Friday, August 9, 2013

Forgeries in Historical Literature

Short URL: http://goo.gl/uRTrEC

The Historicity and Origin of Modern Day Religious Texts

Points Worth Remembering

After overtaking their local Arab kingdoms, the south West European kingdoms started invading other parts of the world ushering a colonial era during the sixteenth century. In the eyes of the people subjected to the colonialism along with the gunboats, opium, slaves and treaties, the Gospels and Bible became a defining symbol of European expansion during the seventeenth century. The history of the post colonial days provides narratives of the arrival of the West European Judeo Christian literature as we currently know it, in all other parts of the world.

Colonials almost always came across Muslims actively reading, learning Quran and using its interpretations for their governance as ruling classes at most parts of the world.

There has been a great interest to trace pre-colonial forms of Christianity in those Asian and African lands. A religious symbol that appears similar to the Christian cross, having four stems joined together, was in use. However its four stems were all with the same length like flower or symbol for shining sun. The symbol had religious significance however there is no evidence that these pre-colonial faiths of those lands had any story of crucifixion of anybody. No crucifixes, symbols of a man dying on cross ever found. The oral stories, literature, inscriptions, and beliefs of the pre-colonial religions ,other than Islam , existing in India, China, South Asia and Japan had no relationship with the modern Gospels or Bible. "the cross was an old Roman sign of victory and has nothing to do with the crucifix." page 274, The Rise of Christendom, By Edwin Johnson

While British were demolishing Muslim empires and kingdoms in India the colonial missionaries began translating Gospel in Indian languages in as late times as 1820s. So there is no question of Indians being aware of Gospels before colonization. Indian encounter with Portuguese colonialist fleets a little earlier remained too marginal and short.

"As Calcutta became flush with schools, colleges, and universities, pundits from around Bengal and across India were drawn there in search of employment. Some were recruited by the early orientalists. Under Wilson alone, pundits from as far afield as Gujarat and Banaras found positions at the Calcutta Government Sanskrit College.2 Other pundits found work with the missionaries, assisting them in their quest to master India's many languages so as to propagate the Gospel."
p-580, Sanskrit Pandits Recall Their Youth: Two Autobiographies from Nineteenth-Century BengalAuthor(s): Brian A. HatcherSource: Journal of the American Oriental Society, Vol. 121, No. 4 (Oct. - Dec., 2001), pp. 580-592

Before Muslim Arab kingdoms of south western Europe including those in Sicily to Spain and Portugal started to weaken and fall Islam and Quran had already established in the practice and minds of public all over Europe.

Islamic Foundations of European Civilization
http://historicityofreligioustexts.blogspot.ca/p/islamic-foundations-of-european.html

Islam arrived in the area now called Europe long before the well known Muslim caliphates and imaarat and kingdoms of Sicily and Spain. After it reached at the dominant status that the most advanced areas of Sicily and Spain came under its rule there seemed nothing to compete with it in whole of Euprope. Only close to its decline Arab-Christian and Arab Jewish communities, which were strictly confined in the Europe's central Muslim areas, appear in growing distinction. Before the Muslim Arab kingdoms of south western Europe including those in Sicily to Spain started to weaken and fall Islam had centuries to impact. Thus e.g. Qur'an was already well known in all over Europe before any signs of weakening of Muslim rule appeared. In this period when the Modern Bibles and Christian Testaments were being introduced the quotes of Qur'anic stories was used in them to convince people of their authenticity because these were being seen as a new curiosity.

During those times in the wake of the first eastern crusades Modern Jewish and Trinitarian Christian religions as we know them today were coming on scene and were being introduced to Europeans. Qur'anic interpretations became a vehicle for communicating these new religious denominations to help them relate with the known past literature. As the available literature in the scolarly world was all that of Muslims from the preceding centuries. Modern Jewish and Trinitarian Christian were presented to Europeans as descendants of some of the pre-Islamic religions People of the book, existing in the sixth century Madina contemporary to the time of prophet Mohammad which are mentioned in the Qur'an, There were people in Europe who objected to this similitude claimd otherwise and voiced their opposition to such similitudes:

"A further wilful blunder consisted in the rendering
of the phrase " People of the Book " in the Koran by
"Jews and Christians." The only people who can
furnish us with an account of the origin of the term
Jehudim are the doctors of the Synagogue ; and
certainly they have nothing to tell us concerning
Yahood at Medina in the time of the rise of Islam.

* Fabricius, Bibl. Med. et Inf. Lat.y x. 660. The dale is proleptic,
probably by at least two centuries.

THE TEADITIONS OF THE MOSQUE. 135

The only class of men who can historically explain the
term Christiani is the great Basilian and Benedictine
confederacy. The word is their own coinage. The
Koran knows nothing of Christiani. A fresh and
exact rendering of the book is sorely needed in the
interests of literary science.

