Quran and Bible debateKoran confirms Jesus Crucifixion...It is not so much of ignoring the answers, but being bothered by irrelevant answers and ad hominien attack.
1) I still do not see where is the proof that the Quran copied from the Bible? You try to divert the issue by giving the Arabic meaning of the Quran but tell the readers how did the Quran copied from the Bible?
Would proof from your own quran suffice?
Ok...
[sura 6:25] Of them there are some who (pretend to) listen to thee; but We have thrown veils on their hearts, So they understand it not, and deafness in their ears; if they saw every one of the signs, not they will believe in them; in so much that when they come to thee, they (but) dispute with thee; the Unbelievers say: "These are nothing but tales of the ancients."
[8] When Our Signs are rehearsed to them, they say: "We have heard this (before): if we wished, we could say (words) like these: these are nothing but tales of the ancients."
[16] When it is said to them, "What is it that your Lord has revealed?" they say, "Tales of the ancients!"
[23] "Such things have been promised to us and to our fathers before! they are nothing but tales of the ancients!"
[25] And they say: "Tales of the ancients, which he has caused to be written: and they are dictated before him morning and evening."
[27] "It is true we were promised this,- we and our fathers before (us): these are nothing but tales of the ancients."
68:15] When to him are rehearsed Our Signs, "Tales of the ancients", he cries!
[83] When Our Signs are rehearsed to him, he says, "Tales of the ancients!"
Obviously if the unbelievers jews christians and pagans had heard these tales before and these tales happen to be biblical stories I am sure you can deduce the logical conclusion unless you would like to vouch for us the non jewish and non christian sources albeit some heretical that contained these biblical stories?
2) To guide your lost soul, maybe you can tell us from which book did the Quran 'borrowed' from, where is the evidence that the 'borrowing' took place, etc.
Ok...
An extract from the book "Jewish foundations of islam"
In Sura 11:27-51 is given a lengthy account of Noah's experiences; the building of the ark, the flood, the arrival on Mount Ararat, and God's promise for the future. It contains very little incident, but consists chiefly of the same religious harangues which are repeated scores of times throughout the Koran, uninspired and uniformly wearisome. We have the feeling that one of Noah's contemporaries who was confronted with the prospect of forty days and forty nights in the ark would prefer to take his chances with the deluge.
It must in fairness be reiterated, however, that this task of refashioning by divine afterthought would have been a problem for any narrator. Mohammed does slip out of the dilemma into which he had seemed to be forced; and the manner in which he does this is highly interesting - and instructive. The story, Jewish or Christian, is told by him in fragments; often with a repeated introductory formula that would seem to imply that the prophet had not only received his information directly from heaven, but also had been given numerous details which had not been vouchsafed to the "people of the Book." The angel of revelation brings in rather abruptly an incident or scene in the history of this or that Biblical hero with a simple introductory "And when ..." It says, in effect: "You remember the occasion when Moses said to his servant, I will not halt until I reach the confluence of the two rivers"; and the incident is narrated. "And then there was that time, Mohammed, when Abraham said to his people" thus and so. It is not intended, the formula implies, to tell the whole story; but more could be told, if it were necessary.
The more closely one studies the details of Mohammed's curious, and at first sight singularly ineffectual, manner of serving up these old narratives, the more clearly is gained the impression that underlying it all is the deliberate attempt to solve a problem.
The story of Joseph and his brethren is the only one in the Koran which is carried through with some semblance of completeness. It begins with the boy in the land of Canaan, and ends with the magnate in Pharaoh's kingdom, and the establishing of Jacob and his family in Egypt. It is the only instance in which an entire Sura is given up to a single subject of this nature. The following extracts will give some idea of the mode treatment.2
Gabriel says to Mohammed: Remember what occurred When Joseph said to his father, O father! I saw eleven stars and the sun and the moon prostrating themselves before me! He answered, O my boy, tell not your vision to your brothers, for they will plot against you; verily the devil is a manifest foe to mankind. After a verse or two of religious instruction the story proceeds: The brethren said, Surely Joseph and his brother are more beloved by our father than we; indeed he is in manifest error. Kill Joseph or cast him away in some distant place; then we shall have our father ourselves. One of them said, Kill not Joseph, but throw him into the bottom of the pit; then some caravan will pluck him out. They said O father! what ails you that you will not trust us with Joseph, although we are his sincere helpers? Send him with us tomorrow to sport and play, and we will take good care of him. He said, It would grieve me that you should take him away, and I fear that the wolf will devour him while you are neglecting him. They said, If the wolf should devour him, while we are such a company, we should indeed be stupid! And when they went away with him and agreed to put him in the bottom of the well, we gave him this revelation: Thou shalt surely tell them of this deed of theirs when they are not aware.
They came to their father at eventide, weeping. They said, O father! we went off to run races, and left Joseph with our things, and the wolf ate him up; and you will not be believe us, though we are telling the truth. Their father of course takes the broad hint given him, that they are lying; though they bring a shirt with blood on it as evidence. He accuses them of falsehood, and reproaches them bitterly. Then is told in a very few words how the caravan came, drew Joseph out of the well, and sold him for a few dirhems to a man in Egypt.
