International Research Journal of Applied and Basic Sciences

2013 Available online at www.irjabs.com

ISSN 2251-838X / Vol, 4 (3): 669-675
Science Explorer Publications

Critical Analysis On The Bases of Orientalists in the

Belief of Quranic Adoption from the Old and New
Testaments
Abdul Hadi Feghhi zadeh1, Nasser Shamsbakhsh2
1. Faculty member of Tehran University
2. PhD Student from Payam Nour University Boroujerd University, Andishe Phase 1- Shokoufeh 21- No. 2
*
Corresponding Author email: nshamsbakhsh@yahoo.com

ABSTRACT: The similarity in elements of stories found both within the Quran and in the Old and New
Testaments, has led some Jewish and Christian scholars from the second century onwards to raise the
theory that the Quranic stories have been adopted from the Old and New Testaments. Their viewpoints
are based on several basic theories, the most important of which are similarity in the stories revealed and
the assertion that Prophet Mohammad was being familiar with the Old/New Testaments before his
appointment to prophethood. In their view this leads to the denial of the Quran as a revealed text.
However, the internal evidences (e.g. different concepts from historical reports of the Quran and Old/New
Testaments), discrepancy within the artistic and technical features of the Quranic stories as compared to
the Old/New Testament stories, as well as external credible reasons counter this view. However,
archeological findings, historical evidence and geographist investigations approve the concepts within the
Quranic stories and disapprove some of the Old/New Testaments narrations. The conclusion being the
refusal to accept that the Quran was adopted from the Old/New Testaments. Moreover, the genealogy of
both Testaments seriously challenges the revelatory aspect of Biblical content.

Key words: The Holy Quran; adoption from Old and New Testaments, Bases of Orientalists.

INTRODUCION

Statement of the problem

The idea of adoption of Quran from the Old/New Testaments is so among orientalists that it is
institutionalized as a firm principle within their w widespreadritings. One of the most important reasons backing this
idea is the similarity and proximity between the stories in the respective books, in particular sections within the
Biblical book of Genesis. Evidence illustrates that the reason for such similarity is the commonality in the source
and origin and not adoption of one from the other.

Background
The idea of adoption of the Quran from both Testaments texts has a long background.
The first group of non-Muslims who wrote on Islam and the Quran, brought up the issue that the Prophet of Islam
had adopted his teachings from those reflected within the Old and New Testaments. In the eighth century AD (2nd
century Hijrah) a Christian scholar by the name of John the Damascan said: The Prophet of Islam has gotten his
religion from The Bible and Torah through a Christian priest. (Desouki: 84). Theophanes in the ninth century also
made the same remark.
(Zamani, Sharghshenasi va eslamshenasi gharibian: 88) What has Mohammad taken from the Jewish
texts written by Abraham Kieger is also the first book which has described the stories of Quran as part of the
Jewish and Christian works. Kieger regarded the Quranic stories as works of the communion, claiming the Quran
covers a large part of the stories of the Old Testament (Jeffrey: 337). Gold Zeiher in his writings, regarded the
stories as being highly affected by Judaism and Christianity (Goldzieher, Alaghide va alsharie feleslam: 5) and
Intl. Res. J. Appl. Basic. Sci. Vol., 4 (3), 669-675, 2013

believes that Islamic teachings are basically derived from Judo-Christian teachings (ibid: Mazaheb Altafsire
Aleslami:171) Sidersky(Alhaj 1:271)and Tesdal (Omar Rizvan : 1;126)
also followed the approach until when in the beginning of 20th century the articles of Encyclopedia on
Islam has provoked this matter; the articles on Torah by Joseph Horotz(6.1), Bible by Caradefo (6:277 ) Tamim
Aldari by Leo Delavida (10:59) and others have introduced Quran to have been derived from Jewish and
Christian sources.
In later times, Regis Blacher has reasoned that the stories are wearisome for the western readers for they
are a repetitious copy of the Bible and the five journeys (Blacher: 301). Joseph Hadad has divided the Prophets
era into five periods stating: The Torah stories have been revealed in the second period of the Meccan verses in
the Quran (Hadad: 2/435). Perhaps the most recent opinion is stated by Karen Armstrong: The more the Prophet
of Islam knew of the Holy books he found a newer impression ( Armstrong:181).

