups who reshaped it for their own objectives and needs. Appropriations of ancient myths were common in the ancient world, and the early Christians were no exception. The palm-tree story that found its way to sura Maryam is a reworking of Leto's labor. It is about a distressed pregnant woman (Leto/Mary) who seeks an isolated place (Delos/a remote spot), sits by the trunk of a palm tree next to a stream (Inopos/a brook), and delivers a holy child (Apollo/Jesus). <br>
{{Quote||All the various Hellenistic and Latin variants of the original myth of Leto giving birth to Apollo by a palm tree reflect the borrowing and adaptation by groups who reshaped it for their own objectives and needs. Appropriations of ancient myths were common in the ancient world, and the early Christians were no exception. The palm-tree story that found its way to sura Maryam is a reworking of Leto's labor. It is about a distressed pregnant woman (Leto/Mary) who seeks an isolated place (Delos/a remote spot), sits by the trunk of a palm tree next to a stream (Inopos/a brook), and delivers a holy child (Apollo/Jesus). <br>
‏It is nevertheless unlikely that the myth of Leto was the direct source for sura Maryam. As was aforementioned, the concise version found in the latter has two parts: Mary's labor and delivery, and the miracle. We might therefore suspect that there was a stage when Leto's myth was borrowed and applied to Mary.<ref>Suleiman Mourad, “Mary in the Qur'an″, in ''The Qur’ān in Its Historical Context'', Ed. Gabriel Said Reynolds, p.169, New York: Routledge, 2007</ref>}}The parallel between the Qur'an and the Gospel of Pseudo-Matthew suggests a non-divine source for the Qur'an. This story, in which Jesus was still in the womb during the flight to Egypt, is clearly at odds with the canonical gospels which suggest that Jesus was born in Bethlehem ([http://www.biblegateway.com/passage/?search=Matthew%202:1&version=KJV Matthew 2:1],[http://www.biblegateway.com/passage/?search=Matthew%202:5-6&version=KJV 5-6],[http://www.biblegateway.com/passage/?search=Matthew%202:8&version=KJV 8],[http://www.biblegateway.com/passage/?search=Matthew%202:16&version=KJV 16]; [http://www.biblegateway.com/passage/?search=Luke%202:4&version=KJV Luke 2:4],[http://www.biblegateway.com/passage/?search=Luke%202:15&version=KJV 15]; [http://www.biblegateway.com/passage/?search=John%207:42&version=KJV John 7:42]) and the flight to Egypt occurred only after his birth at Bethlehem.
‏It is nevertheless unlikely that the myth of Leto was the direct source for sura Maryam. As was aforementioned, the concise version found in the latter has two parts: Mary's labor and delivery, and the miracle. We might therefore suspect that there was a stage when Leto's myth was borrowed and applied to Mary.<ref>Suleiman Mourad, “Mary in the Qur'an″, in ''The Qur’ān in Its Historical Context'', Ed. Gabriel Said Reynolds, p.169, New York: Routledge, 2007</ref>}}
 
{{Quote|1=[http://www.biblegateway.com/passage/?search=Matthew%202:13-14&version=50; KJV Matthew 2:13-14]|2=And when they were departed, behold, the angel of the Lord appeareth to Joseph in a dream, saying, Arise, and take the young child and his mother, and flee into Egypt, and be thou there until I bring thee word: for Herod will seek the young child to destroy him. When he arose, he took the young child and his mother by night, and departed into Egypt.}}
 
Christians believe that Jesus was prophesized to be born at Bethlehem ([http://www.biblegateway.com/passage/?search=Micah%205:2&version=KJV Micah 5:2]). The presence of this narrative in the Qur'an indicates that the author (and the audience) was deeply familiar with the apocryphal tradition of Marian literature, which more or less rules out a pagan Mecca as the milieu for these verses.


==Iblis and his refusal to prostrate==
==Iblis and his refusal to prostrate==
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===Qur'anic Account===
===Qur'anic Account===


The Qur'anic story that Satan was expelled from Heaven for defying Allah’s command to prostrate to Adam seems to have antecedents in pre-Islamic Jewish tales. The Bible does not contain this tale.  
The Qur'anic story that Satan was expelled from Heaven for defying Allah’s command that the angels prostrate to Adam has an antecedent in a pre-Islamic Jewish tale which itself was an elaboration of a Rabbinic exegesis. The Quran is closest to the Syriac Christian versions from which it takes numerous details. The Bible does not contain this tale.


{{Quote|{{Quran|7|11-18}}|And We indeed created you, then We fashioned you, then We said to the angels: Make submission to Adam. So they submitted, except Iblis; he was not of those who submitted.  
{{Quote|{{Quran|7|11-18}}|And We have certainly created you, [O Mankind], and given you [human] form. Then We said to the angels, "Prostrate to Adam"; so they prostrated, except for Iblees. He was not of those who prostrated.
‏He said: What hindered thee that thou didst not submit when I commanded thee? He said: I am better than he; thou hast created me of fire while him Thou didst create of dust.  
‏[Allah] said, "What prevented you from prostrating when I commanded you?" [Satan] said, "I am better than him. You created me from fire and created him from clay."
He said: Then get forth from this (state), for it is not for thee to behave proudly therein. Go forth; therefore, surely thou art of the abject ones.  
[Allah] said, "Descend from Paradise, for it is not for you to be arrogant therein. So get out; indeed, you are of the debased.
‏He said: Get out of it, despised, driven away. Whoever of them will follow thee; I will certainly fill hell with you all.}}  
[Satan] said, "Reprieve me until the Day they are resurrected."
[Allah] said, "Indeed, you are of those reprieved."
[Satan] said, "Because You have put me in error, I will surely sit in wait for them on Your straight path.
Then I will come to them from before them and from behind them and on their right and on their left, and You will not find most of them grateful [to You]."
[Allah] said, "Get out of Paradise, reproached and expelled. Whoever follows you among them - I will surely fill Hell with you, all together."}}  


This story recurs several times in the Qur'an, for instance:  
This story recurs several times in the Qur'an, for instance:  
{{Quote|{{Quran-range|2|34|36}}|And [mention] when We said to the angels, "Prostrate before Adam"; so they prostrated, except for Iblees. He refused and was arrogant and became of the disbelievers. And We said, "O Adam, dwell, you and your wife, in Paradise and eat therefrom in [ease and] abundance from wherever you will. But do not approach this tree, lest you be among the wrongdoers." But Satan caused them to slip out of it and removed them from that [condition] in which they had been. And We said, "Go down, [all of you], as enemies to one another, and you will have upon the earth a place of settlement and provision for a time.}}


{{Quote|{{Quran|15|28-35}}| Remember when your Lord said to the angels, "I am going to create a man (Adam) from sounding clay of altered black smooth mud. So when I have fashioned him completely and breathed into him (Adam) the soul which I created for him then fall you down prostrating yourselves unto him." SO the angels prostrated themselves all of them together, except Iblis, he refused to be among the prostrators. Allah said: "O Iblis! What is your reason for not being among the prostrators?" Iblis said: "I am not the one to prostrate myself to a human being, whom You created from sounding clay of altered black smooth mud." Allah said: "Then get out from here for verily you are Rajim (an outcast or cursed one). Verily the curse shall be upon you till Day of Recompense (Day of Resurrection). }}
{{Quote|{{Quran|15|28-35}}| Remember when your Lord said to the angels, "I am going to create a man (Adam) from sounding clay of altered black smooth mud. So when I have fashioned him completely and breathed into him (Adam) the soul which I created for him then fall you down prostrating yourselves unto him." SO the angels prostrated themselves all of them together, except Iblis, he refused to be among the prostrators. Allah said: "O Iblis! What is your reason for not being among the prostrators?" Iblis said: "I am not the one to prostrate myself to a human being, whom You created from sounding clay of altered black smooth mud." Allah said: "Then get out from here for verily you are Rajim (an outcast or cursed one). Verily the curse shall be upon you till Day of Recompense (Day of Resurrection). }}
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===Apocryphal Account===
===Apocryphal Account===
Regarding {{Quran-range|7|11|12}}, Reynolds comments that the story of angels prostrating before Adam, which is not in the Bible, emerged from Rabbinic speculation on [https://www.biblegateway.com/passage/?search=Psalm%208&version=NIV Psalms 8:4-6] ("what is mankind that you are mindful of them, human beings that you care for them? You have made them a little lower than the angels and crowned them with glory and honor. You made them rulers over the works of your hands; you put everything under their feet"). He cites as an example the Babylonian Talmud, Sanhedrin 38b:<ref>Gabriel Said Reynolds (2018) ''The Qurʾān and Bible: Text and Commentary'' pp. 251-2</ref>


Apparently, the story of Satan refusing to prostate/worship (sajada) Adam is found in the apocryphal ‘Life of Adam and Eve’, a first to fourth century Jewish Hellenistic work. Some authorities date it to the first century CE based on the absence of the Christian concept of original sin and the influence of the story on the Ebionites.<ref>Encyclopædia Britannica - [http://www.britannica.com/eb/article-73363 biblical literature] britannica.com</ref>
{{Quote|[https://halakhah.com/sanhedrin/sanhedrin_38.html Sanhedrin 38b]|Rab Judah said in Rab's name: When the Holy One, blessed be He, wished to create man, He [first] created a company of ministering angels and said to them: Is it your desire that we make a man in our image? They answered: Sovereign of the Universe, what will be his deeds? Such and such will be his deeds, He replied. Thereupon they exclaimed: Sovereign of the Universe, What is man that thou art mindful of him, and the son of man that thou thinkest of him?}}


Another version of this in Syriac, The Cave of Treasure, appeared in the sixth century. There were also other earlier versions in Arabic, Ethiopic, and Armenian, which indicate the early spread of the story regarding the worship of Adam by the angels.<ref>Samuel M. Zwemer - [http://answering-islam.org./Books/Zwemer/Studies/chap10.htm Studies in Popular Islam: The Worship of Adam by Angels] answering-islam.org</ref>
The story of Satan refusing to prostate/worship (sajada) Adam is found in the apocryphal ‘Life of Adam and Eve’, a first to fourth century Jewish Hellenistic work. Some authorities date it to the first century CE based on the absence of the Christian concept of original sin and the influence of the story on the Ebionites.<ref>Encyclopædia Britannica - [http://www.britannica.com/eb/article-73363 biblical literature] britannica.com</ref>


