Biblical narratives and the Qur'an - Revision history

KJV: removed Template:Quote and used colon instead and removed Template:Main

2018-03-04T07:16:20Z

removed Template:Quote and used colon instead and removed Template:Main

Beza 1598 at 08:47, 8 March 2016

2016-03-08T08:47:17Z

← Older revision		Revision as of 08:47, 8 March 2016
Line 339:		Line 339:
	[[Category:Qur'an]]		[[Category:Qur'an]]
	[[Category:Islam and other religions]]		[[Category:Islam and other religions]]

			{{Donate}}

Nick at 06:58, 25 January 2011

2011-01-25T06:58:26Z

← Older revision		Revision as of 06:58, 25 January 2011
Line 1:		Line 1:
	The '''[[Qur'an]]''', the central religious text of [[Islam]], contains references to [[List of Common Qur'anic and Biblical Figures\|over fifty people]] also found in the [[Bible]], typically in the same or similar narratives.		The '''[[Qur'an]]''', the central religious text of [[Islam]], contains references to [[List of Common Qur'anic and Biblical Figures\|over fifty people]] also found in the [[Bible]], typically in the same or similar narratives.

	Western secular scholars have tended to analyze such similarities as evidence for the influence of pre-existing traditions on the [[Origin and development of the Qur'an\|composition of the Qur'an]].<sup>[]</sup> Lacking sufficient historical evidence, such scholars have relied mainly on a structuralist view point, now considered weak by mainstream scholarship within the western traditions. ~~From a traditionalist Muslim perspective such a discussion can make no sense, as~~ Muslims believe that the Qur'an was sent from Allah (God) through the angel [[Gabriel\|Jibrael]] (Gabriel) to [[Muhammad]] in a series of revelations, and this perfect divinely-inspired text was then progressively dictated (word for word, and over and over again to make sure there were no mistakes) by Muhammad to the followers of Islam. Moreover, they believe that the Biblical tradition was corrupted over time, and hence it is futile to use it as a basis for any sort of comparison with the immaculate revelation of the Qur'an.		Western secular scholars have tended to analyze such similarities as evidence for the influence of pre-existing traditions on the [[Origin and development of the Qur'an\|composition of the Qur'an]].<sup>[]</sup> Lacking sufficient historical evidence, such scholars have relied mainly on a structuralist view point, now considered weak by mainstream scholarship within the western traditions. Muslims falsely believe that the Qur'an was sent from Allah (God) through the angel [[Gabriel\|Jibrael]] (Gabriel) to [[Muhammad]] in a series of revelations, and that this so called perfect divinely-inspired text was then progressively dictated (word for word, and over and over again to make sure there were no mistakes) by Muhammad to the followers of Islam. Moreover, they believe that the Biblical tradition was corrupted over time, and hence it is futile to use it as a basis for any sort of comparison with the immaculate revelation of the Qur'an.

	~~On the other hand, the~~ stories in the Qur'an tend to concentrate more on the moral or spiritual significance of the story rather than details as 'it doesn’t tell these stories as if it’s talking to people who are ignorant of them, it’s using these stories to make moral and religious points, and assuming that the people already know the details of the stories.' <sup>[]</sup> The Bible ~~is also held to reflect~~ true ~~unfolding~~ revelation from God; ~~but~~ revelation which had become corrupted or distorted (in Arabic: ''[[tahrif]]'') in its handing down, both in its narrative and more importantly in its message; which necessitated the giving of the Qur'an to Mohammed, to correct this deviation. There are therefore guidelines set out in the way Muslims are to understand the Bible, the primary one being that the Qur'an is always more authoritative than the Bible. Therefore, anything in the Bible that agrees with the Qur`an is accepted, and anything in the Bible that disagrees with the Qur`an is rejected. Many stories in the Bible are not mentioned at all in the Qur`an; with regard to such passages, Muslims are instructed to neither believe nor disbelieve in them, but they are allowed to read them and pass them on if they wish to do so.		Some stories in the Qur'an tend to concentrate more on the moral or spiritual significance of the story rather than details as 'it doesn’t tell these stories as if it’s talking to people who are ignorant of them, it’s using these stories to make moral and religious points, and assuming that the people already know the details of the stories.' <sup>[]</sup> The Bible contains the true revelation from Jehovah God; revelation which Muslims falsely claim had become corrupted or distorted (in Arabic: ''[[tahrif]]'') in its handing down, both in its narrative and more importantly in its message; which necessitated the giving of the Qur'an to Mohammed, to "correct" this deviation. There are therefore guidelines set out in the way Muslims are to understand the Bible, the primary one being that they are taught that the Qur'an is always more authoritative than the Bible. Therefore, anything in the Bible that agrees with the Qur`an is accepted, and anything in the Bible that disagrees with the Qur`an is rejected. Many stories in the Bible are not mentioned at all in the Qur`an; with regard to such passages, Muslims are instructed to neither believe nor disbelieve in them, but they are allowed to read them and pass them on if they wish to do so.