Bases of orientalists and their criticism

Though the statements of the Orientalists in expressing the adoption concept are varied, they all rely on a
common principle which is regarded as the bases for this thesis.
First basis: The conceptual similarity between Quran and Testaments
The most significant basis of this idea is the similarity of the stories in certain cases. This is found in almost every
work of the Orientalists (e.g. Gold Zieher (1992), Noldekeh (2004), Blacher (1991), Jeffery (1993)). The
comprehensive comparison between the stories in the Quran and the Testaments show two key points:
1) In the comparison of the respective stories, there is commonality and difference. The stories of Daniel,
Habbakuk, Joel and Esther in the Old Testament and the stories of genealogy, baptism and the Last Supper of
Jesus within the New Testament, are not found within the Quran. Furthremore, the story of the Cave and
reference to prophets such as Saleh, Hud and Shoaib are found within the Quran and omitted from the
Testaments texts.
2) The common stories within both the Quran and the Testaments have notable differences in content and
artistic aspects, in a way that it cannot be regarded as adopted.

Examining the contents of the stories

By looking briefly at the theism and the stories of prophets in the Testament texts, it becomes unnecessary
to further investigate other teachings. God is prevalent in all the stories of the Quran, whilst in the Testaments it is
vaguely present (for example; Esther). Its sublime attributes in comparison with the human theism in the Torah and
Bible, is a clear example of differences between these books in the area of monotheism. The Holy book allocates
certain attributes to God which does not match with His divinity and purity. Its clarity suffices for any further
explanation giving an unmonotheistic and imagery view.
Gods repentance (Genesis 6:6), the decision to kill Moses after appointing him prophethood (Exodus4:24),
committing bad and oppressive actions (1 Kings 20:17), fraud and deception (Jeremiah 10:4), drowsiness and
negligence (Psalms 23:44), descending from the sky and walking on earth (Genesis 8;3), are examples of such
theism. The Quran not only avoids bringing such attributions to God, rather it manifests Him with the most sublime
and pure magnificence, of an unparalleled ranking. As Izutsu has remarked The Qurans cosmology is God
oriented (Izutsu : 119). The Quran reasons to the oneness of God ( Anbiah( Prophets): 22). He encompasses the
entire world (Yunes(Jonas : 3), nothing resembles Him (Shora: 11) He is always with man ( hadid:4) and other
sublime attributes.
The Quran describes the prophets differently In the Testament texts, the prophets are introduced as people
who can commit sin, as Allameh Tabatabai remarked that the nature of man disallows any human being to commit
sin, let alone the great prophets of God (Tabatabai: 78.1). The Testament texts describe prophets as people who
commit all types of sins, such as binging, (Genesis 9:12), indifference to their wives (Ibid 10:12), committing incest
(ibid: 38-30:19), lying (ibid 40-1:27), bloodshed (Samuel II 12-1:12), idol worship (King 1 8-3 :11) and wine making
(Jonas 11:2). This is while the Quran reminds readers in several places that the prophets were pure, innocent and
subservient to God (Najm: 3,4), were bound to moral conducts (Maryam: 56) chaste (Joseph:23), patient in
character (Ensherah:3-1 and enduring. With these pure and eminent attributions, the prophets are set as models
for mankind (Momtahaneh: 6). After a comprehensive comparison made between the teachings of Torah, Bible and
Quran, Denise Masson has compensated the shortages of this paper (Masson:32).