{{Quote|[http://www.unicorngarden.com/adameve.htm  Life of Adam and Eve]|“And with a heavy sigh, the devil spake: ‘O Adam! all my hostility, envy, and sorrow is for thee, since it is for thee that I have been expelled from my glory, which I possessed in the heavens in the midst of the angels and for thee was I cast out in the earth.’ Adam answered, ‘What dost thou tell me? What have I done to thee or what is my fault against thee? Seeing that thou hast received no harm or injury from us, why dost thou pursue us?’  
{{Quote|[http://www.unicorngarden.com/adameve.htm  Life of Adam and Eve]|“And with a heavy sigh, the devil spake: ‘O Adam! all my hostility, envy, and sorrow is for thee, since it is for thee that I have been expelled from my glory, which I possessed in the heavens in the midst of the angels and for thee was I cast out in the earth.’ Adam answered, ‘What dost thou tell me? What have I done to thee or what is my fault against thee? Seeing that thou hast received no harm or injury from us, why dost thou pursue us?’  
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“When Adam heard the devil say this, he cried out and wept and spake: ‘O Lord my God, my life is in thy hands. Banish this Adversary far from me, who seeketh to destroy my soul, and give me his glory which he himself hath lost.’ And at that moment, the devil vanished before him. But Adam endured in his penance, standing for forty days (on end) in the water of Jordan.”}}
“When Adam heard the devil say this, he cried out and wept and spake: ‘O Lord my God, my life is in thy hands. Banish this Adversary far from me, who seeketh to destroy my soul, and give me his glory which he himself hath lost.’ And at that moment, the devil vanished before him. But Adam endured in his penance, standing for forty days (on end) in the water of Jordan.”}}


The story is also found in the Talmud, namely the Genesis Rabba (or Bereshith Rabba – compiled in the fourth or fifth century CE, some say sixth century CE) and the Pirke Rabbi De Eliezer. The Cave of Treasure, an anonymous work, which dates from the sixth century, puts a Christian twist on the fable:  
Regarding {{Quran-range|7|23|25}} where Adam pleads for forgiveness and mercy, Reynolds comments on another parallel with this apocryphal work: "The idea that God forgave Adam is found in the ''Life of Adam and Eve''". He cites ''Life of Adam and Eve'' Armenian version, trans. Anderson and Stone, 28:2-4. In {{Quran|2|37}} and {{Quran|20|122}} it is clearer that Allah forgives Adam after his plea.


{{Quote|[http://answering-islam.org./Books/Zwemer/Studies/chap10.htm The Worship of Adam by Angels]|“When the angels saw his splendid appearance, they were moved by the fairness of his aspect. And God gave him there the dominion over all creatures, and all the wild beasts and the cattle and the birds, and they came before Adam and he gave them names, and they bowed their heads before him and worshipped him, and all their natures worshipped and served him. And the angels and powers heard the voice of God, who said to him, ‘O Adam, behold I have made thee king, priest, prophet, lord, head and leader of all creatures and they serve thee and are thine. And I have given thee dominion over all I have created.’ And when the angels heard this word, they all bent their knees and worshipped him.  
{{Quote|[http://www2.iath.virginia.edu/anderson/vita/english/vita.arm.html#per26 ''Life of Adam and Eve'' Armenian version, trans. Anderson and Stone, 28:2-4] (see also 39-41)|28.2 Adam said again to God, 'My Lord, I beseech you, give me of the tree of life, so that I may eat before I shall have gone forth from the Garden'.<BR />
28.3 God said to Adam, 'You cannot take of it in your lifetime, because I have given an order to the Seraphs to guard it round about with weapons because of you, lest you should eat more of it and become immortal and say, 'Behold, I shall not die"; and you will be boastful of it and be victorious in the war which the enemy has made with you.<BR />
28.4 Rather, when you go out of the Garden, guard yourself from slander, from harlotry, from adultery, from sorcery, from the love of money, from avarice and from all sins. Then, you shall arise from death, in the resurrection which is going to take place. At that time, I will give you of the tree of life and you will be eternally undying'.}}


“And when the head of the lower order saw that greatness had been given to Adam, he envied him thenceforth, refused to worship him and said to his powers: ‘Worship him not and praise him not with the angels. It befits him to worship me, not me to worship dust, formed out of a grain of dust.’ Such things the rebel had uttered and was disobedient and by his own free will became separated from God. And he was felled and he fell, he and his whole band. On the sixth day in the second hour, he fell from heaven, and they were stripped of the robes of their glory, and his name was called Satana, because he had turned away from God, and Sheda, because he had been cast down, and Daiva, because he had lost the robe of his glory. And look, from that same day and until today, he and all his armies are stripped and naked and ugly to look on. And after Satan had been cast from Heaven, Adam was exalted so that he ascended to Paradise.”}}
The ''Cave of treasures'' is a sixth century CE work.<ref>Witztum says it has been dated to the fifth or sixth century: Joseph Witztum, ''Syriac Millieu'' pp. 80-81</ref><ref>In a detailed analysis, Sergey Minov concludes that "the most likely date for this work's composition is the span of time between the middle of the sixth century and the first decades of the seventh century." Minov, S. (2017) [https://www.academia.edu/31601350 Date and Provenance of the Syriac Cave of Treasures: A Reappraisal] Hugoye: Journal of Syriac Studies 20:1 (2017), 129-229.</ref> It was written in Syriac by Christians from earlier Jewish sources and contains another version of the prostration story which is even closer to the Quranic version. The sequence of events in the Quran and many details are as found in this work.
The Qur'anic story of Satan refusing to worship or prostate before Adam seems to have distinct antecedents in pre-Islamic Jewish and Christian sources. It would appear that this post-biblical legend has been borrowed wholesale into the Islamic scriptures, without an apparent understanding of its origin.


==The Queen of Sheba==
Reynolds observes: "In the Syriac Christian work ''Cave of Treasures'' - as in the Qurʾān (v. 12) - the angels prostrate before Adam, but the devil refuses to do so, with the explanation that he is made from fire while Adam is made from dirt". Reynolds here cites "''Cave of Treasures'' [Oc.], 2:12-13, 22-25, and 3:1-2". Reynolds notes in one of his other books that this "marks a distinct development in the narrative of the devil's rebellion. According to the ''Life of Adam and Eve'', the devil's excuse for not worshipping Adam is that he was created first. In the ''Cave of Treasures'', however, the devil's excuse is that he was created from fire, while Adam was created from dirt. It is this tradition that is reflected in the Qurʾān: 'I am better than he is. You created me from fire. You created him from clay.' (Q 7.12; cf. 15.33; 17.61; 38.76)."<ref>Gabriel Said Reynolds, "The Qurʾān and its Biblical subtext", London and New York: Routledge, 2010, p.51, ISBN 9780415524247</ref>|


===Qur'anic Account===
Reynolds further observes that much like {{Quran-range|2|34|36}}, the ''Cave of Treasures'' connects Satan's desire to plot against Adam and Eve with the punishment he received after refusing to prostrate to Adam.<ref>Gabriel Said Reynolds (2018) ''The Qurʾān and Bible: Text and Commentary'' pp. 38-39</ref> In fact, the connection is even stronger in {{Quran-range|7|13|18}}, especially v. 16 where Satan expresses his motivation (as noticed by Witztum<ref>Joseph Witztum, ''Syriac Millieu'' p. 81</ref>).


The story of the Queen of Sheba is an ancient one, dating back to the Old Testament (1 Kgs. 10:1-10 and 2 Chr. 9:1-12). Josephus also makes mention of the Queen of Sheba, as does the Qur'an, which interestingly embellishes the Old Testament account with the episodes of the hoopoe and the Queen of Sheba exposing her legs.  
{{Quote|Cave of Treasures (Western recension) 2:12-13, 22-25, and 3:1-2<ref>Gabriel Said Reynolds, "The Qurʾān and its Biblical subtext", p.50</ref>|God formed Adam in his holy hands, in His image and in His likeness. When the angels saw the image and the glorious appearance of Adam, they trembled at the beauty of his figure...Moreover, the angels and celestial powers heard the voice of God saying to Adam, "See, I have made you a king, priest and prophet, Lord, leader and director of all those made and created. To you alone have I given these and I give to you authority over everything I have created." When the angels and archangels, the thrones and dominions, the cherubims and seraphins, that is when all of the celestial powers heard this voice, all of the orders bent their knees and prostrated before him.<BR />
[...]<BR />
When the leader of the lesser order saw the greatness given to Adam, he became jealous of him and did not want to prostrate before him with the angels. He said to his hosts, 'Do not worship him and do not praise him with the angels. It is proper that you should worship me, for I am fire and spirit, not that I worship something made from dirt.}}
Regarding {{Quran-range|7|19|22}} where Adam and Eve eat from the tree, Reynolds notes that "Syriac texts including ''Cave of treasures'' and Ephrem's ''Hymns on Paradise'' (following Rev 12:9), and unlike most Jewish texts, puts Satan there" (in Jewish tradition, Satan is not identified with the serpent in Genesis<ref>Joseph Witztum, ''Syriac Millieu'' pp. 88-93</ref>). Furthermore, "Like the Qurʾān , the 'Oriental' version of the ''Cave of Treasures'' makes no mention of the 'tree of the knowledge of good and evil' but rather connects the sin of Adam and Eve with the 'tree of life'. It does so to make a parallel between the one tree of life and the one cross of salvation (''Cave of Treasures'' [Or], 4:2-5; on this see Witztum, ''Syriac Milieu'', 81-83[...]"<ref>Gabriel Said Reynolds (2018) ''The Qurʾān and Bible: Text and Commentary'' pp. 254-5</ref>


Below is the Quranic account of the story as translated by [http://www.ummah.net/what-is-islam/quran/neindex.htm Hilali & Khan]:
According to Reynolds, Allah's command to "Go down" in the Quranic verses "reflects the cosmological vistas of Syriac Christian sources in which paradise is on top of a cosmic mountain, above the earth, and thus has God cry out 'Go down'."<ref>Gabriel Said Reynolds (2018) ''The Qurʾān and Bible: Text and Commentary'' p. 256</ref> See also Tommaso Tesei ''Some Cosmological Notions from Late Antiquity in Q 18:60–65'' for a probably more accurate interpretation of the cosmography, such that Syriac authors like Ephrem, who refers to paradise as being at a great height, had in mind that paradise was beyond the world-encircling ocean, and was the source of the great rivers on earth, as reflected also in for example {{Quran|88|10}} and the common Quranic phrase "gardens from beneath which the rivers flow".<ref>Tommaso Tesei (2015) [https://www.academia.edu/12761000/ Some Cosmological Notions from Late Antiquity in Q 18:60–65: The Quran in Light of Its Cultural Context] Journal of the American Oriental Society 135.1</ref>


