Blowing up the Talmudic traditions in the Qur’an

 May peace, mercy and blessings of Allah be upon you.

One of the doubts thatChristiansand atheists
have been raging about is the issue of the alleged borrowing of the Holy Quran from the Talmud and the Haggadah. These people thought that, according to their claim, they had shattered the myth of
. The strange thing is that all these people did was repeat the claims of some orientalists such as Geiger and Ibn Warraq without bothering to verify those claims
. Or they opened the book (Legends of the Jews) by Louis Ginsberg and translated the texts that matched the Quranic stories into Arabic and began to cheer: Look at the Quranic plagiarisms.
All of this without bothering to search for Louis Ginsberg’s sources. Are they before or after Islam?
They even went so far as to have aChristianquote from a book of Jewish myths and translate it into Arabic, and before the translation he puts the phrase: It came in the Babylonian Talmud, without telling us from which chapter of the Talmud he quotes.
This is a method far removed from any integrity or scientific credibility.Muslim 77
and I have donethis humble work to respond to these people and destroy their claims, with the help of God, and we ask God Almighty for success, sincerity, and acceptance. To be continued, God willing

First: Some important definitions that we will use in our topic, God willing
1 ) Definition of Talmud:
A Hebrew word meaning "teaching", and it refers to the entirety of Jewish legal writings, in which their tradition that came after the Bible is summarized. They are huge legal and ethical collections that include the Mishnah and its interpretation, composed in several stages after the third century in the Aramaic language.
The Talmud consists of two main parts:
A) The Mishnah : A Hebrew word meaning "to repeat", and it is a collection of oral laws written in the second century AD to interpret and apply Jewish law in the fields of agriculture, family, criminal judgments, and others. It consists of 6 sections and 23 articles.
b) The Gemara : In Aramaic it means "study of traditions" and in Hebrew it means "completion". It was written down after the third century AD. Its authors are called the (Amoraim) or commentators. It contains discussions of the rabbis of Palestine and Babylon. There is the Palestinian Gemara and the Babylonian Gemara, the latter of which is considered more comprehensive and reliable. The Talmud that contains the Palestinian Gemara is called the Palestinian Talmud, and the Talmud that contains the Babylonian Gemara is called the Babylonian Talmud. As for the Mishnah, it is one in the two Talmuds.
2) The importance of the Talmud for the Jews
: The Talmud occupies an important position for the Jews, especially the Orthodox. This is evident in what Dr. Abdel Wahab El-Messiri mentioned in his encyclopedia:

Perhaps what deepened this trend is the transformation of the Jews into a functional group that wants to preserve its identity and isolation, and centering around the Torah (the holy book of the Jews) is the fastest way to achieve this. However, with the adoption of the Torah by Christianity as a holy book, Rabbinic Judaism (Talmudic) emphasized the importance of the Talmud at the expense of the Torah, and thus the phrase "study of the Torah" actually came to mean "study of the Talmud."
3) Definition of Haggadah or Agada:
It is the moral explanation of the texts of the Holy Book and differs from the legal explanation or "Halakha", and includes biblical news and events and stories of the past. A distinction must be made between Haggadah and Agada, as Agada is only used for the previous definition, which is a general definition that includes any heritage stories or moral explanation of the texts of the sacred Jewish heritage, while Haggadah is also used for the previous definition and is also used for the sacred Jewish text that deals with the story of the Exodus and is recited before the Passover meal among the Jews.
4) Midrash
is a Hebrew word that literally means “doctrine” and is derived from the Hebrew verb “drosh” meaning to learn and refers to the rabbis’ explanation, interpretation and collection of their deductions of the Holy Book. There is also “Halacah Midrash” which deals with legal topics and “Hagadah Midrash” which deals with moral topics and stories.

Second: Some important points that must be taken into consideration to refute suspicions and false allegations.

