Download Similarities between the Bible, the Quran and the

Similarities between the Bible, the Quran and the Torah: Common
stories of prophets
SIMILARITIES BETWEEN
THE BIBLE, THE QURAN & THE TORAH
Compiled By Moin Ansari for course at American Islamic Academy
Main source used: http://en.wikipedia.org/wiki/Similarities_between_the_Bible_and_the_Qur%27an
Dear Students:
The purpose of giving you these handouts is to ensure that you understand the differences between the Quran and the Bible.
Our belief says that the Quran is the word of God, given to the Prophet Muhammad (PBUH) by the angel Gibrael. The
following is not said to in any way disparage the Quran, but to define differences between the Quran and the Bible. In
comparative and contextual terms, the Bible is not fully equivalent to the Quran, since the Quran is the word of God and the
Bible are what four of the main companions of Jesus recount on what Jesus said and did. Therefore the Bible is more equivalent
to the Hadith.
BIBLE:
According to popular Muslim belief the Bible is not in the original form. When mentioning these, we need to solid proof and
Western research to back up our claims. Modern Biblical research that supports the Muslim point of view stems from the Naag
Haamdi texts that were found in Egypt. These “Biblical” Texts were part of the “heresies” that were not included in the Bible
under Constantine the Roman emperor who “imposed” the books included in the current Bible. The other books were discarded
as “heresies” and presumably burned. However Elaine Pagel and others have researched the lost Bibles. Arian proposed many
of the ideas of Christ as a prophet and monotheism. Arian “fought” against the acceptance of the Divinity of Christ and concept
of Trinity. According to Karen Armstrong in the “History of God” The Council of Nicea in 328 AD was greatly influenced by
Roman Emperor Constantine and he forced the non-Arian factions and their concept of the Bible
THE QURAN:The Qur’an (also Quran, Koran, Alcoran; Arabic ‫ )نآْر ُق‬is the Islamic holy book of Allah (Arabic for God).
Muslims believe that the Qur’an is the literal word of God, revealed to the Prophet Muhammad over a period of 22 years. The
Qur’an consists of 114 suras (chapters) with a total of 6,236 ayats (verses). The Qur’an retells stories of many of the people and
events of the Jewish and Christian Bibles, although it differs in many details
THE TORAH:
Most Muslims believe that of the major Ibrahimic religious works containing the word of God, (the Qur’an, the Tanakh, and the
New Testament) only the Qur’an has remained uncorrupted over the years. In recent years, some students of Muslim theology
have advocated the findings of modern biblical textual criticism, which claims to have shown that the extant version of the five
books of Moses was not written solely by Moses 3500 years ago, as traditional Jews and Christians had believed, but instead
was compiled perhaps 2500 years ago from a number of previous sources. This is known as the Documentary hypothesis.
Similar work has been carried out on the New Testament. In Muslims’ view, this demonstrates that the Jewish and Christian
scriptures, though originally divinely inspired, have been corrupted by malicious or careless scribes over the centuries, and
cannot therefore provide a reliable guide to God’s will for mankind - thus necessitating the final revelation of the Qur’an.
However, the Qur’an also stipulates that the Jewish and Christian scriptures are based, however loosely, on divinely inspired
originals, and Muslims therefore have respect for them.
List of people/beings in the Quran and Bible
The Biblical name is written, followed by the the Qur’anic/Arabic name in parentheses if different.
·
Aaron (Harun) ·
Abel (Habil – he is not actually named in the Qur’an, referred to as ‘Son of
Adam’) ·
Abraham (Ibrahim) ·
Adam ·
Cain (Qabil – he is not actually named in the
Qur’an, referred to as ‘Son of Adam’) ·
David (Dawud) ·
The Apostles, (Al Ansar – they are
not actually named or numbered in the Qur’an, there are 12 in the Bible) ·
Egyptian killed by Moses
(not named in the Qur’an either) ·
Elias/Elijah (Ilyas) ·
Elisha (Al Yasa) ·
Elizabeth, (she
is not actually named in the Qur’an, referred to as ‘Zakariya’s wife’) ·
Enoch (Idris) ·
Eve, (she
is not actually named in the Qur’an, referred to as ‘Adam’s wife’) ·
Ezekiel (Dhu al Kifl – it is
disputed whether the Dhu al Kifl in the Qur’an is actually the Biblical Ezekiel) ·
Ezra (’Uzayr)
·
Gabriel, Angel (Jibril) ·
God (Allah) ·
Goliath (Jalut) ·
Isaac (Ishaq) ·
Ishmael (Isma’il) ·
Jacob (Ya’qub) ·
Jesus (Isa) ·
Job (Ayyub) ·
Jochebed (she is not
actually named in the Qur’an) ·
John the Baptist (Yahya) ·
Jonah (Yunus) ·
Joseph
(Yusuf) ·
Joseph’s brothers (not named in the Qur’an, 11 named in the Bible) ·
Joseph’s
servents (they are not named in either book) ·
Korah (Qarun) ·
Lot (Lut) ·
Lot’s wife (she
is not named in either book) ·
Mary (Maryam) ·
Michael, Angel ·
Moses (Musa) ·
Moses’ father in law (the Bible gives him two different names – Reuel and Jethro, he is not named in the
Qur’an) ·
Moses’ sister (she’s not named in either book) ·
Noah (Nuh) ·
Noah’s son (not
named in the Qur’an, there are three – Shem, Ham, and Japeth – in the Bible) ·
Noah’s wife (she is
not named in either book) ·
Pharaoh (Fir’awn) ·
Pharaoh’s Chief baker (not named in either
book, in the Qur’an he is called ‘a Young Man’) ·
Pharaoh’s Chief cupbearer (not named in either
book, in the Qur’an he is called ‘a Young Man’) ·
Potiphar (The Aziz) ·
Potiphar’s wife (not
named in either book, traditionally in Islam she is called Zulaykha) ·
Queen of Sheba (Bilqis) ·
Saul (Talut) ·
Samuel (he is not actually named in the Qur’an, referred to as ‘a Prophet’) ·
Sarah, (she is not actually named in the Qur’an, referred to as ‘Ibrahim’s wife’) ·
Satan (Iblis,
Shaytaan) ·
Solomon (Sulayman) ·
Terah (Azar) ·
Zechariah (Zakariya) ·
Zipporah
(she is not actually named in the Qur’an) List of places/locations·
Egypt ·
Israel ·
Mount
Sinai ·
Sodom and Gomorrah
List of events
There are several events that are present in both holy books in some form. The Biblical versions are
concerned mainly with narrative and detail, whilst the Qur’anic versions are much more concerned with
the stories as parables and moral teachings and they often contain little in the way of detail.The events are
listed in the order that they appear in the Bible, as they appear chronologically in the Bible whilst they
often don’t in the Qur’an.
Adam and Eve
The story appears in Genesis 2:4 – 4:1 in the Bible. It appears in many verses in the Qur’an: verses 30-39
of Surah 2: Al Baqarah (The Heifer), verses 11-25 of Surah 7: Al A’raf (The Heights), verses 26-42 of
Surah 15: Al Hijr, verses 61-65 of Surah 17: Al Isra’ (The Night Journey)/Bani Isra’il (The Children of
Israel), verses 50-51 of Surah 18:Al Kahf (The Cave), verses 110-124 of Surah 20: Ta Ha and in verses
71-85 of Surah 38: Sad. Adam and Eve Biblical version: After God makes the heavens and the earth he decides
to make a man, called Adam, out of dust on the ground. When this is done God breathes into the man’s
nostrils the breath of life, which makes him come alive. He then puts the man into a garden at Eden, which
contains trees and fruit as well a river for watering. Also, in the middle of the garden there are two trees –
the Tree of Life and the Tree of Knowledge. God tells Adam that he is to look after the garden and that he
can eat from any tree he wants except the Tree of Knowledge, else he shall die. Later, God decides that
Adam needs a companion and helper. He gets together all the animals, which Adam names, but they are
all unsuitable. So God sends Adam into a deep sleep and takes out one of Adam’s ribs. He makes a
woman out of this rib, which he shows to Adam. They are both naked and without shame. Now, in the
garden there is a snake, who is craftier than all the other animals. The snake asks the woman if God really
forbade the fruit from the tree in the middle of the garden. The woman replies that this is correct: if they
do eat it then they will die. The snake replies that she will not die if she eats the fruit, but that her ‘eyes
will be opened’ and she will be like God, knowing good and evil. The woman then sees that the fruit looks
good, and that it will give her wisdom. She eats some of it and gives some to Adam. They both realize that
they’re naked and they sew fig-leaves to cover themselves. Meanwhile, God is walking in the garden.
Adam and his wife hear him and they hide. God then calls out, “Where are you?” Adam then comes out
and says that he was afraid to see God due to his nakedness so he hid when he heard Him coming. God
asks Adam, “Who told you you were naked?” He then asks Adam if he has eaten the fruit of the forbidden
tree. Adam replies by saying, “The woman that you gave to me offered me some, so I ate.” God angrily
asks the woman what she has been up to. She says that the snake deceived her so she ate some of the fruit.
