The response to the suspicion that the Prophet, may God bless him and grant him peace, quoted from Jabr and Yasar

 In the name of God, the Most Gracious, the Most Merciful

Some missionaries and atheists among the enemies of Islam have accused the Prophet, may God bless him and grant him peace, of taking from two Christian slaves of Banu al-Hadrami, namely Jabr and Yasar.

In response: Imam al-Tabari, may God have mercy on him, transmitted three narrations with four chains of transmission, of which only two chains were authentic, and they are the two chains specific to the narration of Abdullah bin Muslim al-Hadrami, may God be pleased with him.

We will read what was mentioned in the interpretation of al-Tabari, may God have mercy on him:
((Others said: Rather, they were two boys, one of them named Yasar and the other Jabr. Those who said that mentioned:
Al-Muthanna told me, he said: Amr bin Awn told us, he said: Hisham told us, on the authority of Hisin, on the authority of Abdullah bin Muslim al-Hadrami: That they had two slaves from the people of the Yemeni camp, and they were children, and one of them was called Yasar, and the other Jabr, and they used to recite the Torah, and the Messenger of God, may God bless him and grant him peace, sometimes sat with them, so the infidels of Quraysh said: He only sits with them to learn from them, so God Almighty revealed: (The tongue of the one they refer to is foreign, and this is an Arabic tongue. (Mubeen)
Al-Muthanna told me, he said: Ma’n ibn Asad told us, he said: Khalid ibn Abdullah told us, on the authority of Hisayn, on the authority of Abdullah ibn Muslim Al-Hadrami, something similar.
Ibn Wakee’ told us, he said: Ibn Fadil told us, on the authority of Hisayn, on the authority of Abdullah ibn Muslim, he said: We had two boys who used to recite a book of theirs in their own language, so the Prophet, may God bless him and grant him peace, would pass by them and stand to listen to them. The polytheists said: He is learning from them. So God Almighty revealed what he denied them with, saying: (The language of the one they refer to is foreign, while this is a clear Arabic language.)

Imam Al-Wada’i, may God have mercy on him, authenticated it in Sahih Asbab Al-Nuzul

. Abdullah ibn Muslim Al-Hadrami was disputed over his name, as it was mentioned that he was Ubayd Allah ibn Muslim Al-Hadrami. The correct view is that he was a companion, may God be pleased with him, as Ibn Hajar, may God have mercy on him, transmitted in Tahdheeb Al-Tahdheeb on the authority of Abu Hatim and Al-Baghawi, may God have mercy on them both. This is what I tend towards, that he was a companion, and his hadith here is authentic.

We read from Tahdhib al-Tahdhib by Ibn Hajar, may God have mercy on him, Part Seven:

(( 90- “Q bin - Ubaidullah” bin Muslim, and it is said bin Abi Muslim al-Hadrami, and it is said Ubaidullah bin Muslim bin Shu’bah, and it is said Abdullah, narrated from Muadh bin Jabal the hadith that the miscarried child drags his mother by his umbilical cord, and from him Qais bin Muslim, Yahya bin Ubaidullah al-Taymi, and Abu Ramlah1, and Husayn bin Abd al-Rahman narrated from Ubaidullah bin Muslim al-Hadrami from the Prophet, may God bless him and grant him peace, so it is possible that he is this one. I said: Ibn Abd al-Barr said in the book of the Companions Ubaidullah bin Muslim al-Qurashi, and it is said al-Hadrami, I do not know his lineage, Husayn narrated from him, and it was said that he is Ubaid bin Muslim from whom Husayn narrated, so if he is his father, then he is Asadi, the lion of Quraysh, as Ibn Abd al-Barr said, and it appears that he is someone else, for Abu Hatim said Ubaidullah bin Muslim al-Hadrami, he was a companion, and al-Baghawi said in the Companions Ubaidullah bin Muslim, it is said that he met the Prophet, may God bless him and grant him peace, then he narrated two hadiths from him from the narration of Husayn from him ))

As for the two narrations that are not authentic They are from Al-Tabari’s interpretation, may God have mercy on him, of Surat An-Nahl (with an explanation of the reason for the weakness):

The first narration:

Ibn Humayd narrated: Salamah narrated to us, on the authority of Ibn Ishaq, who said: The Messenger of God, may God bless him and grant him peace, as I have been informed, often used to sit at Marwah with a Christian boy called Jabr, a slave of Banu Bayada al-Hadrami. They used to say: By God, Muhammad is not taught much of what he does except Jabr the Christian, the boy of al-Hadrami. So God Almighty revealed regarding their statement: (And We certainly know that they say, "It is only a human being who teaches him." The language of the one they refer to is foreign, while this is a clear Arabic language.)

Investigation:

The narration is weak for two reasons:

1. Muhammad ibn Hamid al-Razi is weak and accused of lying

. We read from Siyar A’lam al-Nubala’ by Imam al-Dhahabi, may God have mercy on him:

((As for al-Bukhari, he said: There is a problem with his hadith .

Salih ibn Muhammad said: We used to accuse Ibn Hamid .