Before delving into the various doubts and topics that Christians and atheists have claimed that Islam took from Judaism, there are several very important points that must be paid attention to, which in themselves can indicate the extent to which these claims are false. They are:


(1) The illiteracy of the Messenger, may God bless him and grant him peace , which indicates the impossibility of his having access to the books of the Jews, is confirmed by the Almighty’s saying: { And you did not recite before it any scripture, nor did you inscribe it with your right hand. Then the falsifiers would have had doubts. } [Al-Ankabut 48]

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(2) The impossibility of the Talmud legends and texts reaching the Arabs of Mecca for the following reasons:
A) The isolation of Arab Jews from their co-religionists in other countries, where the Talmud was still in the stages of modification and writing, whether in Babylon, Palestine, or elsewhere....
The Talmud did not reach its final form until 700 AD, i.e. after the emergence of Islam, as stated in Wikipedia:
The question as to when the Gemara was finally put into its present form is not settled among modern scholars. Some of the text did not reach its final form until around 700 . Traditionally, the rabbis who edited the Talmud after the end of the Amoraic period are called the Saboraim or Rabanan Saborai. Modern scholars also use the term Stammaim (from the Hebrew Stam, meaning "closed", "vague" or "unattributed") for the authors of unattributed statements in the Gemara . http://en.wikipedia.org/wiki/Talmud Evidence of this is what Israel Wolfenson mentioned in (History of the Jews in the Arab Countries), pages 11-12.

Although - to be honest - there are some opinions that deny this, such as what Dr. Jawad Ali mentioned in (Al-Mufassal fi Tarikh Al-Arab):
Some Jewish historians believe that the Jews of the Arabian Peninsula were isolated from the rest of their co-religionists and separate, and that other Jews did not see that the Jews of Arabia were like them in belief, but rather they saw that they were not Jews, because they did not preserve the Mosaic laws and did not submit to the rulings of the Talmud. For this reason, nothing was mentioned about the Jews of the Arabian Peninsula in the news of the Hebrew authors. In my opinion, the absence of anything mentioned about the Jews of the Hijaz in the news of the Hebrew authors cannot be evidence of the isolation of the Jews of the Hijaz from the rest of the Jews. Others were also neglected and not referred to, because the writing and intellectual activity of the Hebrews had been focused in these eras on the Jewish settlements in Iraq and Palestine, and on "Tiberias" in particular, and the Jewish communities that spread in other places were not famous for writing, so it was natural that the news of the Jews in this era would be limited to these two countries. That is why he did not refer to the Jews of the Hijaz and the Jews of the rest of the Arabian Peninsula. Then the Hijaz is connected to Palestine, and Palestine is a part of the Hijaz that is geographically complementary to it, and it has been connected to Palestine since ancient times, and Palestine is its commercial outlet, and the port of "Gaza" is one of the places that the merchants of the Hijaz used to go to for trade, and the movement is always ongoing between Palestine and the Hijaz, and the Jewish merchants of the Hijaz used to trade with the Levant and in particular the land of Palestine, so it is of course unreasonable for the Jews of the Hijaz to be isolated from the Jews of Palestine, and for there to be no contact between the two Jews. As for religious and doctrinal opinions, there may be some differences between the two Jews, as there was a difference in opinions between the rabbis of the Jews of Iraq and the rabbis of the Jews of Palestine, so it is not unlikely that the opinion of those who say that there is a difference in the point of view of the Jews of Palestine with regard to the Jews of the Hijaz is not excluded, as the Jews of the Hijaz and the Jews of the Arabian Peninsula may have been influenced by the Arabs who settled among them, and they were forced to ease their adherence to the rituals of their religion, especially since there are Jews among the Jews of the Arabian Peninsula who converted to Judaism .
Dr. Abdul Wahab Al-Messiri goes with the first opinion and believes that the commercial relations between the Jews of the Arabian Peninsula and the rest of the Jews did not exceed the commercial relations that existed between them and the rest of the Arabs:
The Jews of the Arabian Peninsula are not mentioned in Jewish or non-Jewish references before the mission of the Messenger (peace be upon him) due to the severance of their relations with the rest of the Jews of the world. Their relationship with the Jews of Palestine, who spoke Aramaic, was a commercial relationship that was no different from the relationship of the other Arab tribes with them.
http://islamport.com/d/1/aqd/1/321/1...CE%ED%E4%C7%E5
It is clear from the two opinions that they were not in close contact with them, otherwise we would have seen among them Talmudic scholars and rabbis who were famous in the Jewish community, and we would have seen among them Talmudic scholars, but this did not happen.
(b) Their failure to submit completely to the Talmud and their failure to recognize it , which indicates their lack of interest in it like the rest of the Jews, and this is what Wolfenson confirmed in his book, page 13

