99 TRUTH PAPERS (Jay Smith)

HYDE PARK CHRISTIAN FELLOWSHIP (Mar 2002)

THE QUR=AN
(A CHRISTIAN APOLOGETIC)
CONTENTS:
b) Jinns & Shooting stars
INTRODUCTION c) Solomon's power over nature
THE AUTHORITY FOR THE QUR=AN d) Youth and dog sleep 309 years
e) People become apes
[A] THE REVELATION OF THE QUR=AN f) Sodom & Gomorrah upside-down
g) Jacob's smell & sight
[B] THE INSPIRATION OF THE QUR=AN h) Night/Day/Sun/Moon
[5] Grammatical Errors
[C] ITS SUPPOSED DISTINCTIVE QUALITIES
[H] THE SOURCES OF BIBLICAL AND NON-BIBLICAL
[1] Its holiness
TALES IN THE QUR'AN
[2] Its superior Style
[1] Stories which Correspond with Biblical
[3] Its Literary Qualities
Accounts
[4] Its Pure Arabic
a) Satan's Refusal to Worship Adam
b) Cain and Abel
[D] ITS SUPPOSED UNIVERSAL QUALITIES
c) Abraham
[1] The Inferiority of Women in the Qur=an
d) Mt Sanai
[2] The "Sword" found in the Qur=an e) Solomon and Sheba
f) Mary, Imran and Zachariah
[E] THE COLLATION, OR COLLECTION OF THE g) Jesus's Birth
QUR'ANIC TEXT 1) The Palm Tree
[1] The Periods of Revelation 2) Baby Jesus talking
[2] The method of collection 3) Creating birds from clay
a) Zaid's Collection h) Heaven and Hell
b) Competing Collections 1) 7 Heavens and 7 Hells
[3] The Standardization of one Text 2) Mi'raj
[4] The Missing Verses 3) Hell
a) sura 33:23 4) Balance
b) The Verse on Stoning 5) Paradise
[5] The Variations between the Codices [2] Stories not Corresponding with Biblical
a) Abdullah ibn Mas'ud's Codex Accounts
b) Ubayy Ka'b's Codex a) Harut and Marut
[6] Conclusions on Collation b) The Cave of 7 Sleepers
c) The Sirat
[F] THE ABROGATION OF QUR'ANIC VERSES
CONCLUSION
[G] ERRORS FOUND WITHIN THE QUR'AN REFERENCES
[1] Contradictions w/ Bible pointing to Errors
a) Moses
b) Yahya
c) Trinity
d) Man's Greatness
[2] Internal Contradictions pointing to Errors
a) Mary & Imran
b) Haman
[3] Contradicting Secular & Scientific Data
a) Ishmael
b) Samaritan
c) Sunset
d) Issa
e) Mountains
f) Alexander the Great
g) Creation
h) Pharaoh's Cross
i) Other Scientific problems
[4] Absurdities
a) 7 Earths
 INTRODUCTION:
Normally when one begins any research into the Qur'an, the first question which should be asked is how
we know that it is what it claims to be, the final word of God? In order to answer that question we would need to
go to the sources of the Qur'an to ascertain its authenticity.
As you well know, going to the sources of the Qur'an is much more difficult then one would usually
assume, as we have so little data with which to use. In my other papers (The problems with Sources of Islam and
Is the Qur'an the Word of God?) I dealt with the problems which exist when confronted by the dearth of material
on the sources of the Qur'an, so I won't repeat those arguments here.
Suffice it to say, that the only real source we have for the Qur'an is the book itself, and what Muslim
Traditions tell us concerning how that book came to be created (that which Muslims consider to be historical,
taken from Muslim sources). Because of their late compilations (200-300 years after the event), and the
contradicting documentation which we now possess prior to 750 A.D., I find it difficult to consider either of
them as valid or authentic as source material.
However, since we are attempting to compare the Qur'an with our own scriptures, I will, for the time
being, set aside my prejudices and assume for arguments sake that the traditions are correct. In other words, I
will take the position of current orthodox Muslim scholarship and presume that the Qur'an was compiled in the
years 646-650 A.D., under the auspices of the caliph Uthman, from material which originated with the man
Muhammad before his death in 632 A.D.
It is from this premise that I will attempt to respond to the question of whether the Qur'an can claim to be
the final and most perfect revelation of God's word to humanity.

THE AUTHORITY FOR THE QUR'AN

The Arabic word Qur'an is derived from the root qara'a, which means Ato read@ or Ato recite.@ This
was the command which the angel Gabriel supposedly asked Muhammad three times to do when he confronted
him in July or August 610 A.D. in the Hira cave, situated three miles north-east of Mecca (Mishkat IV p.354).
According to Muslims the Qur'an is the final revelation from Allah. In Arabic the Qur'an is also referred
to as Al-Kitab (the book), Al-furqan (the distinction), Al-mas'haf (the scroll), and Al-dhikr (the warning), as well
as other names.
For those who like statistics, you may be interested to know that the Qur'an consists of 114 chapters
(suras), made up of 30 parts, 6,616 verses (ayas), 77,943 words, and 338,606 letters (Mishkat III, p.663).
According to Islamic scholars 86 of the suras were revealed in Mecca, while 28 suras were revealed at Medina.
Yet, as portions of some suras were recited in both places, you will continue to find a few of the scholars still
debating the origins for a number of them. The suras vary in length and are known by a name or title, which are
taken from the general theme of that sura, or a particular subject, person or event mentioned in it. This theme
may not necessarily appear at the beginning of the sura, however.
Each verse or portion of the sura is known as an aya, which means Amiracle@ in Arabic. Muhammad
claimed that the Qur'an was his sole miracle, though the Qur'an did not exist in its written form during his
lifetime. In fact much of the controversy concerning the chronology of the Qur'an can be blamed on the fact that
he was not around to verify its final collation (Cook 1983:67). But more about that later. To begin with, let's
start with the question of revelation; how does Islam understand this concept, and could its view on it be one of
the reasons we don't see eye-to-eye concerning our two scriptures?

[A] THE REVELATION OF THE QUR'AN:

Islam, like Christianity, believes that God (Allah) desires to communicate with humanity. But, unlike
Christianity, Islam tells us that Allah is remote, so he must not reveal himself to humanity at a personal level. It
is for that reason that Allah is forced to employ appointed prophets, who are known as, rasul, meaning Athe sent
one.@ These prophets are mere humans and so finite, though they are given a special status, and consequently
protected by God.
Because Allah is so transcendent and unapproachable, revelation in Islam is simply one-way: from God
to humanity, via the prophets. While each prophet supposedly fulfilled his mission by producing a book, the
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final revelation, and therefore the most important, according to Muslims, is that given to the final prophet
Muhammad: the Qur'an.
The Qur'an, Muslims believe, is an exact word-for-word copy of God's final revelation, which are found
on the original tablets that have always existed in heaven. Muslims point to sura 85:21-22 which says ANay this
is a glorious Qur'an, (inscribed) in a tablet preserved.@ Islamic scholars contend that this passage refers to the
tablets which were never created. They believe that the Qur'an is an absolutely identical copy of the eternal
heavenly book, even so far as the punctuation, titles and divisions of chapters is concerned (why modern transla-
tions still can't agree what those divisions are is evident when trying to refer to an aya for comparison between
one version and another).
According to Muslim tradition, these `revelations' were sent down (Tanzil or Nazil) (sura 17:85), to the
lowest of the seven heavens at the time of the month of Ramadan, during the night of power or destiny (lailat al
Qadr) (Pfander, 1910:262). From there it was revealed to Muhammad in installments, as need arose, via the
angel Gabriel (sura 25:32). Consequently, every letter and every word is free from any human influence, which
gives the Qur'an an aura of authority, even holiness, and must be revered as such.
Left unsaid is the glaring irony that the claim for nazil revelation of the Qur'an, comes from one source
alone, the man to which it was supposedly revealed, Muhammad. There are no outside witnesses before or at the
time who can corroborate Muhammad's testimony; nor are miracles provided to substantiate his claims.
In fact, the evidences for the authority of God's revelation, which the Bible emphatically produces are
completely absent in the Qur'an, namely:
1) that the revelation of God must speak in the name of God, Yahweh (Exodus 3:1-15; the New
Testament equivalent is also AI am,@ John 8:58)
2) that the message must conform to revelation which has gone before (Deuteronomy 4:1-2; Isaiah 8:20;
Matthew 5:17-18; 24:35; and Revelation 22:18-20)
3) that it must make predictions which are verifiable (Deuteronomy 18:21-22; Isaiah 43:9; and John
13:18-21)
4) that the revelation must be accompanied by signs and wonders in order to give it authority as having
come from God (Exodus 10:1-2; Deuteronomy 18:21-22; Isaiah 41:21-24; and John 7:20-23). Because these are
missing in the case of the prophet Muhammad and of the Qur'an, for those of us who are Christians, it seems
indeed that it is the Qur'an and not the Bible which turns out to be the most human of documents.
Yet, Muslims continue to believe that the exact Arabic words which we find in the Qur'an are those
which exist eternally on the original stone tablets, in heaven. This, according to them, makes the Qur'an of
ultimate importance as it derives from the AMother of books@ (refer to sura 43:3-4). Muslims believe there is no
other book or revelation which can compare. In fact, in both suras 2:23 and 10:37-38 we find the challenge to,
APresent some other book of equal beauty,@ (a challenge which we will deal with later).
This final revelation, according to Islam, is transcendent, and consequently, beyond the capacity for
conjecture, or criticism. What this means is that the Qur'an which we possess today is and has always been final
and pure, which prohibits any possibility for verification or falsification of the text.
Because Allah is revered much as a master is to a slave, so his word is to be revered likewise. One does
not question its pronouncements any more than one would question a masters pronouncements.
What then are we to do with the problems which do exist in the Qur'an? If it is such a transcendent book,
as Muslims claim, then it should stand up to any criticism. Yet, what are we to do with the many contradictions,
the factual errors and bizarre claims it makes? Furthermore, when we look more carefully at the text that we
have in our possession today, which is supposedly that of Uthman's final codification of the Qur'an, compiled by
Zaid ibn Thabit, from a copy of Hafsah's manuscript, we are puzzled by the differences between it and the four
co-existing codices of Abdullah Masoud, Abu Musa, and Ubayy, all of which have deviations and deletions
between them.
Another problem concerns its very pronouncements. Because of its seeming transcendency we may not
question its content, much of which, according to Muslim Tradition, originates from the later Medinan period of
Muhammad's life (the last 10 years, between 622-632 AD), and so consists of basic rules and regulations for
social, economical, and political structures, many of which have been borrowed from existing legal traditions of
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the Byzantine and Persian cultures, leaving us with a seventh-ninth century document which has not been easily
adapted to the twentieth century.
Four forms of Biblical Revelation:
As Christians, this question is important. The Bible, by contrast is not simply a book of rigid rules and
regulations which takes a particular historical context and absolutizes it for all ages and all peoples. Instead, we
find in the Bible broad principles with which we can apply to each age and each culture (such as worship styles,
music, dress, all of which can and are being contextualized in the variety of cultures which the church finds itself
today).
As a result the Bible is much more adaptable and constructive for our societies. Since we do not have a
concept of Nazil (or tanzil) revelation, we have no fear of delving into and trying to understand the context of
what the author was trying to say (the process of historical and philological analysis commonly used when
translating texts of antiquity). But one would expect such from a revelation provided by a personal God who
intended to be actively involved in the transmission of His revelation.
This, I feel is the crux of the problem between Islam's and Christianity's views on revelation.
Christians believe that God is interested in revealing Himself to His creation. Since the time of creation
He has continued to do so in various ways, namely four.
1) His beauty, power and intricate wisdom is displayed in the sophistication of the universe all around us,
so that humanity cannot say that they have never known God. That is what some theologians like to call
Ageneral revelation.@
2) But God also chooses to reveal Himself more specifically; what those same scholars call Aspecial
revelation.@ This He does by means of prophets, who are sent with a specific word for a specific time, a specific
place, and a specific people. Unfortunately, much of what was revealed to those people was quickly forgotten.
The human mind has a remarkable capacity to be completely independent of God, and will only take the time to
think of Him (if at all) when they are in a crisis, or near to death.
Therefore, God saw the plight of His creation and in His love and compassion for His creation, decided
to do something about it.
3) God decided to reveal Himself directly, without any intervening agent to His creation. He did this also
to correct that relationship which had been broken with humanity at the very beginning, in the garden of Eden.
This is consistent with a God who is personally involved with His creation.
Simply speaking, God Himself came to reveal Himself to humanity; what we might call Apersonal
revelation.@ He took upon Himself the form of a human, spoke our language, used our forms of expression, and
became an example of His truth to those who were His witnesses, so that we who are finite and human would
better understand Him who is infinite and divine and beyond all human understanding.
As we read in Hebrews 1:1-2
God, who at various times and in diverse ways spoke in past times to the fathers
by the prophets, has in these last days spoken to us by His Son, whom He
appointed heir of all things, by whom also He made the worlds.
In Jesus Christ we see God perfectly revealed to humanity. This goes beyond special revelation. This is
revelation personified!
The Bible, therefore, introduces the world to Jesus Christ. It is, for all practical purposes, a secondary
revelation. It is simply the witness to the revelation of God. The Bible tells us about His life, mentioning what
He said and did, and then expounds these teachings for the world today. It is merely a book which points to a
person. Therefore, we can use the book to learn about the person, but ultimately, we will need to go to the final
revelation, Jesus Himself to truly understand who God is.
4) And here is where revelation becomes specific for us today, because God did not simply stop revealing
Himself with Jesus Christ. He still desires to be in relationship with His creation, and has continued to reveal
Himself in an incarnational way. His Aongoing revelation@ continues from that time right up until the present
as He reveals Himself by means of Himself, the Holy Spirit, the comforter, convicting us of guilt in regard to sin,
guiding us into all truth, telling us what is yet to come, and bringing glory to Jesus (John 16:7-15).
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Jesus is the true revelation. We find out about Him in the Bible. Yet, that is not all, for the Holy Spirit
continues to make Him known to us even today, and that is why the scriptures become alive and meaningful for
us.
For Muslims this must sound confusing, and possibly threatening, as it brings God's infinite revelation
down from its transcendent pedestal, and presents it within the context of finite humanity. Perhaps to better
explain this truth to them we may want to change tactics somewhat. Instead of comparing the Qur'an with the
Bible, as most apologists tend to do, it might be helpful to compare the Qur'an with Jesus, as they are both
considered to be the Word of God, and stand as God's true and primary revelation to humanity.
The Bible (especially the New Testament), consequently, is the testimony of Jesus's companions,
testifying about what He said and did. It is secondary revelation. To take this a step further, we could possibly
compare the Bible with their Muslim literary traditions; the Hadith, or the Tarikh, the Sira of the prophet and the
Tafsir, all of which comment upon the history and teachings of the prophet and the Qur'an. While this may help
us explain the Bible to a Muslim we must be careful to underline that though the New Testament speaks mostly
about what Jesus said, about His message, it has little to say concerning how He lived. On the other hand the
traditions such as the Hadiths and such talk primarily about the life of Muhammad, what he did, with here and
there interpretations of what he said.
In this light there is no comparison between the two primary revelations, Jesus and the Qur'an. The
Qur'an, a mere book with all its faults and inadequacies, its very authenticity weakly resting on the shoulders of
one finite man, who himself has few credentials as a prophet, is no match against Jesus, the man, revered by
Muslims and Christians alike as sinless, who, according to His sinless Word is God Himself, and therefore, the
perfect revelation.
It may be helpful to use this argument to introduce Jesus to a Muslim, rather then begin with His deity, as
it explains the purpose of Jesus before attempting to define who He is; in other words it explains the why before
the how.

[B] THE INSPIRATION OF THE QUR'AN:

That then leads us into the question of inspiration. We have already said that God (or Allah) requires
agents in the form of prophets to communicate his truth to his creation. Yet how does Allah communicate his
thoughts and will to these prophets? How is revelation carried out?
The Arabic term which best explains the process of revelation is the word Wahy, which can mean `divine
inspiration.' According to the Qur'an the primary aim of Wahy is two fold: 1) to prove Muhammad's call to
prophet-hood (according to suras 13:30 and 34:50), and 2) to give him authority to warn people (according to
sura 6:19). In other words, to give himself and his message authority. Concerning the inspiration of the previous
prophets, we are told very little.
In sura 42:51 we find wahy explained as such:
It is not fitting for a man that Allah should speak to him except by inspiration, or
from behind a veil, or by the sending of a Messenger to reveal, with Allah's
permission, what Allah wills, for He is most high, most wise.
According to the above sura there are three methods by which Allah communicates to his creation: 1) by
direct inspiration, 2) from behind a veil, and 3) through a messenger (the implication is that of an angelic being).
Since the Qur'an tells us little concerning how Muhammad received his revelations, we refer to those who
compiled the Sira of the prophet, men like Ibn Ishaq, Ibn Hisham, Ibn Athir, and the Turkish writer >Ali Halabi
to get a clearer insight. Their writings list seven forms of the experience of Wahy by Muhammad, some of which
are quite revealing:
1) While the Wahy (inspiration) lasted, according to Muhammad=s wife Aisha, there were the sounds of
bells ringing as he sweated profusely. He would become greatly perturbed and his face would change (Mishkat
IV, p.359). Muslim Tradition tells us that sometimes he would shiver and swoon, his mouth would foam, and he
would roar like a camel (Pfander 1910:345). At other times when the inspiration descended there was the sound
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near his face like the buzzing of bees (from >Umar ibnu=l Khattab and the Mir=at I Kainat, vol.1,p.411), while
at other times he felt a tremendous headache (from Abu Hurairah). Many times it seemed to his friends that he
swooned and looked like someone intoxicated (from >Ali Halabi=s Insanu=l >Uyun).
2) Wahy came to him in dreams.
3) Inspiration also came to him in visions while he was awake.
4) At times he saw an angel in the form of a young man (Mishkat, p.514).
5) At other times he saw angels in angelic form (sura 42:51).
6) During one evening (known as the Mi'raj) he was raptured through the 7 heavens (according to the
Hadith, Muhammad was taken to the highest heaven where he received the command to pray five times a day).
7) Allah spoke to him from behind a veil (sura 42:51).
When we look at all these examples of inspiration a picture begins to form of a man who either had a
vivid imagination, or was possessed, or suffered from a disease such as epilepsy. Muhammad, according to
`Amr ibn Sharhabil, mentioned to his wife Khadijah that he feared he was possessed by demons and wondered
whether others might consider him possessed by jinn (Pfander 1910:345).
Even during his childhood Muhammad was afflicted with similar problems, causing concern to his
friends who felt he had Abecome afflicted@ (Pfander 1910:347).
Anyone acquainted with occult phenomena would be aware of the conditions of those who participate in
seances. Occult phenomena in childhood, daydreams, the hearing of voices and calls, nightly meditations,
excessive perspiration during trances and the subsequent exhaustion and swoon-like condition; as well as the
ringing of bells are quite common. Even the intoxicated condition resembles someone who is in a reasonably
deep trance.
Also revealing is the report by Al Waqidi that Muhammad had such an aversion to the form of the cross
that he would break everything brought into the house with a shape of the cross on it (Nehls 1990:61).
What we must ask is whether these manifestations point to true occurrences of inspiration, or whether
they were simply a disease, or a condition of demonization? Historians inform us that certain great men (many
of whom tended to be great warriors, such as Julius Caesar, the great Roman general, as well as the emperor
Peter the Great of Russia, and Napoleon Bonaparte, the French Emperor), all exhibited the same symptoms
mentioned above (Pfander 1910:347). But none of them claimed to be prophets or apostles of God, nor did their
followers offer them such status.
While we want to be careful not to revel in trivial speculation, we must remember that the above
statements concerning Muhammad=s condition did not originate from sources outside of Islam. These were
statements by his friends and relatives, and those who most firmly believed in his claim to be the seal of the
prophets. I am not an expert on these matters, so I leave it to you to decide whether the facts which we have
learned concerning the condition of Muhammad at the time he received his revelations can lead us to the
conclusion that what he received were truly inspired.