God then turns to the snake and tells it that because of its evil deed it shall be lowered beneath all the other
creatures. He tells the snake that it is consigned to crawl on its belly and ‘eat dust’ for all the rest of its
life. There will also be enmity between snakes and men from now on. God then turns to the woman and
tells her that because of her deeds her pains during childbirth shall be greatly increased, and that her
husband shall rule over her. God then turns to Adam and tells him that because of his deeds he shall suffer
through painful toil all his life in order to make food.After this, Adam names his wife Eve and God makes
clothes for them. God realizes that the Tree of Life is still a temptation and decides to banish Adam and
Eve from the garden. He puts some cherubim to guard the entrance to the garden with a ‘flaming sword’.
Adam and Eve (Adaam and Hawwa) Qur’anic versionAllah tells the angels that he is going to create a
vice-regent on earth from clay. The angels respond by asking why Allah is placing a creature that will
‘make mischief’ and spill blood on the earth, whilst the angels sing Allah’s praises. Allah merely replies:
“I know what you don’t.” Allah then creates a man, named Adam, from sounding clay moulded into shape
and He breathes into it His spirit.Now that Adam is alive, Allah teaches him the names of all things. Allah
then goes to the angels and shows them some of these things, which they can’t name. The angels realise
now Allah’s plan, and they profess His glory. Allah says that He knows the secrets of the heavens and the
earth. Allah then tells the angels to bow down to Adam in obeisance. All of them do, except Iblis
(Lucifer/Satan), who is a Jinn. Allah demands to know why Iblis refuses to bow down. Iblis responds by
saying that he is better then the man as he’s a Jinn, and hence made out of fire and not mere clay. Allah is
angered and is about to throw Iblis out when Iblis asks for respite till the Day of Judgment, whilst in the
meantime he will try to lure people away from Allah and towards evil. Allah agrees to grant Iblis respite,
but says that no righteous men will be lured by Iblis, and if any humans do then they shall spend eternity
in the fire of Hell. After this Allah puts Adam and his wife (she is not actually named) into a garden,
where there is no toil or pain and where there is more than enough food to eat. Allah tells them that they
are not to eat from a certain tree in the garden. He also warns them of the lure of Satan (Iblis) and that they
should not follow him as he is their enemy. Satan nevertheless manages to whisper suggestions to the pair,
such as their state of nakedness. He tells them that Allah only forbade the tree because if they eat of it then
they shall become like angels and live forever. Encouraged, Adam and his wife eat of the tree. They
realise that they are naked and they make coverings out of leaves for themselves. Allah then comes and is
furious with Adam. He reminds him that He told them not to eat of the tree, and He warmed them of
Satan’s lure. As a punishment, Allah sends Adam and his wife down to the earth, where they and their
kind shall live for a while before the Day of Judgment. The pair beg for forgiveness and mercy, and Allah
takes pity on them and forgives them (but they are still to live on earth). Allah then gives Adam ‘words of
inspiration’. He tells them that from time to time He will be sending messengers, and that they should be
followed.Cain and Abel / Qabil and Habil
CAIN AND ABELThe story of Cain and Abel appears in Genesis 4:1-16 in the Bible and in verses 27-31
of Surah 5: Al Ma’idah (The Repast) in the Qur’an.
Cain and Abel Biblical version
Cain and Abel are the sons of Adam and Eve. Abel keeps the flocks whilst Cain works the soil. Cain
gathers together some of the fruits of the soil and makes an offering to God. Abel gets some of the fat
portions of his flock and also makes an offering to God. God accepts Abel’s offering but not Cain’s. Cain
becomes angry at this. God asks him why he’s angry, and then chides Cain, saying that if he does good
God will accept him. Later on, Cain takes Abel to a field and kills him. God asks Cain where Abel has
gone, and then realises what has happened. God curses Cain in punishment, saying that he will never be
able to grow crops again, and exiles him to the land of Nod, east of Eden. Cain cries out to God, saying
that the punishment is too great and that someone will probably kill him. God reassures Cain that if
anyone kills him then he shall be punished, and he marks Cain as a warning to any possible killers. Cain
then has a son, Enoch, with his wife.
Cain and Abel (Qabil and Habil) Qur’anic version
Cain and Abel are not actually named in the Qur’an and are referred to only as ‘the two sons of Adam’
(they are traditionally called Qabil and Habil). Both men offer a sacrifice to Allah. Allah accepts one
sacrifice (presumably Habil’s) but not the other (presumably Qabil’s). Qabil is angered and tells Habil
that he’ll kill him. Habil rebuffs him, saying that as Allah only accepts the sacrifices of the righteous then
there must be something wrong with Qabil. Habil continues by saying that if he is attacked by Qabil then
he shall not retaliate, as he fears Allah. Qabil then kills Habil and becomes one of the ‘lost ones’. Allah
then sends down a raven that digs at the ground with it’s claws, reminding Qabil that he didn’t even
bother to bury the body of his brother. Qabil then becomes full of regrets for what he has done.
Noah/Nuh and the flood
The story of Noah and the flood appears in Genesis 6-9:17 in the Bible. It appears several times in the
Qur’an, and it is often referred to in passing. The main narrative appears in verses 59-64 of Surah 7: Al
A’raf (The Heights), verses 71-73 of Surah 10: Yunus (Jonah), verses 25-48 of Surah 11: Hud (The
Prophet Hud), verses 23-29 of Surah 23: Al Mi’Minun (The Believers), verses 105-120 of Surah 26: Al
Shu’ara (The Poets), verses 9-16 of Surah 54: Al Qamar (The Moon) and the whole of Surah 71: Nuh
(Noah).
Noah and the Flood Biblical version
Noah is the son of Lamech, and he lives during a time where people are widespread throughout the earth.
However, most people are evil and corrupt in the sight of God. God is saddened at this, and he decides to
wipe mankind and all the animals off the face of earth in a giant flood. Noah, however, is favoured by God
as he is a righteous man. God tells him about his plan to flood the world. He instructs Noah to build an
ark. God gives Noah the exact measurements for this ark and tells him that only him, his wife, his three
sons (Shem, Ham and Japheth) and his son’s wives are allowed on the ark. God then instructs Noah to put
two of every animal on the earth – one male, one female – and all the types of food in the ark. Noah does
this and God ushers him and his family into the ark. God tells Noah that in seven days it shall rain for 40
days and 40 nights, and that everything on earth will perish. The flood starts, and it covers even the
mountains. Eventually God sends down winds to make the water recede, and the rain stops, with the ark
resting on Mount Ararat. Noah sends out a raven to observe the outside world, but it just flies around.
Noah then sends out a dove to observe the outside world. It comes back seven days later with nothing.
Noah then sends out the dove a second time. It comes back seven days later with an olive branch in it’s
beak and Noah realises that the flood has definitely ended. Noah then sends the dove out a third time, but
the dove doesn’t come back. Noah, his family and all the animals come out of the ark and onto dry land.
Noah then sacrifices some animals and birds as burnt offering to God. This pleases God and he vows
never to destroy mankind again. He tells Noah to ‘be fruitful and multiply’. God then makes a rainbow as
a lasting symbol of his covenant with man. Noah lives 950 years and then he dies.
Noah and the Flood (Nooh) Qur’anic version
Allah sends Nuh a message, stating that all people believe in him before it is too late. Nuh is told to
promulgate this message to his people, which he does. He tells people that they should abandon all their
false gods and worship the one true god – Allah, as he will look after them all. Nuh is ignored and
rebuffed by his people. They say that he is just an ordinary man like themselves. Some call Nuh mad or
possessed. Others ask Nuh why a man is sent by instead of an angel to deliver Allah’s message. Some
people tell him that if what he says is true then he should make it happen now to back up his claims. Nuh
is even threatened with stoning if he does not desist his teaching. Nuh, however, is undaunted. He says he
has asked for no reward, as Allah is his only reward. He even offers to be killed so that may know who is
righteous and who is not. Nuh eventually appeals to Allah for help as he feels he is getting nowhere with
the people. Allah tells Nuh that no more people will now believe. Allah instructs Nuh to build an ark for a
flood that he shall shortly be sending on the earth. Nuh builds an ark but is ridiculed by his people. He is
instructed to put one of each animal – male and female – on the ark. The believers (who are few) and his
family are also allowed onto the ark (except for his wife, who is unrighteous). Nuh’s son (he is not named
in the Qur’an) does not get into the ark. He says that will retreat from the flood on a mountain. The flood
then comes, and all are killed, including Nuh’s son. The flood eventually ends, with the ark resting on
Mount Judi. Nuh appeals to Allah about his son. He is rebuffed, as Allah says that the son was
unrighteous and unworthy of being saved from the flood. Everyone then exits the ark. Nuh appeals to
Allah to get rid of any unbelievers who may be among them, as he fears that the believers may be
corrupted by them.