This is the same as what Dr. Jawad Ali mentioned in the previous quote by Dr. Jawad Ali:
Because they did not preserve the Mosaic laws and did not submit to the rulings of the Talmud. That is why nothing was mentioned about the Jews of the Arabian Peninsula in the news of the Hebrew authors.
Dr. Abdul Wahhab Al-Messiri also mentions in the same previous source:
The Jews of the Arabian Peninsula are not mentioned in Jewish or non-Jewish references before the mission of the Messenger (peace be upon him) due to the severance of their relationship with the rest of the Jews of the world. Their relationship with the Jews of Palestine, who spoke Aramaic, was a commercial relationship no different from the relationship of the other Arab tribes with them. In fact, there is evidence that the Jews of Damascus and Aleppo did not (in the eighth century AD) consider the Jews of the Arabian Peninsula to be Jews at all because they did not know the Talmud, and if they did know it, they did not submit to its laws. It seems that their Judaism was summarized in belief in the doctrine of monotheism and the Old Testament. Their rabbis would read the Old Testament in Hebrew and then explain it in Arabic to their listeners. The Jews knew some of the books of the Midrash. It is said that the Judaism that the Arabs of the Arabian Peninsula embraced was more like a tribal party than a religion with roots and dimensions like the religion of the Jews of Palestine, as the mere conversion of one of the chiefs of the tribes, clans or sub-clans to Judaism automatically led to the conversion of his followers to Judaism. However, the existence of a strong pantheistic layer in the beliefs of the Jews of the Arabian Peninsula cannot be ruled out. This is undoubtedly due to the Arab paganism that surrounded them. Pantheism appears strongly in the thought of Abdullah ibn Saba (or Sabianism if we accept the view that he is a non-historical figure).
C) What is also indicated by the above is the absence of any mention of the Gemara in any ancient trace ... while the Mishnah was mentioned with the word (Mithna) in some few traces such as: “
From the approach of the Hour, the wicked will be raised and the good will be put down and speech will be ugly and work will be detained and the Muthanna will be read among the people.” I said: “What is the Muthanna?” He said: “Nothing was written except the Book of God.
” Narrator: Abdullah bin Amr bin Al-Aas. Narrator: Al-Haythami - Source: Majma’ Al-Zawa’id - Page or number: 7/329
Summary of the narrator’s ruling: His men are the men of Sahih