[C] THE QUR'AN'S SUPPOSED DISTINCTIVE QUALITIES:

Moving on, we now tackle the book itself, and ask whether its supposed qualities give it the right to
claim a unique position alongside those of the previous scriptures.

[1] Its holiness:

While Muslims hold a high view for all Scriptures, including the Old and New Testaments, they demand
a unique and supreme position for the Qur'an, claiming its ascendancy over all other scriptures, because,
according to them, Ainitially, it was never written-down by men and so was never tainted with men=s thoughts
or styles.@ As we mentioned earlier, it is often referred to as the AMother of Books@ (taken from sura 43:3).
Since the Qur'an is such a highly honoured book, it therefore is treated as if it, in itself, is holy. To
enquire into its source is considered blasphemy. In most mosques which I have attended, no one would be
permitted to let their Qur'an touch the floor. Instead, every individual was urged to use ornately decorated book-
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stands to rest their Qur'an on while reading from its contents. My Muslim friends were horrified to learn that
Christians not only stacked Bibles alongside other lesser books, but that they wrote notes in the margins as well.
The function of the Qur'an, then, seems to be in opposition to that of the Bible. This points out another
clear distinction between how the two faiths view revelation.
Take the example of an old man I met in a Pennsylvania mosque, who was highly revered due to his
ability to quote, by memory, any passage from the Qur'an (and thus had the title of Hafiz). Yet, I never saw him
lead any discussions on the Qur'an. A young Saudi Arabian man was given that responsibility. When I asked,
AWhy?@ I was told that the old gentleman didn't understand Arabic well (memorizing thus doesn't command
understanding).
It shocked me to find a man who had spent years memorizing the Qur'an, yet had no yearning to
understand the content of its message. Is it no wonder, then, that Muslims find little desire to translate their most
holy book? Merit is found in the rote reading of the Qur'an in Arabic, and not in its message.
Another example is that of a friend of mine in London who considered the Qur'an the epitome of beauty,
and offered me certain suras as examples. Yet, when I asked him to translate the texts he could not.
Some of the Muslim students at the university I attend who could quote certain passages, admired the
beauty of the text, but had great difficulty in explaining the meaning. I found it disconcerting that the Abeauty of
the Qur'an@ had such an influence, yet its Abeauty@ seemed, in fact, to discourage its understanding, as it would
become an enemy to its mystique.
Here then is the key which points to the difference between the scriptures of the Christians and that of the
Muslims. The fact that Muslims accord the Qur'an a place of reverence and worship, while memorizing
its passages without necessarily understanding it, sparks of idolatry, the very sin (Shirk) which the Qur'an
itself warns against (suras 4:48; 5:75-76; 41:6), as it elevates an object to the same level of reverence as
Allah.
In much of the Muslim world leather amulets worn on the body are sold outside the mosques (sometimes
called Giri-giri). Within these amulets one can find folded pieces of paper with an aya, or verse from the Qur'an
written on them. These verses supposedly have power to ward off evil spirits and diseases. For these Muslims
the very letters of the Qur'an are imbued with supernatural power.
Christianity stands against this view of God's written word. We believe that the power and authority for
the scriptures comes not from the paper it is written on, but from the words it expresses. We believe that the
Bible is merely the testimony of God's revelation to humanity, and so is not holy in and of itself. It is a text
which must be read and studied, much as a textbook is read and studied in school. Therefore, its importance lies
in its content, rather than in its physical pages, just as a newspaper is read and thrown away, though the news it
holds may remain imprinted on the readers mind for years to come.
Perhaps, the criticism by Muslims that Christians abuse the Bible is a result of this misunderstanding of
its purpose. Once we understand the significance of the scriptures as nothing more than a repository of God's
word, we can then understand why Christians feel no injunction against writing in its margins, or against laying
it on the floor (though most of the Christians I know would not do so out of respect for its message).
The high regard for the Qur'an carries over into other areas as well, some of which need to be discussed
at this time.

[2] Its superior Style:

Many Muslims claim that the superiority of the Qur'an over all other revelations is due to its sophisticated
literary style. They quote suras 10:37-38, or 2:23, or 17:88, which say:
Will they say >Muhammad hath forged it? Answer: >Bring therefore a chapter
like unto it, and call whom ye may to your assistance, besides Allah, if ye speak
truth.
This boast is echoed in the Hadith (Mishkat III, pg.664), which says:
The Qur'an is the greatest wonder among the wonders of the world... This book
is second to none in the world according to the unanimous decision of the
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learned men in points of diction, style, rhetoric, thoughts and soundness of laws
and regulations to shape the destinies of mankind.
Muslims conclude that since there is no literary equivalent in existence, this proves that the Qur'an is a
miracle sent down from God, and not simply written by any one man.
Ironically, we now know that many stories and passages in the Qur'an were borrowed, sometimes word-
for-word, at other times idea-for-idea from second century apocryphal documents of Jewish and Zoroastrian
origin (to be discussed later in this paper). Can Muslim scholars be so easily duped that they would claim divine
origins for that which has proved to be quite finite and, indeed, quite human?
It seems so.
To support this elevated belief in their scripture, many Muslim Qur'anic translators have an inclination to
clothe their translations in a style that is rather archaic and >wordy,= so that the average person must run to the
dictionary to enquire their meanings. Yet, these translations were not conceived hundreds of years ago. This
may be a ploy by the translators to give the text an appearance of dignity and age which, they hope, will in turn
inspire trustworthiness. Or perhaps they hope that it will preserve the form of the text, since form takes priority
over content for a Muslim.
In response, we must begin by asking whether the Qur'an can be considered a miracle written by one
man, when we know from Muslim Tradition that the Qur'an which we have today was not written by
Muhammad but was collated and then copied by a group of men who, fourteen to twenty years after the fact,
took what they found from the memory of others, as well as verses which had been written on bones, leaves and
stones and then burned all evidence of any other copies (Mishkat III:664; to be taken up later). Where is the
miracle in that?
More current research is now eradicating even this theory. According to the latest data, the Qur'an was
not a document which was even given to Muhammad. Much of what is included in the Qur'an were additions
which slowly evolved over a period of 150-200 years, until they were made a canon sometime in the eighth or
ninth century (see paper on the debate: Is the Qur=an the Word of God?). If this is true, and it looks to be the
best theory which we have to date, then the authority for the Qur'an as a miracle sent down from heaven is
indeed very slim.
But, for the sake of argument, let's ask whether the Qur'an can be considered unique in its style and
makeup.
The logic of the claim to its uniqueness, according to Dr. Anis Shorrosh, is spurious as Ait no more
proves its inspiration than a man's strength demonstrates his wisdom, or a woman's beauty, her virtue. Only by
its teachings, its principles, and content can a book be judged rightly; not by its eloquence, elegance, or poetic
strength@ (Shorrosh 1988:192).
Furthermore, one must ask what criteria is used for measuring one literary piece against the other. In
every written language there must be a Abest piece@ of literature. Take for examples the: Rig-Veda of India
(1,000-1,500 B.C.), or the eloquent poems in Greek, the Odyssey and the Iliad by Homer, or the Gilgamesh Epic,
the Code of Hammurabi, and the Book of the Dead from Egypt, all which are considered classic masterpieces,
and all of which predate the Qur=an? Are they any better or worse than the Qur=an?
Closer to home: would we compare Shakespeare's works against that of the Qur'an? No! They are
completely different genres. Yet, while few people today dispute the claim that Shakespeare's plays and sonnets
are the best written in the English language, no-one would claim they were therefore divine.
To show the futility of such an argument, it would not take a very brilliant person to quote from classical
pieces of literature to rebut this claim. They could use such examples as the prayer written by Francis of Assissi
(from the 12th century), or the prayer of Thomas Aquinas (in the 13th century), or portions of our own scripture,
such as the 23rd Psalm and other Psalms, or even point to the imagery found in the gospel of John, or the
theological sophistication evidenced in the letter to the Romans, or the chapter on Love in 1 Corinthians 13.
These could all make the claim to be superior to the Qur'an, and some of them definitely are, but that is not the
point. We know the authors of each of these pieces of literature, humble men all; men who would shudder if we
would consider their writings somehow elevated to that of the divine.
To make this distinction clearer, compare the Suras below with the passages suggested:
 9

a) sura 76:29-30 (or sura 16:93) versus I Timothy 2:4, Luke 15:3-4, John 10:14,18.
b) sura 111 versus Francis of Assisi's prayer (see Nehls, Christians Ask Muslims, 1987, pg.75, no.11)
c) suras 4:74,84; 5:33; 48:16-17 versus Matthew 5:3-12.
d) sura 109 versus Psalm 23.
e) sura 24:2 versus John 8:3-12.
f) suras 2:222-223; 4:11,24,34,176 versus Ephesians 5:22-25.
g) sura 9:29 versus I Corinthians 13:4-7.
h) sura 33:53, 56-57 versus Matthew 20:25-28.
i) suras 55:46-60; 56:22-26,35-38 versus Revelation 21:1-8, 22-27; 22:1-6.
You may feel that the selection of the suras has been unfavorable in contrast to the quotations from the
Bible and the prayer, and you are correct. But you must remember that the challenge of the Qur'an is to
Aproduce a chapter like it@ (Suras 2:23; 9:16; 10:38; and 17:89). A chapter would pertain to any chapter, and
certainly, as I have done here, it is only fair to choose those chapters which are similar in kind and content.
I am aware that the reverse could be done, that Biblical texts could be taken and opposed in similar
fashion; but for what purpose? Christians make no claim, as do Muslims, that the Bible is superior to all pieces
of literature. It is quite evident that many statements and events described in the Bible are historical records,
including quotations uttered by opponents of God which do not necessarily reflect the consent, thought and will
of God (i.e. Genesis 38; 2 Samuel 11; 2 Kings 18:27; or Zechariah 9:6). Taken out of context such texts can and
frequently are abused to support just about any view or opinion.
Our intent in this section is to consider whether indeed the Qur'an is superior or unique among the
scriptures which claim to come from God. To do this it is imperative that we initially understand why scriptures
are written and sent down. Scriptures are nothing more than books, written by finite men, whose contents
contain revelations from an infinite God. Therefore, they include stories, as well as divine sayings and beliefs.
If we were to compare between one scripture and another, the criteria we must use is not whether one particular
scripture speaks uniquely to one set of people, in one particular language, at one particular time, but whether the
contents of that scripture reveals the true heart of God to all His creation, irrespective of language, race or period
in history. If we were to offer the Arabic scripture (the Qur=an), to a Muslim audience (who have always held
the book with enormous reverence) they will always consider it superior to any other scripture, irregardless of
whether faults and inadequacies in its content can be pointed out. Is it no wonder then, that many Muslims find
it so difficult to understand how and why the Qur=an can be translated acceptably. The Bible, on-the-other-hand,
is readily understood and appreciated in any language, irregardless of who the reader is or what period of time it
is read. The message of the Bible provides its popularity, not its style. Thus, it is the content of each revelation
and not its style which must be measured one against the other. From what we now know, we then must decide
which scripture can claim to be superior or unique. After all, it was for people like us that the scripture was sent.

[3] Its Literary Qualities:

But what about the Qur'an's supposed literary qualities?
While Christian or secular Arabic speakers are likely to appreciate the Qur'an's poetic qualities, when
anyone who is familiar with the Bible picks up a Qur'an and begins to read it through, there is the immediate
recognition that he or she is dealing with an entirely different kind of literature from that found in the Bible.
Whereas the Bible contains much historical narrative, the Qur'an contains very little. Whereas the Bible
goes out of its way to explain unfamiliar terminology or territory, the Qur'an remains silent. In fact, the very
structure of the Bible, consisting of a library of 66 books, written over a period of 1,500 years, reveals that it is
ordered according to chronology, subject and theme.
The Qur'an, on the other hand, reads more like a jumbled and confused collection of statements and
ideas, interposed many times with little relationship to the preceding chapters and verses. Many scholars admit
that it is so haphazard in its make-up that it requires the utmost sense of duty for anyone to plow through it!
The German secular scholar Salomon Reinach in his rather harsh analysis states that:
 10

From the literary point of view, the Koran has little merit. Declamation,
repetition, puerility, a lack of logic and coherence strike the unprepared reader
at every turn. It is humiliating to the human intellect to think that this mediocre
literature has been the subject of innumerable commentaries, and that millions of
men are still wasting time in absorbing it (Reinach 1932:176).
In a similar vein, McClintock and Strong's encyclopedia maintains that:
The matter of the [Koran] is exceedingly incoherent and sententious, the book
evidently being without any logical order of thought either as a whole or in its
parts. This agrees with the desultory and incidental manner in which it is said to
have been delivered (McClintock and Strong 1981:151).
Even the former Muslim scholar Dashti laments the literary defects of the Qur'an, saying, AUnfortunately
the Qur'an was badly edited and its contents are very obtusely arranged.@ He concludes that, AAll students of
the Qur'an wonder why the editors did not use the natural and logical method of ordering by date of revelation,
as in >Ali ibn Taleb's lost copy of the text@ (Dashti 1985:28).
When reading a Qur'an, you will discover that the 114 suras not only have odd names for titles (such as
the Cow, the Spoils, the Bee, or the Cave), but their layout is not at all in a chronological order. Size or length
had more to do with the sequence of the suras than any other factor, starting with the longer suras and ending
with the shortest. Even within the suras we find a mixed chronology (Nehls 1990:48). At times there is a
mixture of Meccan and Medinan revelations within the same sura, so that even size is not an infallible guide in
dating them.
Another problem is that of repetition. The Qur'an was intended to be memorized by those who were
illiterate and uneducated since they could not read it. It therefore engages in the principal of endless repetition of
the same material over and over again (Morey 1992:113). This all leads to a good bit of confusion for the novice
reader, and gives rise to much suspicion concerning its vaunted literary qualities.
In contrast to the Bible, which was written over several hundred years by a variety of authors, and flows
easily from the creation of the world right through to the prophecies concerning the end of the universe; the
Qur'an, supposedly written by just one man, Muhammad, during a span of a mere 20 years, seems to go nowhere
and say little outside of the personal and political affairs of himself and his companions at one particular time in
history (Nehls 1987:41).
With no logical connection from one sura to the next, one is left with a feeling of incompleteness, waiting
for the story to give some meaning. Is it no wonder then that so many people today find it difficult to take
seriously the claim by the Hadith compilers that the Qur'an is Aa book second to none in the world,@ worthy of
divine inspiration (Mishkat III, p.664)?

[4] Its Pure Arabic

Muslims believe that the Arabic language is the language of Allah. They also believe that the Qur'an,
because it is perfect, is the exact representation of Allah's words (sura 10:37). For that reason only the Arabic
Qur'an can be considered as authoritative. It, therefore, follows that those who do not know Arabic are required
to read and memorize the Qur'an in the Arabic language, as translations can never replace the language of Allah
(suras 12:2; 13:37; 41:41,44).
What then are we to do with the previous scriptures, the Taurat and Injil which were originally written in
Hebrew and Greek? Did God relate those revelations in Arabic, and then somehow had them translated into the
language the Jews and Christians could understand? Of course not. Language is a human invention, created
over time by groups of people to communicate ideas and to pass on information. God is not dependent on our
finite human languages. The only time He needs them is when He communicates directly or via an intermediary
to us, His creation. However, it is our language He uses to communicate. Thus He used Hebrew and Aramaic to
communicate to the Jews. When He incarnated Himself as Jesus Christ, He spoke Aramaic (and must have
known Greek as well, as He spoke to the centurian and the Samaritan woman in a language they could
understand). But the New Testament writers chose to write what He said and did in Koinanea Greek, for no
 11

other reason, than that was the lingua franca (and thus the trade language) for the greatest percent of the
population living at that time.
Yet, what about the Qur=an which we have today? Is it the pure Arabic document which Muslims claim
it to be? The answer is unequivocally ANO!@ There are many foreign words or phrases which are employed in
the Qur'an, some of which have no Arabic equivalent, and others which do.
Arthur Jeffery, in his book Foreign Vocabulary of the [Koran], has gathered some 300 pages,
documenting over one-hundred (non-Arabic) words, many of which must have been used in pre-Qur'anic Arabic,
but quite a number also which must have been used little or not at all before they were included in the Qur=an
(Jeffery 1938:79). One must wonder why these words were borrowed, as it puts doubt on whether AAllah's
language@ is sufficient enough to explain and reveal all that Allah had intended. Some of the foreign words
include:
1) Egyptian words: Pharaoh, a word which means king or potentate, is repeated in the Qur'an 84 times.
2) Accadian (No.Iraq) words: Adam and Eden which are repeated 24 times. A more correct term for
AAdam@ in Arabic would be basharan or insan, meaning Amankind.@ AEden@ would be the word janna in
Arabic, which means Agarden.@
3) Assyrian words: Abraham (sometimes recorded as Ibrahim). The correct Arabic equivalent would
be Abu Raheem.
4) Persian words:
Haroot and Maroot are Persian names for angels.
Sirat meaning Athe path@ has the Arabic equivalent, Altareeq.
Hoor meaning Adisciple@ has the Arabic equivalent, Tilmeeth.
Jinn meaning Agood or evil demons@ has the Arabic equivalent, Ruh.
Firdaus meaning Athe highest or seventh heaven" has the Arabic equivalent, Jannah.
5) Syriac words: Taboot, Taghouth, Zakat, Malakout are all Syriac words which have been borrowed
and included in the >Arabic= Qur'an.
6) Hebrew words: Heber, Sakinah, Maoon, Taurat, Jehannim, Tufan (deluge) are all Hebrew words
which have been borrowed and included in the >Arabic= Qur'an.
7) Greek words: Injil, which means Agospel@ was borrowed, yet it has the Arabic equivalent,
Bisharah. Iblis is not Arabic, but a corruption of the Greek word Diabolos.
8) Christian Aramaic: Qiyama is the Aramaic word for resurrection.
9) Christian Ethiopic: Malak (2:33) is the Ethiopic word for angel.

