4,636
edits
Parallels Between the Qur'an and Late Antique Judeo-Christian Literature: Difference between revisions
Parallels Between the Qur'an and Late Antique Judeo-Christian Literature (view source)
Revision as of 06:37, 17 May 2021
, 17 May 2021→Muslim Objections Refuted
| [checked revision] | [checked revision] |
| Line 224: | Line 224: | ||
Some Muslims (e.g. [http://www.islamic-awareness.org/Quran/Sources/BBCandA.html Dr Saifullah]) claim that the parallelism is inexact, as the Sanhedrin 37a should be limited to ‘whoever destroys a single soul <u>of Israel</u>’. They claim that since the Qur'an lacks this reference to the 'single soul of Israel' but instead, generalizes the injunction to any soul, then the charge of parallelism has failed. | Some Muslims (e.g. [http://www.islamic-awareness.org/Quran/Sources/BBCandA.html Dr Saifullah]) claim that the parallelism is inexact, as the Sanhedrin 37a should be limited to ‘whoever destroys a single soul <u>of Israel</u>’. They claim that since the Qur'an lacks this reference to the 'single soul of Israel' but instead, generalizes the injunction to any soul, then the charge of parallelism has failed. | ||
===Muslim | ===Muslim Objection Examined== | ||
'''Dr Saifullah has made a number of errors here:''' | '''Dr Saifullah has made a number of errors here:''' | ||
# | #NDr Saifullah has created a straw man argument. The Qur'anic text is not a complete copy of the Talmudic text, but rather a parrellel. | ||
#"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. Thus, Dr Saifullah has committed another straw man argument. | #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. Thus, Dr Saifullah has committed another straw man argument. | ||
'''Prima facie''' - this is a clear-cut case of | '''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 aprocryphal 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, why does he quote verbatim from Genesis 4:10 ('it is written...'), but then when making his main point not quote 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. | ||
Thus, it seems perplexing that Allah should katabna / decreed / ordain / prescribe / write something that is a commentary written by a Jewish Rabbi. | Thus, it seems perplexing that Allah should katabna / decreed / ordain / prescribe / write something that is a commentary written by a Jewish Rabbi. The conclusion seems to be that the Qur'an sees this tradition as being on the same level as the Bible. | ||
===The Raven and the Burial of Abel=== | ===The Raven and the Burial of Abel=== | ||