Did the Jews borrow from the Muslims? Very likely... especially in this field, and this is according to the admission of the Jews themselves, not the words of the Muslims... Introduction to the interpretation of Saadia Gaon - Moshe Mordechai Zucker - Page 43, 44 It has been shown to us that the Jewish interpreters borrowed a lot from the Muslim interpreters The book mentioned many things that Jewish scholars took from Muslims... We mention, for example... the decisive and the ambiguous... and Dr. Muhammad Khalifa confirms this in the introduction to the book, page 4. Dr. Muhammad Idris quotes the same words from Gold Tsiher in the book The Islamic Influence on Jewish Thought, page 19. Rabbi Naftali Rothenberg says: Judaism owes much to Islam for the emergence of the complete Jewish philosophical works of the Middle Ages. This literature, which emerged from a deep dialogue with Islam and was influenced by Muslim thinkers, includes, among others, the writings of Rabbi Saadia Gaon, Maimonides, Rabbi Pashaya ben Bakuda, and Rabbi Yehuda Halevi, and has formed a cornerstone of Jewish culture to this day. http://www.commongroundnews.org/arti...0&sp=0&isNew=1 If Jews quote Muslims, it is very likely... Could it be that the Messenger, may God bless him and grant him peace, is the one who quoted from the Haggadah??? Let's decide some facts .... 1- The Messenger was illiterate, he could neither read nor write ... and we have proven this here 2- There is no book translated into Arabic during the life of the Messenger, may God bless him and grant him peace, and we have proven this https://www.ebnmaryam.com/vb/293549-post4.html"]here [/URL] 3- Most of the stories came in Meccan surahs, so Surah Maryam, which contains the dialogue of our master Abraham, may God bless him and grant him peace, with his father, is a Meccan surah.. and many other surahs contain stories and tales of previous nations such as the stories and Joseph and Jonah ..... and this is a very serious matter .... because there were no Jews in Mecca ..... !! This is mentioned in many texts that indicate the presence of Jews in Mecca ... or they were a small minority , but it is certain that there were no Jews in Mecca with knowledge .... and we find this in the story of the Quraish testing the Messenger, may God bless him and grant him peace, when they wanted to test his prophethood, they sent a mission to the Jewish rabbis in Medina to bring questions from the Jewish rabbis And they ask it of the Prophet, may God bless him and grant him peace... Their going to Medina is the greatest evidence of the presence of Jews with knowledge in Mecca . The story in detail is https://www.ebnmaryam.com/vb/293545-post2.html"]Here[/URL ] And this story is evidence of the absence of Jews with knowledge in Mecca.... Dr. Israel Wolfenson says in his book, The History of the Jews in the Arab Countries, page 98, that this story is evidence of the absence of knowledgeable Jews in Mecca. Another proof is in Sahih Muslim: The Messenger of Allah, may Allah bless him and grant him peace, came to Medina and found the Jews fasting on the day of Ashura. They were asked about that and they said, “This is the day on which Allah gave victory to Moses and the Children of Israel over Pharaoh, so we fast it to honor him.” The Prophet, may Allah bless him and grant him peace, said, “We are closer to Moses than you are.” So he ordered that it be fasted. http://hadith.al-islam.com/display/D...Doc=1&Rec=2491 This narration is conclusive... and confirms that there were no Jews in Mecca... (or a small number) . The Prophet, may Allah bless him and grant him peace, did not know that the Jews fasted on Ashura until he migrated to Medina. Some orientalists have tried to prove the existence of Jews in Mecca... but all of this is weak evidence. History does not tell us that the Jews had a neighborhood of their own in Mecca... or a specific temple in which they performed their prayers.

E) That access to the Talmud during this period was not guaranteed to the general Jewish public, but was only limited to scholars who were followed by the general public, which indicates the difficulty of its texts reaching the general public.... And Eng also separated this part.

Even if there were Jews in Mecca... the holy books were only available to the rabbis... and were not circulated among the people like the Qur’an and Hadith in Islam.... It was stated in the introduction to the book - The Talmud: Its Origin, Sequence and Literature This image is in another size. Click here to view the image in its correct form. The image dimensions are 644x635.

What also indicates this in the Arabian Peninsula in particular is the story of the conversion to Islam of Abdullah bin Salam, may God be pleased with him.

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(3) That the Messenger, may God bless him and grant him peace, knew that the Jews had books that they had composed and for which they had abandoned the Torah, and this is what is shown by the hadiths:
The Children of Israel wrote a book and followed it and abandoned the Torah.
Narrator: Abu Musa al-Ash’ari Narrator: al-Haythami - Source: Majma’ al-Zawa’id - Page or number: 1/197
Summary of the narrator’s ruling: Its men are trustworthy.

From the approach of the Hour, the wicked will be raised and the good will be put down, speech will be made ugly and action will be restricted, and the Muthanna will be read among the people. I said: What is the Muthanna? He said: Nothing was written except the Book of God
. Narrator: Abdullah ibn Amr ibn al-’As Narrator: al-Haythami - Source: Majma’ al-Zawa’id - Page or number: 7/329
Summary of the narrator’s ruling: Its men are the men of the Sahih.
So, may God bless him and grant him peace, he knew that there were books composed outside the scope of the Torah.... So how could he transmit what he heard from them as they claim, while he knew that they might speak from these human books?... In this is a response to those who claim that he, may God bless him and grant him peace, did not know about the existence of the Talmud and thought that everything that It is spoken by the Jews from the Torah.