Abraham/Ibrahim promised a son
The story appears in Genesis 17:15 – 18:15 in the Bible. In the Qur’an it appears in verses 69-76 of Surah
11: Hud (The Prophet Hud), verses 51-61 of Surah 15: Al Hijr and in verses 24-30 of Surah 51: Al
Dhariyat (The Winds That Scatter).
Abraham Biblical version
Abraham (aged 100), son of Terah, lives with his wife Sarah (aged 90, who is barren) and his son Ishmael
(who was born of Hagar, one of Abraham’s servants) in Canaan. One day, God tells Abraham that his wife
Sarah will bear a son, who’ll be blessed by God. Abraham falls face down on the ground and laughs. He
says to himself that he can’t have a son when he’s 100 and his wife is 90. He reminds God that Ishmael is
also blessed. God tells Abraham that nevertheless he will have a son this time next year, who shall be
called Isaac. God also says that Ishmael is still blessed. Later on, Abraham is sitting at the entrance of his
tent (near the great tree of Mamre) when he sees three men nearby (who are actually angels). He goes over
to them and bows down, as he believes that they are holy. Abraham prays to God not to let them pass by.
He then speaks to the three men, and tells them that they can stay at his tent where they can eat, wash their
feet and rest, to which they agree. Abraham then goes back to his tent and asks Sarah to make some bread.
He also tells a servant to fetch a calf for food and some milk. The men eat and drink whilst Abraham
stands under a tree. The men ask him where Sarah is, and he tells them that she’s in the tent. God then
says again that he will return this time next year and Abraham will have a son. Sarah, who has been
listening at the tent entrance, laughs to herself. She thinks that she and Abraham are too old to have a son.
God then asks Abraham why she thinks that, as nothing is too hard for God. Sarah, afraid, says that she
didn’t laugh, but God tells her that she did. Then the three men leave, and look towards Sodom. A son is
later born to Abraham and Sarah, who is named Isaac.
Abraham (Ibrahim) Qur’anic version
One day some angels appear to Ibrahim, and they exchange greetings of “Peace,” whilst Ibrahim thinks
to himself that they look unusual. Ibrahim offers them a large roasted calf, but they don’t eat it. Because
of this Ibrahim becomes slightly fearful and mistrustful of the visitors. The angels tell him not to fear, as
they have arrived here en route to help out Lut (Lot) at Sodom. They tell him that they bring glad tidings
of a son (Isaac), who will be wise. Ibrahim replies by saying that he is old, but they tell him not to despair.
Ibrahim tells them that only those who stray away from Allah would really despair. Ibrahim’s wife (she is
not actually named), who has been listening, laughs and smacks her head in incredulity. She asks how
they can bear a child when they are both very old. The angels chide her, asking her if she wonders at
Allah’s decree. They tell her that Allah has blessed her and her household. Ibrahim’s fear now passes,
and he prays to the angels to help out Lut at Sodom. The angels tell him that that is why they are here.
Lot/Lut and Sodom and Gomorrah
The story appears in Genesis 18: 16-30 in the Bible. It appears frequently in the Qur’an: in verses 80-84
of Surah 7: Al A’raf (The Heights), verses 74-83 of Surah 11: Hud (The Prophet Hud), verses 57-76 of
Surah 15: Al Hijr, verses 160-173 of Surah 26: Al Shu’ara (The Poets), verses 54-58 of Surah 27: Al Naml
(The Ants), verses 28-35 of Surah 29: Al Ankabut (The Spider), verses 133-138 of Surah 37: Al Saffat
(Those Ranged In Ranks), verses 31-37 of Surah 51: Al Dhariyat (The Winds That Scatter) and verses 3639 of Surah 54: Al Qamar (The Moon).
Lot and Sodom and Gomorrah Biblical version
(Following on from being promised a son) Abraham walks along a while with the three angels as they’re
leaving. They look out towards Sodom, a ‘wicked’ city full of ’sinners’. God then asks the angels if he
should hide from Abraham what he is going to do to the city (i.e. destroy it). Abraham would be worried
at this as his righteous nephew Lot, son of Haran, lives near the city. God asks the angels to go see if the
stories about Sodom and Gomorrah that he has been hearing about are true. The three angels leave, headed
for Sodom, leaving God alone with Abraham. Abraham asks God if He will still destroy the city even if
there are 50 righteous men there. The righteous cannot be punished along with the sinners, he says. God
assures Abraham that if there are 50 righteous men then he will not destroy the city. Abraham then asks if
the city will still be destroyed if there are 40 righteous men there. This goes on, down to 10, and each time
God replies by saying that he will not destroy the city if there are righteous men there. God then leaves
and Abraham goes back home.Two angels (it is not stated where the third one went) arrive at the gates of
Sodom and they see Lot sitting there. Lot immediately gets up and bows to them. He invites the angels to
stay at his house where they can eat and wash themselves. They reply by saying that they shall instead
stay in the town square, but Lot insists and they eventually agree to stay at his house. When the angels are
in Lot’s home all the men of the city (both young and old) come and surround the house. They call out to
Lot and ask him where those two men they saw earlier with him are, as they want to have sex with them.
Lot comes outside and pleads with them not to do this to his guests. He offers his daughters instead (who
are pledged to be married and hence are still virgins), and the men can do what they want with them. The
crowd is adamant however, chiding Lot as he is an ‘alien’ and has no right to judge them. They then push
towards Lot and try to break into his house. The two angels pull Lot inside and strike all the men with
blindness. The angels tell Lot to get out of the city with his family, as it is about to be destroyed. Lot goes
outside and tells his sons-in-law to leave Sodom, but they think that he’s joking. The angels hurry Lot on,
but he hesitates, so they pull him and his family away. They order him to flee to the mountains, and warn
him and his family not to look back at the city. Lot doesn’t want to go to the mountains – he wants instead
to go to Zour (a nearby town). The angels agree to this, and Lot and his family travel there. Then God
rains done burning sulphur on Sodom and Gomorrah and all the people there die. Lot’s wife (she is not
named), though, looks back and she turns into a pillar of salt. Nearby, Abraham looks at the city and sees
nothing but ruins.
Lut and Sodom and Gomorrah and Qur’anic version
(Following on from being promised a son) Ibrahim (Abraham) pleads with some angels to go and help Lut
and his family against the people who are sinning in the cities (they aren’t actually named). The angels
tell Ibrahim that that is why they’re here, and that the people there will be punished. They say that Lut and
his family will be saved, except his wife who is of those who ‘lag behind’. The angels go to the cities and
to Lut (though this part of the narrative is not actually specified). Lut is there preaching against the
people. He says that they commit lewdness such as no other people before, as they ‘practice their lusts on
men in preference to women’. Not only that, but they do it in the open. Lut says that they are
‘transgressing beyond all bounds’. The people claim, with sarcasm, that they want to be pure and clean,
and that Lut should throw the sinners out. Some threaten to cast Lut out. Then, the men rush towards Lut
to try and grab the angels. Lut offers one of his daughters, and he pleads with them to leave his guests
alone. The men respond that they don’t want daughters and that ‘you know what we want’. The angels tell
Lut to travel away with his family (except his wife) while it is still night. They tell him not to look back at
the cities, and that time is running out as morning is nigh. All the men are then blinded to stop their
advance. When Lut has gone, there is a ‘mighty blast’ and Allah sends down brimstone, hard as baked
clay, that levels the cities. All the people are killed, including Lut’s wife. The cities are completely
destroyed and the surrounding area made barren.
Abraham/Ibrahim and the sacrificeThe story appears in Genesis 22: 1-20 in the Bible and in verses 102-109 of Surah
37: Al Saffat (Those Ranged In Ranks) in the Qur’an.
Abraham and the sacrifice Biblical version
God calls out to Abraham and tells him that tomorrow morning he is to take his only son Isaac to a hill at
Moriah and sacrifice him as a burnt offering. The next morning Abraham gets together two servants and
his son Isaac. He then collects some firewood for the burnt offering, and saddles up his donkey. The group
then set off for Moriah. The next day Abraham sees the hill where he is due to sacrifice Isaac. He tells the
two servants to stay put while he and Isaac go there to worship. Abraham carries the fire and knife, Isaac
the firewood. Whilst walking up the hill Isaac asks his father where the lamb for the sacrifice is. Abraham
replies by saying that God himself will provide the lamb for them. They then reach the top of the hill.
Abraham builds a small altar there and he lays out the wood on top. He then binds Isaac to the altar on top
of the wood and draw his knife, ready for the sacrifice. At that moment an angel calls out to Abraham. The
angel tells Abraham that he knows now that Abraham truly loves God, as he was prepared to give up his
only son. Abraham then sees nearby a ram in a thicket, caught by its horns. He realizes that it is to be
sacrificed as the burnt offering instead of Issac. The angel tells Abraham that because of what he did today
his descendants will prosper and be many. Abraham, Isaac and the two servants then go back to
Beersheba.