Abu Ali al-Naysaburi said: I said to Ibn Khuzaymah: If the professor narrated from Muhammad ibn Hamid, then Ahmad ibn Hanbal praised him well. He said: He did not know him, and if he knew him as we knew him, he would not have praised him at all.

Abu Ahmad al-Assal said: I heard Fadl say: I entered upon Ibn Hamid, and he was combining the chains of transmission with the texts.

I said: This action is his defect; otherwise I do not believe that he fabricates a text. This is the meaning of their saying: So-and-so stole the hadith.

Ya’qub ibn Ishaq the jurist said: I heard Salih ibn Muhammad al-Asadi say: I have not seen anyone more skilled in lying than Sulayman al-Shadhkuni and Muhammad ibn Hamid al-Razi, and the hadith of Muhammad ibn Hamid was increasing every day.

Abu Ishaq al-Jawzjani said : : He is not trustworthy .

Abu Hatim said: I heard Yahya bin Ma'in say: Muhammad bin Hamid came to us in Baghdad, so we took from him the book of Ya'qub al-Qummi, so we divided the papers among ourselves, and Ahmad bin Hanbal was with us, so we heard him, and we saw nothing but good. So what do you blame him for? I said: There is something in his book, and he says: It is not like this, and he takes a pen and changes it, so he said: This is a bad trait .

Al-Nasa'i said: He is not trustworthy . Al

-'Uqaili said: Ibrahim bin Yusuf told me: Abu Zur'ah and Muhammad bin Muslim wrote many hadiths from Muhammad bin Hamid, then they stopped narrating from him .

I said: Ibn Jarir narrated a lot from him in his books. His hadith has reached us, but do not rely on what he brings, and Allah knows best . He did not come to Syria, and he is mentioned in "Tarikh al-Khatib."

2. Transmission from Ibn Ishaq .

The second narration:

Al-Qasim told us, he said: Al-Hussein told us, he said: Hajjaj told us, on the authority of Ibn Jurayj, he said: Abdullah bin Katheer said: They used to say: Only a Christian teaches him on Al-Marwah, and Muhammad teaches a Roman. They say his name is Jabr, and he was the scribe of Abd al-Ibn al-Hadrami. God Almighty said: (The language of the one they refer to is foreign, while this is a clear Arabic language).

Verification:

The narration is not authentic for two reasons:

1. Al-Hajjaj bin Artah is a mudallis, and he used to transmit it through his chain of transmission

. We read in Tahdhib al-Kamal by Al-Mizzi, may God have mercy on him, Part Two .

((Abu Talib said, on the authority of Ahmad ibn Hanbal: He was one of the preservers of hadith. It was said: Why is he not considered so by the people? He said: Because in his hadith there is more than the hadith of the people. He hardly has a hadith without an addition.

Abu Bakr ibn Abi Khaithama said, on the authority of Yahya ibn Ma’in: He is truthful, but not strong. He conceals narrations from Muhammad ibn Ubaydullah al-Arzami, from Amr ibn Shu’ayb.

1 Ali ibn al-Madini said, on the authority of Yahya ibn Sa’id: Al-Hajjaj ibn Artah and Muhammad ibn Ishaq are equal to me, and I intentionally left out Al-Hajjaj, and I never wrote down a hadith from him.

Abu Zur’ah said: He is truthful but conceals narrations .

Abu Hatim said: He is truthful but conceals narrations from weak narrators. His hadith is written down, so if he says: He narrated to us, then he is good and there is no doubt about his truthfulness and preservation if he explains. Hearing is not an argument for his hadith, he did not hear from Al-Zuhri, nor from Hisham bin Urwah, nor from Ikrimah . ))

2. The transmission is from Abdullah bin Katheer, may Allah have mercy on him .

Based on this, nothing is proven except the narration of Abdullah or Ubaid bin Muslim Al-Hadrami, and this means several things:

1. That Jabr and Yasar were two Syriac children of Banu Al-Hadrami

. 2. That they were most likely Christians.

3. That their language was Syriac .




Then we can respond to this accusation of plagiarism with the following:

First: The claim of plagiarism is rejected due to the difference in languages ​​and due to the fact that Jabr and Yasar were two children who did not know anything of Arabic except the simple language that could serve their master, so what could they teach the Prophet, peace and blessings be upon him, the Arab Qurayshite of the sciences of the People of the Book!!!

We read from Ibn Kathir’s interpretation of Surat An-Nahl:
“Allah the Almighty says, informing about the polytheists of what they used to say of lies, slander, and calumny: that Muhammad is only taught - this which he recites to us from the Qur’an - by a human being, and they point to a foreign man - who was among them - a slave of some of the clans of Quraysh, and he was a merchant who sold at Al-Safa, so perhaps the Messenger of Allah - may Allah bless him and grant him peace - would sit with him and talk to him a little, and that was a foreigner who did not know Arabic, or he knew a little thing to the extent that he could respond to the address in what was necessary; therefore Allah the Almighty said, responding to their slander: (The tongue of the one they refer to is foreign, while this is a clear Arabic tongue) meaning: the Qur’an. That is, how can the one who brought this Qur’an learn in its eloquence, rhetoric, and complete, comprehensive meanings - which are more complete than the meanings of every book sent down to a prophet sent - how can he learn from a foreign man?! No one with the slightest bit of reason would say this.”