{{Quote|{{Quran|27|20-40}}|He inspected the birds, and said: "What is the matter that I see not the hoopoe? Or is he among the absentees?" I will surely punish him with a severe torment, or slaughter him, unless he brings me a clear reason." But the hoopoe stayed not long, he (came up and) said: "I have grasped (the knowledge of a thing) which you have not grasped and I have come to you from Saba (Sheba) with true news." I found a woman ruling over them, and she has been given all things that could be possessed by any ruler of the earth, and she has a great throne." I found her and her people worshipping the sun instead of Allah, and Shaitan has made their deeds fair-seeming to them, and has barred them from (Allahs) Way, so they have no guidance," Al-La (this word has two interpretations) (A) (As Shaitan has barred them from Allahs Way) so that they do not worship (prostrate before) Allah, or (B) So that they may worship (prostrate before) Allah, Who brings to light what is hidden in the heavens and the earth, and knows what you conceal and what you reveal. (Tafsir At-Tabaree, Vol. 19, Page 149)Allah, La ilaha illa Huwa (none has the right to be worshipped but He), the Lord of the Supreme Throne! Sulaiman said: "We shall see whether you speak the truth or you are (one) of the liars." Go you with this letter of mine, and deliver it to them, then draw back from them, and see what (answer) they return." She said: "O chiefs! Verily! Here is delivered to me a noble letter,"Verily! It is from Sulaiman, and verily! It (reads): In the Name of Allah, the Most Beneficent, the Most Merciful;" Be you not exalted against me, but come to me as Muslims (true believers who submit to Allah with full submission) "She said: "O chiefs! Advise me in (this) case of mine. I decide no case till you are present with me." They said: "We have great strength, and great ability for war, but it is for you to command; so think over what you will command." She said: "Verily! Kings, when they enter a town (country), they despoil it, and make the most honourable amongst its people low. And thus they do." But verily! I am going to send him a present, and see with what (answer) the messengers return." So when (the messengers with the present) came to Sulaiman, he said: "Will you help me in wealth? What Allah has given me is better than that which He has given you! Nay, you rejoice in your gift!"(Then Sulaiman said to the chief of her messengers who brought the present): "Go back to them. We verily shall come to them with hosts that they cannot resist, and we shall drive them out from there in disgrace, and they will be abased. "He said: "O chiefs! Which of you can bring me her throne before they come to me surrendering themselves in obedience?" An Ifreet (strong) from the jinns said: "I will bring it to you before you rise from your place (council). And verily, I am indeed strong, and trustworthy for such work." One with whom was knowledge of the Scripture said: "I will bring it to you within the twinkling of an eye!" then when Sulaiman saw it placed before him, he said: "This is by the Grace of my Lord to test me whether I am grateful or ungrateful! And whoever is grateful, truly, his gratitude is for (the good of) his ownself, and whoever is ungrateful, (he is ungrateful only for the loss of his ownself). Certainly! My Lord is Rich (Free of all wants), Bountiful." He said: "Disguise her throne for her that we may see whether she will be guided (to recognise her throne), or she will be one of those not guided." So when she came, it was said (to her): "Is your throne like this?" She said: "(It is) as though it were the very same." And (Sulaiman said): "Knowledge was bestowed on us before her, and we were submitted to Allah (in Islam as Muslims before her)."And that which she used to worship besides Allah has prevented her (from Islam), for she was of a disbelieving people. It was said to her: "Enter As-Sarh" ((a glass surface with water underneath it) or a palace), but when she saw it, she thought it was a pool, and she (tucked up her clothes) uncovering her legs, Sulaiman said: "Verily, it is Sarh ((a glass surface with water underneath it) or a palace) paved smooth with slab of glass." She said: "My Lord! Verily, I have wronged myself, and I submit (in Islam, together with Sulaiman, to Allah, the Lord of the Alameen (mankind, jinns and all that exists)."}}
The Qur'anic story of Satan refusing to worship or prostate before Adam has distinct antecedents in pre-Islamic Jewish and Christian sources including elements that were added in stages over the centuries. It would appear that this post-biblical legend has been extensively incorporated into the Islamic scriptures, without an apparent understanding of its origin.


===Targum Sheni===
==Jinn created from fire==
{{Quote|{{Quran|15|27}}|And the jinn We created before from scorching fire.}}
According to Reynolds, "The idea that God first created the Jinn from fire (v. 27) reflects Christian texts such as the ''Cave of Treasures'' that speak of the creation of the devil from fire (and have him already present at the creation of Adam)."<ref>Gabriel Said Reynolds, ''The Qurʾān and Bible'' p. 407</ref> See the discussion in the previous section above on the prostration of Iblis, which quotes the ''Cave of Treasures'' where he states that he was created from fire and spirit.


This story parallels that which is found in the Second Targum of Esther, or Targum Sheni, and is taken as evidence of the Qur'an’s non-divine source:
==The Queen of Sheba==


{{Quote|| “At another time, when the heart of Solomon was gladdened with wine, he gave orders for the beasts of the land, the birds of the air, the creeping things of the earth, the demons from above and the Genii, to be brought, that they might dance around him, in order that all the kings waiting upon him might behold his grandeur. And all the royal scribes summoned by their names before him; in fact, all were there except the captives and prisoners and those in charge of them. Just then the Red-cock, enjoying itself, could not be found; and King Solomon said that they should seize and bring it by force, and indeed he sought to kill it. But just then the cock appeared in presence of the King, and said: O Lord, King of the earth! having applied thine ear, listen to my words. It is hardly three months since I made a firm resolution within me that I would not eat a crumb of bread, nor drink a drop of water until I had seen the whole world, and over it make my flight, saying to myself, I must know the city and the kingdom which is not subject to thee, my Lord King. Then I found the fortified city Qîtôr in the Eastern lands, and around it are stones of gold and silver in the streets plentiful as rubbish, and trees planted from the beginning of the world, and rivers to water it, flowing out of the garden of Eden. Many men are there wearing garlands from the garden close by. They shoot arrows, but cannot use the bow. They are ruled by a woman, called Queen of Sheba. Now if it please my Lord King, thy servant, having bound up my girdle, will set out for the fort Qîtôr in Sheba; and having "bound their Kings with chains and their Nobles with links of iron," will bring them into thy presence. The proposal pleased the King, and the scribes prepared a despatch, which was placed under the bird's wing, and away it flew high up in the sky. It grew strong surrounded by a crowd of birds, and reached the Fort of Sheba. By chance the Queen of Sheba was out in the morning worshipping the sea; and the air being darkened by the multitude of birds, she became so alarmed as to rend her clothes in trouble and distress. Just then the Cock alighted by her, and she seeing the letter under its wing opened and read it as follows: "King Solomon sendeth to thee his salaam, and saith, The high and holy One hath set me over the beasts of the field, etc.; and the kings of the four Quarters send to ask after my welfare. Now if it please thee to come and ask after my welfare, I will set thee high above them all. But if it please thee not, I will send kings and armies against thee; — the beasts of the field are my people, the birds of the air my riders, the demons and genii thine enemies, — to imprison you, to slay and to feed upon you." When the Queen of Sheba heard it, she again rent her garments, and sending for her Nobles asked their advice. They knew not Solomon, but advised her to send vessels by the sea, full of beautiful ornaments and gems, together with 6000 boys and girls in purple garments, who had all been born at the same moment; also to send a letter promising to visit him by the end of the year. It was a journey of seven years but she promised to come in three. When at last she came, Solomon sent a messenger shining in brilliant attire, like the morning dawn, to meet her. As they came together, she stepped from her carriage. "Why dost thou thus?" he asked. "Art thou not Solomon?" she said. "Nay, I am but a servant that standeth in his presence." The queen at once addressed a parable to her followers in compliment to him, and then was led by him to the Court. Solomon hearing she had come, arose and sat down in the Palace of glass. When the Queen of Sheba saw it, she thought that the glass floor was water, and so in crossing over lifted up her garments. When Solomon seeing the hair about her legs, cried out to her: Thy beauty is the beauty of women, but thy hair is as the hair of men; hair is good in man, but in woman it is not becoming. On this she said: My Lord, I have three enigmas to put to thee. If thou canst answer them, I shall know that thou art a wise man: but if not thou art like all around thee. When he had answered all three, she replied, astonished: Blessed be the Lord thy God, who hath placed thee on the throne that thou mightest rule with right and justice. And she gave to Solomon much gold and silver; and he to her whatsoever she desired.”<ref>Jameel - [http://answering-islam.org./Quran/Sources/sheba.html King Solomon & the Queen of Sheba: A comparison between Targum and Qur'an] answering-islam.org</ref><ref>Jameel - [http://answering-islam.org./Responses/Saifullah/sheba.htm Is The Qur'an's Story Of Solomon & Sheba From The Jewish Targum?] answering-islam.org</ref><ref>Sam Shamoun - [http://answering-islam.org./Responses/Naik/quranclaims2.htm Response to Zakir Naik's Claims for the Quran 2] answering-islam.org</ref>}}
===Qur'anic Account===


===Muslim Objections===
The story of the Queen of Sheba is an ancient one, dating back to the Old Testament (1 Kgs. 10:1-10 and 2 Chr. 9:1-12). Josephus also makes mention of the Queen of Sheba, as does the Qur'an, which interestingly embellishes the Old Testament account with the episodes of the hoopoe and the Queen of Sheba exposing her legs.


A counter argument to the idea (raised by the sources referenced above) that Muhammad derived the story from Jewish sources, is produced by Dr Saifullah and the Islamic-Awareness team, which you can find [http://www.islamic-awareness.org/Quran/Sources/BBsheba.html here]
Below is the Quranic account of the story:


The crux of the argument lies with the dating of the Targum of Sheni. It is commonly believed that this targum dates to around the seventh to ninth century, thus making it too late to account for the parallelism with the Qur'an.
{{Quote|{{Quran|27|20-44}}|And he took attendance of the birds and said, "Why do I not see the hoopoe - or is he among the absent? I will surely punish him with a severe punishment or slaughter him unless he brings me clear authorization." But the hoopoe stayed not long and said, "I have encompassed [in knowledge] that which you have not encompassed, and I have come to you from Sheba with certain news. Indeed, I found [there] a woman ruling them, and she has been given of all things, and she has a great throne. I found her and her people prostrating to the sun instead of Allah, and Satan has made their deeds pleasing to them and averted them from [His] way, so they are not guided, [And] so they do not prostrate to Allah, who brings forth what is hidden within the heavens and the earth and knows what you conceal and what you declare - Allah - there is no deity except Him, Lord of the Great Throne." [Solomon] said, "We will see whether you were truthful or were of the liars. Take this letter of mine and deliver it to them. Then leave them and see what [answer] they will return." She said, "O eminent ones, indeed, to me has been delivered a noble letter. Indeed, it is from Solomon, and indeed, it reads: 'In the name of Allah, the Entirely Merciful, the Especially Merciful, Be not haughty with me but come to me in submission [as Muslims].' " She said, "O eminent ones, advise me in my affair. I would not decide a matter until you witness [for] me." They said, "We are men of strength and of great military might, but the command is yours, so see what you will command." She said, "Indeed kings - when they enter a city, they ruin it and render the honored of its people humbled. And thus do they do. But indeed, I will send to them a gift and see with what [reply] the messengers will return." So when they came to Solomon, he said, "Do you provide me with wealth? But what Allah has given me is better than what He has given you. Rather, it is you who rejoice in your gift. Return to them, for we will surely come to them with soldiers that they will be powerless to encounter, and we will surely expel them therefrom in humiliation, and they will be debased." [Solomon] said, "O assembly [of jinn], which of you will bring me her throne before they come to me in submission?" A powerful one from among the jinn said, "I will bring it to you before you rise from your place, and indeed, I am for this [task] strong and trustworthy." Said one who had knowledge from the Scripture, "I will bring it to you before your glance returns to you." And when [Solomon] saw it placed before him, he said, "This is from the favor of my Lord to test me whether I will be grateful or ungrateful. And whoever is grateful - his gratitude is only for [the benefit of] himself. And whoever is ungrateful - then indeed, my Lord is Free of need and Generous." He said, "Disguise for her her throne; we will see whether she will be guided [to truth] or will be of those who is not guided." So when she arrived, it was said [to her], "Is your throne like this?" She said, "[It is] as though it was it." [Solomon said], "And we were given knowledge before her, and we have been Muslims [in submission to Allah]. And that which she was worshipping other than Allah had averted her [from submission to Him]. Indeed, she was from a disbelieving people." She was told, "Enter the palace." But when she saw it, she thought it was a body of water and uncovered her shins [to wade through]. He said, "Indeed, it is a palace [whose floor is] made smooth with glass." She said, "My Lord, indeed I have wronged myself, and I submit with Solomon to Allah, Lord of the worlds."}}


'''According to Saifullah, quoting the Jewish Encyclopedia:'''
===Targum Sheni===
 
{{Quote|Dr Saifullah|“Targum Sheni (the second [Targum]: date about 800), containing material not germane to the Esther story. This may be characterized as a genuine and exuberant midrash.
In the case of the Targum Sheni, the internal evidence is used to date the final redaction which is put in end of the seventh century or the beginning of the eighth century:”}}
 
[''Note that the dating is only of the final redaction of the Targum, not of the Midrash enclose therein.'']


