Jewish Material in the Qur'an
Tracing the Sources of Islam's Holy Text
One of the central claims that Muslims make about the Qur’an is that it was Allah’s direct communication to Muhammad, and that it does not rely on any earthly sources. This claim is relatively easy to disprove, as it is possible to show where Muhammad (or whoever wrote the Qur’an) got his material. One set of sources is rather ironic, considering later Muslim attitudes to the Jewish people.
Given the proximity of the environment from which the Qur’an sprang to significant Jewish population centers, it should come as no surprise that there are many parts of the Qur’an that can be traced back directly to Jewish writings. The following are some examples:
Qur’an 21:51-70 (in which Abraham takes issue with his father’s idolatry) is an almost exact retelling of an illustration on the dangers of idolatry first penned by a Jewish Rabbi (Rabbi Hiyya) that is retold in the Midrash Rabba. This story was not regarded as inspired or authoritative (and is therefore not part of the Jewish or Christian Scriptures). Instead, it can simply be seen as a meditation on the dangers of worshiping idols. Yet, it is accepted wholesale into the Qur’an as part of Allah’s eternal word. It should be noted that this story definitely predates the coming of Islam because its interpretation of Abraham’s reaction to idolatry, is discussed by the Christian Scholar Jerome (died 420 CE). It is also mentioned in the Jewish ‘Book of Jubilees’ (of which the oldest copy dates from around the beginning of the 2nd century CE) and in the Babylonian Talmud. It is possible to show how the author or compiler of this part of the Qur’an copied this story almost word-for-word.
Qur’an 5:30-35 (in which a raven shows Cain how to bury his dead brother) has a long pedigree in Jewish folklore. It is told in a collection of Jewish myths and fables known as the Pirke Rabbi Eliezer, which is part of the Midrash (in turn a part of the Talmud). In the Midrash, it is Adam who is recorded as burying Abel’s body, but otherwise the stories are the same. This difference is consistent with the oral retelling of a well-known story, which is probably how the Qur’anic authors came to hear it. The Jewish link to this part of the Qur’an is proven beyond a doubt by the verse that follows the ‘burial lesson’ by the raven. It states: “On that account: We ordained for the Children of Israel that if any one slew a person - unless it be for murder or for spreading mischief in the land - it would be as if he slew the whole people: and if any one saved a life, it would be as if he saved the life of the whole people.” (Qur’an 5:32) On face value this is a very strange claim to make. What has the raven to do with the killing or sparing of many people? Yet, the Qur’an says that this injunction is instituted ‘on that account’ i.e., because of what happened with the raven. The connection is obscure to say the least. Yet, when the Midrash (the original source of this story) is consulted, everything falls into place. This is how the Midrash Sanhedrin comments on this text: “We find it said in the case of Cain who murdered his brother. ‘The voice of thy brother’s bloods crieth,’” (Genesis 4:10). It is not blood here in the singular, but blood in the plural, that is, his own blood and the blood of his seed. Man was created single in order to show him that he who kills a single individual, it shall be reckoned that he has slain the whole race, but to him who preserves the life of a single individual it is counted that he hath preserved the whole race.” (Misnah Sanhedrin 4:5) Suddenly everything makes sense. Not only did the compilers of the Qur’an plagiarize an ancient Jewish tale, but they also elevated the commentary of a Jewish Rabbi on this incident to the very word of Allah.
Quran 27:20-40 (which tells the story of Solomon and the Queen of Sheba) copies another much older Jewish manuscript, namely the Second Targum of Esther (Targum Sheni). Even a superficial comparison of these two texts will make it abundantly clear that the Qur’anic version can only be described as straight plagiarism.
For much more about the process through which the Qur’an came into being, please see my book ‘The Mecca Mystery - Probing the Black Hole at the Heart of Muslim History’.
Kind regards,
Peter
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The Qur'an is the Arab version of the Book of Mormon.