We have seen enough examples to demonstrate that some extra-biblical materials in the Quran ultimately derived from Judeo-Christian writings, whether commentaries or creative fictional works. There are other examples one may cite, such as how a raven taught Cain to bury his murdered brother, Jesus talking as an infant, Joseph’s torn tunic (establishing his innocence with Potiphar’s wife), and Jinn being created from fire. These all derived from Jewish exegetical works. These observations undermine certain critical Islamic beliefs.

First, the idea that the Quran is a perfect revelation from God given to restore corrupted biblical materials or details is undercut. Muslims typically believe this idea not because there is such evidence of corruption in the Bible but because many of them believe that the Quran says so, and they believe the Quran. (At this point, the typical Muslim reader thinks of differing details in the original Biblical manuscripts as evidence of corruption. Yes, “corruption,” but not the kind that helps the Quran’s narrative. Furthermore, Quranic manuscripts also show differing details as well. See our dedicated treatment of this issue here.) Second, the extra-biblical details that the Quran features are from known fictional sources. As we shall see soon, the Quran preserves evidence of seventh-century critics pointing out to Muhammed that his stories were not original but adaptations of old sayings. In light of all we have said, let us now look into the Quran’s position on two Christian doctrines: the crucifixion of Jesus and the Trinity.

Page 2 of the Bible tells the story of the creation of Adam. Of all the details given, nothing is said about how angels felt about the creation of humans. In fact, if one does not have other later biblical information to go by, one wouldn’t even know that angels existed.

The Quran, on the other hand, has much to say about how angels felt about God’s intent to create humans. All of them, at first, were opposed to the creation of humans. But after Adam demonstrated his superior knowledge, many angels changed their minds. Satan, however, never accepted the idea. In fact, the Quran teaches that Satan was cast away from heaven because he would not accept God’s sovereign choice to create humans.

I’m beginning a study of Matthew, the famous “most Jewish book of the synoptic Gospels.”

The first statement connects Jesus to both Abraham and David. Matthew will later flesh out what these connections mean. (The connection to Abraham legitimizes Jesus as a true Israelite, while the link to David prepares the audience for imminent Messianic claims.)

In fleshing out the connections, Matthew gives a likely curated genealogy in three groups of fourteen. The first of these lists is what I want to focus on here:

‭‭Matthew 1:4-6 NIVUK‬

“[4] Ram the father of Amminadab, Amminadab the father of Nahshon, Nahshon the father of Salmon, [5] Salmon the father of Boaz, whose mother was Rahab, Boaz the father of Obed, whose mother was Ruth, Obed the father of Jesse, [6] and Jesse the father of King David. David was the father of Solomon, whose mother had been Uriah’s wife.”