'''Saifullah goes on to report, citing Encyclopaedia Judaica:'''
Regarding the above passage, Reynolds cites the ''Targum Sheni'' 1:1-3 (also known as ''The Second Targum of Esther'').<ref>Gabriel Said Reynolds, ''The Qurʾān and Bible'' pp. 585-6</ref> The Targums were translations (in this case, Aramaic) of the Hebrew scriptures, often with significant exegesis, paraphrase, or additional tales interwoven with the text.
{{Quote|Dr Saifullah|“The date of the work cannot be determined exactly. The view of S. Gelbhaus that it belongs to the amoraic period, in the fourth century, is disproved by the fact that it contains later material. P. Cassel dates it in the sixth century and explains its mention of Edom to be the rule of Justinian (527-565). However, this view of Edom can also apply to other periods. A basis for dating was also found among the accusations made by Haman: "They come to the synagogue... and curse our king and our ministers." This statement is regarded as an allusion to the suspicion that Jews combine a curse with the prayer said in the synagogue for the welfare of the kingdom. Since this prayer is thought to have been composed in the eighth century it is conjectured that the Targum Sheni postdates that century. L. Munk puts its date still later, in the 11th century, but he gives no proof. It seems that the most acceptable view is that which places its composition at the end of the seventh or the beginning of the eighth century, a view that is strengthened by its relationship to the Pirkei de-R. Eliezer. Regarding its relationship to the Targum Rishon, there are features common to both Targums, but there are also many differences, and there are many aggadot in the Targum Rishon not included in the Targum Sheni. The view of P. Churgin may be accepted that they are two independent compositions.”}}


===Analysis of Muslim Objections===
A few verses earlier, {{Quran-range|27|16|17}} also has a parallel at the start of the same Targum Sheni passage. Reynolds remarks that "The Qurʾān's declaration that Solomon was taught the 'speech of the birds' (v. 16) and that his army included 'jinn, humans and birds' (v. 17) reflects the Second Targum of Esther (the date of which is disputed, but may date originally from the fourth century AD; On its relationship with the Qurʾān see BEQ, 390-91; 393-98)."<ref>Gabriel Said Reynolds, ''The Qurʾān and Bible'' p. 524 <BR />The BEQ reference in the quote is to H. Speyer ''Die biblischen Erzahtungen im Qoran'' 1931, reprint 1961</ref> However, it must be cautioned that the date of the Targum Sheni (Second Targum of Esther) is extremely uncertain. It has received various datings from the 4th to 11th centuries AD (as Reynolds also mentions), though certainly in its final redaction includes material which post-dates the lower end of that range.<ref>[https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/targum-sheni Targum Sheni] - Encyclopedia.com (originally from the Encyclopaedia Judaica)</ref>


The date of final redaction and of original composition are different, as [http://www.answering-islam.org/ answering-islam] team points out.
Dozens of details correspond between this passage and the Quranic verses when they are compared:


{{Quote||The Targum of Esther is mentioned in the Jerusalem Talmud and cited in the Tractrate Sopherim (Xlll:6). Thus its existence is in at least Amoraic times. (i.e. 4th Century)}}
{{Quote|Targum Sheni 1:1-3<ref>William St. Clair Tisdall, [https://archive.org/details/in.ernet.dli.2015.233993/page/n43/mode/2up The Sources of Islam] translated and abridged by William Muir, Edinburgh: T. & T. Clark, 1901, pp. 26-27</ref>|At another time, when the heart of Solomon was gladdened with wine, he gave orders for the beasts of the land, the birds of the air, the creeping things of the earth, the demons from above and the Genii, to be brought, that they might dance around him, in order that all the kings waiting upon him might behold his grandeur. And all the royal scribes summoned by their names before him; in fact, all were there except the captives and prisoners and those in charge of them. Just then the Red-cock, enjoying itself, could not be found; and King Solomon said that they should seize and bring it by force, and indeed he sought to kill it. But just then the cock appeared in presence of the King, and said: O Lord, King of the earth! having applied thine ear, listen to my words. It is hardly three months since I made a firm resolution within me that I would not eat a crumb of bread, nor drink a drop of water until I had seen the whole world, and over it make my flight, saying to myself, I must know the city and the kingdom which is not subject to thee, my Lord King. Then I found the fortified city Qîtôr in the Eastern lands, and around it are stones of gold and silver in the streets plentiful as rubbish, and trees planted from the beginning of the world, and rivers to water it, flowing out of the garden of Eden. Many men are there wearing garlands from the garden close by. They shoot arrows, but cannot use the bow. They are ruled by a woman, called Queen of Sheba. Now if it please my Lord King, thy servant, having bound up my girdle, will set out for the fort Qîtôr in Sheba; and having "bound their Kings with chains and their Nobles with links of iron," will bring them into thy presence. The proposal pleased the King, and the scribes prepared a despatch, which was placed under the bird's wing, and away it flew high up in the sky. It grew strong surrounded by a crowd of birds, and reached the Fort of Sheba. By chance the Queen of Sheba was out in the morning worshipping the sea; and the air being darkened by the multitude of birds, she became so alarmed as to rend her clothes in trouble and distress. Just then the Cock alighted by her, and she seeing the letter under its wing opened and read it as follows: "King Solomon sendeth to thee his salaam, and saith, The high and holy One hath set me over the beasts of the field, etc.; and the kings of the four Quarters send to ask after my welfare. Now if it please thee to come and ask after my welfare, I will set thee high above them all. But if it please thee not, I will send kings and armies against thee; — the beasts of the field are my people, the birds of the air my riders, the demons and genii thine enemies, — to imprison you, to slay and to feed upon you." When the Queen of Sheba heard it, she again rent her garments, and sending for her Nobles asked their advice. They knew not Solomon, but advised her to send vessels by the sea, full of beautiful ornaments and gems, together with 6000 boys and girls in purple garments, who had all been born at the same moment; also to send a letter promising to visit him by the end of the year. It was a journey of seven years but she promised to come in three. When at last she came, Solomon sent a messenger shining in brilliant attire, like the morning dawn, to meet her. As they came together, she stepped from her carriage. "Why dost thou thus?" he asked. "Art thou not Solomon?" she said. "Nay, I am but a servant that standeth in his presence." The queen at once addressed a parable to her followers in compliment to him, and then was led by him to the Court. Solomon hearing she had come, arose and sat down in the Palace of glass. When the Queen of Sheba saw it, she thought that the glass floor was water, and so in crossing over lifted up her garments. When Solomon seeing the hair about her legs, cried out to her: Thy beauty is the beauty of women, but thy hair is as the hair of men; hair is good in man, but in woman it is not becoming. On this she said: My Lord, I have three enigmas to put to thee. If thou canst answer them, I shall know that thou art a wise man: but if not thou art like all around thee. When he had answered all three, she replied, astonished: Blessed be the Lord thy God, who hath placed thee on the throne that thou mightest rule with right and justice. And she gave to Solomon much gold and silver; and he to her whatsoever she desired.}}
In another place in his introduction Professor Grossfeld states in connection with the origin of the Targum that it: Must have begun before the Christian era.  


On the same subject the Jewish Encyclopedia 1925 edition by Funk & Wagnalls Company, Vol 12, p 63 states:
One cannot be too dogmatic about this parallelism, as the dating of Targum Sheni is not beyond doubt. Nevertheless, it is likely that the story of the Queen of Sheba pre-dates the Qur'an as the Targum is mentioned in the Jerusalem Talmud. It is also clear that the post-Quranic dates often ascribed to Targum Sheni are that of the final redaction and not necessarily that of the Queen of Sheba myths.


{{Quote||In the Masseket Soferim (lc) a quotation from the Targum Sheni to Esther lll is introduced by the words "Tirgem Tab Yosef" (Rabbi Joseph translation) }}
==Abraham Becomes a Monotheist==
The Quran tells a story in which Abraham converts to monotheism after pondering the heavenly bodies and realising that Allah has power over them all. This is in fact a development of a Judeo-Christian exegetical tradition inspired by a couple of Biblical verses.