Second: The Qur’an contains details similar to those found in The Talmud and such Talmudic details are difficult to obtain on a piece of paper, since the knowledge of the Talmud, in general, was confined to the rabbis and scholars, and they did not discuss it with the common Jew, let alone the non-Jewish Arab, so what about two Christian Syriac children who do not know Arabic or Hebrew!!!

We read from the book The Talmud: Its Origin, Sequence and Etiquette, page 8:
((7. There was no indication at all of the existence of an Arabic translation of the Talmud,
and the conclusion that we draw from these results is that the Jews in the Arab countries were keen to hide the Talmud and not let Muslims know about it, and they used to discuss some of what was mentioned in it with Muslim scholars orally when they asked them about what was mentioned in their books about this story or this issue of issues and problems of interpretation, which explains the reason for the presence of the Israelite stories in some Islamic interpretations of the Holy Quran.
It is known that the Talmud (whether the Babylonian one that was written in Babylon or the Palestinian one that was written in Palestine) was not available to anyone other than Jewish rabbis to study and teach until the age of printing began in Europe in the sixteenth century, and translations of the Babylonian Talmud in particular began to appear in English and French translations,
with the deletion of many paragraphs that offended Christ, peace be upon him, and the Virgin Mary, which could shock the Christian audience from the translated text, as well as texts with racist dimensions that distinguish between the Jews (the Jewish people) and the Jews (the Jewish people). God the Chosen One) Humans and the rest of the peoples of the world (the goyim) Animals and successively many editions of the Talmud were issued in other European languages.... ))

Judge Iyad, may God have mercy on him, said in his book Al-Shifa bi-Ta’rif Huquq al-Mustafa, Part One
((Chapter Seven: Reporting on Past Centuries
The Fourth Aspect: What he informed of from the news of past centuries, extinct nations, and obsolete laws, of which only a single story was known from the scholars of the People of the Book who spent his life learning it, so the Prophet - may God bless him and grant him peace - would present it as it was, and would bring it in its entirety, so the scholar would acknowledge its correctness and truthfulness, and that the likes of him had not attained it through education.
And they knew that he - may God bless him and grant him peace - was illiterate, did not read or write, and did not engage in schooling or exchange, and he was not absent from them, nor was any of them ignorant of his condition. The People of the Book would often ask him - may God bless him and grant him peace - about this, and he would send down to him from the Qur’an what he would recite to them as a reminder, such as the stories of the prophets with their people, and the news of Moses, Al-Khidr, Joseph, and his brothers, and the People of the Cave, and Dhul-Qarnayn, and Luqman and his son, and similar news, and the beginning of creation, and what is in the Torah, and the Gospel, and the Psalms, and the scrolls of Abraham and Moses, which the scholars believed in them, and they were not able to deny what he mentioned of them, but rather they submitted to that, so whoever is successful believes in what preceded him of good, and whoever is wretched is stubborn and envious, and despite this, it was not reported from any of the Christians and Jews, despite their intense enmity towards him, and their eagerness to deny him, and his lengthy arguments against them with what is in their books, and his rebuking them for what their scrolls contained, and their frequent questions to him - may God bless him and grant him peace - and their trouble with him about the news of their prophets, and the secrets of their knowledge, and the repositories of their lives, and his informing them of what was hidden in their laws, And the contents of their books, such as their question about the soul, Dhul-Qarnayn, the People of the Cave, Jesus, the ruling on stoning, what Israel forbade himself, what he forbade them of livestock, and good things that were made lawful for them but were forbidden to them because of their transgression .

This is indicated by the Almighty’s saying: “And they did not estimate God with His true estimate when they said, ‘God has not sent down anything to any human being.’ Say, ‘Who sent down the Book which Moses brought, a light and a guidance for mankind? You make it into sheets, revealing some and concealing much , and you have been taught that which you did not know, you and your fathers.’ Say, ‘God.’ Then leave them in their confusion to play.” (91)

This is knowing that the infidels of Quraish were forced to go to the Jews of Medina to take something from them to ask the Prophet, may God bless him and grant him peace, for, so the Jews gave them the request for the soul .
We read from Sunan al-Tirmidhi, Book of Interpretation of the Qur’an, Chapter: And from Surat Bani Israel:
((3140 Qutaybah narrated to us, Yahya bin Zakariya bin Abi Zaydah narrated to us, on the authority of Dawud bin Abi Hind, on the authority of Ikrimah, on the authority of Ibn Abbas, who said: Quraysh said to the Jews: Give us something so that we may ask this man. He said: Ask him about the soul. He said: So they asked him about the soul. Then Allah, the Most High, revealed: And they ask you about the soul. Say: The soul is from the command of my Lord. And you have not been given of knowledge except a little. They said: We have been given much knowledge. We have been given the Torah. And whoever has been given the Torah has certainly been given much good. Then Allah, the Most High, revealed: Say: If the sea were ink for the words of my Lord, the sea would be exhausted. To the end of the verse. He said: This is a good, authentic, strange hadith from this aspect.))
Imam al-Albani, may Allah have mercy on him, authenticated it in Sahih and Da’if Sunan al-Tirmidhi, Hadith No. 3140.