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(4) The Islamic and Jewish cultures met significantly in the Middle Ages, especially in Andalusia under Islamic rule. It was an era of intellectual prosperity for the Jews as a result of the freedom and justice they found under the Islamic state, which led to their being influenced by Muslims. This is clearly evident in the thought of Moses Maimonides, who is considered one of the greatest thinkers of the Middle Ages among the Jews, and to this day they put his picture on the Israeli shekel. The writings of Moses Maimonides clearly show the influence of Islamic thought, such as the book (Guide for the Perplexed).
In this link are detailed examples of Maimonides’ influence by Islamic thought:
http://plato.stanford.edu/entries/maimonides-islamic/
. Another example of this is the Jewish philosopher Sa’id ibn Yusuf al-Fayyumi, known as Sa’adia Gaon, who lived in the ninth and tenth centuries. He is one of the interpreters of the Torah and the author of the book (Trusts and Beliefs), who clearly showed his influence by theology in his writings. In his commentary on the "Sefer Yetzirah", Saadia sought to render lucid and intelligible the content of this esoteric work by the light of philosophy and scientific knowledge, especially by a system of Hebrew phonology which he himself had founded. He did not permit himself in this commentary to be influenced by the theological speculations of the Kalam,
http://en.wikipedia.org/wiki/Saadia_Gaon Another example of this is Judah ha-Levi, the Jewish philosopher whose style was influenced by Imam al-Ghazali: The position of Judah ha-Levi in ​​the domain of Jewish philosophy is parallel to that occupied in Islam by Ghazali, by whom he was influenced http://en.wikipedia.org/wiki/Judah_ha-Levi These are some examples that illustrate the extent to which Jews have been influenced throughout history by Islamic culture. Ang also mentioned some details regarding this part:

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(5) The Jews’ influence by Islam reached the point of stealing Quranic stories, prophetic hadiths, and sayings of the Companions and attributing them to themselves. Examples of this include the story of Joseph, peace be upon him, and the story of Abraham and Ishmael, peace be upon them, as attested by the Jews themselves today, which we will explain in detail, God willing, in the detailed responses to each point.
We also find several books and articles detailing the extent of Jewish culture’s influence by Islam, such as (The Influence of Al-Farabi’s Philosophy on the Introduction of Moses bin Maimon), Dr. Jamal Ahmed Al-Rifai, and also (The Arab and Islamic Heritage in the Books “Islah Al-Akhlaq” and “Mukhtar Al-Jawahir” by Sulayman bin Jibirol), Prof. Dr. Abdul Razzaq Ahmed Qandil.

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(6) The Talmud is a very large book, reaching approximately 10,000 pages, and it has been subjected to a lot of burning and concealment, in addition to the fact that for a period of time only rabbis and religious men had access to it, and what it has been subjected to over time of burning, concealment, and deletion of texts to please the church and other things... All of this confirms to us beyond doubt the impossibility of its texts remaining intact over this long period of time and under these circumstances.
We find in the Jewish Encyclopedia a detailed account of the attacks and burnings that the Talmud has been subjected to throughout history:
http://www.jewishencyclopedia.com/vi...2&letter=T#145

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(7) The oldest manuscripts of the Babylonian Talmud currently date back to the ninth or tenth century .... This link from the Islamic-awareness website contains details about the Talmud manuscripts, quoted from the book "Manuscripts of the Babylonian Talmud" by M. Krupp:
http://www.islamic-awareness.org/Qur...s/BBCandA.html
The Manuscripts of the Babylonian Talmud
A detailed list of the manuscripts of the Babylonian Talmud was produced by Michael Krupp.[72] We will be dealing with some of the earliest and important ones here.
MS Oxford Bodleian Lib. 2673: It is the oldest firmly dated manuscript of the Babylonian Talmud. It is dated from 1123 CE and contains Keritot with lacunae.
MS Florence National Lib. III 7-9: It was completed in 1177 CE. It comprises about one third of the Babylonian Talmud. It is written in Italo-Ashkenazic script.
MS Hamburg 165: It was written in 1184 CE at Gerona. It is an exemplary representative of Spanish manuscript tradition.
MS New York Jewish Theological Seminary No. 44830: It is dated to 1290 CE and contains Avoda Zarah.
MS Munich Code. Heb. 95: It contains the entire Talmud, written in Ashkenazic script and dated to 1342 CE. Its completeness makes it certainly the most important Talmud manuscript.
And in the Jewish Encyclopedia:
A fragment of considerable length in the Cambridge Library, and possibly the earliest extant manuscript of Babli , also contains the treatise Pesaḥim; it has been edited by Lowe ( “The Fragment of Talmud Babli of the Ninth or Tenth Century,” Cambridge, 1879); And in its four folios it includes the text of fols. 7a, below -9a, middle, and 13a, below -16a, above, of the editions. The pages are divided into two columns; and the entire mishnaic text precedes the chapter; the several sections, even those beginning with a new paragraph of the Mishnah, have an introduction only in the case of the first word of the mishnahic passage in question, with the word as superscription.