[D] THE QUR'AN'S SUPPOSED UNIVERSAL QUALITIES:

Another claim by Muslims for the authority of the Qur'an is its universal application for all people and for
all time. Yet is this the case?
There are many who believe that the Qur'an follows so closely the life and thought of the Arab world
during the 7th-9th centuries, that indeed it was written for that specific environment, and not as a universal
document for all peoples. Suras 16:103; 26:195; and 42:7 point to its uniquely Arabic character.
In fact, the Qur'an, rather than being a universal document served to provide personal advantages for
Muhammad. Examples of this can be found in suras: 33:36-38 (Zayd and Zaynab), 33:50-52 (rotation of wives
and special privilege of Muhammad), 33:53-54 (privacy of Muhammad, and non marriage to his widows) and
66:1 (abstaining from wives or honey?-see Yusuf Ali's note no.5529). Why would a document written for the
benefit of all of humanity refer to personal incidents of one man? Do we find similar examples with the prophets
in the previous scriptures?
Indeed, it seems that Muhammad was the right prophet for the Arabs. He took their culture and
universalized it. Take for instance these three examples:
 12

1) The Arabs gloried in their language; Muhammad declared it the divine language, maintaining that the
everlasting tablets in heaven recorded the original revelations in the Arabic script (Sura 85:22-23). Yet, he
seemed to forget the fact that all the previous scriptures were written in Hebrew and Greek and not Arabic.
2) The Arabs gloried in their traditional practices and customs of the desert; practices such as predatory
war, slavery, polygamy, and concubinage. Muhammad impressed upon all these usages the seal of a divine
sanction. Yet it is these very areas which have proved such a stumbling-block to the Judeo-Christian world ever
since, as they reflect little of the ethos of the preceding scriptures; an ethos which guides the laws and practices
of much of the modern western world today.
3) The Arabs gloried in the holiness of Mecca. Muhammad made it the only portal whereby men could
enter paradise. Yet there is no extra-Qur'anic documentation that Mecca was much more than a small
nondescript hamlet until well into the 7th century (Crone-Cook 1977:171). It was not situated on the coast, nor
did it have an adequate water supply, like its neighbour Ta=if, which, unlike Mecca, was well-known as a rest-
stop on the local caravan routes (Crone 1987:6-7).
Therefore, one can say that Muhammad took the Arab people just as he found them, and while he applied
some new direction, he declared much that they did to be very good and sacred from change (Shorrosh
1988:180).
There are other examples of a specific Arabic influence on the Qur'an; two of which are the status of
women, and the use of the sword.

[1] The Inferiority of Women in the Qur'an

It has been noted that Islam improved upon the conditions for Arab women of that time. For instance, it
outlawed the practice of burying infant girls alive. While this is commendable, one must remember that in
comparison to the surrounding cultures of the 7th-9th centuries (particularly the Christian cultures) the position
allocated to women in the Qur=an was certainly a step backwards.
In the Qur'an women have a distinct inferior status to that of men. While the Qur'an permits women to
participate in battle, it also allows a Muslim husband to cast his wife adrift without giving a single reason or
notice, while the same right is not reserved for the woman. The husband possesses absolute, immediate, and
unquestioned power of divorce (suras 2:224-230 and 33:49).
Complete obedience is required of the wife, while rebellion can be punished by beating (or scourging) for
her rebellion in sura 4:34 (Yusuf Ali adds Alightly,@ yet the Arabic does not allow for this translation). No
privilege of a corresponding nature is reserved for the wife. Men have double the inheritance of women (sura
4:11,176). In addition to the four wives allowed by law, a Muslim man can have an unlimited number of slave
girls as concubines (or sexual partners) according to sura al-Nisa 4:24-25.
Even paradise creates inequalities for women. Suras 55:56; 56:36 and 78:33 state that paradise is a place
where there are beautiful young virgins waiting to serve the Arighteous@ (according to sura 78:31). These
virgins, we are told, will have beautiful, big, lustrous eyes (according to sura 56:22). They will be Maidens who
are chaste, who avert their eyes out of purity (according to sura 55:56. See Yusuf Ali's note pertaining to this
verse, number 5210). These maidens will also have a delicate pink complexion (according to sura 55:58. See
Yusuf Ali's rather odd note, number 5211). Nowhere are we told what awaits the Muslim women of this world
in paradise: the Muslim mothers and sisters. In fact we are left wondering exactly who these virgin maidens are,
and where they come from?
With Qur'anic pronouncements such as we have read in the preceding chapters it is not surprising that
much of the Muslim world today reflects in its laws and societal makeup such a total bias against women?
Though statistics are hard to find, we do know that, currently, of the twenty-three countries with the
worst records of jobs for women (women making up only ten to twenty percent of all workers), seventeen are
Muslim countries (Kidron & Segal 1991:96-97). Similarly, of the eleven countries with the worst record for
disparagement of opportunity between men and women, ten are Muslim states. The widest gaps were found in
three Muslim countries: Bangla Desh, Saudi Arabia, and Egypt (Kidron & Segal 1991:57).
 13

Another revealing statistic shows that of the twelve states with the worst records for unequal treatment of
girls, seven are Muslim states. The bottom three listed are UAE, Bahrain, and Brunei (Kidron & Segal 1991:56).
With this kind of data before us we need to ask whether the Qur'an is God's absolute word for all people
for all time, and if so, then why only half of the world's population (its males) receive full benefit from its laws,
while the other half (its women) continue in an unequal relationship?
While one may justifiably argue that this is not representative of true Islamic teaching, it does show us
how those in Muslim countries, using the Qur'an as their foundation treat their women, and what we might
expect if we were living in that type of environment. Considering the inferior status reserved for women in the
Qur=an, however, it does not surprise us when we read the statistics above.
Does not the previous revelation, the Bible, have a more universalistic and wholesome concern for
women? Take for instance Ephesians 5:22-25 where we find the true ideal for a relationship, where it says:
Ahusbands love your wives as Christ loved the Church and gave Himself up for her.@ This scripture demands a
sacrificial love by the husband, one which puts the interests of the loved one before that of his own. This
sacrificial love is best explained in 1 Corinthians 13:1,4-8.
One might suggest that strict Christian communities would likewise Aforce@ their women to remain
housebound and uneducated. The case can be shown that many modern Christian women do choose to put off
their careers until their children are grown and on their own. The operative word here, however, is Achoice.@ It
is normally not something which is forced on the mother, nor has it proved to denigrate the woman or the child
once they have made that choice.
It is understandable, then, why so many people in the west consider Islam, based on the Qur=an, an
archaic and barbaric religion, which forces women to regress back to a forgotten era, an era when women had
few rights or freedoms to create their own destiny.

[2] The ASword@ found in the Qur'an

Concerning the >sword= in the Qur'an, the testimony of Islam today is that of a religion which condones
violence for the sake of Allah.
Though many Muslims try to deny this, they have to agree that there are ample examples of violence
found not only within the Qur'an, but also exemplified within the life of the prophet Muhammad.
While in Mecca Muhammad was surrounded by enemies, and while there he taught his followers
toleration, according to sura 2:256, which says, ALet there be no compulsion in religion: Truth stands out clear
from error...@ As a minor player, surrounded by enemies he did well to receive this >convenient= revelation.
But the call for toleration changed when his power was established in Medina, once the charter had been written
which regulated life between the various groups.
Muhammad needed a livelihood for himself and those who had come with him from Mecca. Thus he
undertook a number of Aexpeditions,@ sending groups of his soldiers out to raid Meccan caravans in order to
find booty.
Though there was a rule in the Hijaz at that time not to fight during the Aholy month,@ Muhammad,
nonetheless sent a number of his troops to raid an unsuspecting trading caravan. This caused havoc in his own
camp because a Meccan had been killed in the month in which bloodshed was forbidden. Promptly another
>convenient revelation= came which authorized the attack (read sura 2:217).
Later on, in 624 A.D., after having been in Medina for two years, a Meccan caravan of 1,000 men was
passing close to the south-west of Medina. Muhammad, with only 300 men went out to attack it at the battle of
Badr. He defeated the Meccans, and consequently received tremendous status, which helped his army grow.
The Medinans participated in further battles, some of which they won (i.e. the battle of the Trenches)
and others which they lost (the battle of Uhud). In fact, Muhammad himself is known to have conducted 29
battles and planned 39 others (Sira Halabiyya, Ibn Kathir=s Bidaya Wa Nihaya, and Ibn Hisham=s Sira).
Muslims, however, continue to downplay any emphasis on violence within the Qur'an, and they
emphatically insist that the Jihad, or Holy War was only a means of defence, and was never used as an offensive
 14

act. Sahih Muslim III makes this point, saying, Athe sword has not been used recklessly by the Muslims; it has
been wielded purely with humane feelings in the wider interest of humanity@ (Sahih Muslim III, pg.938).
In the Mishkat II we find an explanation for Jihad:
[Jihad] is the best method of earning both spiritual and temporal. If victory is
won, there is enormous booty and conquest of a country which cannot be
equalled to any other source of earnings. If there is defeat or death, there is
ever-lasting Paradise and a great spiritual benefit. This sort of Jihad is
conditional upon pure motive, i.e. for establishing the kingdom of Allah on earth
(Mishkat II, pg.253)
Also in Mishkat II we learn with regard to Jihad, that:
Abu Hurairah reported that the Messenger of Allah said: To whichever village
you go and settle therein, there is your share therein, and whichever village
disobeys Allah and His Messenger, its one-fifth is for Allah and His Messenger,
and the remainder is for you (Muslim, Mishkat II, pg.412).
The claim that Muslims acted only in self-defense is simply untrue. What were Muslims defending in
North Africa, or Spain, France, India, Persia, Syria, Anatolia or the Balkans? These countries all had previous
civilizations, many of which were more sophisticated than that of the Arabs, yet they all (outside of France) fell
during the conquests of the Arabs in the first hundred years, and their cultures were soon eradicated by that of
Islam. Does that not evidence a rather offensive interpretation for Jihad?
We can understand the authority for this history when we read certain passages from the Qur'an, which,
itself stipulates a particularly strong use of violence. The full impact of the invective against the unbeliever can
be found in sura 9:5 which says, ABut when the forbidden months are past, then fight and slay those who join
other gods with Allah wherever you find them; besiege them, seize them, lay in wait for them with every kind of
ambush...@ Of like nature is sura 47:4 which says, AWhen you encounter the unbelievers, strike off their heads,
until ye have made a great slaughter among them...@
Similarly sura 9:29 states: A...Make war upon such of those to whom the scriptures have been given as
believe not in Allah, or in the last day, and who forbid not what Allah and his apostle have forbidden...until they
pay tribute...@ And in sura 8:39 we find, AAnd fight them on until there is no more tumult or oppression. And
there prevail justice and faith in Allah altogether and everywhere; but if they cease, verily Allah doth see all that
they do.@
The murder of between 600-700 Banu Kuraiza Medinan Jewish males by the sword, and the slavery of
their women give testimony to this sura (Nehls 1987:117)
According to the Dictionary of Islam we read:
When an infidel's country is conquered by a Muslim ruler, its inhabitants are
offered three alternatives: 1) the reception of Islam, in which case the conquered
became enfranchised citizens of the Muslim state, 2) the payment of Jizya tax, by
which unbelievers obtained Aprotection@ and became Dhimmis, provided they
were not idolaters, and 3) death by the sword to those who would not pay the
Jizya tax (Hughes 1885:243).
War is sanctioned in Islam, with enormous rewards promised to those who fight for Allah, according to
sura 4:74. Later in verse 84, Muhammad gives himself the divine order to fight. This is the verse which is the
basis for calling Islam Athe religion of the sword@ (Shorrosh 1988:174).
In sura 5:33 the Qur'an orders those who fight Allah and his messenger to be killed or crucified, or have
their hands and feet on alternate sides cut off; or they can be expelled out of the land. In sura 48:16-17, we read
that all who die Afighting in the ways of the Lord@ (Jihad) are richly rewarded, but those who retreat are sorely
punished.
The first blood shed under Muhammad was carried out by a blind disciple named Umair, who stabbed
and killed a woman named Asma while she slept suckling her baby because she had criticized Muhammad with
 15

poetic verses. Upon hearing of this Muhammad said ABehold a man that hath assisted the Lord and His prophet.
Call him not blind, call him rather >Umair,= the seeing.@ (Nehls 1987:122).
Therefore, when those of us who are Christians read these suras, and see the example of the prophet
himself, we find a total rejection of the previous teachings of Jesus who calls us to live in peace and put away the
sword (Matthew 26:52). We then are incredulous when we hear Muslims claim that Islam is the religion of
peace. The record speaks for itself.
For those countries who aspire to use Islamic law, statistics prove revealing. According to the 1991 State
of the World Atlas, while only five northern countries (i.e. western) are categorized as ATerror States@ (those
involved in using assassination, disappearances and torture), twenty-eight of the thirty-two Muslim states fall
into this category (except UAE, Qatar and Mali) (Kidron & Segal 1991:62-63).
Furthermore, it seems that most Muslim countries today, are following the example of their prophet and
are involved in some sort of armed conflict. Muslims correctly maintain that western countries are also involved
in violence (such as the bombing by the U.S. of Libya in 1986, or the British miscarriages of justice against IRA
suspects). Yet the fact that these examples are all well known and well-publicisized by the western press
highlights the openness by western governments to devulge what they are doing, and even correct past mistakes
(such as the freeing of AThe Birmingham Six@).
It is difficult to know exactly where the truth lies. While the West documents and publishes its criminal
activities openly, the Muslim countries say very little. Lists which delineate where each country stands in
relation to murders, sex offenses and criminality include most of the western countries, yet only four Muslim
countries out of the thirty-two have offered statistics for the number of internal murders, while only six out of the
thirty-two have offered a list of sex offenses, and only four of the thirty-two have divulged their level of
criminality. Therefore, until more Muslim countries are willing to come forward with statistics, it is impossible
to evaluate the claim which they make: that western states have a higher degree of degradation and criminality
than that of Muslim states.
We do know, however, that in the 1980's, of the fourteen countries who were involved in ongoing
Ageneral wars,@ nine of them were Muslim countries, while only one was a non-western Christian country
(Kidron & Segal 1991:102-103). Why, we wonder, are so many Muslim countries embroiled in so many wars,
many of which are against other Muslims? Muslims answer that these are not good examples because they are
not authentic Muslim states. Yet, can we not say that to the contrary, these countries do indeed follow the
examples which we find so readily not only within the text of the Qur'an, but within the life of the prophet, and
in the history of the first few centuries of Islam. Muhammad's life, and the Qur'an which he Agave@ to the
world, both give sufficient authority for the sword in Islam. While this may cause the 20th century western
Muslim to squirm uncomfortably, it cannot be denied that there is ample precedent for violence within their
scriptures and within their own history (past and present). What concerns us here, however, is whether the
witness of violence within Islam exemplifies the heart of a loving and compassionate God, one who calls
Himself merciful; or whether it rather exemplifies the character of 7th-9th century Arabia, with all its brutal
desert tribal disputes and warfare?
Compare the contrasting concept that Jesus offers, which we can find in the gospel, in Matthew 5:38-44:
You have heard that it was said, >Eye for eye, and tooth for tooth.= But I tell you,
do not resist an evil person. If someone strikes you on the right cheek, turn to
him the other also. And if someone wants to sue you and take your tunic, let him
have your cloak as well. If someone forces you to go one kilometre, go with him
two kilometres. Give to the one who asks you, and do not turn away from the one
who wants to borrow from you. You have heard that it was said, >love your
neighbour and hate your enemy.= But I tell you, Love your enemies and pray for
those who persecute you (Matthew 5:38-44).
----------
So what can we say about the authority of the Qur'an? Can we say it is a divinely inspired book sent by
Allah for all of humanity, for all time? Can it claim supernatural as well as literary qualities, which not only
 16

places it above other revelations, but points to its divine origins? Much of what I have offered you here points to
the fact that the Qur'an lacks in all three qualities, and seems to reflect more the life and times of its supposed
mediator than that of the heart of a universal God. The idolatrous tendency of Muslims towards the Qur'an, as
well as the confusion of its literary makeup, and the special conditions given to Muhammad, point to a book put
together by one man, or as we now know, a group of much later men, than an inspired piece of God's revealed
word.
If one were to contrast the 66 books of the Bible written over hundreds of years by at least 40 different
authors, with the Qur'an which came through one man, Muhammad, during his lifetime, there would be no
contest as to which was the superior literature. In the final analysis, the Qur'an simply does not fit the breadth of
vision, nor the literary style or structure of that found in the Old and New Testament. To go from the Bible to
the Qur'an is to go from the superior to the inferior, from the authentic to the counterfeit, from God's perspective
to that of an individual, caught up and controlled by his own world and times.
I end this section with a quote from an expert on the Qur'an, Dr. Tisdall, who says:
The Qur'an breathes the air of the desert, it enables us to hear the battle-cries of
the Prophet's followers as they rushed to the onset, it reveals the working of
Muhammad's own mind, and shows the gradual declension of his character as he
passed from the earnest and sincere though visionary enthusiast into the
conscious imposter and open sensualist. (Tisdall 1904:27).
--------

[E] THE COLLATION, OR COLLECTION OF THE

QUR'ANIC TEXT:
We now take the discussion concerning the authority for the Qur'an away from its makeup and ask the
question of how it came to us? In order to do this, we will give special emphasis on the problems which we find
with its collation. We will also ask why, if it is the Word of God, so much of its content is not only self-
contradictory, but not consistant with the claims of Muslim Traditions? From there we will then consider where
the Qur'an received much of its material, or rather, from where many of its stories were derived. Let us then
begin with the alleged collection of the Qur'anic text.
Muslims claim that the Qur'an is perfect in its textual history, that there are no textual defects (as they say
we have in our Bible). They maintain that it is perfect not only in its content and style, but the order and script as
we have it today is an exact parallel of the preserved tablets in heaven. This, they contend, is so because Allah
has preserved it. Therefore, the Qur'an, they feel, must be the Word of God. While we have already looked at
the content and style of the Qur'an and found it wanting, the claim to its textual purity is an assertion which we
need to examine in greater detail.

[1] The Periods of Revelation:

According to Muslim Tradition the Arevelations@ of the suras (or books) were received by the prophet
Muhammad, via the angel Jibril (Gabriel) within three periods. The first is referred to as the 1st Meccan
period, and lasted between 611-615 A.D. During this time the suras contain many of the warnings, and much of
the leading ideas concerning who Allah is, and what He expected of His creation (i.e. suras 1, 51-53, 55-56, 68-
70, 73-75, 77-97, 99-104, 111-114).
The 2nd period, referred to as the 2nd Meccan period (between 616-622 A.D.) had longer suras, dealing
with doctrines, many of which echoed Biblical material. It was during this time that Islam makes the claim of
being the one true religion (i.e. suras 6-7, 10-21, 23, 25-32, 34-46, 50, 54, 67, 71-72, 76).
The third period, referred to as the Medinan period (between 623-632 A.D.) centered in Medina and
lasted roughly ten years, until Muhammad's death in 632 A.D. There is a distinct shift in content during this
period. Divine approval is given for Muhammad's leadership, and much of the material deals with local
historical events. There is a change from the preaching of divine matters, to that of governing. Consequently,
 17

the suras are much more political and social in their makeup (suras 2-5, 8-9, 22-24, 33, 37, 47-49, 57-59, 60-66,
98, 110).