	It has been strongly argued that the similarities between the two texts are only superficial in nature. Interpretation of scripture brings with it the underlying message of the text, and it is there that the interpreter will find systemic differences.		It has been strongly argued that the similarities between the two texts are only superficial in nature. Interpretation of scripture brings with it the underlying message of the text, and it is there that the interpreter will find systemic differences.

			'''Edited to Here'''****

	== Torah narratives ==		== Torah narratives ==

Nick: /* Noah (نوح Nūḥ) */

2011-01-25T06:51:33Z

Noah (نوح Nūḥ)

← Older revision		Revision as of 06:51, 25 January 2011
Line 40:		Line 40:

	===Noah (نوح Nūḥ) ===		===Noah (نوح Nūḥ) ===
	~~{{Main\|~~Noah\|Islamic view of Noah}}
			''See Also [[Noah\|Islamic view of Noah]]''

	See [[Book of Genesis\|Genesis]] {{bibleverse-nb\|\|Gen\|6:5-9:29\|HE}} and mainly [[Hud (sura)\|Hud]] {{cite quran\|11\|25\|end=48\|style=nosup\|expand=no}} as well as [[Al-A'raf]] {{cite quran\|7\|59\|end=64\|style=nosup\|expand=no}}, [[Yunus (sura)\|Yunus]] {{cite quran\|10\|71\|end=73\|style=nosup\|expand=no}}, [[Al-Muminun]] {{cite quran\|23\|23\|end=28\|style=nosup\|expand=no}}, [[Ash-Shu'ara]] {{cite quran\|26\|105\|end=121\|style=nosup\|expand=no}}, [[Al-Qamar]] {{cite quran\|54\|9\|end=16\|style=nosup\|expand=no}}, and all of [[Nuh (sura)\|Nuh]] {{cite quran\|71\|1\|end=28\|style=nosup\|expand=no}}		See [[Book of Genesis\|Genesis]] {{bibleverse-nb\|\|Gen\|6:5-9:29\|HE}} and mainly [[Hud (sura)\|Hud]] {{cite quran\|11\|25\|end=48\|style=nosup\|expand=no}} as well as [[Al-A'raf]] {{cite quran\|7\|59\|end=64\|style=nosup\|expand=no}}, [[Yunus (sura)\|Yunus]] {{cite quran\|10\|71\|end=73\|style=nosup\|expand=no}}, [[Al-Muminun]] {{cite quran\|23\|23\|end=28\|style=nosup\|expand=no}}, [[Ash-Shu'ara]] {{cite quran\|26\|105\|end=121\|style=nosup\|expand=no}}, [[Al-Qamar]] {{cite quran\|54\|9\|end=16\|style=nosup\|expand=no}}, and all of [[Nuh (sura)\|Nuh]] {{cite quran\|71\|1\|end=28\|style=nosup\|expand=no}}

Nick: /* Cain and Abel (Qābīl and Hābīl) */

2011-01-25T06:51:14Z

Cain and Abel (Qābīl and Hābīl)

← Older revision		Revision as of 06:51, 25 January 2011
Line 31:		Line 31:

	===Cain and Abel (Qābīl and Hābīl) ===		===Cain and Abel (Qābīl and Hābīl) ===
	~~{{Main\|Cain and Abel}}~~