When we come to the Koran with minds disabused
of the Mediaeval dishonesty, we find that the book is
nothing less than the original Bible, i.e., the source
of those legends of Origins which have been retold
by the Eabbins in Bible and Talmud. It is also the
source of the Catholic legend of Mary, mother of
Jesus, or, in their altered version, Mary, mother of
God. As this subject is so utterly misunderstood, we
subjoin a brief outline of the oracles of the Koran
and the connected Chronicle.
"

Pages 134-136 , Chapter THE TRADITIONS OF THE MOSQUE, in THE RISE OF CHRISTENDOM, EDWIN JOHNSON, M.A. , Professor of Classical Literature in New College, S. Hampstead
LONDON, KEG AN PAUL, TRENCH, TRUBNER, & CO., Ltd , 1890.

see the link for the Origin of Christianity especially The Rise of Christendom- Summary and Conclusions

During and after the sixth century the image of the Quran as a rationally reconcilable coherent and convincing text was not merely confined to Muslims but was attested by the topmost Jewish scholars of that time as well including Saadia Gaon, Born 882, head of major rabbinic schools in Baghdad. Some parts of his work Tafsir survived. One of the surviving manuscripts is in British Museum London. There are reasons to believe that it was actually Tafsir of the Qur'an for its Jewish community interpretation. At his time Qur'an was the major subject in the public/common education and source for state, political , community, social and individual norms, initiatives and objectives. A need for its jewish interpretation that can face this situation to save the integrity of Jewish community from dis integrating and dissolving in the Islamic world was vital. A recently published modern study, quored below, of Gaon's Torah tafsir precisely concludes a related fact that the erudite topmost Jewish scholar Gaon prefers version of Qur'an without hesitation over his rabbinic literature including Torah.

You will note in the quote below that the modern investigator, of the more than thousand year old work, openly claims to be more knowledgeable about the facts of the thousand year old time. Without considering any need to justify a claim to be know all the modern scholar blames the more than thousand year old scholar of timidity of accepting Islamic version without raising any question, dishonesty or inability or both by accusing him of mistranslation in producing that work.

"Saadiah Gaon's influential translation of the Torah into Arabic has long been known to contain countless "mistranslations,"passages in which Saa-diah consciously modifies the biblical text to conform to Arabic literary style or to his own beliefs and understanding of the Bible. Several of the modifications found in Saadiah's Tafsir derive from Islamic sources, including Islamic terminology and phraseology, Islamic law and tradition, and the Qur'an itself This paper examines those passages in the Tafsir of the Torah which reflect Islamic influence in an attempt to understand how, in a work written for a Jewish audience, Saadiah utilizes material gleaned from the dominant religion of his day and why on several occasions the gaon prefers Islamic interpretations over the existing rabbinic and biblical alternatives. "
The Use of Islamic Sources in Saadiah Gaon's "Tafsīr" of the Torah
Author(s): David M. Freidenreich
Source: The Jewish Quarterly Review, New Series, Vol. 93, No. 3/4 (Jan. - Apr., 2003), pp. 353
-395
Published by: University of Pennsylvania Press
Stable URL: http://www.jstor.org/stable/1455666

It is clear that the modern author, David M. Freidenreich, out rightly rejects any need for examining to find out what version of Torah text had been in front of Gaon during the translation. David M. Freidenreich believes without evaluation that the text version in front of Gaon was definitely the same as his own modern version.

It is important to examine the assumption that Gaon was translating Torah from Hebrew to Arabic and not from Arabic to Hebrew. It is interesting that the existing manuscript in British Museum that the above author reviewed is in Arabic language but Hebrew alphabets. It is transliterated work from Arabic original by substituting Hebrew letters for Arabic letters. So the work is an evidence that an Arabic Torah was pre-existent and was the foundation of the manuscript of the Jewish Rabbi Saadia Gaon(Born 882). The other natural question is why will one produce some Arabic language text in Hebrew letters? It could be Hebrew in developing stages. First Hebrew literature appearing as transliteration of Arabic texts before the Hebrew language, for instance the language of a Jewish community in Baghdad, reached a status of viable written language as we know it today.