The artistic aspects of the stories

The objectives, methods and elements used within the Quranic stories in comparison to the Testament
stories, also reflect the contrasts. The most important aim of the stories in the Old Testament is emphasis on the
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promised land to the Children of Israel, bringing salvation to the Jewish people . Gods promise for granting a land
stretching from Nile to Euphrates (Genesis 18:15) begins with the Story of Abraham. From then onwards, any vow
and divine covenant in the Torah refers to this promise, in direct or indirect form.
The insistence on the testament by God, is referred to in many instances of the Old Testament (Genesis
7:26, Exodus 10:32, 8:3), turning the Bible into a document which illustrates the evolutionary trend of a small
nation as depicted from a nationalistic viewpoint. As Ferom has stated (Ferom: 5:19) that Gods aim for creation
is for this chosen people to enjoy from the natural gifts (Kings I 56:8). The primary aim of the Bible is to reflect the
life of Jesus in the three New Testament gospels (Matthew, Mark and Luke) entitled the Gospels Cohorts. These
refer to more or less similar reports and in the fourth gospel (John), it illustrates a God-like picture in a confidential
and mythical form.
In stark contrast to these two approaches, the Quran does not pursue the historical background of the Arab
ethnicity and does not have the intention of explaining the life of Prophet of Islam. Rather, the stories follow goals
that cover a complete set of teachings, including beliefs and behavior. Researchers (Tahami, Noghreh, Sakolojieh
alghese fi Al-Quran ; Bostani, Mahmood, Derasat Fanieh Fi Ghesase Al-Quran .) have prepared a long list of
these objectives. Some of which are credibility (Joseph: 111), consolidation of prophethood (Hud:120), integrity
among the divine religions (Anbia: 92), setting patterns (Momtaheneh: 4), declaring the principles for invitation to
prophethood and vigilance (Joseph:3), inviting to thinking (Aaraf: 176), describing the divine traditions and the
philosophy of history (Anam: 34), warning the infidels (Aaraf: 64), etc. as some of the major aims of the stories.
The methodology of the Quranic stories is dissimilar to those used in the Testament texts, because the intention of
the stories is different. Through the use of examples such as the style applied by Theophanes (manifestation of
God) who used apocalypse, they are common in both, but the writing of genealogy which introduces the identity of
people and the property of land or reaching the rank of archy ( Azra,62:2 Mathew 1 Lukas 2) it has no place in the
Quran. On the other hand, the methods used in the stories of the Quran are based on the selection of events
i.e.One: the Quran describes the stories to the extent that they reach a clear goal. As the author Watt has
remarked instead of giving unclear information to the people, it [the Quran] focuses more on giving lessons
(Watt, The Contrast Between The Views of Muslims and Christians: 26).
Two: Repetition with the Quran is one of the eloquent methods used to educate and provide guidance
(Seyuti: 3/224). Moreover, harmony between the special style of each chapter and the general style of the Quran
as a whole, is another attribute of the stories (Fighhizadeh: 126). Three: footnote: Footnote plays three main roles :
it provides the distance between consecutive events ,it conveys a message from the story and also it indicates the
main paths (Hossaini:39) Four: the order of the stories: there is almost no orderly description on the great
prophets in Quran( except the story of Joseph) such method, circular and not lineal ( khoramshahi:10) in telling the
stories in the Quran is an indication of its miraculous and its inimitable feature .Its dynamic and animate and the
character binding with various angles are among other features of the stories.