	See [[~~Book of Genesis\|Genesis~~]] ~~{{bibleverse-nb\|\|Gen\|4:1-16\|HE}} and [[Al-Ma~~'~~ida]] {{cite quran\|5\|27\|end=32\|style=nosup\|expand=no}}. There are no contradictions between the two texts, though each contains unique material.~~		''See Also [[Cain and Abel]]''

	Adam and Eve have two sons. Each made sacrifices to God and God accepted the sacrifice of one and not the other. The scriptures do not specify why God accepts only one (Gen. ~~{{bibleverse-nb\|\|Gen\|~~4:1-7\|~~HE}}~~; Al-Ma'ida ~~{{cite~~ quran\|5\|30~~\|end=32\|style=nosup\|expand=no}}~~). The assumption of the Biblical version, is that God had given them instructions for the sacrifice and Cain had chosen not to follow them. Because of the rejection of his sacrifices, Cain murdered Abel (Al-Ma'ida ~~{{cite~~ quran\|5\|30\|~~style=nosup\|expand=no}}~~; Gen. ~~{{bibleverse-nb\|\|Gen\|~~4:8~~\|HE}}~~). Cain has an interaction with God and God condemns him to suffer. Abel is regarded as righteous.		See [[Book of Genesis\|Genesis]] [[Genesis 4:1]]-[[Genesis 4:16\|16]] and [[Al-Ma'ida]] quran\|5\|27\| There are no contradictions between the two texts, though each contains unique material.

			[[Adam]] and [[Eve]] have two sons. Each made sacrifices to God and God accepted the sacrifice of one and not the other. The scriptures do not specify why God accepts only one (Gen. [[Genesis 4:1]]-[[Genesis 4:7\|7]]; Al-Ma'ida quran\|5\|30). The assumption of the Biblical version, is that God had given them instructions for the sacrifice and Cain had chosen not to follow them. Because of the rejection of his sacrifices, Cain murdered Abel (Al-Ma'ida quran\|5\|30\|; Gen. [[Genesis 4:8]]). Cain has an interaction with God and God condemns him to suffer. Abel is regarded as righteous.
	*In the Qur'an, the names of Cain and Abel are Qabil and Habil .		*In the Qur'an, the names of Cain and Abel are Qabil and Habil .

Nick at 06:48, 25 January 2011

2011-01-25T06:48:43Z

Show changes

Nick: /* Jesus (Isa عيسى) */

2011-01-25T06:41:25Z

Jesus (Isa عيسى)

← Older revision		Revision as of 06:41, 25 January 2011
Line 223:		Line 223:
	=== Jesus (Isa عيسى) ===		=== Jesus (Isa عيسى) ===

	''See ~~Aslo~~ [[Jesus]], [[Islamic view of Jesus]]''		''See Also [[Jesus]], [[Islamic view of Jesus]]''

	Jesus takes up the whole of the four [[Gospel]]s ([[Gospel of Matthew\|Matthew]], [[Gospel of Mark\|Mark]], [[Gospel of Luke\|Luke]] and [[Gospel of John\|John]]) in the Bible, as well as being the focus of the subsequent books of the New Testament. He appears several times in the Qur'an: in verses 35-59 of Sura 3: al-Imran (The Family of Imran), verses 156-158 of Sura 4: an Nisa' (The Women), verses 109-120 of Sura 5: al-Ma'idah (The Repast), verses 16-35 of Sura 19: Maryam (Mary), verse 50 of Sura 23: al-Mu'minun (The Believers) verses 57-65 of Sura 43: az-Zukhruf (The Gold Adornments) and in verses 6 and 14 of Sura 61: as-Saff (The Battle Array). Reference is made to him several more times.		Jesus takes up the whole of the four [[Gospel]]s ([[Gospel of Matthew\|Matthew]], [[Gospel of Mark\|Mark]], [[Gospel of Luke\|Luke]] and [[Gospel of John\|John]]) in the Bible, as well as being the focus of the subsequent books of the New Testament. He appears several times in the Qur'an: in verses 35-59 of Sura 3: al-Imran (The Family of Imran), verses 156-158 of Sura 4: an Nisa' (The Women), verses 109-120 of Sura 5: al-Ma'idah (The Repast), verses 16-35 of Sura 19: Maryam (Mary), verse 50 of Sura 23: al-Mu'minun (The Believers) verses 57-65 of Sura 43: az-Zukhruf (The Gold Adornments) and in verses 6 and 14 of Sura 61: as-Saff (The Battle Array). Reference is made to him several more times.