Ibrahim and the sacrifice Qur’anic version
Ibrahim lives with his son Is’mail (Ishmael). When Is’mail grows older Ibrahim tells him that he has seen
in a vision that he is to offer him in a sacrifice to Allah. Is’mail tells his father that he will go along with
this, as it is Allah’s command, hence they have now both submitted to the will of Allah. Ibrahim lays him
son prostrate on his forehead, ready for the sacrifice. Allah then calls out to Ibrahim and tells him that he
has already fulfilled the real meaning of the vision (submission to the will of Allah) and that this was just
a trial.
Moses/Musa and the Egyptians
The story appears in Exodus 1-15:22 in the Bible. It appears many times in the Qur’an, and reference is
often made to it: in verses 49-51 of Surah 2: Al Baqarah (The Heifer), verses 103-138 of Surah 7: Al A’raf
(The Heights), verses 75-92 of Surah 10: Yunus (Jonah), verses 101-103 of Surah 17: Al Isra’ (The Night
Journey)/Bani Isra’il (The Children of Israel), verses 9-79 of Surah 20: Ta Ha, verses 45-49 of Surah 23:
Al Mu’minun (The Believers), verses 10-66 of Surah 26:Al Shu’ara (The Poets), verses 7-14 of Surah 27:
Al Naml (The Ants), verses 3-42 of Surah 28: Al Qasas (The Narrations), verses 23-46 of Surah 40:
Ghafir (Forgiver)/Al Mu’min (The Believer), verses 46-56 of Surah 43: Al Zukhruf (The Gold
Adornments), verses 17-33 of Surah 44: Al Dukhan (The Smoke) and verses 15-25 of Surah 79: Al Nazi’at
(Those Who Tear Out).
Moses Biblical version To be filled in
The Story of Moses
and the Exodus from Egypt
"Then Pharaoh said to Joseph, "Inasmuch as God has shown you all this, there is no
one as discerning and wise as you. "You shall be over my house, and all my people
shall be ruled according to your word; only in regard to the throne will I be greater
than you." And Pharaoh said to Joseph, "See, I have set you over all the land of
Egypt." Then Pharaoh took his signet ring off his hand and put it on Joseph's hand"
- Genesis 41
The Old Testament - A Brief Overview
Moses
Now the Bible turns its attention to Moses, who was born about 1500 BC. He was
chosen to lead Israel out of slavery and give them God's laws. When the Book of
Exodus begins, the Hebrews were living in Egypt and after time they grew in
number and the new Pharaoh didn't remember Joseph and put them into slavery.
The Hebrew slaves had been reproducing so fast that the king felt threatened by a
potential revolt against his authority. He gave orders that no more male Hebrew
children should be allowed to live. To save the infant Moses, his mother made a
little vessel of papyrus waterproofed with asphalt and pitch. She placed Moses in the
vessel, floating among the reeds on the bank of the Nile River.
By God's providence, Moses-- the child of a Hebrew slave-- was found and adopted
by an Egyptian princess, the daughter of the Pharaoh himself. He was reared in the
royal court as a prince of the Egyptians: "And Moses was learned in all the wisdom
of the Egyptians, and was mighty in words and deeds" (Acts 7:22). At the same
time the Lord determined that Moses should be taught in his earliest years by his
own mother. This meant that he was founded in the faith of his fathers, although he
was reared as an Egyptian (Ex. 2:1-10).
Moses was educated in a civilization unsurpassed by any people at that time. His
training was designed to prepare him for a high office, or even the throne of Egypt.
He became familiar with life at Pharaoh's courts and the pomp and grandeur of
Egyptian religious worship. He was schooled in the writing and literary ideas of the
time. He witnessed the administration of justice. When he was 40 years old, Moses
became angry at an Egyptian taskmaster who was beating a Hebrew slave; he killed
the Egyptian and buried him in the sand (Ex. 2:12). When this became known,
however, he feared for his own life and fled from Egypt to the desert land of Midian
where he married a daughter of Jethro in agreement to tend Jethro's flocks.
After about 40 more years, God spoke to Moses from a bush that was on fire but
didn't burn. God sent Moses back to Egypt to lead the Hebrews out of slavery, and
into the land promised to Abraham. God demonstrated His power to Moses and
revealed to Him His holy Name "YHVH" or "Yaweh" (Jehovah became a popular
pronunciation in the 16th century through German translators although there is no
"J" sound in the Hebrew).
God anointed Aaron to go with Moses to be the spokesman and they persuaded the
people of Israel to follow them but Pharaoh would not let them go. Then God sent
10 devastating plagues on the Egyptians, the last plague being the death of the
firstborn in every home whose doors were not marked with blood.
1. First Plague: Blood
2. Second Plague: Frogs
3. Third Plague: Lice
4. Fourth Plague: Flies
5. Fifth Plague: Disease on Livestock
6. Sixth Plague: Boils
7. Seventh Plague: Hail
8. Eighth Plague: Locusts
9. Ninth Plague: Darkness
10.
Tenth Plague: Death of the First-Born
God commanded the Israelites to celebrate yearly the "Passover", where the death
angel passed over the houses that had the blood of a lamb.
Exod 12:1-14 Now the LORD spoke to Moses and Aaron in the land of Egypt, saying,
"This month shall be your beginning of months; it shall be the first month of the
year to you. "Speak to all the congregation of Israel, saying: 'On the tenth day of
this month every man shall take for himself a lamb, according to the house of his
father, a lamb for a household. 'And if the household is too small for the lamb, let
him and his neighbor next to his house take it according to the number of the
persons; according to each man's need you shall make your count for the lamb.
'Your lamb shall be without blemish, a male of the first year. You may take it from
the sheep or from the goats.
'Now you shall keep it until the fourteenth day of the same month. Then the whole
assembly of the congregation of Israel shall kill it at twilight. 'And they shall take
some of the blood and put it on the two doorposts and on the lintel of the houses
where they eat it. 'Then they shall eat the flesh on that night; roasted in fire, with
unleavened bread and with bitter herbs they shall eat it. . . roasted in fire . . . 'You
shall let none of it remain until morning, and what remains of it until morning you
shall burn with fire.
'And thus you shall eat it: with a belt on your waist, your sandals on your feet, and
your staff in your hand. So you shall eat it in haste. It is the LORD'S Passover. 'For I
will pass through the land of Egypt on that night, and will strike all the firstborn in
the land of Egypt, both man and beast; and against all the gods of Egypt I will
execute judgment: I am the LORD. 'Now the blood shall be a sign for you on the
houses where you are. And when I see the blood, I will pass over you; and the
plague shall not be on you to destroy you when I strike the land of Egypt. 'So this
day shall be to you a memorial; and you shall keep it as a feast to the LORD
throughout your generations.
After this Pharaoh finally gave in and agreed to let Israel go (and with all the wealth
of Egypt), but as soon as they left, Pharaoh changed his mind. He sent his army
after them where Israel was cornered against the Red Sea. God parted the waters
and led them through on dry ground.
Exod 14:21-22 Then Moses stretched out his hand over the sea; and the LORD
caused the sea to go back by a strong east wind all that night, and made the sea
into dry land, and the waters were divided. So the children of Israel went into the
midst of the sea on the dry ground, and the waters were a wall to them on their
right hand and on their left.
Then the waters closed in on Pharaoh's armies:
Exod 14:28-29 Then the waters returned and covered the chariots, the horsemen,
and all the army of Pharaoh that came into the sea after them. Not so much as one
of them remained. But the children of Israel had walked on dry land in the midst of
the sea, and the waters were a wall to them on their right hand and on their left.
The Israelites were guided by the mysterious Shekinah glory cloud that led them to
Mount Sinai. On the way their faith was tested as they experienced intense heat,
hunger, thirst, and war. God did many miracles including "manna", bread that fell
from heaven.