http://www.jewishencyclopedia.com/vi...2&letter=T#127
This is also the link from this Jewish website that mentions the oldest manuscripts of the Mishnah:

The oldest manuscript copies of the Mishnah, are in Parma (13th century) , Cambridge (on which the Jerusalem Talmud is said to be based), and New York (vocalised fragments, 10th or 11th century). The first printed edition appeared in Naples (1492), with the commentary of Maimonides. The current editions of to-day are accompanied by commentaries of Obadiah di Bertinoro of the 15th century, and Yomtob Lipman Heller of the 17th century. The Mishnah has often been translated; The latest version being in English by Canon Danby. A critical edition of the Mishnah, however, is a task for the future
http://www.come-and-hear.com/talmud/nezikin_h.html
Thus, we see that the oldest Talmudic manuscripts date back hundreds of years after Islam, in addition to the fact that they date back to the peak of the influence of Islamic culture on Jewish culture.

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(8) If the Qur’an and the hadiths of the Messenger, may God bless him and grant him peace, were taken from the Talmud as they claim, then where do we find the Qur’anic miracles in the Talmud and the Jewish heritage books, such as the sperm, the leech, the pump, the formation of the image of the fetus after 42 days, the positions of the stars, the weaving of the sky, the folding of night and day, the rotation of the sun and its flow towards its resting place, the rotation of the sun and the moon, night and day, the prediction of the defeat of the Persians at the height of their victory over the Romans, the prediction of the large number of Muslims and their weakness despite their large number, the prediction of abandoning the camels and not striving on them, the erasure of the light of the moon, the prediction of the spread of knowledge and writing, and many, many more... And where do we find in the Qur’an the myth of Adam’s height from the earth to the sky and from one end of the world to the other, and where in the Qur’an is that Adam, peace be upon him, had two heads and that Eve was created from one of his heads or that she was created from his tail? Where are the myths of the Jews that the Messenger of God, may God bless him and grant him peace, mentioned as false, such as their claim that God Almighty rested after creation as in the Book of Genesis, or their saying that if a man comes to a woman from behind, he comes? The boy is cross-eyed and other myths...

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(9) There are some similarities between ancient writings and the Bible , an example of which is the Epic of Gilgamesh, which is similar in many of its details to the story of Noah’s Flood in the Bible. For details, please review this topic:
https://www.ebnmaryam.com/vb/t146562.html

There are two explanations for the similarity of the Epic of Gilgamesh to the story of the Flood in the Bible, although the Epic of Gilgamesh is older than the Bible:

The first
is that the writers of the Bible quoted from the story of Gilgamesh and that the story of Noah, peace be upon him, in the Bible is a literary theft from Gilgamesh.

The second
is that the writers of the Epic of Gilgamesh were informed in one way or another of the story of Noah’s Flood, either through the generations’ transmission of the story or through the prophets.
The important thing is that it was known to them, so they quoted from it the Epic of Gilgamesh.
Then the story came again in the Bible through divine revelation.

The Jews, Christians , and Muslims will choose the second possibility.

Now let us apply the same principle to any similarity between the Holy Qur’an and the Jewish heritage from the Talmud and The Haggadah and the Apocrypha
We have two possibilities:
The first possibility
is that what is in the Holy Quran - may God Almighty forgive me - was taken from the Jewish heritage.
The second possibility
is that what is in the Talmud and the Holy Quran agreed with it is what their prophets told them, but it was not written down between the covers of the Holy Book and their scholars passed it on orally until they wrote it down in the Jewish heritage.
Then that news came in the Holy Quran again by the inspiration of God Almighty.