If this narration indicates anything, it indicates, or rather confirms, the absence of any Jew - or at least any of the Jewish rabbis and scholars - in Mecca for the Prophet, may Allah’s prayers and peace be upon him, to take from or for Waraqa, may Allah have mercy on him, to learn from .

We read from Israel Wolfenson’s book, History of the Jews in the Lands of Arabia, page 98:
(( This story supports what we have said, that there were no Jews in Mecca, because if there had been any of them in Mecca, the Banu Quraysh would not have sent their delegation to Medina to ask the Jewish rabbis about the Prophet, and if there had been any of them, he would have been uneducated. ))

Third: The Quranic stories about Jesus, peace be upon him, and his mother Mary, peace be upon her, do not resemble those stories mentioned in the four Gospels. We know that in the seventh century, the Gospels that were widespread among the Orthodox Christian sects (Jacobites and Melchites), Nestorians, and Catholics were the four Gospels that are accepted today (Matthew, Mark, Luke, and John). It is very unlikely that we can say that two Syriac children would teach the Prophet, peace be upon him, Christianity and the life of Jesus, peace be upon him, through the details found in some of the apocryphal Gospels (such as the story of the creation from clay in the form of a bird, or the vow of Mary’s mother to Mary, the drawing of lots, and the food that was prepared for Mary, peace be upon her, in the sanctuary).

We read from the Catholic Encyclopedia:
(( Before the rise and spread of Nestorianism and Monophysitism, the Arian heresy was the prevailing creed of the Christian Arabs. In the fifth, sixth, and seventh centuries Arianism was supplanted by Nestorianism and Monophysitism, which had then become the official creeds of the two most representative Churches of Syria, Egypt, Abyssinia, Mesopotamia, and Persia . ))
https://www.newadvent.org/cathen/01663a.htm

This is with the knowledge that the reading of the apocryphal gospels was forbidden by the Church Fathers and they warned against them (especially the Gnostic gospels before the extinction of the Gnostic sects in the fifth and sixth centuries). Rather, they were confined to their circulation among monks and Church Fathers in the first centuries of Christianity. How could two Syriac children know anything about them!!!!
We read what Cyril, Bishop of Alexandria, says in his fifth lecture:
((12. But in learning the Faith and in professing it, acquire and keep that only, which is now delivered to you by the Church, and which has been built up strongly out of all the Scriptures. For since all cannot read the Scriptures, some being hindered as to the knowledge of them by want of learning, and others by a want of leisure, in order that the soul may not perish from ignorance, we comprise the whole doctrine of the Faith in a few
lines
. ourselves should change and contradict our present teaching, nor if an adverse angel, transformed into an angel of light 2 Corinthians 11:14 should wish to lead you astray. For though we or an angel from heaven preach to you any other gospel than that you have received, let him be to you anathema. Galatians 1:8-9 So for the present listen while I simply say the Creed, and commit it to memory; but at the proper season expect the confirmation out of Holy Scripture of each part of the contents For the articles of the Faith were not composed as seemed good to men ; but the most important points collected out of all the Scripture make up one complete teaching of the Faith. And just as the mustard seed in one small grain contains many branches, so also this Faith has embraced in a few words all the knowledge of godliness in the Old and New Testaments. Take heed then, brethren, and hold fast the traditions which you now receive, and write them on the table of your heart. ))
https://www.newadvent.org/fathers/310105.htm

And we read in his sixth lecture, as he warns against the Gnostic Gospel of Thomas (different from the Gospel of the Infancy of Thomas):
((31. This man has had three disciples, Thomas, and Baddas, and Hermas. Let none read the Gospel according to Thomas: for it is the work not of one of the twelve Apostles, but of one of the three wicked disciples of Manes. Let none associate with the soul-destroying Manicheans, who by decoctions of chaff counterfeit the sad look of fasting, who speak evil of the Creator of meats, and greedily devour the daintiest, who teach that the man who plucks up this or that herb is changed into it.))
https://www.newadvent.org/fathers/310106.htm