Musa Qur’anic version
Egypt is ruled by the Pharaoh, who represses the Children of Israel (Israelites) in the land by making
them do hard tasks and he subjects them to punishments. He also orders that all newborn Israelite boys
are to killed, but the females are to be kept alive. It is in this environment that Allah sends inspiration to a
woman – Musa’s (Moses) mother. She is told that she will give birth, but when she ‘has fears about him’
she is to cast him into the river (presumably the Nile, though this is not stated). The mother is assured by
Allah that her son, who will be one of their messengers, will be eventually restored to her. The time comes,
and Musa is put into a chest and cast into the river, and Musa’s sister secretly follows it. The Pharaoh’s
people pick the chest up, with Musa’s sister secretly observing them. Though they should kill him as he an
Israelite, Pharaoh’s righteous wife (traditionally Asiyah) tell them not to, as he is beautiful and may one
day be of use, or he may even be adopted by them. Meanwhile Musa’s mother is distraught, despite having
Allah to help strengthen her. Musa’s sister approaches the Egyptians, and tells them that she knows
someone who can help look after the child. Thus Musa’s mother and her son are reunited, though the
Egyptians don’t realise this. Musa grows up, and he is endued with knowledge and wisdom.Years pass,
and the now grown-up Musa enters a city (not named) when the Egyptians aren’t looking. While there he
sees an Israelite and an Egyptian fighting, and the Israelite calls for Musa to help him. Musa punches the
Egyptian, unintentionally killing him in the process. Musa is aggrieved, and he prays to Allah for
forgiveness. The next day Musa enters the city again. He sees the same Israelite in yet another fight with
an Egyptian. Musa grabs hold of the Egyptian. The Egyptian replies by wondering if he too is to be killed
by Musa, as happened yesterday. He asks if Musa seeks to become violent and powerful in the land, rather
the really setting things right as he claims. At that moment a man comes running from the furthest part of
the city to Musa. He warns him that the Egyptian Chiefs are in counsel about killing him. Encouraged to
run away, Musa does, praying at the same time.Musa is travelling though the land when he sees the land
of Madyan (Midian). He goes there and sees men watering their flocks at a watering hole. He also sees
two women with their flocks, but they are staying away from the watering hole. When Musa enquires
about this they tell him that their father is very old, so they must water the flocks, but they cannot as the
men are there (they are apparently scared of them). Musa waters their flocks for them, and he then goes to
rest in the shade. Later on one of the pair comes to Musa, and tell him that their father has invited him
home as a reward for his kindness. Musa goes with her and he tells her father about what happened. One
of the man’s daughters point out that Musa is strong and trustworthy – an ideal employee. Their father
tells Musa that he can have one of his daughters in marriage if he works for him for eight years. Musa
agrees to this deal, and after fulfilling his term he leaves with his family. Whilst travelling Musa spot a fire
near Mount Tur. He goes off to investigate, telling his family to hang back until he has found out what it is
(he thinks that he might be able to use the fire for warmth). When he gets to the fire he hears a voice
coming from ‘a tree in hallowed ground’ – it is Allah’s. Allah tells Musa to take off his shoes as he is
standing on the sacred ground of Tuwa valley. Musa is then told to throw down his rod, and it turns into a
moving snake. This scares Musa, and he tries to run away. Allah tells him not to fear, and that if he picks
it up again it will turn back into a rod, which it does. Musa is then told to move his hand to his bosom, and
it shines with brilliant white light with no stain or harm. Allah tells him that these are just two of nine
signs Musa is to give to Pharaoh and his people, who are arrogant and wicked. Musa replies, saying that
as he killed an Egyptian then they will kill him in revenge. He also mentions his speech impediment, and
he asks if his brother Harun (Aaron) can come with him to give strength and support. Allah agrees to this,
and tells Musa that no harm shall come to him. Allah also tells him to ask the Pharaoh to let the Israelites
have their freedom. Before he sets off Musa is reminded by Allah of all that has been done for him in the
past. Musa and Harun then set off to the Pharaoh, and when they arrive he is told about their divine
mission and that he should let the Israelites go. Pharaoh rebukes him by saying that the Egyptians looked
after him, and he reminds Musa that he killed an Egyptian. Musa acknowledges this, and says that that is
why he ran away – Allah helped him through that though. Pharaoh enquires as to who this god of Musa’s
is. It is Allah, he is told, the creator of everything. At one point Pharaoh threatens him with prison, as he
says there can be no gods other than himself, but he eventually asks Musa for a sign to see if he is telling
the truth. Musa throws down his rod and it turns into a snake. He then draws forth his hand and it shines
with brilliant white light. Pharaoh, however, rejects these signs as ‘evident/manifest sorcery’. Pharaoh’s
chiefs wonder why they should believe in two men like themselves, and Israelite men at that. Musa is
outraged at their reaction to the truth. He warns them to accept Allah or face the consequences. Pharaoh
discusses the issue with his chiefs. They tell him that Musa’s plan is to overthrow the Pharaoh by turning
the people away from their established religion. Pharaoh tells them to stall Musa and Harun whilst wellversed sorcerers are found. These sorcerers are promised rewards and power. Pharaoh then arranges
with Musa for him to come to the Day of the Festival. The Day of the Festival arrives, and all the people
are there along with the sorcerers and Musa and Harun. The sorcerers ask Musa who is go first, and
Musa tells them that they are. They throw down some rods and ropes and they appear to move of their
own accord, like a snake. Even Musa is slightly scared by this, but he has Allah’s help. He throws down
his rod and it ’swallowed up straight away all the falsehoods which they fake’. The sorcerers are stunned,
and they bow in adoration to Musa and Harun, proclaiming their belief in their god. Pharaoh is angered
at their belief without his permission. He threatens to cut off their hands and feet and crucify them on a
palm-tree cross. The sorcerers are unperturbed, saying that they will only be sent back to their lord,
whom from they ask for forgiveness. They rebuke Pharaoh for threatening them just because they believe
in Musa’s signs.Later, Pharaoh is with his chiefs. They ask him if he is to let Musa and the Israelites
continue to spread mischief in Egypt, turning people away from the Egyptian religion. He decides to slay
all the male Israelites but keep the females in order to keep power. Despite Musa’s message few believe
except the Israelites and a small number of Egyptians, as many are fearful of Pharaoh. Meanwhile Musa
is reminding the Israelites to pray to Allah. They tell Musa that they’ve had nothing but trouble since he
came to them, but they pray anyway. Musa reminds them that Allah may destroy their enemies and make
them inheritors of lands. As the Egyptians won’t allow public buildings for the Israelites to worship in
Allah tells Musa and Harun to make the people’s private dwellings as places for worship. Musa continues
with his prayers. Not all the Egyptians disbelieve, however. There is one man – ‘The Believer’ – (he’s not
named). He spreads the message of Allah, and warns the Egyptians of Allah’s wrath. He speaks out
against Pharaoh, asking who will protect him from Allah’s punishment when it comes. Nevertheless they
refuse to recognise Allah, with Pharaoh expressly stating that whatever signs Musa brings he will never
believe in him. In his arrogance he asks one of his chiefs, Haman, to make bricks from baked clay in order
to build a ‘lofty palace’ that will reach up to Musa’s god. This is despite the fact that Pharaoh tells
Haman that he thinks Musa is a liar. Allah punishes Pharaoh and the Egyptians with years of drought and
crop shortages. During these bad times the Egyptians ask Musa to pray to Allah to help them and they say
that they will release the Israelites, but when times are better they claim that it is due to themselves and
they negate on their promises. Allah also sends down various plagues – ‘wholesale death,’ locusts, lice,
frogs and blood (these are the rest of the nine signs that Musa was told about on Mount Tur). Despite all
of this the Egyptians still refuse to believe. Pharaoh reminds them that Egypt belongs to him. He is better
than Musa, he says. Musa cannot even speak clearly and he doesn’t own gold, he adds.Musa prays once
more to Allah. He is told to depart with the Israelites at night-time towards the sea. Meanwhile the
Egyptians hear of this, and Pharaoh sends heralds to all the cities telling them about the insurrection. As
the sun begins to rise the Egyptians, led by Pharaoh, appear near the sea bent on destroying the Israelites.
Musa strikes the sea with his rod and it parts. He and the Israelites pass through safely, but the Egyptians
follow them ‘in insolence and spite,’ which scares some of the Israelites. However, with them safely
across, the sea overwhelms the Egyptians. As he is drowning Pharaoh calls out that he believes in their
god and that he submits himself to Allah. He is reminded of his evil acts, and Allah allows his body to be
later picked up as a sign for those who do evil. Allah also levels some of the Egyptian’s works and
buildings. Note: in verse 11 of Surah 66: Al Tahrim (Prohibition) it says that Pharaoh’s wife (traditionally
Asiyah) remained faithful to Allah throughout her husbands’ misdemeanours.