Thereupon follows the attempt of the man's wife to entice Joseph. Any episode in which women play a part is likely to be dwelt upon by Mohammed, and he gives full space to the scenes which follow. Joseph refused at first, but was at last ready to yield, when he saw a vision which deterred him. (The nature of this is not told in the Koran, but we know from the Jewish Midrash that it was the vision of his father, with Rachel and Leah.)3 The Koran proceeds: They raced to the door, and she tore his shirt from behind; and at the door they met her husband. She cried, What is the penalty upon him who wished to do evil to your wife, but imprisonment or a dreadful punishment? Joseph said, She enticed me. One of her family bore witness:4 If his shirt is torn in front, she tells the truth; if it is torn behind, she is lying. So when he saw that the shirt was torn from behind, he cried, This is one of your woman-tricks; verily the tricks of you women are amazing! Joseph, turn aside from this! and do you, woman, ask forgiveness for your sin.
Then certain women of the city said, The wife of the prince tried to entice her young servant; she is utterly infatuated with him; verily we consider her in manifest error. So when she heard their treachery, she sent an invitation to them, and prepared for them a banquet,5 and gave each one of them a knife, and said, Come forth to them! And when they saw him, they were struck with admiration and cut their hands and cried good heavens! This is no human being, it is a glorious angel! Then said she, This is he concerning whom you blamed me. I did seek to entice him but he held himself firm; and if he does not do what I command him surely he shall be imprisoned, and be one of the ignominious. He said Lord, the prison is my choice instead of that to which they invite me. But if thou dost not turn their wiles away from me, I shall be smitten with love for them, and shall become one of the foolish. His Lord answered his prayer, and turned their wiles away from him; verily he is one who hears and knows.
This is characteristic of the angel Gabriel's manner of spoiling a good story. Aside from the fact that we are left in some uncertainty as Joseph's firmness of character, it is not evident what the episode of the banquet had to do with the course of events; nor why the ladies were provided with knives; nor why Joseph, after all, was put in prison. The things are all made plain in the Midrash, however.6
The account of Joseph's two companions in the prison, and of his ultimate release, is given in very summary fashion. There entered the prison with him two young men. One of them said, I see myself pressing out wine; and the other said, I see myself carrying bread upon my head and the birds eating from it. Tell us the interpretation of this. After religious discourse of some length, Joseph gives them the interpretation and it is implied, though not definitely said, that his prediction was completely fulfilled. The dream of Pharaoh is then introduced abruptly. The King said, Verily I see seven fat cows which seven lean ones are devoring; and seven green ears of grain and others which are dry. O ye princes, explain to me my vision, if you can interpret a vision. The princes naturally give it up. The king's butler remembers Joseph, though several years have elapsed, and he is summoned from the prison. He refuses to come out, however, until his question has been answered: "What was the mind of those women who cut their hands? Verily my master knows their wiles." The women are questioned, and both the officer's Wife and her companions attest Joseph's innocence. He is then brought out, demands to be set over the treasuries of all Egypt, and the king complies.
Joseph's brethren now enter the story again. Nothing is said about a famine in the land of Canaan, nor is any other reason given for their arrival, they simply appear. The remainder of the tale is in the main a straightforward, somewhat fanciful, condensation of the version given in the book of Genesis, with some lively dialogue. There are one or two touches from the Midrash. Jacob warns his sons not to enter the city by a single gate. The Midrash gives the reason;7 the Koran leaves the Muslim commentators to guess - as of course they easily can. When the cup is found in Benjamin's sack, and he is proclaimed a thief, his brethren say, "If he has stolen, a brother of his stole before him." The commentators are at their wits' end to explain how Joseph could have been accused of stealing. The explanation is furnished by the Midrash, which remarks at this point that Benjamin's mother before him had stolen;8 referring of course to the time when Rachel carried off her father's household gods (Gen. 31:19-35).
The occasion when Joseph makes himself known to his brethren is not an affecting scene in the Koran, as it is in the Hebrew story. The narrator's instinct which would cause him to work up to a climax was wanting in the Mekkan prophet's equipment. The brethren come to Egypt for the third time, appear before Joseph, and beg him to give them good measure. He replies, Do you know what you did to Joseph and his brother, in the time of your ignorance? They said, Are you then Joseph? He answered, I am Joseph, and this is my brother. God has been gracious to us. Whoever is pious and patient, - God will not suffer the righteous to lose their reward. This is simple routine; no one in the party appears to be excited.
Jacob wept for Joseph until the constant flow of tears destroyed his eye sight. Joseph therefore, when the caravan bringing his parents to Egypt set out from Canaan, sent his shirt by a messenger, saying that it would restore his father's sight. Jacob recognizes the odor of the shirt while yet a long distance from it, and says, "Verily I perceive the smell of Joseph!" The messenger arrives, throws the shirt on Jacob's face, and the sight is restored. The story ends with the triumphant entrance into Egypt, and the fulfilment of the dream of Joseph's boyhood; they have all bowed down to him.
Before the impressive homily which closes the chapter, Gabriel says to Mohammed (verse 103): "This tale is one of the secrets which we reveal to you"; and he adds, referring to Joseph's brethren: "You were not with them when they agreed upon their plan and were treacherous."9 This might seem to be a superfluous reminder; but its probable intent is to say here with especial emphasis, not only to Mohammed but also to others that no inspired prophet, Arabian or Hebrew, can narrate details, or record dialogues, other than those which have been revealed to him. Conversely, every prophet has a right to his own story.
http://answering-islam.org.uk/Books/Torrey/torrey4.htm
Every story in the koran can be traced to either jewish, christian, apocrypha, zoroastrian or arabic mythical plagiarised sources, the above is just a tip of the iceberg in the haphazard manner the writer s of the koran chose to compile their book.
3) Was there an Arabic Gospels during the Prophet's time?
Wasn't Khadijah's cousin (Waraqa) a nestorian priest?
Don't you think he would have had access to the gospels, when the sirat say this is precisely what he used to do; write the gospels in arabic.
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