The Christian missionaries often arrive at the sweeping conclusion that the Qur’an cannot be a text of divine origin because of the unacceptable meanings included in it. This assertion serves as a springboard into a detailed examination of the reasons cited for questioning the Qur’an’s divine nature. Perhaps they are correct in this conclusion and we may be inclined to agree with them due to the following reasons, which are :
- The Qur’an does not say that a prophet slept with his daughters.1
- The Qur’an does not say that a prophet slept with his neighbour’s wife and plotted to kill him.2
- The Qur’an does not say that a prophet worshipped the Golden Calf.3
- The Qur’an does not say that a prophet changed his religion, worshipped idols and built for them temples.4
- The Qur’an does not say that a prophet told lies and that God deceived and destroyed another prophet.5
- The Qur’an does not say that David, Solomon and Jesus were originally bastards from the seed of Pharez, son of Judah.6
- The Qur’an does not say that the firstborn of the Great Prophet who was the firstborn of God slept with his stepmother.7
- The Qur’an does not say that the second son of the same Great Prophet (firstborn of God) slept with his daughter-in-law.6
- The Qur’an does not say that a prophet slaughtered an entire city and then circumcised the corpses as a form of vengeance.8
- The Qur’an does not contain lurid details and explicit pornography involving men of Assyria and whores from Egypt.9
- The Qur’an does not include a story where a prophet kills 200 men to collect their foreskins as a bridal price.10
- In the Qur’an, there is no instance where a group of children are mauled by bears for mocking a prophet.11
- The Qur’an does not portray a prophet as a man who sacrifices his daughter as a burnt offering to God.12
- The Qur’an does not say John the Baptist, who was the greatest Israelite Prophet ever according to Jesus — though the least in the kingdom of God was greater than him — failed to recognize his second lord on earth, although this lord followed him and got baptized by him. At least not until he saw the third god descending on this second god as a pigeon.13
- The Qur’an does not say the apostle of this god, Judas Iscariot, who performed many miracles in his name and was among the disciples who were greater than Moses and other Israelite Prophets according to Jesus, delivered his god to the hands of his enemies for 30 pieces.14
- The Qur’an does not say Caiaphas, the high priest — who was a prophet according to John the Baptist — rejected, insulted and made a verdict to kill his god.15
For all the above reasons, we conclude that the Qur’an, unlike the Bible, cannot be a text of divine origin.
Nota Bene :
This article delves into the narratives of the Bible and contrasts them with the portrayals found in the Qur’an, particularly focusing on the absence of certain controversial stories in the latter. By examining the actions and decisions attributed to prophets in the Bible — actions that provoke ethical and moral scrutiny — it raises questions about the text’s claim to divine origin. The comparison aims to illuminate the differences in how prophetic figures and divine messages are depicted across these two foundational religious texts.
Highlighting instances where biblical narratives depict prophets in scenarios that conflict with widely held moral and ethical standards, the article prompts a reevaluation of how divinity and moral integrity are represented in sacred scriptures. It navigates through the complex landscape of religious texts, questioning the basis upon which these stories are accepted as part of a divine mandate.
The intent is to stimulate a reflective examination among readers regarding the nature of divine inspiration and the moral consistency of the narratives within religious scriptures. By drawing attention to these contrasts, the discussion seeks to engage with broader themes of ethical representation and the portrayal of divinity in religious literature, contributing to the nuanced understanding of how sacred texts articulate the principles they espouse.
- Genesis 19:30 – 38[↩]
- 2 Samuel 11:1 – 27[↩]
- Exodus 32:1 – 6[↩]
- 1 Kings 11:1 – 13[↩]
- 1 Kings 13:1 – 30[↩]
- Genesis 38:12:30[↩][↩]
- Genesis 35:22 and 49:3 – 4[↩]
- Genesis 34[↩]
- Ezekiel 23[↩]
- 1 Samuel 18:27[↩]
- 2 Kings 2:23 – 25[↩]
- Judges 11:30 – 39[↩]
- Matthew 3:13 – 17, Mark 1:9 – 11 and Luke 3:21 – 22[↩]
- Matthew 26:14 – 16, 27:3 – 9, Mark 14:10 – 11, Luke 22:3 – 6 and John 18:1 – 5[↩]
- Matthew 26:57:68, Mark 14:53 – 65, Luke 22:54 – 71 and John 18:12 – 24[↩]
Leave a Reply to Marriyah Cancel reply