Destruction of Korah/Qarun
The story of the destruction of Korah appears in Numbers 16:1-50 in the Bible and in verses 76-82 of Surah 28: Al Qasas (The
Narrations) in the Qur’an. It is also alluded to in verse 39 of Surah 29: Al ‘Ankabut (The Spider) and in verse
24 of Surah 40: Ghafir (Forgiver)/Al Mu’min (The Believer). Korah Biblical versionKorah, son of Izhar,
becomes insolent towards Moses, and he rises up against him with 250 Israelite men. Korah says to Moses
that all are holy, not just him. He asks why Moses sets himself up above the rest of the people. Moses falls
down on the ground. He says that tomorrow morning God will show who is holy and who is not. Moses
orders Korah to bring censers and burn incense tomorrow, and then God will choose who is holy. Moses
despairs of Korah, as his people (the Levites) were given special tabernacle duties, and he asks: ‘Is that
not enough?’ Dathan and Abiram, sons of Eliab, refuse to come, asking why Moses should lord it over
them. The next day all the 250 rebels, and Korah, Dathan and Abiram, as well as Moses and his son
Aaron, burn their incense in front of the Tent of Meeting in front of the people. God appears and tells
Moses and Aaron to move out of the way, as he is about to destroy everyone here. Moses pleads with God
not to kill everyone over a few men. God agrees, and he tells everyone to move away from Korah, Dathan
and Abiram. The three men come out with their wives and children. Moses then tells the people that if the
people die a normal death, then he is not holy, but if something new and unexpected occurs then this will
prove that he is sent from God. The earth then swallows the three men and their families with all their
possessions, along with the 250 rebels. The people then get scared, as they fear that the earth will swallow
them up too. God orders Eleazar, son of Aaron, to collect together the censers, as they are holy. The
censers are hammered flat and laid over the altar as a reminder to the people that only a descendant of
Aaron should burn incense. The next day the whole community gets angry with Moses and Aaron, as they
feel they were responsible for the deaths of fellow Israelites. God then tells Moses and Aaron to move
away from the people as he is going to destroy them all. Moses orders Aaron to quickly burn some incense
to pacify God, but it is too late. God has already sent down a plague, and it kills 14,700 people.
Korah (Qarun) Qur’anic versionQarun was the man who looked after the keys and treasure of the Israelites. One day he acts
insolently towards Musa (Moses), who is one of Allah’s messengers. The people urge Qarun not to exult in the riches he has, as
it displeases Allah. They remind him that he should concentrate on the true wealth of the hereafter, rather then wealth in this
one. Qarun arrogantly retorts by saying that he knows certain things, and this is why he is so rich. Some of the people are
envious of Qarun’s riches, but most stay true to Allah. Allah then makes the earth swallow up Qarun and his house. The people
that envied him realise why, and they go back onto Allah’s path.
Samuel appoints a king
The story appears in 1 Samuel 8-12 in the Bible and in verses 246-248 of Surah 2: Al Baqarah (The
Heifer) in the Qur’an.
Samuel Biblical version
Samuel is a judge/leader of Israel, and when he grows old he appoints his sons Joel and Abijah in his
place. Unlike Samuel, the two sons are corrupt and they accept bribes. The elders of Israel complain to
Samuel about his son’s conduct. They demand that Samuel give them a king so that they’ll be like the
other nations. This request annoys Samuel and so he prays to God. God tells Samuel that the people have
forsaken him and strayed from his path despite all that he has done for them. God tells Samuel all that a
king would do, such as tax the people and make them work in near-slavery. Samuel recounts God’s words
to the people but they are still adamant in wanting a king. God relents and agrees to the idea, and Samuel
tells everyone to go back to their houses. Meanwhile one of Kish’s donkeys goes missing. He sends his
son, Saul (who is a head taller than all other Israelites) and a servant to go and look for it. The pair
eventually arrive at Zuph, and Saul wants to go back. The servant, though, has heard that a seer called
Samuel lives nearby. He thinks that Samuel will help them find the donkey. Saul replies by saying that
they have no gifts for the seer. The servant, though, has some silver and so they set off to find Samuel. As
they walk up a hill they see some girls drawing water. Saul asks them if Samuel is nearby. They say that
he is, and that there will be a sacrifice at the ‘high place’ later, which Samuel shall bless, followed by a
feast. They enter the main town and they see Samuel (who has been told by God to look out for a potential
king). God tells Samuel that the man over there (Saul) is to be the king. Saul walks over and asks Samuel
where the seer they’ve heard about is. Samuel says that he’s the seer, and he invites Saul and the servant
to the meal at the high place. He also assures them that their donkey has been found. Samuel also tells
Saul that all of Israel is turned towards him (i.e. in reference to his kingship). Saul is surprised and asks
how a Benjamite (the smallest Israelite tribe) could be a king. Samuel nevertheless takes Saul and the
servant to the hall where the feast is taking place. He seats them at the head of the table, which contains 30
guests. Samuel asks a cook to bring out the piece of meat that he had been ordered to lay aside. The meat
is given to Saul, and he dines with Samuel. After the meal Samuel and Saul go to the town and they sit
and talk on the roof of Samuel’s house. As dawn comes Saul gets ready to leave. The pair, with the
servant, venture to the towns edge. Samuel tells Saul to make the servant carry on, as he needs to give
Saul a message from God in private. With Samuel and Saul now alone, Samuel pours oil on Saul’s head
and he kisses him, anointing Saul as leader. He tells Saul that he will see some signs on his journey and
that he will also prophesy. He also says that they will sacrifice together at Gilgal later on. During Saul’s
journey home, all of the signs Samuel told him about came to be, and he also prophesised, which made the
people wonder what had happened. When Saul and the servant arrive back at their house Saul’s uncle asks
them where they’ve been. Saul replies by saying that they were looking for the donkey and that they asked
Samuel for help. When the uncle enquires into what Samuel said, Saul says that told them the donkey had
been found, but he doesn’t mention the kingship. Later on Samuel summons all the Israelites to Mizpah.
God then reminds the people of all that he has done for them. He then orders all the Israelites to present
themselves by tribe then by clan so that a king can be chosen. The Benjamite tribe is picked, then the
Matri clan, then Saul, but he isn’t there. God says that he has hidden himself among the baggage. Saul is
pulled out and everyone sees his unusual height. The people then shout out “Long live the king.” The now
King Saul recounts the regulations of kingship to everybody. He then dismisses the people, and he himself
goes back home to Gibeah, accompanied by some ‘valiant men’. Not everybody is pleased though, and
some grow to despise him. Saul soon has to help liberate the Israelite city of Jabesh Gilead, which has
been captured by Nahash the Ammonite. When this is done the people are very happy, and they are keen
to root out any anti-Saulists. Saul stops this, and his kingship is confirmed with sacrifices and a
celebration at Gibeah.
Samuel Qur’anic version
The chiefs of Israel ask ‘a prophet that was among them’ (he isn’t actually named) to appoint a king over
them so that they can ‘fight in the cause of Allah’. The prophet replies by wondering if they would fight
anyway if commanded to. They tell him that of course they would, as they have been thrown out of their
homes and so forth. However, when the command to fight does come, only a small number of them don’t
turn back. The prophet then appoints Talut (Saul) as their king, though some are critical of this decision.
They point out that Talut isn’t rich. They feel that they are better suited to rule. The prophet reminds them
that Allah chose Talut over them, and that Allah has given Talut strength and knowledge. As a sign of
Talut’s authority, an Ark of he Covent will come, along with the relics of the families of Musa (Moses) and
Harun (Aaron). (The story of Dawud (David) and Jalut (Goliath) is then told).
David and Goliath / Dawud and Jalut
The story appears in 1 Samuel 17:1-58 in the Bible and in verses 249-251 of Surah 2: Al Baqarah (The Heifer) in the Qur’an.
David and Goliath Biblical version
The Philistines are gathering for war against Israel at Socoh in Judah. King Saul of Israel and his army get
ready for battle and camp near the Philistines’ camp at the Valley of Elah. The Israelites are camped on
one hill, the Philistines on the other with the valley between the two armies. Then Goliath comes out of
the Philistine camp. He is an extremely tall man (3 metres or 9 feet) who wears a bronze helmet and
armour, with bronze greaves and a bronze spear and javelin. Goliath calls out to the Israelites, telling them
to choose a man to come out and fight him. If this man kills him then the Philistines will be Israel’s
subjects, but if Goliath kills the Israelite then they will be subjects of the Philistines. This threat scares the
Israelite army and King Saul, due to Goliath’s obvious strength and height. For 40 days this goes on, with
Goliath issuing the same challenge each day. Meanwhile David, who is a man favoured by King Saul for
his armour-bearing and who has been anointed by the Prophet Samuel in the sight of God, is tending his
father Jesse’s flock of sheep at Bethlehem. Jesse tells his son to go to his three brothers (Eliab, Abinadab
and Shammah) who are in the army and give them some food supplies, as well as giving some to the
commanders. The next day David goes to the battle lines and meets with his brothers. Goliath comes out
and issues his usual challenge, which makes some of the Israelites run amok. Some soldiers tell David that
King Saul has promised his daughter’s hand in marriage, wealth and freedom from taxes for their family
to the man who fights and slays Goliath. His brother Eliab is angered when he hears the soldiers talking
with David, as he thinks that David is a conceited and wicked man who has only come to observe the
fighting. Nevertheless, David goes to King Saul and tells him that he will fight Goliath. Saul retorts by
saying that David is just a boy, but David tells him that while tending his father’s flock he has had to kill
bears and lions in order to protect the sheep. Plus, he has God’s help and power with him. David tries on
some armour but finds it uncomfortable. He then picks up five stones and his sling and goes to confront
Goliath. Goliath is most unimpressed and says that he will easily kill David. David replies by saying that
Goliath may have weapons but he’s got God’s power, and that Goliath will soon be dead. Then, Goliath
moves to fight, but David slings a stone at him with the sling. The stone sinks into Goliath’s forehead and
he falls face down on the ground. David then picks up Goliath’s sword and kills him with it. He then cuts
off Goliath’s head. All the Philistines run away upon the death of Goliath. The Israelites pursue them and
try to kill them all. Then they return they plunder the Philistine camp. David later takes the head to
Jerusalem, but keeps the sword for himself. His strength impresses King Saul immensely.
