We reached the last item, it is the confrontation with modern knowledge of passages in the Qur’an that are also attributed to the Bible.
We’ve taken a look at the problem when we speak of creation. Before I stressed the perfect agreement between modern knowledge and verses in the Koran, and stressed that the Biblical statements that contained unacceptable scientifically. It is surprisingly difficult when we know the story of Creation in the Bible was the work of clerics who lived in the sixth century A. C., hence the term “narrative” priestly. ” Mainly seems to have been conceived as the subject of a sermon designed to exhort people to observe the sabbath. The narrative was constructed with a definite end to look like Father de Vaux (former director of the Biblical School of Jerusalem) has noted, this order was essentially legalistic in nature.
The Bible also contains a narrative much shorter and older about the Creation, the one called “Yahwist” which approaches the subject from a totally different angle.
Both are taken from Genesis, the first book of the Pentateuch or Torah, Moses was supposed to be the author, but the one we have now, as we know, has undergone many changes.
The sacerdotal narration of Genesis is famous for its whimsical genealogies, going back to Adam, and nobody takes it seriously. However, authors such as the Gospel of Matthew and Luke have played, more or less verbatim, in their pedigrees with Jesus. Matthew goes back only to Abraham, and Luke to Adam. All these writings are scientifically unacceptable, because they put people in a time and world time he appeared on earth imagination, which is definitely far from what today has been established with certainty. The Quran, on the other hand, is free of such data.
Previously, we also notice how the Quran is perfectly correct to modern ideas in general on the formation of the universe, considering that the biblical accounts are in contradiction to them, the allegory of the primordial waters is hardly sustainable, nor is the creation light on the first day, before the creation of stars that contain this light, nor the existence of a night and a day before the creation of the earth, nor the creation of the earth on the third day before the sun on the fourth day, the appearance of animals on earth on the sixth day after the appearance of birds in the sky on the fifth day, but the above came first: All these statements are the result of beliefs prevalent in the time was written and has no other meaning.
As for the genealogies found in the Bible, which form the basis of the Jewish calendar and assert that the world is 5.738 years, is inadmissible. Our solar system may have 41? 2 billion years, and the appearance of man on earth as we know now, can be estimated in the tens of thousands of years, if not more.
It is absolutely essential, therefore, to note that the Koran does not contain any information regarding dates, and are characteristic of the Bible.
A second issue of great significance to compare the Bible and the Koran: this is the Flood. It is a fact, the biblical narrative is a fusion of two descriptions in which events are told different. The Bible speaks of a universal flood with difficulty and makes it 300 years before Abraham. According to what we know of Abraham, this would imply a universal cataclysm around or twenty-twenty-first century A. C. This would be unthinkable, given the historical data.
How can we accept the idea that, in the twenty or twenty-BC, all civilization was wiped from the face of the earth by a universal cataclysm, when we know that this period corresponds, for example, the Egyptian Old Kingdom, probably is the date of the first interim period before the eleventh dynasty?
None of the above statements is acceptable according to modern knowledge.
From this point of view, we can measure the enormous gap separating the Bible, the Koran.
In contrast to the Bible, the narrative contained in the Koran is a cataclysm that is limited only to the people of Noah. They were punished for their sins, like other evil people. The Koran does not find the cataclysm in a specific time. There is absolutely no historical or archaeological objections to the Qur’anic narrative.
A third point of comparison, it is extremely important, is the story of Moses, and especially the exodus from Egypt by the Hebrews enslaved by Pharaoh. Here I can only give a brief summary of the study of this subject appears in my book. I noticed the points where the biblical and Koranic agree and disagree, and for some details, I found places where the two texts complement each other in useful ways. Among the many hypotheses concerning the position occupied by the Exodus in the history of the pharaohs, I have concluded that most likely is the theory that leads to Merneptah, the successor of Ramses II as the pharaoh of the Exodus. The comparison of the data contained in the Scriptures with archeological evidence speaks strongly in favor of this hypothesis.
I am very pleased to say that the biblical narrative contributes strong evidence that lead us to put Moses in the history of the Pharaohs, Moses was born during the reign of Ramses II. The book of the Bible are therefore of considerable historical value in the story of Moses.
Medical studies on the mummy of Merneptah has paid off for the useful information that indicate the possible causes of death of the pharaoh.
The facts we have about the mummy of Pharaoh, to be exact, was discovered in 1898, being an important point. The Bible records that was submerged by the sea, but does not give any details as to what happened to the body. The Quran in Sura Yunus, notes that the body of Pharaoh, which could be damaged, water would be saved.
“This day I have saved in your body, so be you a sign to those who follow you” (10:92).
A medical examination of this mummy, moreover, has shown that the body could not have been in the water for long, because no signs of deterioration due to prolonged immersion.
Here again, the confrontation of the narrative in the Qur’an with the data supplied by modern knowledge: there can be no objection from a scientific standpoint.
The Old Testament is literally a collection of works produced in the course of the few nine centuries and which has undergone many alterations. The role played by the man in the present composition of biblical texts is very significant.
Quranic revelation is a story radically different. From the first moment that he gave to man, was shot in the heart and written during the period that Muhammad lived. It is through this that the Qur’an does not have problems with their authenticity.
A totally objective examination of it, in the light of modern knowledge, leads us to recognize the agreement between the two, as in the past was mentioned repeatedly. This makes us think it’s pretty incredible for a man of the times of Muhammad, to have been the author of such statements, considering the wealth of knowledge of those days. Such considerations are part of what makes the Quranic revelation in an exclusive place and forces the impartial scientist to admit his inability to provide an explanation that answers only to his materialist reasoning.