Nick: /* Zechariah and John (Zakariya (زكريا) and Yahya (يحيى)) */

2011-01-07T07:57:14Z

Zechariah and John (Zakariya (زكريا) and Yahya (يحيى))

← Older revision		Revision as of 07:57, 7 January 2011
Line 179:		Line 179:
	== New Testament narratives ==		== New Testament narratives ==
	===Zechariah and John (Zakariya (زكريا) and Yahya (يحيى))===		===Zechariah and John (Zakariya (زكريا) and Yahya (يحيى))===
	~~{{Main\|~~Zechariah (priest)\|Islamic view of Zechariah\|John the Baptist\|Islamic view of John the Baptist}}
			See Also [[Zechariah (priest)]], [[Islamic view of Zechariah]], [[John the Baptist]], [[Islamic view of John the Baptist]]

	The story of Zechariah is told in the [[Gospel of Luke]] 1:5-80 and Luke 3:1-22 and in the Qur'an 19.2-15. Zechariah and his wife reached an old age without bearing children. God spoke to Zechariah and told him his wife would conceive, despite her barrenness, and his name would be John. As a sign that this would happen, God struck Zechariah mute until John was born though he communicated using signs. John became a great and righteous prophet and came to confirm God's Word. Both accounts mention John's death.		The story of Zechariah is told in the [[Gospel of Luke]] 1:5-80 and Luke 3:1-22 and in the Qur'an 19.2-15. Zechariah and his wife reached an old age without bearing children. God spoke to Zechariah and told him his wife would conceive, despite her barrenness, and his name would be John. As a sign that this would happen, God struck Zechariah mute until John was born though he communicated using signs. John became a great and righteous prophet and came to confirm God's Word. Both accounts mention John's death.

Nick: /* Mary ("Maryam" مريم), */

2011-01-07T07:55:58Z

Mary ("Maryam" مريم),

← Older revision		Revision as of 07:55, 7 January 2011
Line 190:		Line 190:

	===Mary ("Maryam" مريم), ===		===Mary ("Maryam" مريم), ===
	~~{{Main\|Mary mother of Jesus\|Islamic view of the Virgin Mary}}~~

	Mary's story is told in the [[Gospel of Luke]] 1:26-37, 2:1-21, and Qur'an 19.16-35. In the Bible, in the sixth month after the conception of John the Baptist by Elizabeth, the angel Gabriel was sent from God to the Virgin Mary, at Nazareth. Mary was of the house of David, and was betrothed to Joseph, of the same royal family. And the angel having taken the figure and the form of man, came into the house and said to her: ‘Hail, full of grace, the Lord is with thee.’ Mary having heard the greeting words did not speak; she was troubled in spirit, since she knew not the angel, nor the cause of his coming, nor the meaning of the salutation. And the angel continued and said: ‘Fear not, Mary, for thou hast found grace with God. Behold thou shalt conceive in thy womb, and shalt bring forth a son; and thou shalt call his name Jesus. He shall be great, and shall be called the Son of the Most High; and the Lord God shall give unto him the throne of David his father; and he shall reign in the house of Jacob forever. And of his kingdom there shall be no end.’ Not doubting the word of Godlike Zachary, but filled with fear and astonishment, she said: "How shall this be done, because I know not man?’		''See Also [[Mary mother of Jesus]], [[Islamic view of the Virgin Mary]]''

