✿ Written by: Syed Waqas Haider
❖ Introduction
This article is a critical response to Syed Amjad Hussain’s piece titled “Qur’an and Isra’iliyat”, wherein he questions the Qur’an’s relationship with previous scriptures based on verses from Sūrah al-Shuʿarāʾ (26:192–196). He argues that many of the incidents mentioned in the Qur’an are not found in the Bible, and where they do appear, they are presented differently, raising doubts (according to him) about the Qur’an’s authenticity.
❖ The Qur’an’s Claim vs. Amjad Hussain’s Objection
Amjad Hussain interprets verses 192–196 of Sūrah al-Shuʿarāʾ—which declare the Qur’an to be a revelation from the Lord of the worlds, present in former scriptures—to mean that every narrative in the Qur’an should be identically found in the Bible. Comparing the Qur’an with today’s Bible, he claims inconsistencies, leading him to cast doubt on the Qur’anic text.
❖ Refuting Amjad Hussain’s Argument
Responding to these objections does not require exhaustive effort because his critiques are based on conjecture, not on established facts or sound scholarly method. Though he references Orientalist Tisdall, his stance consists largely of unsubstantiated personal opinions rather than grounded historical or theological understanding.
❖ The Concept of Revelation and Differing Canons
It is important to understand how Jews and Christians define revelation:
✔ Jews consider both the Torah and the Talmud (a comprehensive commentary on the Torah) as divinely inspired.
✔ Christians, especially Protestants and Catholics, differ on the canon of the Bible:
- Protestants: 66 books
- Catholics: 73 books
This variation in the scriptural canon among Christians highlights the subjective and evolving nature of their concept of divine scripture.
❖ The Jewish Legal Tradition and the Qur’an’s Position
Judaism heavily emphasizes legalistic tradition, centered on the Torah, but also includes an oral law (eventually recorded in the Talmud) which is considered nearly equally authoritative.
This raises the question: Does the Qur’an rely on or ignore the Talmud and similar Jewish commentaries?
The answer lies in the Qur’an’s method of correction and clarification, not imitation. Where these traditions align with truth, the Qur’an affirms them; where they deviate, the Qur’an rectifies them.
❖ The Prophet ﷺ and Revelation without Formal Education
The Prophet Muhammad ﷺ was unlettered and had no access to Jewish or Christian scriptures or commentaries. His knowledge of Biblical traditions through the Qur’an—without education or external instruction—is itself a sign of divine revelation.
Had the Qur’an been the product of human learning, it would have shown:
- Inconsistencies
- Disconnected narratives
- Historical inaccuracies
Instead, it presents cohesive, refined, and historically accurate accounts.
❖ Qur’anic Corrections of Biblical Errors
The Qur’an often corrects inaccuracies found in the Bible. For example:
The Pharaoh vs. King Distinction- In the Bible, Pharaoh is mentioned even in Abraham’s era—historically inaccurate, since "Pharaoh" was a title adopted in the New Kingdom of Egypt, centuries later.
- The Qur’an, however, uses “King” (Malik) during Prophet Ibrāhīm’s (عليه السلام) time and “Pharaoh” (Firʿawn) only from the time of Prophet Mūsá (عليه السلام) onward—historically correct.
❖ The Preservation of Pharaoh’s Body
Another remarkable detail:
✔ The Qur’an foretells that Pharaoh’s body would be preserved as a sign for future generations:
فَالْيَوْمَ نُنَجِّيكَ بِبَدَنِكَ...
(Sūrah Yūnus 10:92)
This is not mentioned in the Bible, yet Pharaoh's mummified body was indeed later discovered in Egypt, confirming this Qur’anic prophecy.
❖ Limited Awareness of Jewish & Christian Scholars
Many Jewish and Christian scholars remain unfamiliar with their own historical texts such as the Talmud and Mishnah.
The Qur’an’s references to incidents found only in these sources, unknown to the Arabs of that time, are a miraculous indication of the Prophet’s divine knowledge.
❖ Clarifying the Role of Isra’ili Narratives
The Qur’an does not derive its stories from Jewish folklore or legends.
Rather:
✔ It presents divinely revealed accounts, often correcting distortions found in Jewish and Christian traditions.
✔ These stories are not myth, nor are they copied from the Talmud.
✔ The Qur’anic source is pure revelation (waḥy), not borrowed content.
❖ Qur’an’s Reverence for Prophets vs. Jewish Defamation
Where the Talmud and other Jewish writings defame prophets with fabricated and immoral tales, the Qur’an defends their integrity.
For instance, the Talmud contains blasphemous content against ʿĪsā ibn Maryam (عليه السلام), as seen in:
- Kallah 1 (18b)
- Sanhedrin 67a
The Qur’an, on the other hand, honors Prophet ʿĪsā and his mother Maryam:
سورة آل عمران (3:45):
“Allah gives you glad tidings of a Word from Him—Jesus, the son of Mary, honored in this world and the Hereafter...”
سورة النساء (4:171):
“The Messiah, Jesus, son of Mary, was only a Messenger of Allah, and His Word... So believe in Allah and His messengers.”
❖ Conclusion
The article by Syed Amjad Hussain is based on misinterpretation, comparison with corrupted texts, and Orientalist conjectures.
He overlooks the fact that the Qur’an corrects, completes, and reaffirms earlier revelations—not through imitation, but through divine restoration.
✔ The Qur’an does not depend on Jewish traditions like the Talmud.
✔ It offers a pure message of monotheism and defends the dignity of prophets.
✔ It rectifies falsehoods and restores the truth that had been distorted over time.
🕊 To those who raise objections:
It is a matter of intellectual honesty to study the Qur’an with sincerity and objective inquiry, rather than through the lens of doubt and borrowed polemics.
وَالله أعلم