Fourth: The Meccan surahs, in most of them, did not mention the stories related to Jesus, peace be upon him, and his mother, peace be upon her, except in Surah Maryam - and as we mentioned previously, the details mentioned therein do not agree with None of the four Gospels - rather we find that the mention of Moses, peace be upon him, and his story with Pharaoh and the Children of Israel is much more than the mention of Jesus, peace be upon him. If the Prophet, peace be upon him, had learned from these (two children!) - God forbid - we would have found the Meccan surahs full of and abundant mention of stories related to Jesus, peace be upon him, Mary, peace be upon her, Joseph the carpenter, and the disciples, but we find the opposite.
We read from Jalaa Al-Afham by Ibn Al-Qayyim, may God have mercy on him, Chapter Three:
((And they say, “If you were to leave,” meaning, do not eat. And they say to the books, the Mishnah, and its meaning in the language of the Arabs is the dual, which is read once after another. And we will not prolong more than this in the similarity of the two languages. And under this is a secret that is understood by those who understand the similarity between the two nations and the two Sharias, and the coupling of the Torah with the Qur’an in more than one place in the Book, like the Most High’s saying: {Or did they not disbelieve in what was given to Moses before? They said, “Two magicians supporting each other.” And they said, “Indeed, with all of them, we are a people who are not able to do so.” Disbelievers. Say, “Then bring a book from God that is better guidance than either of them, that I may follow it, if you should be truthful.” (Al-Qasas 48-49)
And His statement in Surat Al-An’am in response to those who said, “God has not sent down anything to any human being.” Say, “Who sent down the Book which Moses brought, a light and guidance for mankind?” (Al-An’am 91)
Then the Most High said, “And this is a blessed Book which We have sent down, confirming that which was before it.” (Al-An’am 92) And He said
at the end of The Surah {Then We gave Moses the Book, a completion for him who did good, and a detailed explanation of all things, and a guidance and a mercy that they might believe in the meeting with their Lord. And this is a Book which We have revealed, blessed, so follow it and fear Allah that you may receive mercy.} Al-An`am 154-155
And the Most High said at the beginning of Surah Al Imran {Has Allah - there is no god but He, the Ever-Living, the Self-Sustaining - sent down to you the Book in truth, confirming what was between them?} His hands, and He sent down the Torah and the Gospel before, as guidance for the people. Al Imran 1-4
And the Most High said: {And We had certainly given Moses and Aaron the Criterion and a light and a reminder for the righteous - those who fear their Lord unseen and are fearful of the Hour. And this is a blessed message which We have sent down. Then will you deny it?} [Al-Anbiya: 48-50]
. For this reason, the Most High mentions the story of Moses and repeats it and shows it and consoles His Messenger, may God bless him and grant him peace, and the Messenger of God, may God bless him and grant him peace, says when he is harmed by the people: Moses has been harmed. With more than this, so be patient. For this reason, the Prophet, may God bless him and grant him peace, said: “There will be in my nation what was in the Children of Israel, to the extent that if there was someone among them who came to his mother openly, there would be someone in this nation who would do it.” Consider this correlation between the two messengers, the two books, and the two laws. I mean the correct law that has not been changed, and the two nations and the two languages. If you look at the letters of Muhammad and the letters of Mamd Bad, you will find that the two words are one word. The two meems in them, the hamza, and the ha’ are from one place of articulation, and the dal is often found in the place of dhal in In their language they say Ihaadh for the singular and they say Qudsh in Jerusalem and the Dal and the Dhall are close, so whoever contemplates the two languages ​​and contemplates these two names will not doubt that they are one and for this there are parallels in the two languages ​​such as Moses, for in the Hebrew language it is Musa with shin and its origin is water and tree, for they say for water Mu and Sha is the tree and Moses was picked up by the people of Pharaoh from between the water and the tree, so the difference between Moses and Musa is like the difference between Muhammad and Mamdad.

And even on the level of the Medinan surahs, the stories of Jesus, peace be upon him, were only mentioned in several verses of Surah Al Imran and Surah An Nisa and Al-Ma’idah .
We read from Al-Itqan fi Ulum Al-Quran by Imam Al-Suyuti, may God have mercy on him, Part One, Chapter One: Knowing the Meccan from the Medinan:
Abu Ja`far al-Nahhas said in his book, Al-Nasikh wa al-Mansukh: Yamut ibn al-Muzari` told me, Abu Hatim Sahl ibn Muhammad al-Sijistani told us, Abu Ubaydah Ma`mar ibn al-Muthanna told us, Yunus ibn Habib told me, I heard Abu `Amr ibn al-`Ala` say: I asked Mujahid about summarizing the verses of the Medinan Qur’an from the Meccan ones, so he said: I asked Ibn Abbas about that and he said: “Surat Al-An’am was revealed in Mecca all at once, so it is Meccan except for three verses that were revealed in Medina: {Say: Come, I will recite} until the end of the three verses. The previous surahs are Medinan. Surat Al-A’raf, Yunus, Hud, Yusuf, Ar-Ra’d, Ibrahim, Al-Hijr and An-Nahl were revealed in Mecca - apart from…” Three verses from the end of it, for they were revealed between Mecca and Medina on his return from Uhud - and Surat Bani Israel, Al-Kahf, Maryam, Taha, Al-Anbiya, and Al-Hajj - except for three verses: {These two are opponents} until the end of the three verses, for they were revealed in Medina - and Surat Al-Mu’minun, Al-Furqan, and Surat Al-Shu’ara - except for five verses from the end of it that were revealed in Medina: {And the poets are followed by those astray} to the end. And Surah An-Naml, Al-Qasas, Al-Ankaboot, Ar-Rum, and Luqman - except for three verses from them that were revealed in Madinah: {And if all the trees on the earth were pens} to the end of the verses - and Surah As-Sajdah except for three verses: {Is he who is a believer like he who is a wicked} to the end of the three verses, and Surah Saba’, Fatir, Yaseen, As-Saffat, Sad, and Az-Zumar except for three Verses were revealed in Medina about Wahshi, the killer of Hamza: {Say, "O My servants who have transgressed,"} to the end of the three verses, and the seven Ha's, Mims, Qaf, Ad-Dariyyat, At-Tur, An-Najm, Al-Qamar, Ar-Rahman, Al-Waqi'ah, As-Saff, and At-Taghabun, except for verses at the end of them that were revealed in Medina. By Al-Mulk, Al-Haqqah, Sa’ala, Nuh, Al-Jinn, and Al-Muzzammil, except for two verses: {Indeed, your Lord knows that you stand} and Al-Muddaththir to the end of the Qur’an, except when the earth is shaken and when the victory of Allah comes and Say, “He is Allah, the One” and Say, “I seek refuge in the Lord of daybreak” and Say, “I seek refuge in the Lord of mankind,” for they are Madani. And the Surahs of Al-Anfal, Bara’ah, An-Nur, Al-Ahzab, Muhammad, Al-Fath, Al-Hujurat, Al-Hadid, and what follows them up to At-Tahrim were revealed in Madinah. This is how he narrated it in its entirety, and its chain of transmission is good. All of its men are trustworthy, among the famous scholars of Arabic.