			Mary's story is told in the [[Gospel of Luke]] [[Luke 1:26\|1:26]]-[[Luke 1:37\|37]], [[Luke 2:1\|2:1]]-[[Luke 2:21\|21]], and Qur'an 19.16-35. In the Bible, in the sixth month after the conception of John the Baptist by Elizabeth, the angel Gabriel was sent from God to the Virgin Mary, at Nazareth. Mary was of the house of David, and was betrothed to Joseph, of the same royal family. And the angel having taken the figure and the form of man, came into the house and said to her: ‘Hail, full of grace, the Lord is with thee.’ Mary having heard the greeting words did not speak; she was troubled in spirit, since she knew not the angel, nor the cause of his coming, nor the meaning of the salutation. And the angel continued and said: ‘Fear not, Mary, for thou hast found grace with God. Behold thou shalt conceive in thy womb, and shalt bring forth a son; and thou shalt call his name Jesus. He shall be great, and shall be called the Son of the Most High; and the Lord God shall give unto him the throne of David his father; and he shall reign in the house of Jacob forever. And of his kingdom there shall be no end.’ Not doubting the word of Godlike Zachary, but filled with fear and astonishment, she said: "How shall this be done, because I know not man?’
	The angel to remove Mary's anxiety and to assure her that her virginity would be spared, answered: ‘The Holy Ghost shall come upon thee and the power of the Most High shall overshadow thee. And therefore also the Holy which shall be born of thee shall be called the Son of God.’ In token of the truth of his word he made known to her the conception of John, the miraculous pregnancy of her relative now old and sterile: ‘And behold, thy cousin Elizabeth; she also has conceived a son in herold age, and this is the sixth month with her that is called barren: because no word shall be impossible with God.’ Mary may not yet have fully understood the meaning of the heavenly message and how the maternity might be reconciled with her vow of virginity, but clinging to the first words of the angel and trusting to the Omnipotence of God she said: ‘Behold the handmaid of the Lord, be it done to me according to thy word.’		The angel to remove Mary's anxiety and to assure her that her virginity would be spared, answered: ‘The Holy Ghost shall come upon thee and the power of the Most High shall overshadow thee. And therefore also the Holy which shall be born of thee shall be called the Son of God.’ In token of the truth of his word he made known to her the conception of John, the miraculous pregnancy of her relative now old and sterile: ‘And behold, thy cousin Elizabeth; she also has conceived a son in herold age, and this is the sixth month with her that is called barren: because no word shall be impossible with God.’ Mary may not yet have fully understood the meaning of the heavenly message and how the maternity might be reconciled with her vow of virginity, but clinging to the first words of the angel and trusting to the Omnipotence of God she said: ‘Behold the handmaid of the Lord, be it done to me according to thy word.’

Nick: /* Other figures */

2011-01-07T07:54:31Z

Other figures

← Older revision		Revision as of 07:54, 7 January 2011
Line 240:		Line 240:
	== Other figures ==		== Other figures ==

	See Also [[List of persons in both the Bible and the Qur'an]]		''See Also [[List of persons in both the Bible and the Qur'an]]''

	The Qur'an and Bible have over 50 people in common, typically in the same narratives. The Qur'an identifies Enoch, Imram, and Ishmael as [[prophet]]s, but they are never given a story. In the Bible, all these men are identified as righteous people but not prophets — except Ishmael who is not written of favorably.		The Qur'an and Bible have over 50 people in common, typically in the same narratives. The Qur'an identifies Enoch, Imram, and Ishmael as [[prophet]]s, but they are never given a story. In the Bible, all these men are identified as righteous people but not prophets — except Ishmael who is not written of favorably.

← Older revision		Revision as of 07:16, 4 March 2018
Line 56:		Line 56:

	===Abraham (Ibrāhīm ابراهيم) promised a son===		===Abraham (Ibrāhīm ابراهيم) promised a son===
	~~{{Main\|~~Isaac\|Islamic view of Ishmael}}		[[Isaac\|Islamic view of Ishmael]]