What is strange is that in the case of the Holy Bible and Gilgamesh we find the Christians asserting the possibility that they are remnants of prophecy
, and in the case of the Holy Quran we find them asserting the possibility of transmission!!!!
So what is the matter with you? How do you judge, O Christians???!!!

This is in addition to the Bible mentioning some ancient books that we do not find in our hands today, such as the Book of the Affairs of Solomon and the Book of the Chronicles of the Kings of Israel and others, which Christians say are historical and political books and not revelation, and therefore we do not find them in our hands today. More of this will become clear during the responses and discussion of the various doubts, God willing. So
what is wrong with saying then that some of the stories that came in the ancient Jewish books and were agreed upon by the Qur’an may be true? This is of course in addition to their containing myths that have no basis. The basis of our view as Muslims of ancient books, whether they were legal according to their authors or not, is that they either agree with what came in the Qur’an, then they are remnants of revelation and remnants of the words of the messengers that reached these books, either orally or in writing, or they contradict the explicit Qur’an and Sunnah, then they are human interventions that have nothing to do with revelation, or there is no mention of them in the Qur’an or Sunnah, so we remain silent about this and leave it to history.

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(10) What we can conclude from the previous point is that what prevents some of what is mentioned in the Jewish heritage books from having correct roots, either from the remnants of revelation or from the immortal miracles of the prophets that have continued to be transmitted through the generations, either orally or in writing, and that the sources of these writings have been lost just as the (historical and political) books cited in the Holy Book have been lost, if this is true?

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(11) We note that the writers of the New Testament were quoting from the Apocrypha, the Haggadah, and the Jewish tradition, as acknowledged by specialists in Christianity.
We will present two examples here, God willing.

Example 1: The author of the Epistle of Jude quotes from the apocryphal Book of Enoch.

14

And behold! He cometh with ten thousands of His holy ones To execute judgment upon all, And to destroy all the ungodly: And to convict all flesh Of all the works of their ungodliness which they have ungodly committed

,
And of all the hard things which ungodly sinners have spoken against Him. http://www.thenazareneway.com/book_of_enoch.htm jude ch 1:14-15 14 And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the ADONAY cometh with ten thousands of his saints, 15 To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him. http://www.htmlbible.com/sacrednamebiblecom/B65C001.htm There is clearly a terrible match in the texts!!! Because of the previous quote, Christians differed in their books. Some of them saw the Book of Enoch as canonical http://en.wikipedia.org/wiki/Book_of_Enoch and among them was Tertullian, who saw, as is clear from the Wikipedia paragraph, that the Jews refused to recognize the Book of Enoch because of the prophecies in it related to Jesus Christ, peace be upon him . Until now, the Ethiopian Church still recognizes it: http://en.wikipedia.org/wiki/Book_of_Enoch While some of them refused to recognize the Epistle of Jude because of the quotation from the Book of Enoch, which is not canonical in their view: http://en.wikipedia.org/wiki/Book_of_Enoch Here we ask Christians a question: How do you say that the Book of Enoch is an apocryphal book while the writer of the Epistle of Jude quotes from it as a canonical inspired book? Let us see the Christians’ answer http://holy-bible-1.com/articles/display/10298/ajax What concerns us from their answer is: We understand from the Christians’ answer the following : First , there are correct things in the Jewish tradition that were not recorded in the Holy Bible. Second , the Apocrypha, and logically also the Talmud and Haggadah, quoted correct things from the Jewish tradition and built myths on them. Now it is our turn to ask them: What prevents what came in the Holy Qur’an from being in agreement with the Apocrypha, the Talmud, and the Haggadah, and from what is correct in them and not from the myths and legends of the Jews?

The second example: quoting the names of Pharaoh’s magicians from the Jewish heritage not written in the Bible.

Among the Egyptians were the two arch- magicians
Jannes and Jambres. They made wings for themselves , with which they flew up to heaven . They also said to Pharaoh: "If God Himself hath done this thing, we can effect naught. But if this work has been put into the hands of His angel, then we will shake his lieutenants into the sea." They proceeded at once to use their magic contrivances, whereby they dragged the angels down . http://www.sacred-texts.com/jud/loj/loj303.htm Thus we understand how Jannes and Jambres resisted the call of Moses. From here it becomes clear how the writers of the New Testament, headed by Paul, considered the Haggadah stories to be true, sacred stories without a doubt, and they took lessons from them, and not just myths as the Christians claim . 