[2] The method of collection:

While there is ongoing discussion concerning whether Muhammad ever received any revelations, there is
considerably more skepticism concerning whether or not the Qur'an which we have today is indeed made up
entirely of those revelations which he did supposedly receive.
Many Muslims ardently contend that the Qur'an which is in our hands today was in its completed form
even before the death of Muhammad, and that the collation of the texts after his death was simply an exercise in
amassing that which had already existed. There are even those who believe that many of the companions of the
prophet had memorized the text, and it is they who could have been used to corroborate the final collation by
Muhammad's secretary, Zaid ibn Thabit. If these assertions are true, then indeed we do have a revelation which
is well worth studying. History, however, points to quite a different scenario, one which most Muslims find
difficulty in maintaining.
Muslim Tradition tells us that Muhammad had not foreseen his death, and so had made no preparations
for the gathering of his revelations, in order to place them into one document. Thus, according to tradition, it
was left up to Muhammad's followers to write down what had been said.
Al Bukhari, a Muslim scholar of the 9th-10th century, and the most authoritative of the Muslim tradition
compilers, writes that whenever Muhammad fell into one of his unpredictable trances his revelations were
written on whatever was handy at the time. The leg or thigh bones of dead animals were used, as well as palm
leaves, parchments, papers, skins, mats, stones, and bark. And when there was nothing at hand the attempt was
made by his disciples to memorize it as closely as possible.
The principle disciples at that time were: Abdullah ibn Mas'ud, Abu Musa, and Ubayy ibn Ka'b, all of
whom were close companions of Muhammad.
According to Sahih Bukhari, during the years following Muhammad's death, passages of the Qur'an were
lost irretrievably when a number of reciters died at the Battle of Yamama. This incident together with the
Qur'an's automatic completion as a revelation, now that its mediator had passed away, compelled a companion of
the prophet named Hazrat Umar to suggest to the current caliph, Abu Bakr, that the existing revelations be
collected.
Initially the aging caliph demurred, as he was not willing to do what the prophet had not done. However,
he later changed his mind, due to the crisis caused by the death of the reciters at Yamama. The secretary of
Muhammad, Zaid ibn Thabit was commissioned by Abu Bakr to collect the sayings of the prophet and put them
into a document.
a) Zaid's Collection:
Zaid's reply, according to Bukhari, is interesting. He is purported to have said that it would have been
easier if they had demanded that he shift a mountain then collect the suras of the Qur'an. The reason for this
rather odd statement becomes obvious when we find that, in his search for the passages of the Qur'an he was
forced to use as his sources the leg or thigh bones of dead animals, as well as palm leaves, parchments, papers,
skins, mats, stones, bark, and the memories of the prophet's companions (Bukhari, vol.6, pg.477).
This shows that there were no Muslims at that time who had memorized the entire Qur'an by heart,
otherwise the collection would have been a simple task. Had there been individuals who knew the Qur'an by
heart, Zaid would only have had to go to any one of the companions and write down what they dictated. Instead,
Zaid was overwhelmed by the assignment, and was forced to "search" for the passages from these men who had
memorized certain segments. He also had to refer to rather strange objects to find the ayas he needed. These are
hardly reliable sources for a supposed "perfect" copy of the eternal tablets which exist in heaven.
What evidence, we ask, is there that his final copy was complete?
It is immediately apparent that the official copy of the Qur'an rested on very fragile sources. There is no
way that anyone can maintain with certainty that Zaid collected all the sayings of the prophet. Had some of the
 18

objects been lost, or thrown away? Did some of the ayas die with the companions who were killed at the battle
of Yamama? We are left with more questions then answers.
In Sahih Bukhari (volume 6, page 478) Zaid is quoted as saying that he found the last verses of sura 9
(verses 128 and 129) from a certain individual. Then he continues by saying that he found this verse from no-
one else. In other words there was no-one else who knew this verse. Thus had he not traced it from this one
man, he would not have traced it at all!
This leads us to only one possible conclusion: that we can never be sure that the Qur'an which was finally
compiled was, in fact, complete! Zaid concedes that he had to find this one verse from this one man. This
underlines the fact that there was no-one who knew the Qur'an by heart (except possibly this man), and thus
could corroborate that Zaid's copy was complete. Consequently the final composition of the Qur'an depended on
the discretion of one man; not on the revelation of God, but on an ordinary fallible man, who put together, with
the resources which he had available, what he believed to be a complete Qur'an. This flies in the face of the bold
claim by Muslims that the book is now, and was then, complete.
Zaid's text was given to Hafsah, one of the wives of Muhammad, and the daughter of Umar, the 2nd
Caliph. We then pick up the story with the reign of Uthman, the 3rd Caliph.
b) Competing Collections:
In Sahih Bukhari, (vol. 6, pg.479) we read that there were at this time different readings of the Qur'an in
the different provinces of the Muslim world. A number of the companions of Muhammad had compiled their
own codices of the text. In other words, though Zaid had collated the official text under Abu Bakr, there were
other texts which were circulating which were considered authoritative as well.
The two most popular codices were those of Abdullah ibn Mas'ud, whose manuscript became the
standard for the area of Iraq, and Ubayy ibn Ka'b, whose manuscript became standard in Syria.
These and other extant codices were basically consistent with each other in their general content, but a
large number of variant readings, many seriously affecting the text, existed in all the manuscripts such that no
two codices were entirely the same (which we'll talk about later in the paper).
In addition, the texts were being recited in varying dialects in the different provinces of the Muslim
world. During the seventh century, Arabic was composed in a so-called scriptio defectiva in which only the
consonants were written, much like ancient Hebrew. Since there was no vowels, the vocalization was left to the
reader. Some verbs could be read as active or passive, while some nouns could be read with different case
endings, and some forms could be read as either nouns or verbs.

[3] The Standardization of one Text:

Consequently, during the reign of Uthman, the third Caliph, a deliberate attempt was made to
standardize the Qur'an and impose a single text upon the whole Muslim community.
The codex of Zaid ibn Thabit, taken from the manuscript of Hafsah, was chosen by Uthman for this
purpose, to the consternation of both Mas'ud and Ibn Ka'b. Zaid ibn Thabit was a much younger man, who had
not yet been born at the time Mas'ud had recited 70 suras by heart before Muhammad.
According to Muslim tradition Zaid's codex was chosen by Uthman because the language used, the
`Quraishi dialect,' was local to Mecca, and so had become the standard Arabic. Tradition maintains that Zaid,
along with three scholars of the Quraishi tribe of Mecca, had written the codex in this Quraishi dialect, as it had
been revealed to Muhammad in this dialect. Linguists today, however, are still at a quandary to know what
exactly this Quraishi dialect was, as it doesn't exist today and therefore cannot be identified. Furthermore, the
dialect which we find in the present Qur'an does not differ from the language which was current in other parts of
the Hijaz at that time. While it makes for a good theory, it has little historical evidence with which to back it up.
A further reason for the choice of Zaid's codex, according to tradition, was that it had been kept in virtual
seclusion for many years, and so had not attracted the publicity as one of the varying texts, as had the codices of
Abdullah ibn Mas'ud and Ubayy ibn Ka'b. Ironically, by virtue of their popularity, Mas'ud's and Ka'b's codices
were rejected as sources for the final Qur'an and supplanted by the codex of an individual who neither had the
 19

notoriety, nor the experience, and whose text (as we shall soon discover) had never been selected as authoritative
by the prophet, as had the other two.
Consequently, copies of Zaid's codex were then sent out and dispersed throughout every Muslim
province, while all the other manuscripts were summarily destroyed.
It is evident from this discussion that the final choice for an authoritative text had little to do with its
authenticity, but had more to do with the fact that it was not a controversial manuscript. It is also evident that
there were no two Qur'ans which existed at that time which were exactly alike. This tradition tells us that other
whole copies did exist, yet not one of the other texts were spared the order for their destruction. We must
conclude that the destruction of the other manuscripts was a drastic effort to standardize the Qur'anic text. While
we may have one standard text today, there is no proof that it corresponds with the original. We can only say
that it may possibly be similar to the Uthmanic recension, a recension which was one of many. Yet, what
evidence is there that in all instances it was the correct one? We don't know as we have no others with which to
compare.

[4] The Missing Verses:

This then brings up another difficult problem: how can we be sure that what Zaid ibn Thabit included in
his codex (or manuscript) contained the full content of Muhammad's revelation? The fact is we simply cannot.
We are forced to rely on Muslim tradition to tell us. Yet, interestingly, it is Muslim tradition which informs us
that Zaid himself initially cast doubt on his own codex.

a) sura 33:23
According to Sahih Bukhari (volume 6, pg.79), despite the fact that Zaid's text had been copied out and
sent to the seven different cities, Zaid suddenly remembered that a verse which the prophet had quoted earlier
was missing from his text. Zaid is quoted as saying that this missing verse was verse 23 of sura 33, which says,
"Among the believers are men who have been true in their covenant with Allah." So he searched for the verse
until he found it with Hussaima ibn al Ansari.
Thus, we find that after the copies had been sent out claiming to be the only authentic and complete
copies of the Qur'an available, Zaid, and he alone, recorded a verse which was missing; a verse which, once
again, was only found with one man. This resembles the previous occasion where a verse was only found with
one man.
The conclusion is obvious: initially all of those seven copies which were sent out to the provinces were
imperfect. But even more concerning is the fact that it was due to the recollection of one man, and the memory
of another that the Qur'an was finally completed. Once again it is obvious that there simply could not have been
any man at that time who knew the whole Qur'an by heart. This is yet another instance which contradicts the
argument posed by Muslims that the Qur'an had been memorized by certain men during the early days of Islam.
But of more importance is the troubling question of whether there were perhaps other
verses which were overlooked or were left out? The answer to this question can be found in another of the
authoritative traditions, that of Sahih Muslim.
b) The Verse on Stoning
Muslim maintains that key passages were missing from Zaid's text. The most famous is the verse of
stoning. All the major traditions speak of this missing verse. According to Ibn Ishaq's version (pg. 684) we read,
God sent Muhammad, and sent down the scripture to him. Part of what he sent
down was the passage on stoning. Umar says, `We read it, we were taught it,
and we heeded it. The apostle [Muhammad] stoned, and we stoned after him. I
fear that in the time to come men will say that they find no mention of stoning in
God's book, and thereby go astray in neglecting an ordinance which God has
sent down. Verily, stoning in the book of God is a penalty laid on married men
and women who commit adultery.'
 20

Therefore, according to Umar, the stoning verse was part of the original Qur'an, the revelation which
Allah sent down. But now it is missing. In many of the traditions we find numerous reports of adulterous men
and women who were stoned by the prophet and his companions. Yet today we read in the Qur'an, sura 24:32
that the penalty for adultery is 100 lashes. Umar said adultery was not only a capital offence, but one which
demanded stoning. That verse is now missing from the Qur'an, and that is why Umar raised this issue.
Muslims contend that Christians have the same problem with certain passages in the Bible which are not
considered to be authoritative, such as Mark 16:9-20 and John 7:53-8:11. This, however, is not at all the same
problem. We know that these passages were included in the earliest translations of the Bible, as the translators
then did not have at their disposal the oldest and thus most authoritative manuscripts from which to translate.
Since then older manuscripts have been discovered which do not include these passages. Thus, in order to make
sure that our current translations reflect the most authoritative manuscripts, present-day Christian translators no
longer include these erroneous passages in the newer translations. And if they do, they state in the margins that
they are not considered authoritative. The problem thus is not one of error in the original text, but the practice of
simply bringing the text of the scriptures up-to-date as older and thus more authoritative manuscripts are found.
At no time have any of the translators added or subtracted any material from the manuscripts in their possession.
Their intent has always been to produce a translation of the scriptures which is as close to the original text as is
possible. The collaters of the Qur'an, on the other hand, have purposely removed the verse on stoning, which we
now know to have been included in the original text. This is a serious problem.
Therefore, Muslims will need to ask themselves whether indeed their Qur'an can claim to be the same as
that passed down by Muhammad to his companions? With evidence such as that presented above, the Qur'an in
our possession today becomes all the more suspect.

[5] The Variations between the Codices:

Yet that is not all. Another glaring problem with Zaid's text is that it differed from the other codices
which coexisted with his.
Arthur Jeffery has done the classic work on the variants of the early codices in his book Materials for the
history of the Text of the Qur'an, printed in 1937. The three main codices which he lists are those which we
have referred to earlier, and include:
1) Ibn Mas'ud (`Abd Allah b. Mas'ud) (died 653), from Kufa, in Iraq. It is he who is reported to have
learned 70 suras directly from Muhammad, and was appointed by Muhammad as one of the first teachers of
Qur'anic recitation (according to Ibn Sa'd). Mas'ud became a leading authority on the Qur'an and hadith in Kufa,
Iraq. He refused to destroy his copy of the Qur'an or stop teaching it when the Uthmanic recension was made
official.
2) Ubayy b. Ka'b (died 649) a Medinan Muslim who was associated with Damascus, Syria. Prior to
that he was a secretary for the prophet, and was considered by some to be more prominent than Mas'ud in
Qur'anic understanding, during the prophet's lifetime. Ubayy's codex had two extra suras. He destroyed his
codex after the Uthmanic recension.
3) Abu Musa (died 662), a Yemenite, though his codex was accepted in Basra, where he served as
governor under Umar. His codex was large and it contained the two extra suras of Ubayy's codex, and other
verses not found in other codices (Jeffery, pp.209-211).
In addition to these three Jeffery classifies 12 other codices belonging to the companions of the prophet,
which were considered as primary.
One of these Ali b. Abi Talib (d.661) a cousin and son-in-law of Muhammad, is said to have been the
first to collect the Qur'an after the prophet's death, and to have arranged the suras in some sort of chronological
order.
According to Jeffery, there were thousands of variations between the different codices.
a) Abdullah ibn Mas'ud's Codex
 21

Take for instance the codex of Abdullah ibn Mas'ud, a very close companion of the prophet, according to
the traditions. As we know it was he who refused to hand over his manuscript after the order went out from
Uthman for all existing copies to be burned.
There is much evidence today to show that, in fact, his text is far more reliable than Hafsah's manuscript,
which we know to be the one collated by Zaid ibn Thabit. Ibn Mas'ud alone was present with Muhammad when
he reviewed the content of the Qur'an every year during the month of Rammadan.
In the well-known collection of traditions by Ibn Sa'd (vol. 2, pg.441), we read these words:
Ibn Abbas asked, `Which of the two readings of the Qur'an do you prefer?' [The prophet] answered, `The
reading of Abdullah ibn Mas'ud.' Verily the Qur'an was recited before the apostle of Allah, once in every
Rammadan, except the last year when it was recited twice. Then Abdullah ibn Mas'ud came to him, and he
learned what was altered and abrogated.
Thus no-one knew the Qur'an better then he did. In the same tradition by Ibn Sa'd (vol. 2, pg.442) it says,
No sura was revealed but I [Mas'ud] knew about it and what was revealed. If I had known anyone knowing
more of the book of Allah than me, I would have gone to him.
Ibn Mas'ud lays claim here to be the foremost authority of the text of the Qur'an. In fact, it is Sahih Muslim (vol. 4, pg.131
s us that Mas'ud knew seventy suras by heart, and was considered to have a better understanding of the Qur'an then the other comp
prophet. He recited these seventy passages before the prophet and the companions, and no-one disputed with him.
In Sahih Bukhari (vol. 5, pgs.96-97) we read that Muhammad himself singled out Abdullah ibn Mas'ud as the first and fo
ty on the Qur'an.
According to Ibn Sa'd (vol. 2, pg.444) Mas'ud learned his seventy suras while Zaid was still a youth. Thus his authority shou
eater as he knew so much of the Qur'an long before Zaid became a man.
Arthur Jeffery in his book points out several thousand variants taken from over thirty "main sources." Of special note are those w
between the codex of Ibn Mas'ud and that of Zaid ibn Thabit. He also found that Mas'ud's codex agreed with the other codices
at the expense of Zaid's text (while we don't have the time to go into all the variations, it might be helpful if you could obtain a
Jeffrey's book: Materials for the history of the Text of the Qur'an).
According to Jeffery, Abu Mas'ud's Codex was different from the Uthmanic text in several different ways:
1) It did not contain the Fatiha (the opening sura, sura 1), nor the two charm suras (suras 113 and 114).
2) It contained different vowels within the same consonantal text (Jeffery 25-113).
3) It contained Shi'ite readings (i.e. suras 5:67; 24:35; 26:215; 33:25,33,56; 42:23; 47:29; 56:10; 59:7; 60:3; 75:17-19) (
0,65,68).
4) Entire phrases were different, such as:
a) sura 3:19= Mas'ud has "The way of the Hanifs" instead of "Behold, the [true] religion (din) of God is Islam."
b) sura 3:39= Mas'ud has "Then Gabriel called to him, `O Zachariah'", instead of the Uthmanic reading: "Then the angel
as he stood praying in the sanctuary."
c) Only his codex begins sura 9 with the Bismilah, while the Uthmanic text does not ("bismi `llahi `l-rahmani `l-
g, "In the name of God, the Merciful, the Compassionate").
5) Finally, the order of the suras in Ibn Mas'ud's codex is different from the Uthmanic text in that Mas'ud's list arranges the sura
in order of descending length.
b) Ubayy Ka'b's Codex
Ubayy Ka'b's codex also had variations. Though there are those who disagree, it seems to have been less important than Ibn Mas
not the source of any secondary codices.
It included two suras not found in the Uthmanic or Ibn Mas'ud's texts: the surat al-Khal', with three
verses, and surat al-Hafd, with six verses (Jeffery 1937:180ff). Al-Fadl b. Shadhan is said to have seen a copy
of Ubayy's 116 suras (rather than the 114 of Uthman's) in a village near Basra in the middle of the 3rd century
A.H. (10th century A.D.). The order of suras in Ubayy's codex is said to have differed from that of Uthman's.