	See [[Book of Genesis\|Genesis]] {{bibleverse-nb\|\|gen\|18:1-15\|HE}}, {{bibleverse-nb\|\|gen\|22:1-20\|HE}} and [[Hud (sura)\|Hud]] {{cite quran\|11\|69\|end=74\|style=nosup\|expand=n}}, [[Al-Hijr]] {{cite quran\|15\|51\|end=56\|style=nosup\|expand=no}}, [[As-Saaffat]] {{cite quran\|37\|102\|end=109\|style=nosup\|expand=no}}, and [[Adh-Dhariyat]] {{cite quran\|51\|24\|end=30\|style=nosup\|expand=no}}. There are no contradictions between the texts, though each scripture contains some minor, unique details. Several messengers come to Abraham on their way to destroy the people of Sodom and Gomorrah. Abraham welcomes them into his tent and provides them with food. They then promise their host that Isaac (ʾIsḥāq إسحٰق) will soon be born to Abraham's wife, Sarah (Sārah سارة). Sarah laughs at the idea because she is far too old to bear children.		See [[Book of Genesis\|Genesis]] {{bibleverse-nb\|\|gen\|18:1-15\|HE}}, {{bibleverse-nb\|\|gen\|22:1-20\|HE}} and [[Hud (sura)\|Hud]] {{cite quran\|11\|69\|end=74\|style=nosup\|expand=n}}, [[Al-Hijr]] {{cite quran\|15\|51\|end=56\|style=nosup\|expand=no}}, [[As-Saaffat]] {{cite quran\|37\|102\|end=109\|style=nosup\|expand=no}}, and [[Adh-Dhariyat]] {{cite quran\|51\|24\|end=30\|style=nosup\|expand=no}}. There are no contradictions between the texts, though each scripture contains some minor, unique details. Several messengers come to Abraham on their way to destroy the people of Sodom and Gomorrah. Abraham welcomes them into his tent and provides them with food. They then promise their host that Isaac (ʾIsḥāq إسحٰق) will soon be born to Abraham's wife, Sarah (Sārah سارة). Sarah laughs at the idea because she is far too old to bear children.
Line 75:		Line 75:
	===Lot and Sodom and Gomorrah (Lūṭ لوط and "The People of Lot")===		===Lot and Sodom and Gomorrah (Lūṭ لوط and "The People of Lot")===

	~~{{Main\|~~Lot (Bible)\|Islamic view of Lot\|Sodom and Gomorrah}}		[[Lot (Bible)\|Islamic view of Lot\|Sodom and Gomorrah]]