Summary of what can be concluded from the above

First :
- The illiteracy of the Messenger, may God bless him and grant him peace.
- The lack of a strong connection between the Jews of Mecca and other Jews in the Levant and Babylon, where the Talmud is still in the stages of writing, revision and amendment.
- Evidence indicates that the Jews of the Arabian Peninsula did not fully submit to the Talmud and did not recognize it, as mentioned by Jewish historians, and because there is no reference or trace of the Gemara and few traces of the Mishnah (the Muthanna).

- Most of the verses they claim to quote were revealed during the Meccan period, where there were almost no Jews.
- Access to the Talmud during this period was limited to rabbis and priests, not to the general Jewish population.
The result : The difficulty of the Talmudic legends reaching the Arabs in Mecca... and even if we say that some legends had crept in, it is impossible to say that the Messenger, may God bless him and grant him peace, was quoting what he heard from the hadiths that were widespread among the common people - God forbid - because this does not fit with the Jews’ continuous challenge to the Messenger of God, may God bless him and grant him peace, and his response to it ( they would not have challenged him with the stories that were widespread and well-known among the common people ) and does not fit with the challenge of the Qur’an and its continuous mention of informing of the unseen after most of the stories.
{This is from the news of the unseen which We reveal to you. You knew it not, you nor your people, before this. So be patient. Indeed, the [best] outcome is for the righteous.} [Hud 49] (Let us reflect on the Almighty’s saying (You and your people), meaning that it is not from the stories that are widespread among the Arabs.The verse came after mentioning the story of Noah and in the context of mentioning the stories of the prophets.)
{And you were not on the western side when We decreed to Moses the command, nor were you among the witnesses. (44) But We raised up generations So life was prolonged for them, and you were not residing among the people of Madyan, reciting to them Our verses, but We were sending messengers. (45) And you were not on the side of the mount when We called, but it was a mercy from your Lord that you might warn a people to whom no warner had come before you, that perhaps they might be reminded. (46)}[Al-Qasas]
{That is from the news of the unseen which We reveal to you, [O Muhammad], and you were not with them when they were [mentioned], They cast their pens as to which of them should be responsible for Mary, and you were not with them when they disputed[Al Imran 44]
{This is from the news of the unseen which We reveal to you, [O Muhammad], and you were not with them when they decided their plan while they were plotting. [Yusuf 105]

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Second:
- The influence of Islamic culture on the great interpreters and scholars of the Talmud and the Jewish Torah in the Middle Ages, especially in Andalusia.
- This influence reached the point of quoting some stories from the Qur’an and Sunnah and attributing them to their rabbis.
- The oldest Talmudic manuscripts date back to the Middle Ages, when this influence peaked.
- The Talmud is a very large book that is difficult to contain in its entirety, and its perusal and study were limited to rabbis and clergy for a long period of time.
- The Talmud was burned and deleted by the Church many times.
The result : It is impossible to be certain of the stability of the Talmud texts and the possibility that some of its texts were written recently under the dominance of Islam and the emergence of the great Jewish interpreters and scholars of the Talmud in the Middle Ages and their influence by Islamic culture...

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Third :
- The Bible contains stories and news that are consistent with ancient books and manuscripts, such as the story of Gilgamesh.
- The Bible cites books that we do not find in our hands today, andChristiansthat they were merely historical and political books and not holy books (and we will find more details about these two points later, God willing)
. - Some of the news that the writers of the New Testament tell in their letters about the prophets of the Old Testament were not mentioned in the Old Testament, but were mentioned in the Jewish heritage.
Conclusion : What prevents some of the stories mentioned in the Qur’an from being similar to the Jewish heritage books with roots in revelation or remnants of the words of the apostles or remnants of their news, miracles and words that were transmitted orally or in writing, and their written sources have also been lost?Christian
scholarsbelieve that the writers of the New Testament knew them through revelation and that the Jewish heritage contains real things, but they are mixed with Jewish myths. But the strange thing is thatChristiansrefuse to apply the same principle to explain the similarities between the Talmud and the Holy Qur’an be to God!