4,682
edits
Parallels Between the Qur'an and Late Antique Judeo-Christian Literature: Difference between revisions
Jump to navigation
Jump to search
Parallels Between the Qur'an and Late Antique Judeo-Christian Literature (view source)
Revision as of 04:50, 27 May 2021
, 27 May 2021→Examination of both Accounts
| [checked revision] | [checked revision] |
| Line 670: | Line 670: | ||
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.”<ref>[http://answering-islam.org./Quran/Sources/abraham.html Abraham and the Idols] answering-islam.org.</ref> | ||
=== | ===Muslim Objections=== | ||
Dr Saifullah and the Islamic-awareness team have sought to disparage the above evidence, and these objections have been addressed by the [http://www.geocities.com/freethoughtmecca freethoughtmecca] team.<ref>M S M Saifullah - [http://www.islamic-awareness.org/Quran/Sources/BBrabbah.html The Story Of Abraham And Idols In The Qur'an And Midrash Genesis Rabbah] islamic-awareness.org</ref><ref>[http://www.geocities.com/freethoughtmecca/sayfallaah.html sayfallaah] freethoughtmecca</ref> | Dr Saifullah and the Islamic-awareness team have sought to disparage the above evidence, and these objections have been addressed by the [http://www.geocities.com/freethoughtmecca freethoughtmecca] team.<ref>M S M Saifullah - [http://www.islamic-awareness.org/Quran/Sources/BBrabbah.html The Story Of Abraham And Idols In The Qur'an And Midrash Genesis Rabbah] islamic-awareness.org</ref><ref>[http://www.geocities.com/freethoughtmecca/sayfallaah.html sayfallaah] freethoughtmecca</ref> | ||
| Line 684: | Line 684: | ||
'''Objection 3: The text is unstable due to flexibility of copying and therefore it cannot be ascertained that the compared texts are similar.''' | '''Objection 3: The text is unstable due to flexibility of copying and therefore it cannot be ascertained that the compared texts are similar.''' | ||
:It is not asserted that | :It is not asserted that the Qur'an copied from the Bereshit Rabbah, rather he heard this Judeo-Christian story from others, possibly Jews and Christians. The Bereshit Rabbah is merely evidence to date this particular Judeo-Christian story. There are other Judeo-Christian sources as listed above, so a different text may or may not have been the source of the parallel. | ||
'''Objection 4: Judeo-Christian sources of the same story are different, thus the original paralleled story cannot be ascertained.''' | '''Objection 4: Judeo-Christian sources of the same story are different, thus the original paralleled story cannot be ascertained.''' | ||
| Line 690: | Line 690: | ||
: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 the | 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. | ||
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. | 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. | ||