Fifth:The Quran denied one of the most important Christian beliefs that was and still is popular among Christians, which is the belief in the crucifixion. It is known that most Christians, even the majority of them at that time, believed in the crucifixion of Christ, peace be upon him (even that small group of Christians who rejected the belief in the Trinity - as a paper - believed in the crucifixion of Christ, peace be upon him, according to the most likely opinion, and this was before the revelation of the Quran, and does not entail a belief). So if the Prophet, peace be upon him, took from these (two children!) or was influenced by them, then why was the story of the crucifixion not proven, which is one of the essential stories in the four Gospels, and is in fact the origin of origins??!!!
Allah the Almighty said: (( And their saying, "Indeed, we killed the Messiah, Jesus, the son of Mary, the Messenger of Allah." But they killed him not, nor crucified him , but it was made to appear to them as if they had. And indeed, those who differ therein are in doubt about it. They have no knowledge of it except the following of assumption. And they did not kill him, for certain. (157))


Sixth: Mecca and the Hijaz were devoid of the Christian presence as a church organization or as missionary efforts, as
the presence of Christian groups and tribes in the Arabian Peninsula was concentrated in three regions:
the northeast of the Arabian Peninsula (the region of Al-Hirah, Basra, and Kazima under the rule of the Lakhmids),
the north The western part of the Arabian Peninsula (Tabuk, Balqa, Ibna, and the Syrian desert in Jordan, Ayla, Dumat al-Jandal, and Tabuk under the rule of the Ghassanids and those who were loyal to them)
in the southwest of the Arabian Peninsula in Najran and Yemen.
As for the Hijaz, Najd, and Oman, they were distinguished by the lack of church organization, as the Christian presence there did not rise to the level of a tribe, let alone to the Christianization of an entire city, as the Christians there were merely scattered individuals.
It is also noticeable that these regions were devoid of missionary activity for the Church,
contrary to those who tried to portray the Hijaz as if it contained dozens of churches and monasteries scattered in the wastelands and deserts, which - according to them - are shelters for Nestorian or Jacobite monks. So how, after this, can we attribute missionary and cognitive activity to two Syriac children in Mecca!!!


We read from the Catholic Encyclopedia
(( Christianity in Arabia had three in centres in the northwest, northeast, and southwest of the peninsula. The first embraces the Kingdom of Ghassan (under Roman rule), the second that of Hira (under Persian power), and the third the kingdoms of Himyar, Yemen, and Najran (under Abyssinian rule). As for central and southeast Arabia, such as Nejd and Oman, it is doubtful whether Christianity made any advance there .))
https://www.newadvent.org/cathen/01663a.htm

The Catholic Encyclopedia here removed the Hijaz from the above exception because it followed the extremist theories of Louis Cheikho. However, in 1967 the new Catholic Encyclopedia was issued with some revisions and corrections, including that it no longer relied on what Cheikho wrote and added the Hijaz to those regions that do not contain Christian communities and are devoid of missionary activity.

We read from the new Catholic Encyclopedia, part one, page 620
((The Hijaz. In speaking of Christians in the Hijaz one must limit the term to mean Mecca, Tayma ̄', Khaibar, al-T: a ̄'if, and Medina. The existing evidence refers to the time just before or during the lifetime of Muh: ammad. The Hijaz had not been touched by Christian preaching. Hence the organization of a Christian church was neither to be expected nor found. What Christians resided there were mainly individuals from other countries who re- tained some Christianity. Such were African (mainly Coptic) slaves; tradespeople who came to the fairs from Syria, from Yemen, and from among the Christian Arabs under the Ghassanids or Lakhmids; and miscellaneous others whose Christian-ty was evidenced only by their names. The few native Christians whose names have come down to us with more questions than answers lacked instruction and fervorIt is therefore not surprising that it offered no opposition to Islam . Finally it is to be carried in mind that it was the Christianity in Arabia, here briefly sketched, that projected the image of Christianity seen in the Qur’a ̄n.))