Second basis: The Revelatory Aspect of the Testament Texts

The Old and New Testaments are believed by Christians to be a sacred source, with Jews only believing
in the Old Testament, regarded as an inspiration of God. The writers of the Bible and the first section (five journeys)
are believed to be the writings of Prophet Moses (Deuteronomy 11-9:31, 26-24).
Based on an ancient narration from Jewish resources, not only did Moses receive Torah through revelation
on Mount Sinai, but the actual Torah already existed in the sky even before the creation of universe (Judaism
Encyclopedia: 1237). These statements, if they are to be accepted regarding what has been sent down to Prophet
Moses which is also approved by the Quran as they are described with attributes such as enlightenment, and
guidance( Maedeh:44) Mercy and compassion (Ahgjaf:12), Forqan(Baghareh:53) and others , is now however,
unacceptable to be believed since now through subjective historical and divine research, it has become evident
that the first five books of the Old Testament, which have been attributed to Prophet Moses, were in fact written by
several writers (Barbour: 130), occurring in more than one thousand years ago (Miller:22) and finally in the fifth
century these collections were gathered into a single book (Michelle:32).
The structure of sentences and phrases used within the Old Testament, strengthen the theory that the
writer of the present Torah was neither Moses nor Aaron, but their followers and others who existed in later times,
writing about the human thoughts together with teachings of the prophets. The book of Deuteronomy not only
describes how Moses died, but also compares him with other prophets who have come after him and he is known
superior(Deuteronomy: 12-7:34).
Some of the places are found with names that did not exist at the time of Prophet Moses. For example, it is
claimed that Abraham chased his enemies up to the city of Dun (Genesis 14:14) whereas this name did not exist
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on the city until long after the death of Joshua (Tofighi: 104). Abraham, son of Azra The exegesis of the Torah in
the 12th century has proved, based on examples from within the Torah, that it is impossible for the writer of this
book to have been Moses (Masjed Jamei: 286). Five hundred years later, Spinoza admired this free thinking of
Azra and said: if he only mentioned with reference, I will boldly say and bring the truth before everyone (narrated
from Tofighi: 103).
These doubts have made the researchers raise the theory of the origins of the Old Testament, trying to
find the roots of these claims. The myths of the religions of these neighboring countries (Hooke: 2350) The
customs and traditions of the heartbroken and spread out nation in captivity ( Durant:395.1) and, The stories of
other nations (Challaye:277) are a collection of stories chosen by Torah writers who have related them to some of
the Jewish prophets now famed within the Old Testament.
The Christian Bible includes the New Testament, with 27 books comprising of the four gospels, the actions
and letters of the prophets and the revelation of John. The Christians believe in the sacredness of the Old
Testament and use such terms as the Holy Book and the Book of God. They believe that God has revealed the
Bible through human writers or claim that the holy books have both human and divine writers (Michelle: 26). From a
Christian viewpoint, God is the ultimate author of the Bible, inspired by the Holy Ghost to chosen people from
different classes (Hucks:718).
A group of researchers look with doubt at the revelatory aspect of the New Testament for in all the four gospels,
there is not a single line that could be related to revelation.The words of wisdom are related to Jesus himself and
are in fact from his narrations. According to Boukay, the Bible plays the same role as the book of narrations play in
Islam (Bucaille: 7). Moreover, it cannot be claimed that any speech or behavior that is related to Jesus is directly
from him, but rather the result of the memoirs of authors who have recorded them with their own taste and style.
The early sentences of Lukes Gospel, addressed to Saint Theophanes (Luke: 4-1:1), is an example. Hence, Jesus
has written no book and even if he has, no records of it have remained to this day. What we know of Jesus is from
the narrations that have been recorded by some of his disciples in the form of the four Gospels and other books of
the New Testament. The question is rasied as to how authentic these narrations are?
Diverse arguments have been provided by researchers in the 18th century, with regards to the origins of the
Bible, resulting in skepticism with regards to the New Testament in so far that people such as Robertson doubted
Jesus, his miracles and narrations entirely, believing the stories of Jesus are mythical(Robertson:79). The degree
criticisms have seriously challenged the revelatory aspect of both Testament texts.
Third basis: The familiarity of the Prophet of Islam with the Testament texts prior to his appointment.
Some Orientalists believe that the Prophet referred to the Torah and the Bible , studied them(Armstrong: 2003) or
learnt their stories from the priests (Brokleman:1/43), offering them to people under the name of the Quran. This is
based on three suppositions: first that the Prophet was literate and whether before or after his appointment he was
able to read and write; secondly, that the Torah and the Bible were translated into Arabic and were available in the
entire Arab peninsular and thirdly, the Jews and Christians in Mecca had taught the Prophet the Testament texts.
However, historical evidence does not support these claims, each of which is considered as follows.

The literacy of the Prophet of Islam

The Holy Quran has described Prophet Muhammad as illiterate Omi (Aaraf: 157&158). The questions
arises to the meaning of this word? Was the prophet illiterate before his appointment or even after? The scholiasts
and commentators have responded to these questions (e.g. Rashid Reza: 31). The most well-known verse
describing the Prophet as illiterate is verse 48, chapter Ankabut (The Spider).
It is definite that the Prophet was illiterate before his appointment for no historian has approved his literacy
prior to his prophethood. His illiteracy can prove why he endeavored to write down the revelations, if he was
literate, in case of absence of a scriber he would himself attempt to write down the revelations but there is no such
stance in the history of his life time (Hojjati;199). Many Orientalists have approved his illiteracy based on these
evidences and reasons.
Will Durant brings two proofs as to the illiteracy of the Prophet, one that literacy common among the
Arabs of those times and the other that he had a special scribe (Durant: 11:14). Carlyle proposes a reason for
prophets illiteracy was to the fact that the writing system was a new industry at that time (karlayl:54). Gustav Le
Bon believed the irregular form of the texts in the Quran prove that Prophet was illiterate (Le Bon: 120).
Blacher(20), Armstrong(113) and others also approve the illiteracy of the Prophet.
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Arabic translations of Jewish and Christian scriptures