David and Goliath / Dawud and Jalut Qur’anic version
King Talut (King Saul) is with his army, marching to fight a battle (Dawud is presumably among them,
though it is not explicitly stated as such). He decides to test his army at a stream that they stop at. King
Talut says that if any of the men drink from the stream then they are to leave, but if they abstain then they
shall stay with him for the battle (though he will excuse a small hand-sipping). The army is thus purified
of any unnecessary soldiers. When the army arrive at the battle site many are scared at the height of Jalut,
a member of the enemy’s forces. Others chide them, telling them to remember all the times in the past that
Allah has let a small army win out over a much larger one. The army then march towards the opposition
whilst praying to Allah. The enemy is routed and Dawud slays Jalut. Because of this Dawud is given much
power and wisdom by Allah’s grace.
King Solomon and the Queen of Sheba / Sulayman and Bilqis
The story appears in 1 Kings 10:1-13 and 2 Chronicles 9: 1-13 in the Bible and in verses 20-44 of Surah 27: Al Naml (The
Ants) in the Qur’an. Note: Sheba is believed to be in modern Yemen.
King Solomon and the Queen of Sheba Biblical version
Solomon, son of David, is king of Israel. He is wise, knowledgeable and also close to God. He has ordered
many building works and so forth. The Queen of Sheba hears of Solomon, and she sets off to meet him in
order to ‘test him with hard questions’. She takes with her a large caravan, with spice, gold and precious
stones. When she arrives at Jerusalem she meets up with Solomon and talks to him about all that is on her
mind. Solomon answers all her questions. The Queen is overwhelmed by Solomon’s splendour – his
palace, his official’s seats, his cupbearers, his burnt offerings to God. She tells him that the things she had
heard about him are all true, though before she came here she didn’t believe them. She adds that Solomon
has far exceeded all her expectations, and that God must truly love Israel if he has given them Solomon as
a king. The Queen of Sheba then gives Solomon 120 talents (about 4 tons) of gold, many spices (more
than anyone before or since) and precious stones. In return, Solomon gives the Queen all that she asks for,
in addition to what he has already given her out of his ‘royal booty’. The Queen then returns home with
her caravan.
King Solomon and the Queen of Sheba / Sulayman and Bilqis Qur’anic version
King Sulayman, son of Dawud (David), is wise, knowledgeable and close to Allah. He also has a troop of
birds, and when one day he musters them together he notices that the hoopoe is missing. Sulayman
threatens to punish or even execute the hoopoe if he doesn’t give a good reason for his absence. The
hoopoe flies back, and tells him that he has been compassing territories un-compassed by Sulayman.
During his search he discovered a woman, named Bilqis, ruling over Saba (Sheba), provided with ‘every
requisite,’ on a magnificent throne. However, the woman and her people were worshipping the sun, and
not Allah, as Shaytaan (Satan) has deceived them. Sulayman responds by saying that he will find out if the
hoopoe lies or tells the truth by getting him to deliver a letter to the Queen. After that the hoopoe is to wait
and gauge her reaction. When Sulayman’s letter arrives Bilqis tells her chiefs about it. The letter, which
opens with the bismallah, tells the queen not be arrogant but instead join him in the true religion. Bilqis
consults with her chiefs (as she always does) about what to do. The chiefs tell her that the people are
strong and ‘given to vehement war,’ but that the final decision rests with her. Bilqis decides to send a
caravan with presents to Sulayman. Sulayman, though, is outraged at the gifts of wealth – ‘What Allah
gives me is better,’ he says. Sulayman orders the caravan to go back and await some hosts to expel
them. After they have left Sulayman asks his chiefs if anyone is capable of bringing him the Queen’s
throne before she comes in submission. An ifrit (a strong and powerful Jinn) says that he will do it. ‘One
with knowledge of the Book’ also offers to do it ‘within the twinkling of an eye’. He does, and Sulayman is
grateful and he praises Allah. Sulayman asks them to transform the throne out of all recognition in order
to see if Bilqis is guided by truth or not. When she eventually arrives she asks Sulayman if that is her
throne, and she submits to Allah – Sulayman has succeeded in leading her away from her people’s false
religion. Later on, Bilqis is asked to enter a lofty palace, but thinking that its a lake she pulls up her skirt
and exposes her legs. Sulayman tells her that it is not a lake, but a palace made of smooth slabs of glass.
She then reaffirms her submission to Allah with Sulayman.Jonah/Yunus and the whale
Jonah and the whaleThe story of Jonah and the whale appears in the whole of the book of Jonah in the Bible. It appears
three times in the Qur’an: in verses 139-148 of Surah 37: Al Saffat (Those Ranged In Ranks), verses 87-88 of
Surah 21: Al Anbiya’ (The Prophets) and verses 48-50 of Surah 68: Al Qalam (The Pen)/Nun. It is
mentioned in verse 98 of Surah 10: Yunus (Jonah) and verse 86 of Surah 6: Al An’am (The Cattle).
Jonah and the Whale Biblical version
God tells Jonah, son of Amittai, to go to the city of Nineveh and preach against it, as God is displeased
with the wickedness of the people there. Instead Jonah runs away, heading for Tarshim. He gets to Joppa
(Jaffa) where he finds a boat headed for Tarshim. He pays the fare, hoping to escape from God on the
boat, and the boat sets sail.
At sea God sends down great winds and a violent storm which threaten to destroy the ship. The ship’s
crew is terrified, and each crew member calls out to their own god to help save them. They even throw
some of the cargo overboard to lighten the load. Jonah, though, is below the deck, sleeping deeply. The
ships captain comes down and asks him how he can sleep through this. The captain tells Jonah to get up
and call on his god in the hope that he might save them. The crew then casts lots to see who is to blame for
the trouble. The lot falls on Jonah. The crew immediately ask Jonah a torrent of questions, demanding to
know where he comes from, what country he belongs to and so forth.
Jonah tells them that he is a Hebrew and that he worships God. The crew asks him: ‘What have you
done?’ (as Jonah had told them previously that he was running away from God). With the seas getting
rougher, the crew asks Jonah what they must do to him to make it stop. Jonah replies by telling them to
throw him overboard and it will stop, as it was his fault that it started. The crew instead try to sail back to
land, but the sea just gets worse. They then decide to throw Jonah overboard, praying to God to forgive
them. The seas calm. The crew offers vows and a sacrifice to God. God makes a ‘great fish’ (commonly
called a whale) swallow Jonah. He is in the belly of the fish for 3 days and 3 nights. Whilst inside the
whale Jonah prays to God, thanking him for rescuing him from death. God then commands the whale to
vomit Jonah out onto dry land, which it does. God tells Jonah to go to Nineveh to preach his message. If
the inhabitants do not repent then God will destroy the city in 40 days time. Jonah goes to Nineveh and
gives them the message. The people are scared, and they all begin a fast. They also all put on sackcloth.
Even the King of Nineveh takes part in this. Because of this God has compassion and decides against
destroying the city. This angers Jonah, but God chides him, asking him what right he has to be
angry. Jonah then moves to the east of Nineveh and builds a shelter so that he can see if anything happens
to the city. God provides a vine to grow over Jonah’s head, and Jonah is pleased as it lessens his
discomfort. The next day God sends a worm that eats at the vine and makes it whither away. The sun rises,
and God sends a scorching east wind. The sun bakes down on Jonah’s head and he grows faint. So great is
his discomfort that he wishes to die. God chides Jonah, asking him what right he has to be angry over the
vine. Jonah replies that he does have a right to be angry, to the point of death. God replies by saying that
Jonah is angry about the loss of a vine which he didn’t grow or tend himself. But in Nineveh there are
hundreds of thousands who can’t tell their left hand from their right. God says: ‘Should I, then, not be
concerned about that city?’
Jonah and the Whale Qur’anic version
Yunus (also called Dhu al Nun – ‘Man of the Fish/Whale‘) is given Allah’s message, but he instead runs
away to a fully loaded ship, thinking that he can escape from Allah. Whilst onboard there is presumably a
storm (though it is not stated exactly what occurs). Yunus agrees to cast lots, but he is condemned and
cast overboard. A ‘big fish’ (probably a whale) swallows him. Inside the whale, Yunus repents and
worships Allah. Yunus is cast out onto the shore, feeling sick. Allah makes a spreading gourd grow over
him. Yunus is then sent on a mission to hundreds and thousands of men (it is not stated where he goes).