We read from Richard Bell’s book The Origin of Islam in its Christian Environment, page 42
((From the northwest it spread into the northern center of the peninsula and southward to the shores of the Red Sea but - and this is important - in spite of traditions to the effect that the picture of Jesus was found on one of the pillars of the Ka'ba, there is no good evidence of any seats of Christianity in the Hijaz or in the near neighborhood of Mecca or even of Medina ))

And


we read from the book of knowledge by Ibn Qutaybah, Part One
: ((The religions of the Arabs in the pre-Islamic era:
Christianity was in: “Rabi’ah”, “Ghassan”, and some of “Quda’ah” .
Judaism was in: “Himyar”, “Banu Kinanah”, “Banu al-Harith ibn Ka’b”, and “Kinda”. Zoroastrianism
was in: “Tamim”.
Among them: Zararah ibn ‘Adas al-Tamimi, and his son: Hajib ibn Zararah - who married his daughter then regretted it.
Among them: Al-Aqra’ ibn Habis - who was a Zoroastrian, and Abu Sud - the grandfather of: Wakee’ ibn Hassan - who was a Zoroastrian.
Heresy was in “Quraish”, they took it from “Al-Hirah”.
And “Banu Hanifa” took a god from Hais “1” in the pre-Islamic era, and they worshipped it for a long time, then a famine struck them and they ate it, so a man from “Banu Tamim” said: [Khafif]
Hanifa ate her lord from an old hunger in her and from poverty.
Another said: [Majzu’ al-Kamil]
Hanifa ate her Lord... In a time of oppression and famine,
they did not fear their Lord... The bad consequences and consequences))

However, the investigation says that Banu al-Harith ibn Ka’b were Christians, as were Kinda (and they are from Najran and Yemen), since the Jews were a minority among them compared to the Christians.

What indicates this meaning is that when Zayd ibn Amr ibn Nufayl went to ask about the religion after abandoning the idols, he only went to the monks and rabbis of the Levant, and he did not mention that he sought refuge with any of the Christian slaves of Quraysh.
We read from Sahih al-Bukhari, Book of the Virtues of the Helpers:

((3827 - Musa said: Salim ibn Abdullah told me, and I do not know him except that he narrated it on the authority of Ibn Umar: “ That Zayd ibn Amr ibn Nufail went out to the Levant to ask about religion and follow it. He met a Jewish scholar and asked him about their religion. He said: I may follow your religion, so tell me. He said: You will not follow our religion until you take your share of Allah’s wrath. Zaid said: I only flee from Allah’s wrath, and I will never bear any of Allah’s wrath. How can I bear it? Can you guide me to someone else? He said: I do not know him except that he is a Hanif. Zaid said: What is a Hanif? He said: The religion of Abraham was neither Jewish nor Christian, and he worshipped none but Allah. So Zaid went out and met a Christian scholar and mentioned something similar. He said: You will never be of our religion until you take your share of Allah’s curse. He said: I only flee from Allah’s curse, and I will never bear anything of Allah’s curse or His wrath. How can I? Can you guide me to someone else? He said: I do not know him except that he is a Hanif. He said: What is a Hanif? He said: The religion of Abraham was neither Jewish nor Christian, and he worshipped none but God. When Zaid saw what they said about Abraham, peace be upon him, he went out. When he came out, he raised his hands and said: O God, I bear witness that I am on the religion of Abraham.

Seventh: The claim that the Prophet, peace and blessings be upon him, was aware of what Jabr and Yasar were reading from the book is rejected for two reasons:
A. Their book, as stated in the narration, was in their language, and the Prophet, peace and blessings be upon him, was illiterate and did not know how to read or write in Arabic, so how would he teach her Syriac!!!
Allah the Almighty said: ((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.(48) Rather, it is clear signs within the breasts of those who have been given knowledge. And none reject Our signs except the wrongdoers. (49)))

And we read in Sahih al-Bukhari, Book of Fasting, Chapter on the saying of the Prophet, may Allah bless him and grant him peace, “We do not write nor do we calculate.
” 1814 Adam narrated to us, Shu’bah narrated to us, al-Aswad ibn Qays narrated to us, Sa’id ibn Amr narrated to us that he heard Ibn Umar,from the Prophet, may Allah bless him and grant him peace, that he said,
“We are an illiterate nation. We do not writenor do we calculate. The month is like this and like this,” meaning sometimes twenty-nine and sometimes thirty.