So the Targum, having been quoted in the Jerusalem Talmud, must have had existence at least before the time the Jerusalem Talmud was finally concluded.  
{{Quote|{{Quran-range|6|74|83}}|And [mention, O Muhammad], when Abraham said to his father Azar, "Do you take idols as deities? Indeed, I see you and your people to be in manifest error." And thus did We show Abraham the realm of the heavens and the earth that he would be among the certain [in faith] So when the night covered him [with darkness], he saw a star. He said, "This is my lord." But when it set, he said, "I like not those that disappear." And when he saw the moon rising, he said, "This is my lord." But when it set, he said, "Unless my Lord guides me, I will surely be among the people gone astray." And when he saw the sun rising, he said, "This is my lord; this is greater." But when it set, he said, "O my people, indeed I am free from what you associate with Allah. Indeed, I have turned my face toward He who created the heavens and the earth, inclining toward truth, and I am not of those who associate others with Allah." And his people argued with him. He said, "Do you argue with me concerning Allah while He has guided me? And I fear not what you associate with Him [and will not be harmed] unless my Lord should will something. My Lord encompasses all things in knowledge; then will you not remember? And how should I fear what you associate while you do not fear that you have associated with Allah that for which He has not sent down to you any authority? So which of the two parties has more right to security, if you should know? They who believe and do not mix their belief with injustice - those will have security, and they are [rightly] guided. And that was Our [conclusive] argument which We gave Abraham against his people. We raise by degrees whom We will. Indeed, your Lord is Wise and Knowing.}}


On the subject of the dates of the Jerusalem Talmud the Encyclopedea Judaica 1996 edition, Vol 15, p 772, states:  
Reynolds notes that this passage develops a Jewish and Christian exegetical tradition, in turn inspired by Genesis [https://www.biblegateway.com/passage/?search=Genesis%2015&version=NIV 15:4] and [https://www.biblegateway.com/passage/?search=Deuteronomy%204&version=NIV Deuteronomy 4:19].<ref>Gabriel Said Reynolds, ''The Qurʾān and Bible'' pp. 231-2</ref> An early form of the story is found in the ''Book of Jubilees'' (generally dated not long before the Dead Sea Scrolls, c. 100 BCE, among which fragments of the book are found). Here, Abraham had turned to the stars, moon and sun, seeking in them signs of rainfall for the coming year:


{{Quote||Jerusalem Talmud was compiled about a century before the Babylonian in 500CE. Its close was entirely due to the situation which prevailed in (Erez) Israel. The activities of the main school, that of Tiberius, came to an end in 421 (CE) }}
{{Quote|[https://www.sacred-texts.com/bib/jub/jub30.htm Jubilees 12:16-18]|16. And in the sixth week, in the fifth year thereof, Abram sat up throughout the night on the new moon of the seventh month to observe the stars from the evening to the morning, in order to see what would be the character of the year with regard to the rains, and he was alone as he sat and observed. 17. And a word came into his heart and he said: "All the signs of the stars, and the signs of the moon and of the sun are all in the hand of the Lord. Why do I search (them) out? 18. If He desireth, He causeth it to rain, morning and evening; And if He desireth, He withholdeth it, And all things are in His hand."}}


This again supports the claim that the Targum existed in pre-Islamic times and at least early enough for the legend of the Queen of Sheba to have travelled to wherever the Jewish community had dispersed throughout Arabia.”
In the ''Apocalypse of Abraham'', which Reynolds describes as "a work of Jewish origin, generally dated to first or second century AD", Abraham narrates in his own voice that he thought these heavenly bodies were gods but changed his mind because they set at night or could be obscured by clouds. This is noticably closer to the Quranic version.
{{Quote|Apocalypse of Abraham 7:8-9<ref>"The Apocalypse of Abraham" translated by Alexander Kulik, 2005, https://www.marquette.edu/maqom/kuliktranslation.html ([https://web.archive.org/web/20220516014629/https://www.marquette.edu/maqom/kuliktranslation.html archive])</ref>|7:8 [So] I would call the sun nobler than the earth, since with its rays it illumines the inhabited world and the various airs. 7:9 But I would not make it into a god either, since its course is obscured [both] at night [and] by the clouds. 7:10 Nor, again, would I call the moon and the stars gods, since they too in their times at night can darken their light.}}


There is also evidence that the story of the Queen of Sheba’s hairy legs was an ancient Arabian tale:  
Reynolds also cites the ''Apocalypse of Abraham'' 4:3-6 in relation to {{Quran-range|26|69|93}}, a passage where Abraham tries to convince his father to forsake idols.


{{Quote||“Concerning the legend of the queen's hair on her legs, Ginsberg (legends Vol VI p289 n41) links it with an ancient Arabic legend about the story.”<ref>Sam Shamoun - [http://answering-islam.org./Responses/Naik/quranclaims2.htm Response to Zakir Naik's Claims for the Quran 2] answering-islam.org</ref>}}
{{Quote|Apocalypse of Abraham 4:3-6<ref>"The Apocalypse of Abraham" translated by Alexander Kulik, 2005, https://www.marquette.edu/maqom/kuliktranslation.html ([https://web.archive.org/web/20220516014629/https://www.marquette.edu/maqom/kuliktranslation.html archive])</ref>|4:3 And I declared and said to him, “Hear, Terah, [my] father! It is the gods who are blessed by you, since you are a god to them, since you have made them; since their blessing is perdition, and their power is vain. 4:4 They could not help themselves, how [then] will they help you or bless me? 4:5 [In fact] I was for you a kind god of this gain, since it was through my cleverness that I brought you the money for the smashed [gods].” 4:6 And when he heard my word, his anger was kindled against me, since I had spoken harsh words against his gods.}}


One cannot be too dogmatic about this parallelism, as the dating of Targum Sheni is not beyond doubt. Nevertheless, it is likely that the story of the Queen of Sheba pre-dates the Qur'an as the Targum is mentioned in the Jerusalem Talmud. It is also clear that the post-Quranic dates often ascribed to Targum Sheni are that of the final redaction and not that of the Queen of Sheba myths.


==Abraham and the Idols==
==Abraham and the Idols==


The parallel between the Qur'an and the Midrash is given below.
The Quran contains the following story about Abraham admonishing his people for their worship of idols (see also {{Quran|6|74}} and {{Quran-range|37|83|89}}). This has a strong parallel in a 2nd century CE Jewish Midrash.  


===Qur'anic Account===
===Qur'anic Account===
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===Midrash Account===
===Midrash Account===
Regarding these verses and citing Genesis Rabbah 38:13, Reynolds remarks, "The Qurʾān refers here to a Midrashic tale found in several sources, including Genesis Rabbah, set during Abraham's childhood."<ref>Gabriel Said Reynolds, ''The Qurʾān and Bible'' p. 510</ref>


{{Quote| Midrash B'reishit Rabbah 38:13: |
{{Quote| Midrash B'reishit Rabbah 38:13: |
And Haran died in front of Terach his father. R. Hiyya the grandson of R. Ada of Yafo [said]: Terach was an idolater. One day he went out somewhere, and put Avraham in charge of selling [the idols]. When a man would come who wanted to purchase, he would say to him: “How old are you”? [The customer] would answer: “Fifty or sixty years old”. [Avraham] would say: “Woe to the man who is sixty years old And desires to worship something one day old.” [The customer] would be ashamed and leave. One day a woman came, carrying in her hand a basket of fine flour. She said: “Here, offer it before them.” Abraham siezed a stick, And smashed all the idols, And placed the stick in the hand of the biggest of them. When his father came, he said to him: “Who did this to them”? [Avraham] said:, “Would I hide anything from my father? a woman came, carrying in her hand a basket of fine flour. She said: “Here, offer it before them.” When I offered it, one god said: “I will eat first,” And another said, “No, I will eat first.” Then the biggest of them rose up and smashed all the others. [His father] said:, “Are you making fun of me? Do they know anything?” [Avraham] answered: Shall your ears not hear what your mouth is saying? He took [Avraham] and handed him over to Nimrod. [Nimrod] said to him: “Let us worship the fire”. [Avraham said to him: “If so, let us worship the water which extinguishes the fire.” [Nimrod] said to him: “Let us worship the water”. [Avraham said to him: “If so, let us worship the clouds which bear the water.” [Nimrod] said to him: “Let us worship the clouds”. [Avraham said to him: “If so, let us worship the wind which scatters the clouds.” [Nimrod] said to him: “Let us worship the wind”. [Avraham said to him: “If so, let us worship man who withstands the wind.” [Nimrod] said to him: “You are speaking nonsense; I only bow to the fire. “I will throw you into it. “Let the G-d to Whom you bow come and save you from it.” Haran was there. He said [to himself] Either way; If Avraham is successful, I will say that I am with Avraham; If Nimrod is successful, I will say that I am with Nimrod. Once Avraham went into the furnace and was saved, They asked [Haran]: “With which one are you [allied]”? He said to them: “I am with Avraham.” They took him and threw him into the fire and his bowels were burned out. He came out and died in front of Terach his father. This is the meaning of the verse: And Haran died in front of Terach.}}  
And Haran died in front of Terach his father. R. Hiyya the grandson of R. Ada of Yafo [said]: Terach was an idolater. One day he went out somewhere, and put Avraham in charge of selling [the idols]. When a man would come who wanted to purchase, he would say to him: “How old are you”? [The customer] would answer: “Fifty or sixty years old”. [Avraham] would say: “Woe to the man who is sixty years old And desires to worship something one day old.” [The customer] would be ashamed and leave. One day a woman came, carrying in her hand a basket of fine flour. She said: “Here, offer it before them.” Abraham siezed a stick, And smashed all the idols, And placed the stick in the hand of the biggest of them. When his father came, he said to him: “Who did this to them”? [Avraham] said:, “Would I hide anything from my father? a woman came, carrying in her hand a basket of fine flour. She said: “Here, offer it before them.” When I offered it, one god said: “I will eat first,” And another said, “No, I will eat first.” Then the biggest of them rose up and smashed all the others. [His father] said:, “Are you making fun of me? Do they know anything?” [Avraham] answered: Shall your ears not hear what your mouth is saying? He took [Avraham] and handed him over to Nimrod. [Nimrod] said to him: “Let us worship the fire”. [Avraham said to him: “If so, let us worship the water which extinguishes the fire.” [Nimrod] said to him: “Let us worship the water”. [Avraham said to him: “If so, let us worship the clouds which bear the water.” [Nimrod] said to him: “Let us worship the clouds”. [Avraham said to him: “If so, let us worship the wind which scatters the clouds.” [Nimrod] said to him: “Let us worship the wind”. [Avraham said to him: “If so, let us worship man who withstands the wind.” [Nimrod] said to him: “You are speaking nonsense; I only bow to the fire. “I will throw you into it. “Let the G-d to Whom you bow come and save you from it.” Haran was there. He said [to himself] Either way; If Avraham is successful, I will say that I am with Avraham; If Nimrod is successful, I will say that I am with Nimrod. Once Avraham went into the furnace and was saved, They asked [Haran]: “With which one are you [allied]”? He said to them: “I am with Avraham.” They took him and threw him into the fire and his bowels were burned out. He came out and died in front of Terach his father. This is the meaning of the verse: And Haran died in front of Terach.}}  


===Examination of both Accounts===
===Examination of both Accounts===
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'''The claim is that this parallelism originated from the Midrash as an invention of a Rabbi:'''  
'''The claim is that this parallelism originated from the Midrash as an invention of a Rabbi:'''  


From the perspective of a believing Muslim, it seems shocking that a Jewish legend about Abraham, created thousands of years after the event it purports to relate, made its way into the unerring Qur'an. For the secular scholar studying the Qur'an as a historical document of its time and place, the ancient near east, this is not at all surprising given the wide range of religious literature which was read and spread in the ancient near east. This story is a well known illustration invented by Rabbi Hiyya in the 2nd century CE; it is recorded in the Midrash Rabbah Genesis and all authorities agree that it was never meant to be considered historical, even by the audience for whom it was composed.  
This story is a well known illustration credited to Rabbi Hiyya in the 2nd century CE at the start of the passage; it is recorded in the Midrash Rabbah Genesis and all authorities agree that it was never meant to be considered historical, even by the audience for whom it was composed.  