	According to the Bible, after visiting Abraham, several angels go to the city in which Lot is a foreigner. They tell him God will soon destroy the city because of the wickedness of the people. The men see the angels and approach them for sex. Lot offers his daughters in their place but they are rescued first. The angels tell Lot and his family to flee by night and to not look back. God destroyed the people with a shower of stone from the sky. Lot's wife looks back to see the burning city and is turned into a pillar of salt.<ref>(Genesis 19:5-26</ref> The story continues further after the destruction of the twin cities, and Lot goes out of Zoar with his two daughters to live in a cave.<ref>[[Book of Genesis\|Genesis]]{{bibleverse-nb\|\|Gen\|19:30\|HE}}</ref> Fearing that all the men are dead, the daughters decide that in order to 'preserve the [[Kinship\|seed of their father]]' and [[procreate]], they must have [[sexual intercourse]] with him.<ref>[[Book of Genesis\|Genesis]]{{bibleverse-nb\|\|Gen\|19:31\|HE}}</ref>; they decide to get him a state of [[Drunk\|drunken stupor]] so as to be able to 'lie with him' and obtain his [[semen\|seed]]<ref>[[Book of Genesis\|Genesis]]{{bibleverse-nb\|\|Gen\|19:32\|HE}}</ref>. And so they both, one each on two successive nights, sleep with their father having intoxicated him to a point wherein he could "perceive not",<ref>[[Book of Genesis\|Genesis]]{{bibleverse-nb\|\|Gen\|19:33\|HE}}</ref><ref>[[Book of Genesis\|Genesis]]{{bibleverse-nb\|\|Gen\|19:34\|HE}}</ref><ref>[[Book of Genesis\|Genesis]]{{bibleverse-nb\|\|Gen\|19:35\|HE}}</ref> and thus get [[impregnated]] by him. The Bible then continues "And the firstborn bare a son, and called his name Moab: the same is the father of the Moabites unto this day. And the younger, she also bare a son, and called his name Ben-ammi: the same is the father of the children of Ammon unto this day"<ref>[[Book of Genesis\|Genesis]]{{bibleverse-nb\|\|Gen\|19:37\|HE}}</ref><ref>[[Book of Genesis\|Genesis]]{{bibleverse-nb\|\|Gen\|19:38\|HE}}</ref>; the Biblical story of Lut ends here.		According to the Bible, after visiting Abraham, several angels go to the city in which Lot is a foreigner. They tell him God will soon destroy the city because of the wickedness of the people. The men see the angels and approach them for sex. Lot offers his daughters in their place but they are rescued first. The angels tell Lot and his family to flee by night and to not look back. God destroyed the people with a shower of stone from the sky. Lot's wife looks back to see the burning city and is turned into a pillar of salt.<ref>(Genesis 19:5-26</ref> The story continues further after the destruction of the twin cities, and Lot goes out of Zoar with his two daughters to live in a cave.<ref>[[Book of Genesis\|Genesis]]{{bibleverse-nb\|\|Gen\|19:30\|HE}}</ref> Fearing that all the men are dead, the daughters decide that in order to 'preserve the [[Kinship\|seed of their father]]' and [[procreate]], they must have [[sexual intercourse]] with him.<ref>[[Book of Genesis\|Genesis]]{{bibleverse-nb\|\|Gen\|19:31\|HE}}</ref>; they decide to get him a state of [[Drunk\|drunken stupor]] so as to be able to 'lie with him' and obtain his [[semen\|seed]]<ref>[[Book of Genesis\|Genesis]]{{bibleverse-nb\|\|Gen\|19:32\|HE}}</ref>. And so they both, one each on two successive nights, sleep with their father having intoxicated him to a point wherein he could "perceive not",<ref>[[Book of Genesis\|Genesis]]{{bibleverse-nb\|\|Gen\|19:33\|HE}}</ref><ref>[[Book of Genesis\|Genesis]]{{bibleverse-nb\|\|Gen\|19:34\|HE}}</ref><ref>[[Book of Genesis\|Genesis]]{{bibleverse-nb\|\|Gen\|19:35\|HE}}</ref> and thus get [[impregnated]] by him. The Bible then continues "And the firstborn bare a son, and called his name Moab: the same is the father of the Moabites unto this day. And the younger, she also bare a son, and called his name Ben-ammi: the same is the father of the children of Ammon unto this day"<ref>[[Book of Genesis\|Genesis]]{{bibleverse-nb\|\|Gen\|19:37\|HE}}</ref><ref>[[Book of Genesis\|Genesis]]{{bibleverse-nb\|\|Gen\|19:38\|HE}}</ref>; the Biblical story of Lut ends here.
Line 181:		Line 181:

	=== Haman ===		=== Haman ===
	~~{{Main\|~~Haman (Bible)\|Haman (Islam)}}		[[Haman (Bible)\|Haman (Islam)]]

	In the Bible, Haman was a [[Persian Empire\|Persian]] noble and [[vizier]] of the empire under Persian King [[Ahasuerus]] who desires to persecute the Jews. In the Qur'an, Haman is an adviser and builder under a [[Firaun]](Pharaoh) of ancient Egypt whose narrative relationship with Moses is recounted in the Qur'an.		In the Bible, Haman was a [[Persian Empire\|Persian]] noble and [[vizier]] of the empire under Persian King [[Ahasuerus]] who desires to persecute the Jews. In the Qur'an, Haman is an adviser and builder under a [[Firaun]](Pharaoh) of ancient Egypt whose narrative relationship with Moses is recounted in the Qur'an.
Line 266:		Line 266:
	A verse in [[Hosea]] 8:5-6 contains the same content as [[Ta-Ha]]\|20.97 where Hosea refers to the Jeroboam calf and the Qur'an refers to the earlier calf. Both feature a prophet speaking to the Samaritan/Samaria promising to destroy the calf.		A verse in [[Hosea]] 8:5-6 contains the same content as [[Ta-Ha]]\|20.97 where Hosea refers to the Jeroboam calf and the Qur'an refers to the earlier calf. Both feature a prophet speaking to the Samaritan/Samaria promising to destroy the calf.