This presupposition is approved by a group of Orientalists such as Caradefoe, (Islamic Encyclopedia:
10/3), Brookleman (The history of the Islamic nations; 43/1) and others, who claim that the Prophet was quite
aware of the Jewish Christian teachings and used them (Schimmel : 24). There are however, no historical records
to prove that the Bibles was translated into Arabic before the advent of Islam, however most historians believe that
the date of the early books translated into Arabic go back to the years after the Prophets demise i.e. during the
Ummayad caliphate (Javad Ali: 681/6).
Caradefoe admits that the oldest translation of the Bible into Arabic language took place in the 8th century,
whilst the Prophet of Islam had stated the stories in the Quran during the 7th century AD. Montgomery Watt (The
Contrast Between The Views of Muslims and Christians :16), Bodli, (The life of Mohammad: 163) and Jerhard
Boering (The Encyclopedia of Quran: 316/1) are among those Orientalists who believe the translations of The
Bible and the Torah took place after the demise of the Prophet. Others believe that if such translations were
available, they were owned by the wealthy people and were not available to the public (Hussaini:123). Groenbaum
states that the Jews in Medina believed that the Prophet was unfamiliar with the Old and New Testaments. Hence,
it can be concluded that either there was no translated copy of the Bible into Arabic in Mecca and Medina or, it
there was, it was not available to the public.

Apprenticeship of the Prophet from the Christian and Jewish scholars

When the Orientalists found that the Prophet was unable to benefit from the Bible, they presumed there
must have been teachers from them who helped him with the adoption of the stories. Noldeke, after arguing on the
illiteracy of the Prophet, states we are compelled to deny his access to the texts, thus he must have acquired his
knowledge in the oral from the Jews and Christians (Noldeke: 16). Moreover, Gold Zieher has boldly declared, the
prophet was the pupil of Jewish and Christian scholars ( Zieher, Alaghide va alsharie feleslam:12); thus some of
the Orientalists believe the Prophet was indebted to his Christian tutors (Brokleman ;1/3) and trust the Quranic
citations on the origins and oral examples of Christians more than the written records. (Rizavan: 105/1).
But the truth is that most Jews and Christians in Mecca and Medina began opposing the Prophet after he
claimed prophethood and stood up against him; thus these people cannot be regarded as his tutors. Other groups
of people were those who embraced Islam after his call and became his followers and as Margaret Marcus has
stated, among these two groups there is no space for a third group who could be known as his tutor ( Marcus
Jamilah: 161). That is why the Jews and the Christians during the advent of Islam, above and beyond the
orientalists of the last millennia, were well aware of the life of the Prophet but none claim to be his tutor, nor called
him their pupil.
On the other hand, as stated by Ayatullah Marefat, it is not sensible to claim that the Prophet would have
received the stories from the Jews and Christians, then return the same stories, with differences in order to
challenge them. whilst they refused to respond and kept silence (Marefat, Shobahat vardod hole Quran Karim
:451). One can conclude therefore, that this third presupposition is also incorrect.

Fourth basis
Denying the revelatory aspect of the Holy Quran and the prophecy of the prophet of Islam
This basis is in fact the result of the former bases. The Orientalists bring the two Testaments as a criteria for
judging the Quran and by comparing them, they have admitted to incorrectly concluding that Islam encompasses
incorrect material or intentional deviations of the truth (Watt: Islam and Christianity today:A contribution to
dialogue: 58). They deny the prophecy of Muhammad since, according to the Old Testament , prophethood is
strictly for those who provide the grounds for the emergence of Jesus and John the Baptist ( Masson: 386).
Examples of the denial of the revelatory aspect of Quran and the prophecy of Muhammad, can be found in the
following works: Mohammad: written by Cook, Mohammadism by Gipp, Mohammad by Maxim Rodenson,
Sources of The Quran by Theodore Noldeke and others.
The revelatory aspects of Quran have been proven by many Muslim scholars and this paper will offer evidences
both from within and from outside, showing the truth of the Quran.