[6] Conclusions on the Collation of the Qur'anic Text:

These variations in the codices show that the original text of the Qur'an cannot have been perfect. The
fact that a little known secretary (Zaid ibn Thabit) was chosen as the final arbiter of the Qur'anic text points to
 22

possible political interference. The admission by this secretary that the task of collating the verses was unduly
daunting and his consequent pronouncement that one verse was initially missing from his finished text (sura
33:23) while another verse, according to authoritative sources, is still missing (the stoning verse) puts even more
suspicion on its authenticity.
On top of that, the many variations which exist between Zaid's text and those of supposedly more
authoritative collators (Mas'ud and Ka'b) can only add to the perception of many today that the Uthmanic Qur'an
which we supposedly have today leaves us with more doubt than assurance for its authority as the perfect word
of God.
Yet that is not all. We also know from Muslim tradition that the Uthmanic Qur'an had to be reviewed
and amended to meet the Caliph's standard for a single approved text even after Uthman's death. This was
carried out by al-Hajjaj, the governor of Kufa, who made eleven distinct amendments and corrections to the
text, which were later reduced to seven readings. If the other codices were in existence today, one could
compare the one with the other to ascertain which could claim to be closest to the original. Even Hafsah's copy,
the original from which the final text was taken, was later destroyed by Mirwan, the governor of Medina. But
for what reason???
Does this act not intimate that there were problems between the other copies, possibly glaring
contradictions, which needed to be thrown out? Can we really believe that the rest were destroyed simply
because Uthman wished to have only one manuscript which conformed to the Quraishi dialect (if indeed such a
dialect existed)? Why then burn the other codices? If, as some contend today, the other codices were only
personal reminisces of the writers, then why did the prophet give those codices so much authority during his life-
time? Furthermore, how could Uthman claim to judge one from the other now that Muhammad was no longer
around?
There are certain scholars today who believe that Zaid ibn Thabit and his co-workers could have
reworked the Arabic, so as to make the text literately sophisticated and thus seemingly superior to other Arabic
works of its time; and thus create the claim that this was indeed the illiterate Muhammad's one miracle.
There are others, such as John Wansbrough from SOAS, who go even further, contending that all of the
accounts about companion codices and individual variants were fabricated by later Muslim jurists and
philologers. He asserts that the collection stories and the accounts of the companion codices arose in order to
give an ancient authority to a text that was not even compiled until the 9th century or later. Wansbrough feels
that the text of the Qur'an was so fluid that the multiple accounts (i.e. of the punishment stories) represent
"variant traditions" of different metropolitan centres (such as Kufa, Basra, Medina etc.), and that as late as the
9th century a consonantal textus receptus ne varietur still had not been achieved. Today, his work is taking on
greater authority within scholarly circles. But that is not material for this paper (to understand the argument see
the paper on The Problems with the Sources of Islam).
Unfortunately we will never know the real story, because the originals (if indeed they ever existed) which
could have told us so much were destroyed. All we have are the copies written years after the originals by those
who were then ordered to destroy their originals. There are, therefore, no manuscripts to compare with to give
the current Qur'an authenticity, as we have with the Bible.
For those who may wonder why this is so important, let me provide an example:
If after I had read this paper out-loud, everyone was to then write down all I had said from memory when
they returned home, there would certainly be a number of variations. But we could find out these variations by
putting them all together and comparing the many copies one against the other, as the same errors would not be
written at the same place by everyone. The final result would be a rendering which is pretty close to what I had
said originally. But if we destroyed all of the copies except one, there would be no means of comparing, and all
precision would be lost. Our only hope would be that the one which remained was as close to what I had said as
possible. Yet we would have no other rendering or example to really know for sure. Consequently, the greater
number of copies preserved, the more certainty we would have of the original text. The Qur'an has only one
doctored manuscript to go on, while the New Testament has over 24,000 manuscripts in existence, from a variety
of backgrounds, from which to compare!!! Can you see the difference?!
 23

It is therefore quite clear that that which is known as the Textus Receptus of the Qur'an (the text
considered authoritative in the Muslim world today) cannot lay claim to be the Textus Originalis (the genuine
original text).
The current Qur'anic text which is read throughout the Muslim world is merely Zaid's version, duly
corrected where necessary, and later amended by al-Hajjaj. Consequently, the `official' text as it currently stands
was only arrived at through an extended process of amendments, recensions, eliminations and an imposed
standardization of a preferred text at the initiative of one caliph, and not by a prophetic direction of divine
decree.
In conclusion one can safely say that there is relative authenticity of the text in the sense that it adequately
retains the gist and content of what was originally there. There is, however, no evidence to support the cherished
Muslim hypothesis that the Qur'an has been preserved absolutely intact to the last dot and letter, as so many
Muslims claim (For further reading see Jam' al-Qur'an, by Gilchrist).
Yet, even if we were to let the issue rest, concerning whether or not the Qur'an which we have now is the
same as that which Muhammad related to his followers, we would still need to ask whether its authority might
not be impinged upon due to the numerous errors and contradictions which can be found within its pages. It is to
that question that we now proceed.

[F] THE ABROGATION OF QUR'ANIC VERSES

The abrogation of Qur'anic verses presents a problem for Muslims today. As we all know, people can
make mistakes and correct them, but this is not the case with God. God has infinite wisdom and would not
contradict Himself. The Qur=an itself admonishes against abrogation in suras 6:34 (and 10:65) which state,
"...There is none that can alter the words (and decrees) of Allah." An even more damaging pronouncement is
made in sura 4:82 which reads, "Do they not consider the Qur'an? Had it been from other than Allah, they would
surely have found therein much discrepancies."
Muslim authorities try to explain the internal contradictions in the Qur'an by stating that certain passages
of the Qur'an are annulled (Mansukh) by verses revealed chronologically later, known as Nasikh verses. Yet,
there is by no means any certainty as to which disagreeing verses are mansukh and which are nasikh, since the
order in which the Qur'an was compiled was not done chronologically but according to the length of the suras.
We know that the text at our disposal was found and collated piecemeal, leaving us little hope of
delineating which suras were the more authentic. Furthermore, Muslim tradition admits that many of the suras
were not even given to Muhammad in one piece. According to tradition, some portions were added to other
suras under the direction of Muhammad, with further additions to the former suras. Therefore, within a given
sura there may be found ayas which were early, and others which were quite late. How then can one know
which were the more authoritative?
The law of abrogation is taught by the Qur'an in sura 2:106,108, stating: "We substitute one revelation
for another..." This is echoed in sura 17:86, which reads, "If it were Our Will, We could take away that which
We have sent thee by inspiration." In sura 16:101 the law of abrogation is clearly defined as one verse being
substituted by a better verse. Verse 101 reads, "None of our revelations do We abrogate or cause to be forgotten,
but We substitute something better or similar-Knowest thou not that Allah hath power over all things?"
The number of abrogated verses has always been a point of discussion. Jalalu'd-Din estimated the
number of abrogations at between 5 to 500. Others say it stands closer to 225. From these discrepancies one can
see that the science of abrogation is an inexact science indeed, as no-one really knows how many of the verses
are to be abrogated. Underlying this claim of abrogation, however, is another concern: How can a divine
revelation be improved upon? Would it not have been perfect from the start?
Yusuf Ali in his defense of abrogation claims that there is a need for >progressive revelation= within
scripture, saying: "its form may differ according to the needs and exigencies of the time."
Christians believe in progressive revelation as well, as God reveals and changes His will for a people as
they change culturally over a period of generations. For instance, we know that God revealed through Moses His
 24

will for a particular people, in a particular time, and in a particular place. Much of God's will still remained
shadowed then, but was finally revealed in Christ 1,400 years later. That is what we mean by progressive
revelation.
The problem with progressive revelation in suras 2:106, 17:86 and 16:101 is that they do not refer to
revelations given prior to Muhammad, but refer uniquely to the Qur'anic verses themselves. Yet, can we claim
progressive revelation within a space of only 22 years (this was the time in which the Qur'an was >revealed=)?
The period found in the previous scriptures spans 1,400 years! People and cultures change in that amount of
time. Thus the revelations would reflect those changes. To demand the same for a revelation of a mere 22 years
suggests that God is not all-knowing. The only other option can be that the recorder made corrections, and then
came up with a revelation to authenticate those corrections. To better understand the problem it might be helpful
to look at some of these abrogations.

Some examples of these abrogations are:

1) If the words of Allah cannot be changed (Sura 6:34,115; 10:6), then how does Allah Asubstitute one
revelation for another@ (Sura 2:106, 16:101)?
2) Law of abrogation (sura 2:106, 16:101) contradicts sweeping changes: in the Qibla (sura
2:115,177,124-151), pilgrimage rites (sura 2:158), dietary laws (sura 2:168-174) law of talio (sura 2:178-179), in
bequests (sura 2:180-182), the fast (sura 2:182-187), and the pilgrimage again (Sura 2:196-203).
3)* Does Allah's day equal to 1,000 human years (22:47, 32:5) or 50,000 human years (70:4)?
4) Where is Allah and his throne? Is he nearer than the jugular vein (50:16), or is he also on the throne
(57:4) which is upon the water (11:7), while at the same time so far away, that it takes between 1,000 and 50,000
years to reach him (32:5, 70:4)?
5)* Could Allah have a son? Sura 39:4 says he could if he wished it, yet (Sura 6:101) denies it.
6)* Was the earth created in 6 days (7:54; 25:59) or 8 days (41:9-12)?
7) Muhammad will not forget the revelations which Allah gives him (sura 87:6-7), is then changed to
withdrawing that which Allahs wills to withdraw (i.e. revelations) (17:86).
8)* Does the angel Gabriel bring the revelation from Allah to Muhammad (2:97), or is it the Holy Spirit
(16:102)?
9)* If the Qur'an is in pure Arabic (12:2; 13:37; 16:103; 41:41,44) then why are there numerous foreign
words in it (Egyptian, Acadian, Assyrian, Aramaic, Persian, Syriac, Hebrew, Greek, & Ethiopian)?
10) If the Qur'an is in "clear Arabic speech." (16:103) and "men of understanding do grasp it" (3:7),
then why can "none knows its interpretation, save only Allah@ (3:7)?
11) The infinite loop problem : Suras (26:192,195,196; 41:43-44) say the Arabic Qur=an is found in the
earlier revelations (Torah and Injil), but they are written in Hebrew and Greek, and we know they don=t contain
all that is found in the Qur=an (41:43). Hence these earlier writings have to be contained in yet other earlier
writings and we are in an infinite loop, which is absurd.
12)* Does the newer revelation confirm the old (2:97) or substitute it [16:101]?
13)* If the Bible is considered authoritative (4:136; 5:47-52,68; 10:95; 21:7; 29:46), then why is so
much of it contradicted by the Qur=an (5:73-75,116; 19:7; 28:9, etc...)?
14) Allah commits himself as law to act mercifully, which implies cause and effect (6:12), yet later in
the same sura it is he who decides everything (6:35 & 39).
15)* In (30:2; 16:49-50) everything is devoutly obedient to Allah, yet what about the proud
disobedience of Satan (7:11, 15:28-31, 17:61, 20:116, 38:71-74, 18:50)?
16) Is the evil in our life from Satan (4:117-120), from Allah (4:78), or from Ourselves (4:79)?
17)How merciful is Allah's mercy? He has prescribed mercy for himself (6:12), yet he does not guide
some, even though he could (6:35, 14:4).
18) In (5:82),Christians are the nearest to the Muslims Ain love@, yet in (5:51 & 57) are not Muslims
told to refrain from having Christians as friends?
 25

19) Was Muhammad the first to bow down to Allah (i.e. the first Muslim) (6:14,163; 39:12)? What
about Abraham & his sons (2:132), all the earlier prophets (28:52-53), or Jesus' disciples (3:52)?
20) Only Allah is to be worshiped (4:116 and 18:110), yet are not the Angels commanded by Allah to
bow down to Adam (15:29-30; and 20:116)?
21)* Allah stipulates that those who break an oath do so on forfeit of their soul (48:10; 6:91-92), yet
permits Muhammad to break an oath (66:1-2).
22)* Sometimes Allah allows the greatest of all sins, shirk to be forgiven (4:153, 25:68-71), while at
other times it is absolutely unforgivable (4:48, 116).
23) For Allah the unpardonable sin is the sin of Shirk (4:48, 116), yet Abraham committed this by
initially believing the moon, sun, stars were his Lord (6:76-78).
24)* Are all prophets equal (3:84;2:285;2:136), or are some elevated above the others (2;253)? [see
Ali's note:289]
25) Are the night prayers to be done half the night or less (73:2-4), or whatever was easy to do (73:20)?
26) How many wings do angels have: 2, 3, or 4 pairs (35:1), and why does Gabriel have 600 wings
(Sahih Bukhari, Volume 4, Book 54, Number 455)?
27) If the inheritance laws provides an equal share for women and men (2:180 & 4:7), then why is it
doubled for men in (4:11)?
28)* Is the punishment for adulteresses life imprisonment (4:15) or 100 strokes by flogging (24:2)?
29)* Why is it that Homosexuals are let off if they repent (4:16), though the same allowance is not given
for heterosexuals (24:2; 4:15).
30) Why is the punishment for adultery for women and men equal in Sura 24 but different in Sura 4?
31) Is retaliation for a crime such as murder confined to people of equal rank (i.e. slave for slave)
(2:178), or is it to be carried out by the heir (17:33)? [note: Ali adds Qisas and forgiving to the Arabic]
32) Can a rich man buy himself out of the fast by feeding an indigent (2:184), or is there really no
compensation (2:185)?
33) If it is forbidden to adopt sons (33:4-5], then how can it be permissible to marry the wives of
adopted sons (33:37)?
34) Can slander of chaste women be forgiven? Yes (24:4-5), No (24:23).
35) It just doesn't add up: Sura 4:11-12, 176 speaking on the inheritance law, specifies that when a man
dies, and leaves behind [for instance] three daughters, two parents and a wife, the 3 daughters will receive 2/3 of
the inheritance, 1/3 will go to the parents together [according to verse 4:11] and 1/8 for the wife [4:12] which
adds up to more than the available estate. A second example: If a man leaves only his mother, his wife and two
sisters, then the mother receives 1/3 ( 4:11), 1/4 for the wife [4:12] and 2/3 for the two sisters [4:176], which
then adds up to 15/12 of the available property.
36) The Sword verses: Muslims are called to "fight and slay the pagan (idolaters) wherever you find
them" (9:5); and "strike off their heads in battle" (47:5); and "make war on the unbeliever in Allah, until they pay
tribute" (9:29); and "Fight then...until the religion be all of it Allah's" (8:39); and "a grievous penalty against
those who reject faith" (9:3), while at the same time "There is no compulsion in religion" (sura 2:256).
37) Did Noah's son drown (11:42-43), or were Noah and his family saved from the flood (21:76; 37:75-
77)?
38) Was Noah driven out because the people thought him possessed (54:9), or did he remain, so that
they could pass him by and ridicule him (11:38)?
39)* Did Abraham confront his people and smash their idols (21:51-59), or did he simply shut up and
leave the area once he confronted them (19:41-49, 6:74-83)?
40) When Lot confronted the evil in his people did they ask to drive the clean men out (7:82 & 27:56), or
ask for Allah=s wrath on them if he was telling the truth (29:28-29)?
41)* Were there 9 plagues, or signs (17:101), or only 5 (7:133)? [note Ali's note: 1091 adds the rod &
leprous hands, (107-108), & droughts & short crops aya 130]
 26

42) If we are not permitted to repent in the face of death (4:18), then how was Pharaoh permitted to do
so (10:90-92)?
43)* Did the Israelites repent about making and worshiping the golden calf before Moses returned from
the mountain (7:148-150), or until Moses came back (20:91)?
44)* Does Aaron share in their guilt? No (20:85-90), yes (20:92, 7:151).
45)* Were there several angels (3:42-45) announcing the birth of Jesus to Mary, or only one (19:17-21;
3:47)?
46) Will there be many gardens in paradise (18:31, 22:23, 35:33, 78:32), or just one (39:73, 41:30,
57:21, 79:41)?
47) Will there be three distinct groups of people at the Last Judgement (56:7), or only two (90:18-19,
99:6-8)?
50)* On Judgment Day will the unjust people be given their record behind their back (84:10), or in their
left hand (69:25)? [note: righteous are given it in their right hand]
51)* If Jesus is raised to Allah, (4:158), and stationed near to him (3:45), but worshiped by millions of
Christians, will he not burn in hell, since AVerily ye (Unbelievers) and the (false) gods that ye worship besides
Allah are (but) fuel for Hell!@ (21:98)?
52) Who takes the souls at death: the Angel of Death (32:11), the angels (plural) (47:27), or is it Allah
(39:42)?
53)* Did Jesus not die (4:157) or did he not only die, but rise again (19:33)? [note: refer to sura 19:15,
which repeats the same words for Yahya]
54) Are Jinns and men created only to serve God (51:56), or are many of them made for Hell (7:179)?
55) If Lust is so thoroughly condemned as being sinful (4:135; 19:59; 28:50; 30:29; 47:15; 79:40-41)
why is polygamy, divorce, and concubinage in this life permitted (4:24-25), as well as the primary, and unlimited
reward in heaven (55:46-78; 56:11-39)? Surely if lust is wrong on earth and hateful to a Holy God, it cannot be
pleasing to him in paradise.
56) On that same note, if wine is forbidden while on earth (2:219; 5:91), why then are there rivers of
wine which await the faithful in paradise (47:15; 76:5; 83:25)?
57)* Again, if wine is of Satan's handiwork. (5:90; 2:219); yet there are rivers of wine in paradise
(47:15; 83:25), then how does Satan's handiwork get into Paradise?

Some of these may not be serious contradictions, were it not for the claim that the Qur'an is "nazil"
which means "brought down" from heaven without the touch of human hand. This implies that the original "un-
created" preserved tablets in heaven, from which the Qur'an proceeds (sura 85:22), also contains these
abrogations. How can they then claim to be Allah's eternal word?
Equally disturbing is what this implies concerning the character of God. For, if Allah in the Qur'an
manifests himself as the arbitrary God who acts as he pleases without any ties even to his own sayings, he adds a
thought totally foreign to the former revelation which Muhammad claimed to confirm. Indeed, these abrogations
degrade the integrity of the former revelations which were universally applicable to all peoples, for all time. The
Qur'anic abrogations on the other hand fit the requirements of one specific man and his friends, for one specific
place, and one specific time.

[G] ERRORS FOUND WITHIN THE QUR'AN

For centuries Muslims have been taught to believe that the Qur'an has been preserved in its original
Arabic form since the beginning of time itself, and preserved intact from the period of the "sending down" of the
book to Muhammad 1400 years ago, right on down till the present. They have been taught that the text which we
read now was uniquely inspired, in that there were no intermediary agents who could possibly pollute the
integrity of the script.
 27

At the same time they have also been taught that this suggested textual perfection of the book proves that
the Qur'an must be the Word of God, as no one but Allah could have created and preserved such a perfected text.
This sentiment has become so strongly established in the Muslim world that one will rarely find a Muslim
scholar willing to make any critical analysis of its content or of its structure, as to do so would usually be
detrimental to his or her health. However, when an analysis is made by a western scholar upon the Qur'an, that
analysis is roundly castigated as being biassed from the outset, and even "satanic," and therefore, unworthy of a
reply. But that does not stop the analysis from being undertaken, for the Qur'an when held up to scrutiny finds
itself lacking in many areas.
As already discussed, we find problems with its sources, its collation, its literary makeup, its supposed
uniqueness, and problems even with its content. It is not difficult to find numerous contradictions within the
Qur'an, a problem which Muslims, using the Qur=an for their authority, have attempted to alleviate by
conveniently allowing for the `law of abrogation.' But an even more devastating critique concerning the integrity
of this supposed perfect `divine book,' are the numerous errors which are found in its pages. It is therefore to
those errors which we will now turn in our continuing quest to ascertain whether, indeed, the Qur'an can claim to
be the true, and "perfect" Word of God, as Muslims have maintained since the very inception of their faith.