The Quranic account of Abraham and the idols commences in {{Quran|6|74}}  where Abraham is quoted as saying "Takest thou idols for gods?" and this theme is then expanded in Sura {{Quran|21|51-71}} . It is exactly the same theme of the Midrashic legend where Abraham takes issue over the idols of his father.  
The Quranic account of Abraham and the idols commences in {{Quran|6|74}}  where Abraham is quoted as saying "Takest thou idols for gods?" and this theme is then expanded in Sura {{Quran|21|51-71}}. It is exactly the same theme of the Midrashic legend where Abraham takes issue over the idols of his father.  


'''The Shared Themes in the Midrashic Account'''
'''The Shared Themes in the Midrashic Account'''


The Midrashic account is given here and the Qur'anic equivalent can be found in the ayats in the brackets:  
The Midrashic account is given here and the Qur'anic equivalent can be found in the verse numbers in the brackets:  


*Abraham's father accused of being an idolater: "Terah (Abraham's father) was a manufacturer of idols" ie. He was an idolater. (52)
*Abraham's father accused of being an idolater: "Terah (Abraham's father) was a manufacturer of idols" ie. He was an idolater. (52)
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*Abraham is saved from the fire: "When Abram descended into the fiery furnace and was saved..." (69)
*Abraham is saved from the fire: "When Abram descended into the fiery furnace and was saved..." (69)


All the above points are unique both to the Qur'anic and mythical midrashic accounts. They do not appear in the Scriptures of the Jews and Christians.”<ref>[http://answering-islam.org./Quran/Sources/abraham.html Abraham and the Idols] answering-islam.org.</ref>
All the above points are unique both to the Qur'anic and mythical midrashic accounts. They do not appear in the Scriptures of the Jews and Christians.


===Muslim Objections===
===Muslim Objections===
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:Again, the charge is not that Muhammad referred to any particular text, although the Bereshit Rabbah’s version comes closest to the Quranic version.
:Again, the charge is not that Muhammad referred to any particular text, although the Bereshit Rabbah’s version comes closest to the Quranic version.


It is clear the story of Abraham disdaining idol worship, destroying idols, and being thrown into the fire pre-dates Islam in various Judeo-Christian sources. It is not necessary to come to the conclusion that the Qur'an copies out of these texts, but rather that it draws from sources with similar narrativbes. The Judeo-Christian sources listed are merely evidence of the antiquity of this story.  
It is clear the story of Abraham disdaining idol worship, destroying idols, and being thrown into the fire pre-dates Islam in various Judeo-Christian sources (for more on the fire element of this story, see the next section below). It is not necessary to come to the conclusion that the Qur'an copies out of these texts, but rather that it draws from sources with similar narrativbes. The Judeo-Christian sources listed are merely evidence of the antiquity of this story. Thus, a story invented by Rabbi Hiyya in the 2nd century CE managed to find its way into the Quran as a historical narrative.
 
One is forced to wonder how a story invented by Rabbi Hiyya in the 2nd century CE managed to find its way into a source purported to be of divine origin. Rather than divine revelation, these parallels point to a very human origin of the Qur'an.


==Abraham saved from the fire==
==Abraham saved from the fire==
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However, "Ur of the Chaldeans" is mentioned four times in the Hebrew Bible, and in some of those verses it is unambiguously clear that the phrase refers to a place: [https://en.wikisource.org/wiki/Bible_(King_James)/Genesis#11:28 Genesis 11:28], [https://en.wikisource.org/wiki/Bible_(King_James)/Genesis#11:31 Genesis 11:31], [https://en.wikisource.org/wiki/Bible_(King_James)/Genesis#15:7 Genesis 15:7], and [https://en.wikisource.org/wiki/Bible_(King_James)/Nehemiah#9:7 Nehimiah 9:7]. Indeed, [[w:Ur|Ur]] was a real Sumerian city that has been excavated by archaeologists, although it was ruled by the Chaldeans only from the 7th century BCE. The biblical anachronism may be explained if the majority of Biblical scholars are correct to believe that the written books of [[w:Torah|the Torah]] were a product of the Babylonian captivity (c. 6th century BCE), based on earlier written sources and oral traditions, and that it was completed with final revisions during the post-Exilic period (c. 5th century BCE).
However, "Ur of the Chaldeans" is mentioned four times in the Hebrew Bible, and in some of those verses it is unambiguously clear that the phrase refers to a place: [https://en.wikisource.org/wiki/Bible_(King_James)/Genesis#11:28 Genesis 11:28], [https://en.wikisource.org/wiki/Bible_(King_James)/Genesis#11:31 Genesis 11:31], [https://en.wikisource.org/wiki/Bible_(King_James)/Genesis#15:7 Genesis 15:7], and [https://en.wikisource.org/wiki/Bible_(King_James)/Nehemiah#9:7 Nehimiah 9:7]. Indeed, [[w:Ur|Ur]] was a real Sumerian city that has been excavated by archaeologists, although it was ruled by the Chaldeans only from the 7th century BCE. The biblical anachronism may be explained if the majority of Biblical scholars are correct to believe that the written books of [[w:Torah|the Torah]] were a product of the Babylonian captivity (c. 6th century BCE), based on earlier written sources and oral traditions, and that it was completed with final revisions during the post-Exilic period (c. 5th century BCE).
Regarding the fire episode, Reynolds cites Genesis Rabbah 38:13 (quoted in the previous section above) as well as the Babylonian Talmud, Peshahim 118a.<ref>Gabriel Said Reynolds, ''The Qurʾān and Bible'' pp. 512-13</ref>


==The Wealth of Korah==
==The Wealth of Korah==
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===Qur'anic Verse===
===Qur'anic Verse===


The Torah and Mishnah tells the story of Korah (or Korach) and his rebellion against Moses ([http://www.biblegateway.com/passage/?search=numbers%2016:1-35&version=KJV; Numbers 16:1-35]). This story is also replicated in the Qur'an where Korah is transliterated to Qaaroon.  
The Torah tells the story of Korah (or Korach) and his rebellion against Moses ([http://www.biblegateway.com/passage/?search=numbers%2016:1-35&version=KJV; Numbers 16:1-35]). This story was later embellished by Rabbinic exegetes and replicated in the Qur'an where Korah is transliterated to Qaaroon.  


{{Quote|{{Quran|28|76}}|Korah was surely of the people of Moses, but he oppressed them, and We gave him treasures, so much so that his hoards of wealth would weight down a body of strong men. When his people said to him: Exult not; surely Allah loves not the exultant. }}
{{Quote|{{Quran|28|76}}|Indeed, Qarun was from the people of Moses, but he tyrannized them. And We gave him of treasures whose keys would burden a band of strong men; thereupon his people said to him, "Do not exult. Indeed, Allah does not like the exultant.}}


The parallelism between the Qur'an and the Gemara has not escaped noticed, for instance, [http://www.geocities.com/freethoughtmecca/chartumim.html this site]
===Talmudic Account===


{{Quote||“Well, those certainly sound like some heavy keys! As it turns out, this tale about Korah's heavy keys is not found in the Bible, but it is mentioned in Talmud Bavli. The story is found in both Sanhedrin 110a and Pesachim 119a, with only minor differences. Let us take a look at the version in tractate Sanhedrin:  
Reynolds comments regarding this passage, "The reference to Korah's possessions (Num 16:32-33) was taken by Jewish exegetes as a sign that he had grown rich: 'the keys of Korah's treasure house were a load for three hundred white mules' (b. Sanhedrin 110a). One tradition in the Babylonian Talmud (b. Peshahim 119a) attributes Korah's riches to a treasure left by Joseph."<ref>Gabriel Said Reynolds, ''The Qurʾān and Bible'' p. 610</ref>
 
''V'amar Rabi Levi: "masoi sh'lsh me'ot pardot l'vanot hayu maftchot shel beyt g'nazaiv shel Qorach, V'khulhu aqlidei v'qilfei d'ghilda."''
 
And Rabbi Levi said: "The keys to Korah's treasure house was a load for 300 white mules and the keys and locks were leather."  
 
It is clear that the Islamic literature, be it the Qur'an or the extracanonical traditions and commentaries, show a great deal of Judeo-Christian influence.” }}
 
===Talmudic Verse===
 
A check of Tractate Sanhedrin 110a shows this to be indeed the case:


{{Quote|[http://www.come-and-hear.com/sanhedrin/sanhedrin_110.html Talmud: Sanhedrin 110a]|
{{Quote|[http://www.come-and-hear.com/sanhedrin/sanhedrin_110.html Talmud: Sanhedrin 110a]|
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{{Quote||“Why do the Sages wish to present Korach as extremely wealthy? It is difficult to find a basis for this in the biblical story. There it is written that the mouth of the earth opened in order to swallow Korach and his followers, their homes “and every man that was for Korach and all the property” (Bamidbar 16:32) and there is not enough in these words to find a basis for the assertion that he was extremely wealthy.”<ref>The Jewish Agency for Israel - [http://www.jafi.org.il/education/torani/nehardeah/korach.html Nehar Deah: The Sages’ Korach] jafi.org</ref>}}
{{Quote||“Why do the Sages wish to present Korach as extremely wealthy? It is difficult to find a basis for this in the biblical story. There it is written that the mouth of the earth opened in order to swallow Korach and his followers, their homes “and every man that was for Korach and all the property” (Bamidbar 16:32) and there is not enough in these words to find a basis for the assertion that he was extremely wealthy.”<ref>The Jewish Agency for Israel - [http://www.jafi.org.il/education/torani/nehardeah/korach.html Nehar Deah: The Sages’ Korach] jafi.org</ref>}}


Thus, it can be seen that there is little or no basis in the Bible for Korah to be assumed a wealthy man, especially since he fled with Moses during the Exodus. It is unlikely, although Jewish tradition has it, that the Hebrews would have fled in haste from a vengeful Pharaoh and his army carrying a load of treasure.  
Thus, it can be seen that there is little or no basis in the Bible for Korah to be assumed a wealthy man, especially since he fled with Moses during the Exodus. It is unlikely, although Jewish tradition has it, that the Hebrews would have fled in haste from a vengeful Pharaoh and his army carrying a load of treasure. Rather this idea, included in the Quran, about Korah being so wealthy that the keys to his treasure house themselves were so heavy that they required a large number of bearers is credited in the Talmud to Rabbi Levi; a third century Haggadist who lived in Palestine.
 
So where did Muhammad get his idea about Korah being so wealthy that the keys to his treasure house themselves were so heavy that they required the strength of a body of strong men?
 
Apparently, Rabbi Levi; a third century Haggadist who lived in Palestine and who also made up the story of Korah’s keys, was actually none other than Allah in the flesh.