a) Internal evidences: one of the best ways to establish intention of the addressor and establish their
truthfulness is to refer to their words and statements. This method can also be applied to the Quran when referring
to its verses, the revelatory aspect of the stories can be proved. The Quran claims that the words of God and the
aim of revelation are to lead people to the truth and this is declared through the stories within the Quran.
Sometimes the essence of the story is stated at the beginning of the narration (Qesas: 3), other times at the end of
the story (Ale Imran: 62, Maryam: 34). Occasionally the Quran is so firm on the truthfulness of the story that it even
Intl. Res. J. Appl. Basic. Sci. Vol., 4 (3), 669-675, 2013

describes the time and location, in so far that the Prophet is addressed: You were not present in that event when it
happened (Qesas: 44-46).
Some of the documentation of the Quran goes beyond this and describes the remains of former races and
people (Hud: 100). In one instance, God reminds the people that you always cross the land of Lot by dawn and
dusk, so will you not reflect? (Safat: 137-138). In other cases, God shows the location of the argument (Ahghaf:
21). There are numerous examples illustrating that God reviews the stories as a historical and real narration rather
than imaginative and allegorical.
The stories call for thinking, another proof that the Quran and the prophecy bear the truth. In several
verses the Quran calls the people to reflect (Aaraf: 176) Knowledge (Naml:52) and to make use of their
mind(saffat:138) and to take care to establish the truth from untruth. In order to absorb the attention of the
addressee, some of the stories begin with a questioning Have you not (Taha: 9) and (Bagharah: 243, Fajr: 6).
This brings motivation for the addressee to follow the story and to read and reflect so that they would understand
the intention of the message.

External evidences
A group of researchers have revealed the true image of the stories of Quran through historical and
archeological research from different angles, though many of the stories in the Quran are not limited to time and
place. But this does not deny the findings in the historical places for Quran itself has emphasized on searching
to find out about the backgrounds of the former tribes and people 13 times (for instance Yousef: 109) the meaning
of in land instead of the word on land perhaps is an indication to of excavate beneath the earth so to find the
remains of the past people which is part of the works of archeologists (BiAzar Shirazi: 2).
Since former historians and commentators were unable to access the subterranean excavations, they
were sometimes unable to understand the meaning of the stories of the Quran, for example in the case of the
Asshab Kahf (the companions of the cave) - where was the location? There were many arguments among the
commentators each naming a particular place for them. Allameh Tabatabie, his interpretation of the Quran, has
brought several opinions based on the verses of the Quran, in particular a cave named Rajib, located 8 kilometers
from the Oman, capital city of Jordan which makes it likely that it was their cave. One of the reasons he refers to
was excavations made in 1963 and the descriptions made of the cave which proves this is the very cave was
referred to in the Quran (Tabatabie: 13/503).
Today as historical information are added to the documents of the commentators, more truth is revealed regarding
the stories of the Quran showing the divinity of this book. Research conducted by Mohammad Biyumi in his four
volume book entitled: Historical survey on the stories of the Quran, encompasses information on the unrevealed
layers of the stories based on the written and oral records in the form of epigraphy and inscriptions. Furthermore,
Shoghi Abu Khalil in The Atlas book on the Quran, has illustrated some locations that are mentioned in the stories,
ending many of the speculations. Similar to this work is a work by Mohammed Hassan Arab named, Geographical
encyclopedia on the Holy Quran.
The strong prevalence of books such as Geographical concepts of the stories of Quran, The History of
Herodotus and The history of Iran, in proving that Zulgharnian is the same as Cyrus the Persian Empire, in the
research conducted by Ayatullah Marefat (Stories of Quran: 186-187), all indicate the important role these sciences
play in proving the revelatory aspect of the Holy Quran.

CONCLUSION

The idea that Orientalists believe Quran was adopted from the Testaments was based on several ideas,
the most important of which are: the similarity in the content of the stories of both The Quran and the Bible; the
revelatory aspect of the Testaments books; The Prophets familiarity with the Testament books prior to his
appointment to prophethood and denial of Qurans revelatory aspect.
By only comparing the content of the Quranic statements with what is seen in the Testament books, it
would be impossible to prove that the former was adopted from the latter. The sublime attributes of God in the
Quran in comparison to the often sub-human descriptions seen in the Testaments texts and the infallibility of the
prophets as described in the Quran as compared to the sinful image of prophets as stated in the Testament texts
are examples of the significant differences between both.
Technical features (goals, methods and elements) as used in the stories of the Quran, show that they differ
to the way the stories are told in the Bible.
The archeological findings, as well as those by historians and geographists, all approve the content of the
stories of the Quran, indicating that they have not been adopted from the Biblical stories.
Intl. Res. J. Appl. Basic. Sci. Vol., 4 (3), 669-675, 2013

The Genealogy of the Testament texts studied by the scholars, seriously challenges the revelatory aspect
of the Bible.

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