[1] Contradictions with the Bible which point to Errors:

Many errors are found in the Qur'an which contradict the Biblical account. In the previous section we
discussed a number of these contradictions in some detail, so I won't repeat them here. Suffice it to say, that
because the Qur'an followed these scriptures and made the claim to protect them (suras 6:34; 10:65; and sura
4:82) its integrity is put into doubt when it fails to adhere to the content of the very scriptures it claims to protect
and confirm. Some contradictions I will mention, however, because they give doubt to the veracity of its
content.
a) Names confused:
Sura 6:84-86 says, AWe gave him Isaac and Jacob: all (three) We guided: and before him We guided
Noah and before him We guided Noah and among his progeny David, Solomon, Job, Joseph, Moses, and Aaron:
thus do We reward those who do good: And Zakariya and John and Jesus and Elias: all in the ranks of the
righteous: And Ismail and Elisha and Jonas and Lot: and to all We gave favor above the nations.@
The disregard of any chronological order does not speak highly of its authorship. Why are David and
Solomon mentioned before Job, Joseph, Moses and Aaron? Why are Zechariah, John and Jesus mentioned
before Elias? Why is Ishmael mentioned after Isaac, Jacob, David, Solomon, Job, Joseph, Moses, Aaron,
Zechariah, John, Jesus and Elias; and why are Elisha and Jonah mentioned before Lot? Since the true
chronological ordering of these men=s lives was known hundreds of years before the Qur=an was ever written,
and was in existence in documents during the time and place of the inception of the Qur=an, it is highly likely
that these ayas are not the result of divine inspiration, but the result of an oral tradition, passed down
erroneously.
b) Moses:
The first concerns the adoption of Moses by Pharaoh's wife (in sura 28:9). This story contradicts the
Biblical Exodus 2:10 version, which states that it was Pharaoh's daughter who adopted Moses. It is important to
note here that had Pharaoh's wife adopted Moses, he would have consequently been adopted by Pharaoh himself,
making him heir to the throne. This fact alone makes the subsequent story of Moses's capture and exile rather
incredulous.
c) *Yahya:
According to the Qur'an, no-one bore the name of Yahya before John the Baptist (sura 19:7). Yet, we
find that name mentioned in the Old Testament (2 Kings 25:23) implying that it was a well known name
hundreds of years before the writing of the Qur'an.
It is interesting to note that Yusuf Ali, in his translation of sura 19:7 tries to circumvent this problem by
translating this aya as, "on no-one by that name have We conferred distinction before." Yet, this is a case of
 28

>eisegesis= (adding to the text what the author had not intended), as the word `distinction' does not appear in the
Arabic at all.
Is a translator permitted to change a text like this to correct an error? Obviously not! Ali is playing a
dangerous game here. Is it no wonder, then, that Muslims refer to all English translations as simply
interpretations. In his note (no.2461) Ali attempts to explain the problem by assuming that "Allah had, for the
first time, called one of His elect by that name." It would have been better had he left the text stand as it was
written.
d) *Trinity:
The Qur'an completely misrepresents the doctrine of the Trinity. The author of sura 5:116 mistakenly
thought that Christians worshipped three gods: the Father, the Mother (Mary), and the Son (Jesus). But
Christians don't worship this doctrine of the Trinity at all! There was a heretical sect of Christianity called the
Choloridians, who had a concept of the Trinity which included Mary, who would have been in Arabia during the
time of Muhammad. They are possibly the source for this obvious error.
Another error is also found in sura 5:73-75, where the Qur'an says, "They do blaspheme who say: Allah is
one of three..." Obviously the accusation is against Christians, yet Christians do not believe God is one of three!
We believe that God is one. Yusuf Ali does a grave injustice in his translation by adding the phrase, "Allah is
one of three in a trinity." The words "in a trinity" do not exist in the Arabic text! Ali puts it into his translation
in an attempt to avoid the rather obvious mistake that Christians beleive in three gods.
e) Man's Greatness:
Sura 4:59 states,"Greater surely than the creation of man is the creation of the heavens and the earth; but
most men know it not." This implies that greatness is only measured by size; that the mere vastness of the
physical universe make it greater than man, an argument which would make a football of immensely greater
value than the largest diamond. Our scripture tells us that Man's greatness lies not in his size, but in his
relationship with God, that he is made in God's image, a claim which no other animate or inanimate object can
make.

[2] Internal Contradictions which point to Errors:

Some errors point to internal contradictions within the Qur'an itself. I have dealt with these in another
paper as well, and so will only list them here to jog your memory.
a) Mary & Imran:
One of the best-known errors is that concerning the confusion between Mary, recorded in the Qur'an as
the sister of Aaron and the daughter of Imran (Biblical Amran) as well as the mother of Jesus (by implication in
suras 19:28; 66:12; 20:25-30), though the two, Mary and Miriam, lived 1,570 years apart (Pfander 1935:281).
b) Haman:
Another well known passage is that of Haman. In the Qur'an Haman is referred to as a servant of
Pharaoh, who built a high tower to ascend up to the God of Moses (sura 28:38; 29:38; 40:25,38). But the Babel
tower occurs 750 years earlier (Genesis 11), and the name Haman is correctly found in the story of Esther in
Babylon, 1,100 years after Pharaoh.
Yusuf Ali, in his commentary on these passages believes that the reference here is simply that of another
Haman, yet Haman is not an Egyptian name, but uniquely Babylonian (Pfander 1835:283-284).

[3] Errors which Contradict Secular and Scientific Data:

There are other stories in the Qur'an which do not stand up to the secular data which is available. These
errors are possibly the most damaging for the credibility of the Qur'an as the perfect `Word of God' because their
veracity can be measured against the test of observable and obtainable data.
a) Ishmael:
The descendance of Ishmael by all Arabs is in doubt within the secular world, since historically the first
father of the Arabs was Qahtan or Joktan (see Genesis 10:25-30). Some of his sons' names are still found in
geographical locations in Arabia today, such as Sheba, Hazarmaveth, Ophir, and Havilah. Abraham's nephew
 29

Lot would be a further ancestor to the Arabs via the Moabites and Ammonites (Genesis 24); as would Jacob's
twin brother Esau, and the six sons of Abraham's third wife Keturah. Yet they are not mentioned at all as
ancestors to the Arabs in the Qur'an.
b) *Samaritan:
The Qur'an says that the calf worshipped by the Israelites at mount Horeb was molded by a Samaritan
(sura 20:85-87, 95-97). Yet the term `Samaritan' was not coined until 722 B.C., which is several hundred years
after the events recorded in Exodus (1445 B.C.). Thus, the Samaritan people could not have existed during the
life of Moses, and therefore, could not have been responsible for molding the calf (Pfander 1835:284).
It is interesting to notice that while Yusuf Ali attempts to change this word to "Samiri" and Pickthall to
"As Samirii," Arberry in the English, and Kasimirski in the French both correctly translate it "Samaritan."
Yusuf Ali, in his footnotes, "bends over backwards" to explain his choice by suggesting that the name
could mean "Shemer," which denotes a stranger, or "Shomer," which means a watchman, the equivalent of
"Samara" in Arabic, which he implies is close enough to the Samari he is looking for. Once again we find an
awkward example of Yusuf Ali attempting to twist the translation in order to get out of a difficult scenario,
similar to the examples of "Periklytos," or the word "Machmad" which he and other Muslim apologists use to
signify Muhammad in the Bible. The Arabic simply does not give Ali the leeway to concoct other meanings for
this word. To be consistent with the Arabic he should keep his translation consistent with the text, as Arberry
and Kasimirski have done.
c) Sunset:
In sura 18:86 we read, "Until, when he reached the setting of the sun, he found it set in a spring of
murky water: Near it he found a people: We said: O Dhu al Qarnayn! Either punish them,or treat them with
kindness." It is well known that only the superstitious in the age of Muhammad believed that when one reaches
the sun would it set in a muddy spring.
d) *Issa:
The Qur=anic name for Jesus is "Issa" which is incorrect as Issa is the Arabic equivalent of Esau, the
name for Jacob=s twin brother. The correct Arabic name for Jesus would be Yesuwa, similar to the Hebrew
Yeshuwa, yet the supposedly "all-knowing" Qur'an has no mention of it.
e) *Mountains:
Suras 16:15; 21:31; 31:10; 78:6-7; 88:19 tell us that God placed (threw down) mountains on the earth
like tent pegs to keep the earth from shaking. Many Muslims believe these verses prove the miracle of the
Qur'an, since prior to the 20th century, men could not know this fact by observation alone. For pre-scientific
man this would sound logical, as mountains are large and therefore, their weight would have seemingly, a
stabilizing effect on the earth. Yet we now know this logic to be quite inaccurate. Mountains do not render the
earth's crust stable. In fact, the very existence of mountains is evidence of instability in the earth's crust, as they
are found and either pushed up by the colliding of tectonic plates (i.e. the migration of Arabia toward Iran has
resulted in the Zagros range, France pushing against Italy produced the Alps, and the Indian plate nudging Tibet
has given us the Himalayas) (Campbell 1989:170-173), or they are created by volcanic action (i.e. the Palisades
volcanic mountain range found in the north-western coast of the U.S.). Both sets of mountains come into
existence through much turbulence and shaking, contrary to what these suras contend.
Furthermore mountains do not have roots, as some Muslims contend, but due to the manner in which
they are created they sit atop the earth=s crust without rootage whatsoever.
There are certain Muslims who claim that the shaking is not referring to the surface of the earth but the
Awhole sphere of the earth@; that without the mountains the revolving movement of the earth around its axis
would not be smooth, and that it would wobble much like the wobbling of an asteroid in space. How the size of
the mountains could ever control the turning of the earth on its axis is quite difficult to explain, but the fact that
mountains are growing every year would also negate this odd theory, since the earth has always revolved rather
consistently regardless of the size of the mountain ranges.
f) *Mathmatical problems:
 30

In sura 4:11-12 the Qur=anic law on inheritance just doesn=t add up. Take my sister, whose husband just
died, leaving her with three daughters and two parents. According to the sura above she must divide up his
inheritance so:
verse 11 = AIf there are only two daughters, two or more, their share is two-thirds of the inheritance... For
parents a sixth share of the inheritance each (i.e. the two totalling one-third).
verse 12 = A...their (your wives) share...if you leave a child, they get an eighth of that which you leave...@
Thus if you add this all up you get 2/3 + 1/6 + 1/6 + 1/8 = 1 and 1/8!! This is mathematically
impossible! Whomever wrote the Qur=an did not know his math!
Another example. Let=s take my family. If I were to die, I would leave my mother, my wife and my two
sisters. My mother would receive 1/3 according to sura 4:11, my wife would receive 1/3 according to sura 4:12,
and my two sisters would receive 2/3's according to sura 4:176, which when added up equals 15/12!!
g) *Alexander the Great:
In sura 18:83-100 we find the story of Dhu al Qarnayn, who is known as the Greek conqueror,
Alexander the Great. According to this sura, his power was given to him by Allah (aya 84), which some
Muslims contend is an assertion that he had the same prominence as a prophet. But of even more importance to
our discussion is the contention, according to this sura, that he was credited with building an enormous wall of
iron and brass between two mountains, which was tall enough and wide enough to keep an entire army out (aya
96).
It is simple to test these claims because Alexander lived in the full light of history. Arrian, Quintus
Curtius and other historians of repute have written the history of Alexander's exploits. From their writings we
know that Aristotle was his tutor. Yet, these historians equivocally make him out as a heathen general whose
debauchery and drunkenness contributed to his untimely death at the early age of 33 (Pfander 1835:282). They
show that he was an idolater, and actually claimed to be the son of the Egyptian god Amun. How, therefore,
could he be considered to have the same prominence as a prophet, or even, as aya 84 clearly asserts, that Allah
was the agent for his power?
Yet, what is even more troubling is that there is no historical evidence anywhere that Alexander built a
wall of iron and brass between two mountains, a feat which, indeed, would have proven him to be one of the
greatest builders or engineers in the history of mankind. Certainly had he built such a structure, there would be
evidence of it, or at the least documentation of its existence somewhere in the ancient manuscripts.
When we find the Qur'an so inaccurate in regard to Alexander, whose history is well known, we hesitate
to accept as valuable or even as reliable the statements of the Qur'an about other matters of past history.
h) Creation of Man:
Sura 86:5-7 tells us that during the act of sexual intercourse, the Agushing fluid@ or semen issues from
between the loins and the ribs (Yusuf Ali translates >loins= as >backbone=). Therefore, in this sura we find that
the semen which creates a child originates from the area of the body around the back or kidney of the male, yet
we know that semen is created in the testicles. Why could the Qur=an get this so wrong? If it was
metaphorically speaking then why is it so specifically referring to the source of the fluid caused by the act of
intercourse? The answer is closer to hand.
The Greek physician Hippocrates and his followers taught in the fifth century B.C. that the semen comes
from all the fluid in the body, diffusing from the brain in the spinal marrow, before passing through the kidneys
and then on to the testicles and into the penis (Hippocratic Writings, Penguin Classics, 1983, pgs.317-318). This
teaching would still have been popular in the 7th-9th century in the part of the world where the Qur=an was
compiled.
i) *Pharaoh's Cross:
In sura 7:124 we find Pharaoh admonishing his sorcerers because they believe in the superiority of
Moses's power over theirs. This event took place in 1440 BC! Pharaoh threatens them saying that he will cut
off their hands and feet on opposite sides. He then says that they will all die on the cross! In sura 12:41 the
baker in the story of Joseph was told that he would die on a cross as well, and the time period for this story is
even earlier, 1800 BC. But there were no crosses in those days! The earliest recording of a crucifixion was in
 31

519 BC, by Darius I, king of Persia, then practised by the Phoenicians and Carthaginians, then extensively by the
Romans close to the time of Christ, a full 921 and 1,300 years (respectively) after the two Pharaohs! Muslims
maintain that Egyptians did indeed know of cross-like objects, and refer to the image of the Ankh as proof. Yet,
all Egyptologists know that the Ankh was never an instrument for destruction, but was used as a symbol for
fertility and life.
j)* Joseph sold for a few ADirham counted out@ or A20 Shekels@?:
In S.12:20, we are told that Joseph was sold by his brothers for Aa few dirham counted out@ = >darahim
ma'duda=. This implies that coins were used. Yet there were no 'Dirhams' during the time of Muhammad's life,
for the simple reason that a 'Dirham' is the Arabicized Greek 'drachme'. During the life of Muhammad the Arabs
would not have had the power nor the clout to mint their own coins, and so would have been dependant on the
larger trading nation's currency if they wanted to be involved in international trade (i.e. the Byzantine's who did
use the Greek 'drachme', and the Sassanids who used the 'drachm' of Yezdigird III, Hormuzd IV and Khuzraw II).
This is supported by a quote from the book on the subject; 'Islamic Coins' (The Arab Bank, Express Int.
Printing Co., Beirut, Lebanon), which says, "From the first Hijri year (A.D. 622) in the early days of Islam until
the rule of the second Caliph, Omar, the Moslems used the Sassanian drachms of ancient Persia. These coins
date back to the Sassanian dynasty right through the reign of eight monarchs from King Khosrau II (AD
590-628) to King Yazdegerd III (AD 632-651)." It goes on to say, "In the 8th year of the reign of the Caliph
Omar the Moslems began coining Dirhams in a number of provincial mints located in the following towns:
Sijistan, Merv, Nahr Tira, El-Rayy, Arran, Istakhr, Basrah, Herat, hamadhan and Darabjird."
We know that Omar came to power in 634 AD, so these 'Dirhams' were not introduced until 642 AD, or ten
years after the death of Muhammad. By this time the Arabs had conquered Baghdad, Basrah, Damascas,
Jerusalem, and Cairo, so it would make sense that they would want to introduce their own coinage, with the
commonly recognized Sassanid coin 'Drachms' Arabicized to 'Dirhams' in order to substantiate and solidify
their authority.
What we can glean from this are a number of salient points: first that the verse referring to Joseph being
sold for a few 'Dirhams' in Sura 12:20, not only historically telescopes a coinage introduced in the mid-seventh
century AD back to the 19th century BC (2400 years earlier), but it assumes that coins were employed in a time
when only weighted bullion was used (as the 4th century historian Herodotus informs us that it was the Lydian
Kings who created coins in 700BC. These are indeed damaging.
However, more importantly, and possibly more troubling for the Muslim apologist, if we accept that
Dirhams were not introduced until 642 AD, then sura 12:20 would have had to have been written at least ten
years after the death of Muhammad, and at least eight years after the first redaction of the Qur'an was written
down, which according to Bukhari took place during the time of Abu Bakr (see 'Sahih al-Bukhari', Vol. 6:509,
pg. 478-479). It is quite possible that this entire Sura was not introduced until much later, once the Dirham was
well established, or at least as late as the second recension of the Caliph Uthman (sometime after 650 AD),
which Bukhari also speaks about (see 'Sahih alBukhari', Vol. 6:510, pg.479).
Historical evidence once again helps us establish doubt for the authority of the Qur'an; yet, simultaneously
provides us with veracity for our own Biblical text.
Consider: If we have our figures right than the Biblical account which states that Joseph was sold for 20
shekels of silver (Gen 37:27,28) is quite historical in that the Shekel is not a coin but a unit of measurement
(i.e. 20 shekels equals about 8 ounces, or 0.2 kilograms of silver). Interestingly, the author of Genesis would
have had to have written this before coins were introduced in the 7th century BC. Furthermore, the shekel is
historically correct in that this form of money was borrowed from the Babylonians, who, according to the
Encyclopaedia Judaica, used this form of currency as far back as 'the third millenium B.C. [when] one already
finds this unit of weight in Babylonia'. Since Joseph would not have lived until the early part of the second
millenium, we now can understand why this form of financial barter was employed in that part of the world,
supporting the authenticity of the Genesis 37 account while eradicating credibility for the Sura 12 story.
k) Other Scientific problems:
-sura 16:66 How can cow's milk comes from between the excrement and the blood of the cow's abdomen.
 32

-In sura 16:69 we are told that honey, which gives healing, comes out of the bees abdomen. Again, what
does it mean that honey comes out of a bees abdomen?
-sura 6:38 says that all animals and flying beings form communities, like humans. Would this include
spiders, where in some species the female eats the male after mating has taken place. Is that a community like
ours?
-sura 25:45-46 maintains that it is the sun which moves to create shadows. Yet, I have always been
taught that it was the rotation of the earth which caused shadows to move, while the sun remained quite
stationary.
-*sura 17:1 says Muhammad went to the "farthest Mosque" during his journey by night (the Mi'raj),
which Muslims explain was the Dome of the Rock mosque, in Jerusalem. But there was no mosque in Jerusalem
during the life of Muhammad as Islam had not yet reached Palestine. This was not accomplished until 641 A.D.,
well after the death of Muhammad. Furthermore, this mosque could not be the Dome of the Rock, as it was not
built until 691 A.D., by the Amir `Abd al Malik, a full 58 years after Muhammad's death! If you were to study
the Dome of the Rock, you would notice right away that it could not even qualify as a mosque as it has no Qibla
(direction of prayer).
Finally, it could not be the Jewish temple of Jerusalem as there was no temple in existence at that time.
The temple of Jerusalem had been destroyed by the Roman emperor Titus 570 years before this vision (possibly
in 624 A.D.) conceivably ever took place. So what was this mosque Muhammad supposedly saw?