==Mountain raised above the Children of Israel==
==Mountain raised above the Children of Israel==
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{{Quote|Tracates Shabbat 88a and Abodah Zarah 2b|And they stood under the mountain”: R. Abdimi b. Ḥama said: This teaches
{{Quote|Tracates Shabbat 88a and Abodah Zarah 2b|And they stood under the mountain”: R. Abdimi b. Ḥama said: This teaches
that the Holy Blessed One overturned the mountain upon them like a cask, and said to them, “If you accept the Torah, well and good; but if not, there shall be your burial.}}
that the Holy Blessed One overturned the mountain upon them like a cask, and said to them, “If you accept the Torah, well and good; but if not, there shall be your burial.}}
Reynolds notes an additional point regarding {{Quran-range|7|171|174}}: "On the term translated here as 'canopy' (Ar: zulla), Yahuda (284) argues that it means something closer to a jar (inverted)."<ref>Gabriel Said Reynolds, ''The Qurʾān and Bible'' p. 286<BR />Yahuda refers to Abraham Yahuda's 1948 work cited in another footnote above in this article</ref> If correct, that would suggest an even closer fit to the talmud quote above.


==Flood waters boiled from an oven==
==Flood waters boiled from an oven==
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===Midrash Account===
===Midrash Account===
The ultimate origin of this story element appears to be a highly tenuous rabbinical exegesis of [https://en.wikisource.org/wiki/Bible_(King_James)/Genesis#8:1 Genesis 8:1] in the Babylonian Talmud, based on a word in an unrelated verse that means heat or wrath ([https://biblehub.com/lexicon/esther/7-10.htm Esther 7-10]).
The ultimate origin of this story element appears to be a highly tenuous rabbinical exegesis of [https://en.wikisource.org/wiki/Bible_(King_James)/Genesis#8:1 Genesis 8:1] in the Babylonian Talmud, based on a word in an unrelated verse that means heat or wrath ([https://biblehub.com/lexicon/esther/7-10.htm Esther 7:10]).
 
This exegesis seems to have become a cemented part of the story in Talmudic accounts. Regarding {{Quran-range|23|23|50}}, Reynolds observes, "This may reflect midrashic tradition - for example, in ''Leviticus Rabbah'' (which dates from around the period of Islam's origins) - mentioned by Speyer (BEQ, 103) that the flood waters were hot: 'R. Johannan said, "Every single drop [of rain] which the Holy one, blessed be He, brought down on the generation of the Flood, He made to boil in Gehinnom" (''Leviticus Rabbah'' 7:6). Similar is a tradition in the Talmud: 'With hot passion they sinned, and by hot water they were punished.' (b. Sanhedrin 108b; see Geiger, ''Judaism and Islam'', 86)."<ref>Gabriel Said Reynolds, ''The Qurʾān and Bible'' pp. 537-8</ref> The midrash in Sanhedrin 108b is also found elsewhere in the Talmud, such as Tracate Rosh Hashanah as follows:


{{Quote|1=[https://www.sefaria.org/Rosh_Hashanah.12a.4?lang=bi Tracate Rosh Hashanah]|2=The Gemara answers: Even according to Rabbi Eliezer a change was made, in accordance with the statement of Rav Ḥisda, as Rav Ḥisda said: They sinned with boiling heat, and they were punished with boiling heat; they sinned with the boiling heat of the sin of forbidden sexual relations, and they were punished with the boiling heat of scalding waters. This is derived from a verbal analogy. It is written here, with regard to the flood: “And the waters abated” (Genesis 8:1), and it is written elsewhere, with regard to King Ahasuerus: “And the heated anger of the king abated” (Esther 7:10), which implies that the word “abated” means cooled. This indicates that at first the waters of the flood had been scalding hot.}}
{{Quote|1=[https://www.sefaria.org/Rosh_Hashanah.12a.4?lang=bi Tracate Rosh Hashanah]|2=The Gemara answers: Even according to Rabbi Eliezer a change was made, in accordance with the statement of Rav Ḥisda, as Rav Ḥisda said: They sinned with boiling heat, and they were punished with boiling heat; they sinned with the boiling heat of the sin of forbidden sexual relations, and they were punished with the boiling heat of scalding waters. This is derived from a verbal analogy. It is written here, with regard to the flood: “And the waters abated” (Genesis 8:1), and it is written elsewhere, with regard to King Ahasuerus: “And the heated anger of the king abated” (Esther 7:10), which implies that the word “abated” means cooled. This indicates that at first the waters of the flood had been scalding hot.}}
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{{main|Dhul-Qarnayn and the Alexander Romance}}
{{main|Dhul-Qarnayn and the Alexander Romance}}
The Quranic story of Dhu'l Qarnayn is narrated in {{Quran-range|18|83|101}}, and is perhaps the most famous example of an intertextual relationship between the Quran and a non-biblical legend. Academic scholars consider the Quranic pericope to be closely connected to the ''Syriac Alexander Legend'', which has Alexander the Great voyaging to the ends of the earth to see where the sun goes, before securing the Huns (including Gog and Magog) behind an iron wall. The story seems to have received a final redaction between 629-636 CE, though there are reasons to believe an original version was composed in the sixth century CE. The legend of Alexander enclosing Gog and Magog behind a iron barrier is first found several centuries earlier in the works of the Jewish historian Josephus. For a detailed discussion, see the main article.
The Quranic story of Dhu'l Qarnayn is narrated in {{Quran-range|18|83|101}}, and is perhaps the most famous example of an intertextual relationship between the Quran and a non-biblical legend. Academic scholars consider the Quranic pericope to be closely connected to the ''Syriac Alexander Legend'', which has Alexander the Great voyaging to the ends of the earth to see where the sun goes, before securing the Huns (including Gog and Magog) behind an iron wall. The story seems to have received a final redaction between 629-636 CE, though there are reasons to believe an original version was composed in the sixth century CE. The legend of Alexander enclosing Gog and Magog behind a iron barrier is first found several centuries earlier in the works of the Jewish historian Josephus. For a detailed discussion, see the main article.
==The Drowning of Pharaoh==
{{Quote|{{Quran-range|10|90|92}}|And We took the Children of Israel across the sea, and Pharaoh and his soldiers pursued them in tyranny and enmity until, when drowning overtook him, he said, "I believe that there is no deity except that in whom the Children of Israel believe, and I am of the Muslims." Now? And you had disobeyed [Him] before and were of the corrupters? So today We will save you in body that you may be to those who succeed you a sign. And indeed, many among the people, of Our signs, are heedless}}
Reynolds comments, "The question of Pharaoh's survival appears in an opinion found in the (late fourth century AD) ''Mekilta de-Rabbi Ishmael'' (cr. Gavin McDowell):
::"And the waters returned and covered the chariot etc. [Exo 14:27]. Even Pharaoh, according to the words of R. Judah, as it is said, 'The chariots of Pharaoh and his force, etc.' [Exo 15:4]. R. Nehimiah says: ''Except for Pharaoh.'' About him it says, 'However, for this purpose I have let you live' [Exo 9:16]. Others say that in the end Pharaoh went down and drowned, as it is said, 'Then went the horse of Pharaoh, etc.' [Exo 15:19]. (Beshallah 7)"<ref>Gabriel Said Reynolds, ''The Qurʾān and Bible'' p. 339</ref>
==Joseph's blood-stained tunic==
{{Quote|{{Quran-range|12|16|18}}|And they came to their father at night, weeping. They said, "O our father, indeed we went racing each other and left Joseph with our possessions, and a wolf ate him. But you would not believe us, even if we were truthful." And they brought upon his shirt false blood. [Jacob] said, "Rather, your souls have enticed you to something, so patience is most fitting. And Allah is the one sought for help against that which you describe."}}
Unlike in [https://www.biblegateway.com/passage/?search=Genesis%2037&version=NIV Genesis 37:31-34], Jacob is not fooled by the fake blood on Joseph's tunic presented by his brothers. Citing Pseudo Narsai and Balai (fl. early fifth century), Reynolds observes that "Jacob's prescience in the Qurʾān reflects traditions in a number of Syriac texts."<ref>Gabriel Said Reynolds, ''The Qurʾān and Bible'' p. 365</ref> He refers the reader to Joseph Witzum, ''Syriac Milleu'' p. 209, who details the various theories of the Syriac authors as to how Jacob knew it was not Joseph's blood. Witzum surmises the reason why the Syriac tradition did not follow Genesis: "it seems likely that this was intended to redeem Jacob’s honor. Instead of being a gullible old man, he is sharp as ever".<ref>Joseph Witztum, ''Syriac Millieu'' pp. 208-209</ref>
==Joseph's torn tunic==
{{Quote|{{Quran-range|12|23|29}}|And she, in whose house he was, sought to seduce him. She closed the doors and said, "Come, you." He said, "[I seek] the refuge of Allah. Indeed, he is my master, who has made good my residence. Indeed, wrongdoers will not succeed." And she certainly determined [to seduce] him, and he would have inclined to her had he not seen the proof of his Lord. And thus [it was] that We should avert from him evil and immorality. Indeed, he was of Our chosen servants. And they both raced to the door, and she tore his shirt from the back, and they found her husband at the door. She said, "What is the recompense of one who intended evil for your wife but that he be imprisoned or a painful punishment?" [Joseph] said, "It was she who sought to seduce me." And a witness from her family testified. "If his shirt is torn from the front, then she has told the truth, and he is of the liars. But if his shirt is torn from the back, then she has lied, and he is of the truthful." So when her husband saw his shirt torn from the back, he said, "Indeed, it is of the women's plan. Indeed, your plan is great. Joseph, ignore this. And, [my wife], ask forgiveness for your sin. Indeed, you were of the sinful."}}
Unlike in [https://www.biblegateway.com/passage/?search=Genesis%2039&version=NIV Genesis 39:11-20] where Potiphar believes Joseph is guilty of seducing his wife, the Quranic Joseph in vindicated as Potiphar accepts the torn shirt as proof that Joseph did not try to do so. The idea that Potiphar in fact knew Joseph was innocent was apparently created by Jewish and Christian exegetes (e.g. Genesis Rabbah 87:9) in order to explain what they thought to be a light punishment, imprisonment. The manner in which Joseph's innocence is proven (his torn tunic) is in Syriac Christian sources e.g. Narsai (Homily on Joseph 2:279) and Pseudo Narsai (541-42).<ref>See Joseph Witztum ''Syriac Millieu'' p. 211-17, translation on p. 215.</ref> Significantly, Reynolds notes that "This element is missing from Jewish sources."<ref>Gabriel Said Reynolds, ''The Qurʾān and Bible'' p. 368</ref>
{{Quote|1=[https://www.biblegateway.com/passage/?search=Genesis%2039&version=NIV Genesis 39:11-20]|2=One day he went into the house to attend to his duties, and none of the household servants was inside. She caught him by his cloak and said, “Come to bed with me!” But he left his cloak in her hand and ran out of the house. When she saw that he had left his cloak in her hand and had run out of the house, she called her household servants. “Look,” she said to them, “this Hebrew has been brought to us to make sport of us! He came in here to sleep with me, but I screamed. When he heard me scream for help, he left his cloak beside me and ran out of the house.” She kept his cloak beside her until his master came home. Then she told him this story: “That Hebrew slave you brought us came to me to make sport of me. 18 But as soon as I screamed for help, he left his cloak beside me and ran out of the house.” When his master heard the story his wife told him, saying, “This is how your slave treated me,” he burned with anger. Joseph’s master took him and put him in prison, the place where the king’s prisoners were confined.}}
The origin of the motif seems to be commentary on the story. Witztum quotes as an example, Philo (d. 50 CE). It can be seen that this is just Philo's own reasoning, not put in the mouth of Potiphar:
{{Quote|Philo, On Joseph 52<ref>Colson's translation quoted in Joseph Witztum, ''Syriac Millieu'' p. 214</ref>|Joseph’s master, believing this to be true, ordered him to be carried away to prison, and in this he committed two great errors. First he gave him no opportunity of defence, and convicted unheard this entirely innocent person as guilty of the greatest misconduct. Secondly, the raiment which his wife produced as left by the youth was a proof of violence not employed by him but suffered at her hands. For if force were used by him, he would retain his mistress’s robe, if against him, he would lose his own.}}
==Jacob tells his sons to not enter through one gate==
{{Quote|{{Quran|12|67}}|And he said, "O my sons, do not enter from one gate but enter from different gates; and I cannot avail you against [the decree of] Allah at all. The decision is only for Allah; upon Him I have relied, and upon Him let those who would rely [indeed] rely."}}
According to Reynolds, Jacob's instruction to his sons to enter through different gates rather than one is found in the Talmud, Genesis Rabbah 91:6 "Do not enter through one gate."<ref>Gabriel Said Reynolds, ''The Qurʾān and Bible'' p. 377</ref>
==Every living thing from water==
In two verses the Quran states that Allah created every living thing from water:
{{Quote|{{Quran|21|30}}|Have those who disbelieved not considered that the heavens and the earth were a joined entity, and We separated them and made from water every living thing? Then will they not believe?}}
{{Quote|{{Quran-range|24|45}}|Allah has created every [living] creature from water. And of them are those that move on their bellies, and of them are those that walk on two legs, and of them are those that walk on four. Allah creates what He wills. Indeed, Allah is over all things competent.}}
It is significant that the first of the two verses, 21:30, is explicitly about the creation of the world. Reynolds notes an earlier parallel taught by the Syriac church father Ephrem (d. 373 CE). He writes, "[...] Ephrem, who explains that God created everything through water: 'Thus, through light and water the earth brought forth everything.' Ephrem, ''Commentary on Genesis'', 1:1-10)."<ref>Gabriel Said Reynolds,  "The Quran and Bible:Text and Commentary", New Haven and London: Yale University Press, 2018 p. 553. This is regarding {{Quran|24|45}}, though on p. 508 Reynolds cross references the same parallel regarding the other verse, {{Quran|21|30}}, which is more clearly a statement in the context of the Genesis creation story, like Ephrem's comment.</ref> Ephrem's comment is in the context of the Genesis creation story, much like the first Quranic verse, 21:30. Ephrem says that when heaven and earth were created there were no trees or vegetation as it had not yet rained, so a fountain irrigated the earth. Tafsirs say that when the heaven and earth were separated rain fell so that plants could grow. There is also a similarity with Ephrem in the other verse (24:45), which mentions creatures that move on two, four or no legs. Ephrem explains that as well as the "trees, vegetation and plants", the "Scripture wishes to indicate that all animals, reptiles, cattle and birds came into being as a result of the combining of earth and water".<ref>[https://faberinstitute.com/wp-content/uploads/2019/01/Ephrem-the-Syrian-Commentary-on-Genesis-2-3-Brock.pdf Ephrem's commentary on Genesis] - Faber Institute.com</ref>
==The preaching of Noah==
Surah 71 consists entirely of the preaching of Noah and his supplications to Allah.
{{Quote|{{Quran-range|71|1|28}}|Indeed, We sent Noah to his people, [saying], "Warn your people before there comes to them a painful punishment." He said, "O my people, indeed I am to you a clear warner, [Saying], 'Worship Allah, fear Him and obey me. Allah will forgive you of your sins and delay you for a specified term. Indeed, the time [set by] Allah, when it comes, will not be delayed, if you only knew.' "<BR />
[...]
And Noah said, "My Lord, do not leave upon the earth from among the disbelievers an inhabitant. Indeed, if You leave them, they will mislead Your servants and not beget except [every] wicked one and [confirmed] disbeliever. My Lord, forgive me and my parents and whoever enters my house a believer and the believing men and believing women. And do not increase the wrongdoers except in destruction."}}
Reynolds remarks that "The Qur'ānic character of Noah is quite unlike that of the Noah in Genesis, who does not speak a word until after the flood." Citing the Babylonian Talmud, Sanhedrin 108a, he observes that "[his preaching] is also suggested by a passage in the Talmud:
::"The righteous Noah rebuked them, urging, 'Repent; for if not, the Holy One, blessed be He, will bring a deluge upon you and cause your bodies to float upon the water like gourds, as it is written, He is light [i.e., floats] upon the waters. Moreover, ye shall be taken as a curse for all future generations.' (b. Sanhedrin 108a)"
Reynolds further notes, "It is also prominent in the Syriac fathers, several of whom report that Noah preached to his people for a hundred years before God finally sent the flood." citing for example the Syriac authors Nasai, "On the Flood", 33, II. 227-30 and Jacob of Serugh, ''Homilies contre les juifs'', 70, homily 2, II. 37-40.<ref>Gabriel Said Reynolds, ''The Qurʾān and Bible'' p. 858</ref>
==Noah's disbelieving wife==
{{Quote|{{Quran|66|10}}|Allah presents an example of those who disbelieved: the wife of Noah and the wife of Lot. They were under two of Our righteous servants but betrayed them, so those prophets did not avail them from Allah at all, and it was said, "Enter the Fire with those who enter."}}
The Bible briefly mentions Noah's wife in one verse without further comment ([https://www.biblegateway.com/passage/?search=Genesis%207%3A7&version=NIV Genesis 7:7]), "And Noah and his sons and his wife and his sons’ wives entered the ark to escape the waters of the flood." Regarding the Quranic verse which speaks of her negatively, Reynolds briefly considers the possibility that the Quran has extended to their wives the parallelism between Noah (though not his wife) and Lot found in the New Testament ([https://www.biblegateway.com/passage/?search=2%20Peter%202&version=NIV 2 Peter 2]), but then comments, "However, it is important to note that already in the pre-Islamic period certain groups had developed hostile legends about Noah's wife." He cites Epiphanius (d. 403 CE), ''Panarion'' 2:26, which relates the Gnostic belief that she was not allowed onto the ark, having burned it down three times before the flood.<ref>Gabriel Said Reynolds, ''The Qurʾān and Bible'' p. 841</ref>
==The body on Solomon's throne==
{{Quote|{{Quran-range|38|34|35}}|And We certainly tried Solomon and placed on his throne a body; then he returned. He said, "My Lord, forgive me and grant me a kingdom such as will not belong to anyone after me. Indeed, You are the Bestower."}}
Citing and quoting the Babylonian Talmud, [https://halakhah.com/gittin/gittin_68.html Gitten 68], Reynolds notes, "Behind this passage is a midrashic tale found in the Babylonian Talmud according to which the demon Ashmedai, who had been subdued by Solomon, tricks Solomon into removing his chains and handing over his ring. Ashmedai swallows Solomon, casts him far away, takes Solomon's likeness, and takes his place on the throne (eventually Ashmedai is recognized because of his stockings which he wore to cover his roosterlike feet). Solomon returns to Jerusalem in the guise of a beggar, which may explain the humility ascribed to him in these two Qur'ānic verses."<ref>Gabriel Said Reynolds, ''The Qurʾān and Bible'' pp. 692-3</ref>
==Jinn help Solomon build temples==
{{Quote|{{Quran-range|34|12|13}}|And to Solomon [We subjected] the wind - its morning [journey was that of] a month - and its afternoon [journey was that of] a month, and We made flow for him a spring of [liquid] copper. And among the jinn were those who worked for him by the permission of his Lord. And whoever deviated among them from Our command - We will make him taste of the punishment of the Blaze.
They made for him what he willed of elevated chambers, statues, bowls like reservoirs, and stationary kettles. [We said], "Work, O family of David, in gratitude." And few of My servants are grateful.}}
Reynolds notes that behind these verses is a legend found in the Talmud (Babylonian Talmud Gittin 68a-b) about demons who help Solomon build the Jerusalem temple (the Arabic word for elevated chamber in v. 13 is the same as is used for the Jerusalem temple sanctury in {{Quran-range|3|37|39}}). <ref>Gabriel Said Reynolds (2018) ''The Qurʾān and Bible: Text and Commentary'' p. 654</ref> It appears to stem from an idosyncratic exegesis on Solomon's words in [https://www.biblegateway.com/passage/?search=Ecclesiastes+2&version=NIV Ecclesiastes 2:8].
{{Quote|[https://halakhah.com/gittin/gittin_68.html Babylonian Talmud Gittin 68b]| I gat me sharim and sharoth,  and the delights of the sons of men, Shidah and shidoth. 'Sharim and Sharoth', means diverse kinds of music; 'the delights of the sons of men' are ornamental pools and baths. 'Shidah and shidoth': Here [in Babylon] they translate as male and female demons. In the West [Palestine] they say [it means] carriages. R. Johanan said: There were three hundred kinds of demons in Shihin, but what a shidah is I do not know.<BR />
The Master said: Here they translate 'male and female demons'. For what did Solomon want them? — As indicated in the verse, And the house when it was in building was made of stone made ready at the quarry, [there was neither hammer nor axe nor any tool of iron heard in the house while it was in building]; He said to the Rabbis, How shall I manage [without iron tools]? — They replied, There is the shamir which Moses brought for the stones of the ephod.<BR />
[...]<BR />
What I want is to build the Temple and I require the shamir. <BR />
[...]<BR />
Solomon kept him with him until he had built the Temple.}}
==Moses not suckled by Egyptians==
{{Quote|{{Quran-range|28|12|13}}|And We had prevented from him [all] wet nurses before, so she said, "Shall I direct you to a household that will be responsible for him for you while they are to him [for his upbringing] sincere?" So We restored him to his mother that she might be content and not grieve and that she would know that the promise of Allah is true. But most of the people do not know.}}
Reynolds comments, "On this passage cf. Exodus 2:7-9. The Qurʾān's declaration (v. 12) 'We had forbidden him to be suckled by any nurse' (v. 12) reflects a tradition in the Babylonian Talmud that Moses (from whose mouth would come forth the word of God) refused the impure breasts of the Egyptian women:
::Then said his sister to Pharaoh's daughter, Shall I go and call thee a nurse of the Hebrew women? Why just 'of the Hebrew women'? - It teaches that they handed about to all the Egyptian women but he would not suck. He said: Shall a mouth which will speak with [God] suck what is unclean! (b. Sotah 12b)"<ref>Gabriel Said Reynolds, ''The Qurʾān and Bible'' p. 598</ref>


==See Also==
==See Also==
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