	~~{{cquote\|~~Throw out your calf-idol, O Samaria! My anger burns against them. How long will they be incapable of purity? They are from Israel! This calf - a craftsman has made it; it is not God. It will be broken in pieces, that calf of Samaria. }}		:Throw out your calf-idol, O Samaria! My anger burns against them. How long will they be incapable of purity? They are from Israel! This calf - a craftsman has made it; it is not God. It will be broken in pieces, that calf of Samaria.

	~~{{cquote\|~~(Moses) said: "Get thee gone! but thy (punishment) in this life will be that thou wilt say, 'touch me not'; . . . Now look at thy god, of whom thou hast become a devoted worshipper: We will certainly (melt) it in a blazing fire and scatter it broadcast in the sea!"([[Yusuf Ali]] {{Quran-usc\|20\|97}}) }}		:(Moses) said: "Get thee gone! but thy (punishment) in this life will be that thou wilt say, 'touch me not'; . . . Now look at thy god, of whom thou hast become a devoted worshipper: We will certainly (melt) it in a blazing fire and scatter it broadcast in the sea!"([[Yusuf Ali]] {{Quran-usc\|20\|97}})

	In the Qur'an, Moses' punishment that the Samari cannot be touched is the same as the modern Samaritan's punishment where no Jew was allowed to touch them because of their idolatry. In his commentary, [[Yusuf Ali]] claims that the Samari is not a Samaritan.		In the Qur'an, Moses' punishment that the Samari cannot be touched is the same as the modern Samaritan's punishment where no Jew was allowed to touch them because of their idolatry. In his commentary, [[Yusuf Ali]] claims that the Samari is not a Samaritan.
Line 277:		Line 277:
	:O sister of Aaron! Thy father was not a man of evil, nor thy mother a woman unchaste!" (Yusuf Ali quran-usc\|19\|28)		:O sister of Aaron! Thy father was not a man of evil, nor thy mother a woman unchaste!" (Yusuf Ali quran-usc\|19\|28)

	~~{{cquote\|~~ And Mary the daughter of 'Imran . . . ({{quran-usc\|66\|12}}) }}		:And Mary the daughter of 'Imran . . . ({{quran-usc\|66\|12}})

	In [[Book of Exodus\|Exodus]] in the Bible, Miriam is a prophetess who is the sister of Aaron and Moses and the daughter of Imram but lived a thousands years before Mary mother of Jesus. Most Muslims believe she is called a spiritual sister, not a literal sister. Some say that Mary's father's name was also Imram. A hadith tells a narrative when some Christians asked a Muslim about this:		In [[Book of Exodus\|Exodus]] in the Bible, Miriam is a prophetess who is the sister of Aaron and Moses and the daughter of Imram but lived a thousands years before Mary mother of Jesus. Most Muslims believe she is called a spiritual sister, not a literal sister. Some say that Mary's father's name was also Imram. A hadith tells a narrative when some Christians asked a Muslim about this:

	~~{{cquote\|~~ "When I came to Najran, they (the Christians of Najran) asked me: You read "Sister of Harun", (i.e. Mary), in the Qur'an, whereas Moses was born well before Jesus. When I came back to Allah's Messenger I asked him about that, and he said: "The (people of the old age) used to give names (to their persons) after the names of Apostle and pious persons who had gone before them.""<sup>[]</sup> }}		:"When I came to Najran, they (the Christians of Najran) asked me: You read "Sister of Harun", (i.e. Mary), in the Qur'an, whereas Moses was born well before Jesus. When I came back to Allah's Messenger I asked him about that, and he said: "The (people of the old age) used to give names (to their persons) after the names of Apostle and pious persons who had gone before them.""<sup>[]</sup>

	In the Bible, Miriam and Mary are clearly two different women although they shared a common name. Miriam (c. 1450 BC) the sister of Aaron and Moses, is the daughter of Amram (see Num. 26:59) while Mary's parents (c. 50 BC), the mother of Jesus, are not mentioned in the Bible.		In the Bible, Miriam and Mary are clearly two different women although they shared a common name. Miriam (c. 1450 BC) the sister of Aaron and Moses, is the daughter of Amram (see Num. 26:59) while Mary's parents (c. 50 BC), the mother of Jesus, are not mentioned in the Bible.