[4] Absurdities:
There are other errors which are statements or stories which simply make no sense at all, and put into
question the integrity of the writer or writers of the Qur'an.
a) *7 Earths:
Sura 65:12 reads, "It is God who hath created seven heavens and as many earths." We would love to
know where the other six earths are. If these refer to the planets in our solar system, then they are short by two
(and now possibly three).
b) *Jinns & Shooting stars:
Meteors, and even stars are said to be missiles fired at eavesdropping Satans and jinn who seek to listen
to the reading of the Qur'an in heaven, and then pass on what they hear to men in suras 15:16-18; 37:6-10;
55:33-35; 67:5; 72:6-9 & 86:2-3.
How are we to understand these suras? Can we believe indeed that Allah throws meteors, which are
made up of carbon dioxide or iron-nickel, at non-material devils who steal a hearing at the heavenly council?
And how do we explain the fact that many of earths meteors come in showers which consequently travel in
parallel paths. Are we to thus understand that these parallel paths imply that the devils are all lined up in rows at
the same moment?
c) Solomon's power over nature:
1) birds and ants: King Solomon was taught the speech of birds (sura 27:16) and the speech of
ants (sura 27:18-19). In his battles, he used birds extensively to drop clay bricks on Abrah's army (sura 105:3-4),
and marched them in military parades (sura 27:17). He also used them to bring him messages of powerful
queens (sura 27:20-27). Note: According to the historical record, Abrah's army was not defeated by bricks
dropped on their head. Rather, they withdrew their attack on Mecca after smallpox broke out among the troops
(Guillame, Islam, pgs.21ff).
2) Jinn: The Jinn were forced to work for Solomon, making him whatever he pleased, such as
palaces, statues, large dishes, and brass fountains (sura 34:11-13). A malignant jinn was even commissioned by
Solomon to bring the Queen of Sheba's throne in the twinkling of an eye (sura 27:38-44).
3) Wind: The wind was subject to Solomon, travelling a month's journey both in the morning
and in the evening (though the wisdom of its timing is somehow lost in translation) (sura 3:11; 21:81).
4) Ants talk: The ants in Sura 27:18, upon seeing Solomon and his army arriving in their valley
(and by implication recognizing who he was), talk among themselves, deciding to flee underground so as not to
 33

be crushed.
d) Youth and dog sleep 309 years:
Sura 18:9-25 tells the story of some youths (the exact number is debated) and a dog who sleep for 309
years with their eyes open and their ears closed (Note Yusuf Ali's strained attempts to delineate the exact time
period of this story in footnote no.2365, and then concludes that it is merely a parable).
The object of this story is to show Allah's power to keep those who trust in him, including the dog,
without food or water for as long as he likes. What is quite interesting is that this story, because of its parallels,
was probably borrowed from an account by Gregory of Tours, called The Story of Martyrs, a compilation of
tales, much of which is spurious, concerning the persecution of earlier Christians.
e) People become apes:
In suras 2:65-66 and 7:163-167, Allah turns certain fishing people who break the Jewish sabbath into
apes for their disobedience. Had Darwin read the Qur'an, his theory on evolution may have paralleled "Planet of
the Apes" rather then the other way around.
f) Sodom & Gomorrah turned upside-down:
In suras 11:81-83; 15:74 the two cities of Sodom and Gomorrah are turned upside-down and rained upon
with clay-like brimestone, upon whose surface were marked the destiny of the wicked people who lived there.
g) Jacob's smell & sight:
In sura 12:93-96 Joseph sends his coat to his father as proof of his existence. But as the caravan leaves
Egypt, Jacob, who is in Canaan smells Joseph, who is hundreds of miles away (aya 94). Then the coat, when it
arrives, is placed over the face of his father Jacob and suddenly he receives his sight. Now we know why
Andrew Lloyd Weber added the word "amazing" to the title of his musical, "Joseph's Amazing Technicolor
Coat."
h) Night/Day/Sun/Moon are subject to man:
In sura 16:12-15 the day and night as well as the Sun and Moon are surprisingly all made subject to man.
That would imply that we had control over the rotation of our planet, as well as the entire movement of our solar
system (Yusuf Ali's explanation of this odd pronouncement in note no.2031 is rather interesting).

[5] Grammatical Errors:

Muslims believe that since the Qur'an is the Word of God, it is without error in all areas. We have
already dealt with the questions concerning the style and literary qualities of the Qur'an earlier, and found it to be
quite defective in those areas. Yet, even more troubling are the grammatical mistakes which exist within its text.
Can we expect an omnipotent and omniscient God to allow such deficiencies to creep into his supposedly
'perfect' and eternal revelation? Consider the following grammatical problems:
1) In sura 2:177, the word Sabireen should be Sabiroon because of its position in the sentence (it
should follow the same grammatical structure as al mufoon "to fulfill" in sura 2:150).
*2) In sura 3:59, the words Kun feekunu (which is the present tense) should be written, Kun fakaana
(the past tense) as "Be, and it was" must be in the past tense. Why is it written in the present, yet then translated
into the past?
3) In sura 4:162, the phrase "And (especially) those who establish regular prayer..." is written as al
Muqiyhina al salaat, which again is in the feminine plural form, instead of the masculine plural: al Muqiyhuna
al salaat (?). It is important to note that the two following phrases, "(those who) practice regular charity, and
(those who) believe in Allah..." are both correctly written in the masculine human plural form.
*4) In sura 5:69, the title al Sabioon, referring to the Sabians, should agree with "those who believe and
those who practice charity," and thus should be written al Sabieen (see also sura 2:62=Sabieen, and sura
22:17=Sabieen).
5) In sura 7:160, the phrase "We divided them into twelve tribes," is written in the feminine plural:
Uthnati (feminine) Ashrat (feminine) Asbaataan. Due to the fact that it refers to a number of people, it should
have been written in the masculine plural form: Uthnaiy (masculine) Ashara Sibtaan.
6) In sura 63:10, the phrase "I shall be" is written akun. Yet since it is a negative statement it should be
 34

written in the negative form= akunu.

There are other grammatical errors which exist in the Qur'an as well, such as: suras 2:192; 13:28; 20:66
and the duals which replace the plurals in sura 55 (Pfander 1835:264).
If we are still in doubt as to whether the Qur'an is subject to error, it might be helpful to end this section
by quoting a Muslim scholar, who, himself, comments on this very problem concerning grammatical mistakes in
the Qur'an:
The Qur'an contains sentences which are incomplete and not fully intelligible
without the aid of commentaries; foreign words, unfamiliar Arabic words, and
words used with other than the normal meaning; adjectives and verbs inflected
without observance of the concords of gender and number; illogically and
ungrammatically applied pronouns which sometimes have no referent; and
predicates which in rhymed passages are often remote from the subjects... To sum
up, more than one hundred Qur'anic aberrations from the normal rules and
structure of Arabic have been noted (Ali Dashti, 23 Years, pgs.48-50).

[H] THE SOURCES OF BIBLICAL AND NON-BIBLICAL TALES FOUND IN

THE QUR'AN:
In the earlier sections of this paper we discussed the problems which we observed concerning the claims
which Muslims make towards their Qur'an. We noted the haphazard means by which the Qur'an was collected,
and were appalled by the many abrogations and errors which exist in this supposedly "perfect" word of Allah.
We came to the conclusion that the book could be nothing more than a man-made piece of literature, which
could not stand alongside the great literary compositions that we have in our possession today. Yet, we found it
troubling that there were so many inadequacies with this most `holy book' for the Muslims.
As we approached the study on the collation of the Qur'an, we were shocked by the glaring deficiencies
which were evidenced in its collection, forcing us to conclude that much of its content must have been added to
much later.
If this be so, we are now left with the question as to where the author or authors went for their material?
Where were the sources for many of these Biblical stories and ideas which we find in the Qur'an?
When we read the Qur'an we are struck by the large number of Biblical stories within its pages. Yet,
these stories have little parallel with that which we read in our Bible. The Qur'anic accounts include many
distortions, amendments, and some bizarre additions to that which we have heard our parents read to us at
devotional times. So, where did these stories come from, if not from the previous scriptures?
Upon reading and observing these dubious teachings in the Qur'an we are forced to ask whether they
contain stories which have parallels in pre-Islamic writings which were of questionable authenticity? If so, then
we should be able to find these "apocryphal" accounts and compare them with that which we read in the Qur'an.
Fortunately, we do have much Jewish apocryphal literature (much of it from the Talmud), dating from
the second century A.D. with which we can compare many of these stories. It is when we do so, that we find
remarkable similarities between these fables or folk tales, and the stories which are recounted in the Qur'an.
The Talmudic writings were compiled in the second century A.D., from oral laws (Mishnah) and
traditions of those laws (Gemara). These laws and traditions had been created to adapt the law of Moses (the
Torah) to the changing times. They also included interpretations and discussions of the laws (the Halakhah and
Haggadah etc.). Many Jews do not consider the Talmudic writings authoritative, but use them as windows to
understand the times in which they were written.
So how did these non-authoritative Talmudic writings come to be a part of the Qur'an? In the Arabian
Peninsula (known as the Hijaz), during the seventh century many Jewish communities could be found. They
were part of the diaspora who had fled Palestine after the destruction of Jerusalem in 70 A.D. A large number of
these Jews were guided by these Talmudic writings which had been passed down orally from father to son for
generations. Each generation embellished the accounts, or at times incorporated local folklore, so that it was
 35

difficult to know what the original stories contained. There were even those amongst the Jews who believed that
these Talmudic writings had been added to the "preserved tablets" (i.e. the Ten Commandments, and the Torah
which were kept in the Ark of the Covenant), and were believed to be replicas of the heavenly book.
When Muhammad came onto the scene, in the seventh century, some scholars believe he merely added to
this body of literature the Qur'an. It is therefore, not surprising that a number of these traditions from Judaism
were inadvertently accepted by Muhammad, or perhaps later redactors, and incorporated into the religion of
Islam.
Those who are critical of these sources, yet who adhere to Muslim Tradition, and consider Muhammad as
the `originator'of the Qur'an contend that many of these stories came to Muhammad via the Jewish friends which
he had in Medina. We do know from Muslim tradition that Khadija=s cousin, Waraqa, translated portions of the
Gospels into Arabic, and that Buhaira, a Nestorian monk, was his secret teacher (Tisdall, pg.15).
Muslim Tradition also maintains that Muhammad's seventh wife, Raihana, and his ninth wife, Safiyya,
were Jewesses. Furthermore, his first wife, Khadija, had a Christian background. His eighth wife, Maryam, also
belonged to a Christian sect. It is likely that these wives shared with him much of their Old and New Testament
literature, their dramas, and their prophetic stories.
Whether these wives understood the distinction between authentic Biblical literature and that which was
apocryphal is not known. They would not have been literary scholars, but would have simply related the stories
they had heard from their local communities, much of which was Talmudic in origin, as we shall soon see.
Another scenario is that many of the corresponding stories which we find in the Qur'an are from a later
date (towards the end of the eighth century, or 100-150 years after the death of Muhammad), and have little to do
with Muhammad. They were possibly written by later Persian or Syrian redactors (belonging to the Ummayad
and Abyssid dynasties of the later seventh and eighth centuries), who simply borrowed stories from their own
oral traditions (Persian Zoroastrians, or Byzantine Christians) as well as stories from the apocryphal Jewish
literature which would have been around at that time. They then simply telescoped, or redacted back the stories
onto the figure of Muhammad in the early seventh century.
Whatever is the case, the Qur'anic accounts do have interesting parallels with the Jewish apocryphal
literature from the second century A.D. Let's then look at a few of these accounts, and compare them with the
parallels which we find in other co-existing, or pre-dating literature of that period.

[1] STORIES WHICH CORRESPOND WITH BIBLICAL ACCOUNTS:

[A] Satan's Refusal to Worship Adam:

In suras 2:34 and 17:61 we find Satan (Iblis, who may be a fallen angel, or a jinn, according to sura
18:50) refusing to bow down to Adam. This story can be traced back to the second century Talmud.

[B] Cain and Abel:

A better example is the story of Cain and Abel in sura 5:27-32: The story begins much as it does in our
own Biblical account with Cain killing his brother Abel (though they are not named in the Qur'anic account).
Yet in aya 31, after Cain slays Abel, the story changes and no longer follows the Biblical account (see sura 5:30-
32 written out below, on the left). Where could this Qur'anic account have come from? Is this an historical
record which is unknown to the Biblical writers?
Indeed it was, as the source for this account was drafted after the New Testament was written. In fact
there are 3 sources from which this account could have been taken: the Targum of Jonathan-ben-Uzziah, The
Targum of Jerusalem, and a book called The Pirke-Rabbi Eleazar. All these 3 documents are Jewish writings
from the Talmud, which were oral traditions from between 150-200 A.D. These stories comment on the Laws of
the Bible, yet are known to contain nothing more than Hebrew myths and fables.
As we read this particular story from these 3 sources (on the right; due to the lack of space I have simply
reprinted the account found in the Targum of Jonathan-ben-Uzziah) we find a striking parallel to the Qur'anic
account from Sura 5:31 (on the left):
 36

Qur'an- sura 5:31 Targum of Jonathan-ben-Uzziah

Then Allah sent a raven, who scratched the Adam and Eve, sitting by the corpse, wept not
ground, to show him how to hide the shame knowing what to do, for they had as yet no
of his brother. `Woe is me!' said he; `Was I knowledge of burial. A raven came up, took
not even able to be as this raven, and to hide the dead body of its fellow, and having
the shame of my brother?' Then he became scratched at the earth, buried it thus before
full of regrets. their eyes. Adam said, `Let us follow the
example of the raven,' so taking up Abel's
body, buried it at once.
Apart from the contrast between who buried who, the two stories are otherwise uncannily similar. We
can only conclude that it was from here that Muhammad, or a later author obtained their story. Thus we find that
a Jewish fable, a myth, is repeated as historical fact in the Qur'an. Yet that is not all, for when we continue in
our reading of sura 5, in the following aya 32 (on the left), we find a further proof of plagiarism from apocryphal
Jewish literature; this time the Jewish Mishnah Sanhedrin 4:5 (on the right).

Qur'an- sura 5:32 Mishnah Sanhedrin 4:5

On that account: We ordained for the We find it said in the case of Cain who
Children of Israel that if anyone slew a murdered his brother, `the voice of thy
person-unless it be for murder or for brother's blood crieth out' [this latter is a
spreading mischief in the land-it would be as quote from the Bible, Genesis 4:10], and he
if he slew the whole people: and if anyone says, `it does not sayeth he hath blood in the
saved a life, it would be as if he saved the life singular, but bloods in the plural.'
of the whole people... Thou was created single in order to show that
to him who kills a single individual, it should
be reckoned that he has slain the whole race.
But to him who has preserved the life of a
single individual, it is counted that he has
preserved the whole race.

There is no connection between the previous verse (aya 31) and that which we have just read (sura 5:32
above). What does the death of Abel by Cain have to do with the slaying or saving of the whole people?
Nothing. Ironically, this aya 32, in fact, supports the basis of the Old Testament hope for the finished work of
Jesus, who was to take away the sins of the world (see John 1:29). Yet, it doesn't flow from the verse which
preceded it. So why is it here?
If we were to turn to the Jewish Talmud again, this time to the Mishnah Sanhendrin, chapter 4, verse 5
(above, on the right), we will find where the author obtained his material, and why he included it here.
In this account we read a Rabbis comments, where he interprets the word `blood' to mean, "his own blood
and the blood of his seed." Remember, this is nothing but the comment of a Rabbi. It is his own interpretation,
and one which is highly speculative at that.
Therefore, it is rather interesting that he then goes on to comment on the plural word for `blood.' Yet this
Rabbi's comments are repeated almost word-for-word in the Qur'an, in aya 32 of sura 5! How is it that a Rabbi's
comments on the Biblical text, the muses of a mere human become the Qur'anic holy writ, and attributed to God?
Did Allah learn something from the Rabbi, or was it Muhammad or a later author who learned this admonition
from this Rabbi's writings?
The only conclusion is that the later is the case, because there is no connection between the narrative
concerning the killing of Cain in the Qur'an (aya 31), and the subsequent verse about the whole race (aya 32).
 37

It is only when we read the Mishnah Sanhedrin that we find the connection between these two stories: a
Rabbi's exposition of a biblical verse and a core word. The reason why this connection is lacking in the Qur'an is
now quite easy to understand. The author of sura 5 simply did not know the context in which the Rabbi was
talking, and therefore was not aware that these were merely comments on the Biblical text and not from the Bible
itself. He simply added them to the Qur'an, repeating what he had heard without understanding the implication.
It is rather ironic that in sura 25:4-5 this very charge of haphazard plagiarism is leveled at Muhammad by
the unbelievers in Medina:

"But the unbelievers say: `Naught is this but a lie which he has forged, and
others have helped him at it.' In truth, it is they who have put forward an iniquity
and a falsehood. And they say: `Tales of the ancients, which he has caused to be
written: and they are dictated before him morning and evening."

This charge rings closer to the truth than many Muslims are willing to admit. It seems that those who did
not believe in Muhammad or in the later redactions, recognized the sources for these stories, since they had
undoubtably heard the same myths and fables from the Jews who were not only living in that area at that time,
but came from the surrounding countries to the fairs at Mecca and other trading towns in the Hijaz.
It seems quite obvious that the Qur'an cannot be accepted as the word of God, if there exists parallels in
its narratives which exist from myths and commentaries of other religions, such as we find here.

[C] Abraham:
In sura 21:51-71, we find the story of Abraham (due to its length, it is not written here-you can read it for
yourself). In the Qur'anic account Abraham confronts his people and his father because of the many idols which
they worship. After an argument between Abraham and the people, they depart and Abraham breaks the smaller
idols, leaving the larger ones intact. When the people see this they call Abraham and ask if he is responsible, to
which he replies that it must have been the larger idols which did the destruction. He challenges them to ask the
larger idols to find out, to which they reply, "Thou knowest full well that these (idols) do not speak!" (aya 65).
He gives a taunting retort, and they then throw him into a fire. But in aya 69 Allah commands the fire to be cool,
making it safe for Abraham, and he miraculously walks out unscathed.
There are no parallels to this story in our Bible. There is a parallel, however, in a second century book of
Jewish folktales called The Midrash Rabbah. In this account Abraham breaks all the idols except the biggest
one. His father and the others challenged him on this, and with an added bit of humour, which is missing in the
Qur'anic account, Abraham responds by saying that he had given the biggest idol an ox for all the idols to eat, but
because the smaller idols went ahead and ate, they thus did not show respect. The bigger idol consequently
smashed the smaller idols. The enraged father did not believe Abraham's account, and so took him to a man
named Nimrod, who simply threw him into a fire. But God made it cool for him and he walked out unscathed.
The similarity between these two stories is quite unmistakable. A second century Jewish fable, a
folklore, and myth is repeated in the "holy Qur'an." It is quite evident that Muhammad or another author heard
this story from the Jews, but because he could not read their books, though he had heard snatches of the Biblical
narratives, from visiting Jews, or even his wives, he simply assumed they came from the same source, and
unwittingly wrote Jewish folklore into his Qur'an.
Some Muslims claim that this myth, and not the Biblical account, is in reality the true Word of God.
They maintain that the Jews simply expunged it so as not to correspond with the later Qur'anic account. Without
attempting to explain how the Jews would have known to expunge this very story, since the Qur'an was not to
appear until centuries later, we nontheless must ask where this folklore comes from?
The Bible itself gives us the answer. In Genesis 15:7, the Lord tells Abraham that it was He who brought
Abraham out of Ur of the Chaldeans. Ur is a place, also mentioned in Genesis 11:31. We have evidence that a
Jewish scribe named Jonathan Ben Uziel mistook the Hebrew word "Ur" for the Hebrew word which means
"fire." Thus in his commentary of this verse he writes, "I am the Lord who brought you ot of the fire of the
Chaldeans."
 38

Consequently, because of this misunderstanding, and because of a misreading of the Biblical verse a fable
became popular around this era, which stated that God had brought Abraham out of the fire. With this
information in hand, we can, therefore, discern where the Jewish fable originated: from a misunderstanding of
one word in a Biblical verse by one errant scribe. Yet, somehow this errant understanding found its way into
God's "holy" word in the Qur'an.
It is obvious from these examples that the author of the Qur'an simply repeated what he had heard, and
not being able to distinguish between that which he heard and that which was Biblical truth, he simply compiled
them side-by-side in the Qur'an.