The people there believe and repent, and Allah has mercy and allows them to live.
Jesus/Isa
The story takes up virtually the whole of the four Gospels (Matthew, Mark, Luke and John) in the Bible. It appears several
times in the Qur’an: in verses 35-59 of Surah 3: Al Imran (The Family of Imran), verses 156-158 of Surah 4: Al Nisa’ (The
Women), verses 109-120 of Surah 5: Al Ma’idah (The Repast), verses 16-35 of Surah 19: Maryam (Mary), verse 50 of Surah
23: Al Mu’minun (The Believers) verses 51-65 of Surah 43: Al Zukhruf (The Gold Adornments) and in verses 6 and 14 of Surah
61: Al Saff (The Battle Array). Reference is made to it several more times. Note: this piece focuses on similarities only, and
hence parts of the Biblical narrative, which are heavy in extra details not present in the Qur’an, have been left out.
Jesus Biblical version
Mary (a virgin) and Joseph (a descendant of David), who live in Nazareth, are pledged to be married. God
sends the angel Gabriel down to Mary, who tells her that God is with her and that she is favoured by him.
Mary becomes scared, though the angel tells her not to be. Gabriel says that she will become pregnant and
will give birth to a son, who is to be named Jesus, who will be special in God’s sight. Mary asks how this
can happen seeing as she’s a virgin. She is told that God can do anything, and that the Holy Spirit will
come to her, and that the power of God will overwhelm her. Mary accepts that it will now happen. She
then travels to Judea to meet with her relative Elizabeth, wife of Zechariah. When Mary greets her,
Elizabeth’s baby (John the Baptist) leaps in the womb, and is filled with the Holy Spirit. Mary stays at
their house for three months before returning back home. Joseph later learns that Mary is pregnant, though
he realises that it is through the Holy Spirit. As he is righteous he doesn’t want to expose Mary to
disgrace, so he decides to divorce her discreetly. However, an angel appears to him in a dream, telling him
not go through with the divorce. The angel also tells him to name the baby Jesus. The Roman emperor at
his time, Caesar Augustus, orders a census to be taken of the entire Roman Empire. Everybody has to go
to their town to register themselves. Mary and Joseph go to Bethlehem, which is in Judea, a region ruled
by King Herod. When they get there Mary feels the baby start to come. They try to get a room at the inn,
but it is full, so they go to a place with a manger, where Jesus is put into a cradle. Nearby are some
shepherds (the wise men, or Magi) tending their flocks at night. A stunningly bright angel appears to
them, and they become scared. The angel tells them not to fear, as he/she has come with good news for all
people. The angel tells them that a saviour/Christ has been born in Bethlehem, who is lying in a manger
wrapped in cloth. Then a ‘great company’ of angels appears. They praise God and then go back to heaven.
The Shepards decide to set off to Bethlehem.When they arrive they ask where the ‘King of the Jews’ is.
King Herod hears them and is disturbed, as is all Jerusalem, so he calls together all the teachers and priests
in order to find out where this Christ can be located. They tell him that he is in Bethlehem, in Judea (as
Micah prophesised, they point out). The Magi are also there, and Herod tells them to go find the child, as
he wants to worship him. They set off, following a star that guides them. It stops over a particular house,
and when they enter they see inside Jesus wrapped in cloth in a manger. They bow down to him in
worship, praising God. They also give Jesus gifts of gold, myrrh and frankincense. They then leave, but
they were warned about Herod in a dream, so they choose not to report back to him and instead they
follow a different path home.Meanwhile, an angel tells Joseph in his dream to escape to Egypt, as Herod
plans to kill Jesus if he finds him. Joseph and his family go to Egypt, and they stay there until Herod’s
death. King Herod, however, has realised that the Magi have tricked him. He orders that all the boys aged
2 or below in Bethlehem and its vicinity are to be killed. When Herod dies an angel tells Joseph in a
dream that it is safe to go back to Israel. When he and his family arrive back, though, Joseph becomes
scared when he learns that Herod’s son Archelaus is now king of Judea. Joseph instead decides to go live
in Nazareth in Galilee. Jesus grows up, and he starts to promulgate his gospel of kindness, mercy and love
for God and all people. He expounds wisdom through his teachings and parables. He also heals blindness,
leprosy, paralysis, constant bleeding, cripples, possession and he even raises the dead. Jesus also promises
a ‘comforter/councillor’ who shall come later on (in Greek ‘paracletos‘, Muslims say this is actually
‘periclytos,’ meaning ‘Ahmad’ – Mohammed). Jesus also gathers together 12 apostles to help him spread
the word. One of these apostles, Judas Iscariot, betrays Jesus, and the Roman authorities arrest him. They
crucify Jesus in front of a baying crowd. Later on he is resurrected, and he eventually joins God in
heaven.
Jesus (Eesa) Qur’anic version
The wife of Imran (who is not named) gives birth to a girl, who is special in Allah’s sight. She is named
Maryam (Mary) and is assigned to the care of Zakariya (Zechariah). Maryam spends her time in her
private chamber, where she is sustained by Allah. Zakariya questions her about this, and Maryam tells
him about Allah’s sustenance.Later on, Maryam withdraws from the family to a ‘place in the east’. While
there she sees an angel, who appears as a man. This scares her, and she warns him not to come near her
if he fears Allah. The angel tells her that he is actually a messenger from Allah, and that Allah has chosen
her for the task of carrying a special son, who will be righteous, holy and will speak in infancy. The angel
also reminds her to pray to Allah. Maryam asks how this can happen seeing as she is a virgin. The angel
tells her that nothing is beyond Allah, all he has to say is ‘Be’ and it is. Allah will teach the child all of the
past books of wisdom and will give him a new one – the Injil (Gospel). When he grows up he shall go the
Children of Israel (Jews) with a sign to make them believe: he shall makes a clay figure of a bird, he will
breathe into it and it will come alive. He shall also heal the blind, cure lepers and raise the dead.After this
visitation, Maryam retires to rest under a palm tree in a ‘remote place’ in order to give birth. The birth,
though, is very painful and Maryam cries out in agony. A voice ‘from beneath the tree’ then tells her that
Allah has provided a rivulet beneath her to drink from. The voice also instructs her to shake the palm tree
and fresh dates will fall down for her to eat. It then tells her to remain silent and not speak to
anyone.Sometime after the baby, who is named Isa (Jesus), is born Maryam goes back to her people. They
are amazed, and they ask how Maryam could disgrace her family and ancestors like this, as they think
that she has had the child outside of marriage. Maryam is silent and points towards the baby, they mock
her and say how can a baby in cradle speak. But Isa can speak, and he tells them he is a messenger from
Allah, here to give revelation to the people. He says that he will be kind and charitable all his life, and
that peace shall be with him, as he is strengthened by the Holy Spirit. When Isa has grown up he starts to
promulgate his message and wisdom. He tells the people that they should worship Allah, and Allah only.
Isa also says that he is here to clear up religious and ideological disputes that the people have. Isa also
gives ‘glad tidings’ of a certain Ahmad (Muhammad) who shall come in the future. He then asks the
people who will come with him to help spread the message. The call is answered by the people who will
become Al Ansar (The Apostles – they are not named). They state that they are Muslims bowing to Allah.
Later on, Isa is with Al Ansar. They ask him to get Allah to produce a table set with viand for them. Isa
rebukes them by telling them that they should fear Allah if they have faith. They reply by saying that they
only want to eat and be witness to a miracle, so that they can be certain that Isa is telling them the truth.
Isa asks Allah to produce a table set with viands, and Allah agrees to it, but he warns them that if any of
them don’t believe in him after the miracle then they shall suffer a terrible punishment. The table set is
produced. Allah later tells Isa that he shall be raised up to him away from those who blaspheme (i.e. Jews
who reject him and Christians who make exaggerations and lies about him). Nevertheless, Allah says,
those who blaspheme but still have belief shall be better off than complete unbelievers. Isa is ‘raised up,’
but he was not crucified (a boast which the Qur’an says some Jews made), but ’so it was made to appear
to them’. Allah also says that on the Day of Judgment Isa will rebuke those who blasphemed and told lies
against him, and that he will tell them the truth about himself. God will ask Jesus if he had ordered the
people to worship him and his mother, Maryam. Jesus will respond: “Glory be to You! It was not for me
to say what I had no right (to say). Had I said such a thing, You would surely have known it.” Note: The
Qur’anic narrative also includes various counters against beliefs attributed to Isa/Jesus. They are: (1)
that Isa was the son of Maryam only, and not Allah, as Allah is above having a son, (2) that Isa was just a
messenger, nothing more, nothing less, (3) that Isa was not crucified, (4) that there is no ‘holy trinity’ and
(5) that Isa did not proscribe monasticism or sects and schisms for his believers, as these were made up by
people.