And we read in Sahih Ibn Habban, Book of Biographies, Chapter on Truce and Compromise, Hadith No.: 4982
(Hadith with a chain of transmission traceable to the Prophet) Al-Nadr bin Muhammad bin Al-Mubarak informed us, he said: Muhammad bin Uthman Al-Ijli informed us, he said: Ubaydullah bin Musa informed us, on the authority of Israel, on the authority of Abu Ishaq, on the authority of Al-Bara’, he said: “The Prophet, may God bless him and grant him peace, performed the minor pilgrimage in Dhul-Qa’dah, but the people of Mecca refused to let him enter Mecca until He ordered them to stay there for three days. When they wrote the document, they wrote: This is what Muhammad, the Messenger of God, has ruled. They said: We do not acknowledge this. If we knew that you were the Messenger of God, we would not have prevented you from anything. But you are Muhammad ibn Abdullah. He said: I am the Messenger of God, and I am Muhammad ibn Abdullah. He said to Ali: Erase the Messenger of God. He said: By Allah, I will never erase you. So the Messenger of Allah, may Allah bless him andgrant him peace, took the book, and he was not good at writing. So he ordered, and he wrotein the place of the Messenger of Allah, Muhammad, and he wrote: This is what Muhammad ibn Abdullah has decreed, that he will not enter Mecca with weapons except the sword, and he will not leave it with anyone following him, and he will not prevent any of his companions if he wants to reside in it. So when

1783:
Ishaq bin Ibrahim Al-Hanthali and Ahmad bin Janab Al-Masisi, both of them, narrated to us on the authority of Isa bin Yunus, and the wording is from Ishaq: Isa bin Yunus informed us, Zakariya informed us on the authority of Abu Ishaq on the authority of Al-Baraa’, who said: When the Prophet, may God bless him and grant him peace, was besieged at the House, the people of Mecca made peace with him on the condition that he would enter it and stay there for three days, and would not enter it except with the armor of weapons, the sword and its sheath, and would not take anyone of its people with him, and would not prevent anyone from staying there who was with him. He said to Ali: Write the condition between us: In the name of God, the Most Gracious, the Most Merciful. This is what Muhammad, the Messenger of God, has agreed upon. The polytheists said to him: If we knew that you were the Messenger of God, we would follow you, but write Muhammad bin Abdullah. So he ordered Ali to erase it, and Ali said: No, by God, I will not erase it. So the Messenger of God, may God bless him and grant him peace, said:Show me its place, so he showed me its place,so he erased it and wrote Ibn Abdullah.

And we read in Al-Sunan Al-Kubra of Al-Bayhaqi, Book of Marriage
12916, Chapter: He was not to learn poetry or write. Allah the Almighty said: (And We did not teach him poetry, nor is it befitting for him)
and He said: (So believe in Allah and His Messenger, the unlettered Prophet) Some of the people of interpretation said: The unlettered is the one who does not read the book, nor write with his right hand. This is the saying of Muqatil bin Sulayman, and others of the people of interpretation.
(And Abu Hazim Al-Hafiz informed us, Abu Bakr Al-Ismaili informed us, Ali bin Siraj Al-Masry informed us, Muhammad bin Abdul Rahman, the nephew of Husayn Al-Ja’fi informed us, Abu Usamah informed us, on the authority of Idris Al-Awdi, on the authority of Al-Hakam bin Utaybah, on the authority of Mujahid, on the authority of Abdullah bin Abbas - - regarding His statement - the Almighty: ( And you did not recite before it any book, nor did you inscribe it with your right hand) he said: The Messenger of Allah - may Allah bless him and grant him peace - did not read nor write

. There is no Arabic translation of the Old or New Testament in the seventh century, as the oldest Arabic translation of the New Testament dates back to the eighth century AD, one hundred years after the emergence of Islam.

We read from the book “The Key to the New Testament” by Pope Tawadros II, Part One, Page 27:
((Translation of the Holy Bible into Arabic:
The first Arabic translation appeared in the late eighth century AD (more than a hundred years after Islam) and was done by John, Bishop of Seville in Spain. It was a limited translation and did not include the entire book and did not have sufficient spread ))

And

we read from the book Our Bible and the Ancient Manuscripts, page 170:
((Several Arabic versions are known to exist, some being translations from the Greek, some from Syriac and some from coptic, while others are revisions based upon some ((or all of these None is earlier than the seventh century perhaps none
so early

It has been proven from the authentic Sunnah that the Torah was written in Hebrew and the Jews interpreted it for the Muslims in Arabic .

We read from Sahih Al-Bukhari, Book of Monotheism

((7542 - Muhammad bin Bashar narrated to us, Uthman bin Umar narrated to us, Ali bin Al-Mubarak informed us, on the authority of Yahya bin Abi Katheer, on the authority of Abu Salamah, on the authority of Abu Hurayrah, who said: The People of the Book used to read the Torah in Hebrew, and they would explain it in Arabic to the people of Islam, so the Messenger of Allah, may Allah bless him and grant him peace, said: “No Believe the People of the Scripture and do not deny them, and say: {We believe in Allah and in what was revealed} [Al-Baqarah: 136] “The verse”).

This means that their reading of this copy of the Torah that was in their hands was in Syriac and did not contain many, or even most of the stories of the Qur’an today, which are similar to those found in some of the Apocrypha and details of the Talmud and some of the Midrash. It is also likely that the book that Jabru Yasar was reading from did not contain all five books of the Torah, but rather just some scraps and numbers here and there from the Torah .

Eighth: If the Prophet, peace and blessings be upon him, had quoted from Jabru Yasar, why did they not announce that, while they knew that this would raise their status among the people of Mecca and that it would reveal the truth publicly?