[D] Mt Sanai:
The story which is found in sura 7:171 of God lifting up Mount Sinai and holding it over the heads of the
Jews as a threat to squash them if they rejected the law is not recognizable from the Biblical account. And well
it should not be, for it hails from another second century apoycryphal Jewish book, The Abodah Sarah.

[E] Solomon and Sheba:

In sura 27:17-44 we read the story of Solomon, the Hoopoo bird and the Queen of Sheba. After reading
the Qur'anic account of Solomon in sura 27 (on the left), it would be helpful to compare it with the account (on
the right) taken from a Jewish folklore, the II Targum of Esther, which was written in the second Century A.D.,
nearly five hundred years before the creation of the Qur'an (Tisdall 1904:80-88; Shorrosh 1988:146-150):

Qur'an- sura 27:17-44 II Targum of Esther

(aya 17) And before Solomon were "Solomon...gave orders...I will send King
marshalled his hosts-of Jinns and men, and and armies against thee...(of) Genii [jinn]
birds, and they were all kept in order and beasts of the land the birds of the air.
ranks. Just then the Red-cock (a bird), enjoying
(aya 20) And he took a muster of the Birds; itself, could not be found; King Solomon
and he said: `Why is it I see not the said that they should seize it and bring it by
Hoopoe? Or is he among the absentees? force, and indeed he sought to kill it.
(aya 21) I will certainly punish him with a But just then, the cock appeared in the
severe penalty, or execute him, unless he presence of the King and said, "I had seen
bring me a clear reason (for absence). the whole world (and) know the city and
(aya 22) But the Hoopoe tarried not far: he kingdom (of Sheba) which is not subject to
(came up and) said: `I have compassed thee, My Lord King. They are ruled by a
(territory) which thou hast not compassed, woman called the Queen of Sheba. Then I
and I have come to thee from Saba with found the fortified city in the Eastlands
tidings true. (Sheba) and around it are stones of gold and
(aya 23) I found (there) a woman ruling silver in the streets." By chance the Queen
over them and provided with every requisite; of Sheba was out in the morning
and she has a magnificent throne... worshipping the sea, the scribes prepared a
(aya 27) (Solomon) said: `Soon shall we see letter, which was placed under the bird's
whether thou hast told the truth or lied! wing and away it flew and (it) reached the
(aya 28) Go thou, with this letter of mine, Fort of Sheba. Seeing the letter under its
and deliver it to them: then draw back from wing (Sheba) opened it and read it.
them, and (wait to) see what answer they "King Solomon sends to you his Salaams.
return." Now if it please thee to come and ask after
(aya 29) (The queen) said: "Ye chiefs! Here my welfare, I will set thee high above all.
is-delivered to me-a letter worthy of respect. But if it please thee not, I will send kings
(aya 30) It is from Solomon, and is (as and armies against thee."
 39

follows): `In the name of Allah, most The Queen of Sheba heard it, she tore her
Gracious, Most Merciful: Be ye not garments, and sending for her Nobles asked
arrogant against me, but come to me in their advice. They knew not Solomon, but
submission (to the true Religion).'" advised her to send vessels by the sea, full of
(aya 32) She said: "Ye chiefs! Advise me in beautiful ornaments and gems...also to send
(this) my affair: no affair have I decided a letter to him.
except in your presence." When at last she came, Solomon sent a
(aya 33) They said: "We are endued with messenger...to meet her...Solomon, hearing
strength, and given to vehement war: but the she had come, arose and sat down in the
command is with thee; so consider what palace of glass. When the Queen of Sheba
thou wilt command." saw it, she thought the glass floor was
(aya 35) She said..."But I am going to send water, and so in crossing over lifted up her
him a present, and (wait) to see with what garments. When Solomon seeing the hair
(answer) return (my) ambassadors." about her legs, (He) cried out to her..."
(aya 42) So when she arrived, (aya 44) she
was asked to enter the lofty Palace: but
when she saw it, she thought it was a lake of
water, and she (tucked up her skirts),
uncovering her legs. He said: "This is but a
palace paved smooth with slabs of glass."

It is rather obvious, once you have read the two accounts above, where the author of the story of Solomon
and Sheba in the Qur'an obtained his data. The two stories are uncannily similar. The jinns, the birds, and in
particular the messenger bird, which at first he could not find, yet then used as a liason between himself and the
Queen of Sheba, along with the letter and the glass floor, are unique to these two accounts. One will not find
these parallels in the Biblical passages at all.

[F] Mary, Imran and Zachariah:

In sura 3:35-37 we find the story concerning Mary, her father Imran, and the priest Zachariah. After
reading the passage from the Qur'an (on the left), notice the similarities between the Qur'anic story and that
found in a spurious gospel account from The Proto-evangelion's James the Lesser, which is a second century
A.D. apocryphal Christian fable (on the right).

Qur'an- sura 3:35-37 The Proto-evangelion's James the Lesser

(aya 35) Behold! a woman of Imran said: "O And Anna (wife of Joachim) answered, `As the
my Lord! I do dedicate unto Thee what is in Lord my God liveth, whatever I bring forth,
my womb for Thy special service: so accept whether it be male or female, I will devote it
this of me: for Thou hearest and knowest all to the Lord my God, and it shall minister to
things." him in holy things, during its whole life'...and
(aya 36) When she was delivered, she said: "O called her name Mary...And the high-priest
my Lord! Behold! I am delivered of a female received her; and blessed her, and said,
child!" And Allah knew best what she brought `Mary, the Lord God hath magnified thy name
forth- "And no wise is the male like the to all generations, and to the very end of time
female. I have named her Mary, and I by thee will the Lord shew his redemption to
commend her and her offspring to thy the children of Israel."
protection from the Evil One, the Rejected."
(aya 37) Right graciously did her Lord accept
her; He made her grow in purity and beauty:
to the care of Zakariya was she assigned.
 40

Both accounts speak of the child being either male or female. They also mention that the child is Mary,
and that she is protected by either a high-priest, or Zachariah, who is inferred as the keeper of the sanctuary,
where Mary is kept (though the Lukan account speaks of him as the father of John the Baptist).

[G] Jesus's Birth:

There are a number of accounts in the Qur'an which speak of the early childhood of Jesus. These
accounts do not correspond at all with the Biblical story. But they do have parallels with other apocryphal
Jewish documents. Take for example the three references below:
1) The Palm Tree:
In sura 19:22-26 we read the story of Mary, the baby Jesus, the Palm Tree, and the rivulet which flows
below it. This story is not found in the Bible, but first appeared in an apocryphal fable of the second century
A.D. (see passage on the right; from The Lost Books of the Bible, New York, Bell Publishing Co., 1979, pg.38).
Notice the similarities between the two accounts.

Qur'an- sura 19:22-26 The Lost Books of the Bible

So she conceived him [Jesus], and she retired Now on the third day after Mary was wearied
with him to a remote place. in the desert by the heat, she asked Joseph to
And the pains of childbirth drove her to the rest for a little under the shade of a Palm
trunk of a palm tree: She cried (in her Tree. Then Mary looking up and seeing its
anguish): `Ah! would that I had died before branches laden with fruit (dates) said, `I
this! would that I had been a thing forgotten desire if it were possible to have some fruit.'
and out of sight'! Just then the child Jesus looked up (from
But (a voice) cried to her from beneath the below) with a cheerful smile, and said to the
(palm tree): `Grieve not! for thy Lord hath Palm Tree, `Send down some fruit.'
provided a rivulet beneath thee: Immediately the tree bent itself (toward her)
And shake towards thyself the trunk of the and so they ate. Then Jesus said, `O Palm
palm tree; it will let fall fresh ripe dates upon Tree, arise; be one of my Father's trees in
thee. Paradise, but with thy roots open the fountain
So eat and drink and cool (thine) eye. (rivulet) beneath thee and bring water flowing
from that fount.'
2) The Baby Jesus talking:
Later on in the same sura (19) in verses 29-33 we find that the baby Jesus can talk. Nowhere in the Bible,
except for the account of Jesus disputing with the elders in the temple (a story which comes when Jesus has
grown into a young boy) does the baby Jesus talk. So where did the story originate? Again, we must turn to 2nd
century apocryphal writings; this time to an Arabic apocryphal fable from Egypt, named The first Gospel of the
Infancy of Jesus Christ to find the same story:

Qur'an- sura 19:29-33 The first Gospel of the Infancy of

Jesus Christ

But she pointed to the babe. They said: `How ...Jesus spake even when he was in the
can we talk to one who is a child in the cradle, and said to his mother: `Mary, I am
cradle?' Jesus the Son of God. That word which thou
He said: `I am indeed a servant of Allah: He didst bring forth according to the declaration
hath given me revelation and made me a of the angel...
prophet;
And He hath made me blessed wheresoever I
 41

be, and hath enjoined on me prayer and

charity as long as I live;
He hath made me kind to my mother, and not
overbearing or miserable;
So peace is on me the day I was born, the
day that I die, and the day that I shall be
raised up to life (again)!

3) Creating birds from clay:

Jesus, according to sura 3:49 breathed life into birds of clay. The source for this Qur'anic fiction is found
in the earlier Thomas' Gospel of the Infancy of Jesus Christ, another apocryphal fable from the 2nd century:

Qur'an- sura 3:49 Thomas' Gospel of the Infancy of

Jesus Christ

"And (appoint him [Jesus]) a messenger to the "Then he took from the bank of the stream
Children of Israel, (with this message): `I some soft clay, and formed out of it twelve
have come to you, with a sign from your Lord, sparrows...Then Jesus clapping together the
in that I make for you out of clay, as it were, palms of his hands called to the sparrows,
the figure of a bird, and breathe into it, and it and said to them: `Go, fly away.'"
becomes a bird by Allah's leave...'"

[H] Heaven and Hell:

There are Qur'anic accounts which deal with heaven and hell, which have no parallels with our Biblical
accounts. It is not difficult, however, to find out where these stories originated. Take for instance the following:
1) 7 Heavens and 7 Hells:
In suras 15:43-44 and 17:44 we find reference to the seven hells and the seven heavens. Without asking
where these seven heavens and hells are located, it will be helpful to note that the same number of hells and
heavens can be found in the tradition from that period called Jagigah and Zuhal.
2) Mi'raj:
In sura 17:1 we have the report of Muhammad's journey by night from the Sacred mosque to the farthest
mosque. From later traditions we know this aya is referring to Muhammad ascending up to the 7th Heaven, after
a miraculous night journey (the Mi'raj) from Mecca to Jerusalem, on a "horse" called Buraq.
More detail is furnished us in the Mishkat al Masabih. We can trace the story back to a fictitious book
called The Testament of Abraham, written around 200 B.C., in Egypt, and then translated into Greek and Arabic.
Another account is that of The Secrets of Enoch, which predates Muhammad by four centuries. In
chapter 1:4-10 and 2:1 we read:
On the first day of the month I was in my house and was resting on my couch and
slept and when I was asleep great distress came up into my heart and there
appeared two men. They were standing at my couch and called me by name and I
arose from my sleep. Have courage, Enoch, do not fear; The Eternal God sent us
to thee. Thou shalt today ascend with us into heaven. The angels took him on
their wings and bore him up to the first heaven.
A further account is largely modelled on the story contained in the old Persian book entitled Arta-i Viraf
Namak. This story recounts how a pious young Zoroastrian ascended to the skies, and, upon his return, related
what he had seen, or professed to have seen (Pfander 1835:295-296).
3) Hell:
The Qur'anic description of Hell resembles the descriptions of hell in the Homilies of Ephraim, a
Nestorian preacher of the sixth century (Glubb, pg.36)
 42

4) Balance:
The author of the Qur'an in suras 42:17 and 101:6-9, utilized The Testament of Abraham to teach that a
scale or balance will be used on the day of judgment to weigh good and bad deeds in order to determine whether
one goes to heaven or to hell.
5) Paradise:
The description of Paradise in suras 55:56-58 and 56:22-24,35-37, which speak of the righteous being
rewarded with wide-eyed houris with eyes like pearls, has interesting parallels in the Zoroastrian religion of
Persia, though the name for the maidens in Persia is not houris, but Paaris.
[2] STORIES WHICH DO NOT CORRESPOND WITH THE BIBLICAL
ACCOUNT:

There are other stories which do not necessarily follow any Biblical accounts, but which have astonishing
similarities with further apocryphal Jewish literature from the second century.

[A] Harut and Marut:

In sura 2:102 the two angels Harut and Marut are mentioned. Who exactly are these two characters?
While Yusuf Ali believes these were angels who lived in Babylon, historical records show us that they were
Armenian idols. Their existence was inspired by Marut, the Hindu god of the wind. We find this story related in
the Talmud (Midrash Yalzut, chapter 44).

[B] The Cave of 7 Sleepers:

The story which was mentioned in an earlier section of this paper, concerning the 7 sleepers and a dog
who slept for 309 years in a cave, is found in sura 18:9-25. It has a striking resemblance to a book called The
Story of Martyrs, by Gregory of Tours. In this account it is a legendary tale of Christians who were under
persecution, and who fell asleep in a cave for 200 years. Others believe it came from a legend which a heathen
Greek writer, Diogenes Laertius, compiled in 200 A.D. It speaks of a certain Epimenides, a heathen Greek boy,
who slept for many years in a cave. It was known as a tale to amuse children (Pfander 1835:285).

[C] The Sirat:

Though not mentioned in the Qur'an by name, the bridge over which all must pass to their final destiny is
referred to in sura 19:71. As in the case of the Mi'raj, we must go to the Hadiths to find out what the Sirat really
is. And when we do, we wonder from whence such an idea originated. We don't need to look far, for a similar
bridge leading over the deep gulf of hell to Paradise is called Chinavad (the connecting link) in the Zoroastrian
book Dinkart.
It is important to remember that none of the above extra-Biblical quotations are recognized by Biblical
scholars, historians, or theologians as authentic events in the life of Christ, or in the scope of the Jewish faith.
Consequently they are not included in the Bible. In fact their late dates (most are from the second century A.D.)
should make it obvious to any casual observer that they have little authenticity whatsoever.

CONCLUSION:
We have now come to the end of our discussion on the authority of the Qur'an. We began our study by
noting that a possible reason for so much misunderstanding between Muslims and Christians could be the way
we viewed our respective scriptures; and the real differences which exist concerning our views on revelation and
inspiration. It seems obvious to me that until we understand these differences in perception we will be
condemned to continue talking at and past each other, without any hope of coming together in true dialogue.
We noted in our study the tendency by Muslims to elevate their Qur'an to a higher degree then what we
do with our own Bible. Examples of this elevation can be found in their demand that no-one write in its
 43

margins, or let it touch the floor. By doing so they could almost be blamed for deifying it, a practice which
sparks of idolatry, the very sin (Shirk) which the Qur'an itself warns Muslims not to do (suras 4:48; 5:75-76;
41:6).
From there we dealt with the claim by Muslims that Qur'anic authority is found in the miracle of its
composition; that it has superior and unique literary qualities which exceed any known written work. It seems to
be the consensus of a number of scholars, however, that with no logical connection from one sura to the next, the
Qur'an not only is difficult to read, its content is so confusing that it takes an enormous amount of patience to
understand it. With criticisms like these it is difficult to understand why Muslims continue to elevate its
supposed literary qualities.
We noted that Muslims claim the Qur'an a universal document. Yet, we found the Qur'an to be a
uniquely 7th-9th century Arab piece of literature, which reflected the mentality and culture of that time. This
was made clear with two examples: the case for the inferiority of women and the profoundly violent nature of the
Qur'an and its prophet, Muhammad. From there we continued to the collection of the original documents, asking
the question of whether any document which comes from the hands of God could be tampered with as we have
witnessed here in these examples. The incredible respect and awe which is evidenced by Muslims today for their
Qur'an belies the seemingly cavalier attitude of the earlier Caliphs towards the original codices, evidenced by
their burning of all extent manuscripts, even those which Muhammad himself had deemed to be authoritative.
We were astonished at how an "eternal divine document of God" could contain within its text not only
abrogations of itself, but errors which give doubt to its entire veracity. If God's word is to retain its integrity, it
must remain above suspicion. Even the Qur'an demands such a standard. In sura 4:82 we read, "Do they not
consider the Qur'an? Had it been from other than Allah, they would surely have found therein much
discrepancies" (sura 4:82). The testimony of the material we have covered here convicts the Qur'an of failing in
the very claims it purports to uphold, and sustain. This bodes ill for its claim to inspiration, while negating any
hope of any recognized authority.
In conclusion, while we can concede that the Qur'an is a fascinating book to study, it simply cannot
maintain its status as the final Word of God it claims to be. The declaration of textual perfection by the Muslims
simply do not stand up to any critical analysis of their content. As we have seen, the Qur'an carries numerous
inconsistencies with the former scriptures, while its narratives and stories help to discredit its claim to be the true
Word of God. Popular sentiment and unquestioning fanatical devotion by Muslims are simply not adequate as a
proof for the Qur'an's authenticity. When we take a sober analysis of the sources of the Qur'an, we find
conclusive evidence that the confidence of the Muslims for their scripture is simply unfounded.
It stands to reason that those whose responsibility it was to compile a "holy book" which could compete
with the existing scriptures, would naturally turn to the myths and legends of the surrounding civilizations and
borrow many of their stories. Due to the predominance of oral tradition in the 7th-9th centuries one can
understand how many of the stories became embellished and distorted over time. It is these corrupted stories
that we find all through the Qur'an, many of which were adapted from 2nd century Talmudic literature, which
was popular amongst the Jews of that area. Consequently it is the glaring similarities which we find between the
Qur'an and these errant sources which nullifies the claim that the Qur'an could hope to be the true Word of God.
The same test of verification is required of the Qur'an as that of all scriptures, including those which have
preceded it (the Old and New Testament). For decades now scholars have attempted to find fault with our
scriptures, applying to them the same critical investigation we have applied here and more, and for the most part
we have welcomed it. Yet, through all the critical and sometimes polemical analysis which has been fomented
against our scriptures, they have resolutely stood the test. It therefore comes as no surprise that the Bible
continues to be the number one best-seller in the history of literature. Though we do not accord our scriptures
the same sense of elevated worship which the Muslims demonstrate for their Qur'an, we do stand behind the
veracity of our scriptures claim to divine inspiration. We do so because it has proven time and again to remain
consistent to the claims it makes of itself and of all true revelations which come from the divine hand of God.
 44

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