A Review of THE RISE OF CHRISTENDOM, by EDWIN JOHNSON

"The Rise of Christendom by Mr Edwin Johnson is in every respect a remarkable book and we sincerely hope it will meet with the attention that it deserves from scholars and historians who are qualified to judge of the theory the author propounds with so much learning and eloquence To merely state the proposition which the writer so forcibly enunciates and which is supported by a portentous array of illustrative facts might lead our readers to suppose that this was merely the work of some eccentric scholar whose prepossessions had carried him beyond the bounds of what is reasonable Let us hasten to assure them they need have no such fear The work is perfectly sane and the writer's convictions have been produced by a careful and earnest study of facts which have been hitherto too much disregarded Mr Johnson's theory is that the story of the rise of the Holy Roman Church on the ruins of the Roman Empire which we have all been accustomed to believe and which Gibbon has so splendidly related is no more than a massive Church legend fabricated in the first place by the Basilian and Benedictine monks It must be postulated that we have no other authority than the Church for the story of its own triumph and the authority is tainted at the source To use Mr Johnson's own favourite expression this is a massive allegation but he supports it by a mass of evidence it is difficult to reject If we ask how it was that even Gibbon was deceived he tells us that it was because the sceptical historian of the decline and fall never went behind his authorities but accepted their own account of the origin of the Church Our first impression would be to say that the thing is impossible that such a gigantic fraud could never have imposed upon the world even if it could have been perpetrated As to the possibility of its perpetration Mr Johnson aptly quotes the late Cardinal Newman who refers in the Grammar of Assent to the supposition of Father Hardouin that most of our Latin classics were forgeries 0f the monks of the thirteenth and fourteenth centuries Father Hardouin's discovery of wholesale Benedictine frauds appeared to have filled his mind with universal suspicion towards the Latin literature But the Cardinal in discussing the opinion pertinently observes that all our knowledge of the Latin classics comes to us from the mediseval copies of them and they who transcribed them had the opportunity of forging or garbling them We are simply at their mercy the existing copies whenever made are to us the autographic originals The numerous religious bodies then existing over the face of Europe had leisure enough in the course of a century to compose not only all the classics but all the Fathers too This led Mr Johnson to consult the works of Father Hardouin and to his surprise he found that he had been anticipated by some two hundred years Hardouin denounces the ecclesiastical histories and the Fathers and councils as a system of fable He reveals to us the forgers sitting down in their scriptom a with sixth seventh eighth ninth or tenth century ink and parchments and with corresponding alphabet to write works in the names of imaginary authors Mr Johnson believes that Hardouin's arguments in reference to the late origin of Patristic literature cannot be refuted and that they prove that the Church is a purely medizeval institution As a literary test of this part of his hypothesis Mr Johnson suggests the following to the serious student Let him take up the ecclesiastical history ascribed to Nicephorus Callistus and said to have been written in the fourteenth century Let him compare it with the first ecclesiastical history ascribed to Eusebius Pamphili he will convince himself of the absurdity of supposing that an interval of one thousand years elapsed between the two productions They were written very nearly at the same time and they represent the first effort at making out a Church theory of the past Let the student then ascertain what Dante Petrarch and Boccaccio knew of the origin of the Church In general terms Mr Johnson looks upon the twelfth century as the cradle period of the Church The first successors to the Roman Empire along the shores of the Mediterranean were the Saracens the Mosque preceded the Church but the Synagogue intervened It was with the Moslems that Oriental religion came into Europe they were succeeded by the Rabbins and they finally by the monks The Roman Empire from its rise to its decline from the time of Augustus to that of Heraclius was entirely unconscious of any such revolution in religious affairs as was implied by the introduction of Christianity In support of his argument then literary evidence being invalidated our author reviews the evidence from the inscriptions coins feasts Roman laws and architecture This is followed by glimpses of mediseval Rome and Italy the traditions of the Mosque the rise of Hebrew literature early forms of the Christian legend &c The last chapter investigates a number of interpolations in the literature of the Roman Empire We have but slightly indicated the importance and interest of this work we have to pass by what must interest Biblical scholars who care nothing about the Church and that is the account of the rise of Hebrew literature in Spain which gives a new complexion to critical questions about the Old Testament Mr Johnson may in some particulars be inclined to carry his theory too far but that ecclesiastical history is a mass of exaggerations and legends he leaves us little room to doubt "
The Westminster Review, Volume 134 Front Cover Baldwin, Cradock, and Joy, 1890

Jewish Love and Appreciation of the Qur'an

"no less remarkable is the fact that the most spectacular of the four surviving synagogues of Spain is decorated with something in and itself the real thing but in a context that is, to say the least, unexpected:the Toledan synagogues now called El-Trasito, built in 1360 in resplendent echoes of the Alhambra, just then being finished, includes real Arabic along with Hebrew, integrated into the complex stucco ornamentation. And not just any Arabic, nor even some bits of the considerable body of Jewish writing done in Arabic in al-Andalus, but lines from the Qur'an itself "

The Literature of Al-Andalus by María Rosa Menocal, Cambridge University Press, Nov 2, 2006, page 10

Quran attests emphatically and repeatedly that some archaic Torah, Arabs inherited from their previous generations and was seemingly much different from the current modern versions, was commonly available in Arabia in the sixth century.

Prophet SAW challenged Jews of Madina and across to bring their Torah manuscripts before the people of the town so that they can read and confirm the statements of the Prophet. People of Madina were Arabs proud of their Arabic language and in fact despised all other languages.

البقرة

فَوَيْلٌ لِّلَّذِينَ يَكْتُبُونَ الْكِتَابَ بِأَيْدِيهِمْ ثُمَّ يَقُولُونَ هَـٰذَا مِنْ عِندِ اللَّـهِ لِيَشْتَرُوا بِهِ ثَمَنًا قَلِيلًا ۖ فَوَيْلٌ لَّهُم مِّمَّا كَتَبَتْ أَيْدِيهِمْ وَوَيْلٌ لَّهُم مِّمَّا يَكْسِبُونَ ﴿٧٩﴾

So woe to those who write the "scripture" with their own hands, then say, "This is from Allah," in order to exchange it for a small price. Woe to them for what their hands have written and woe to them for what they earn. (79) Al-Baqara

آل عمران

إِنَّ مِنْهُمْ لَفَرِيقًا يَلْوُونَ أَلْسِنَتَهُم بِالْكِتَابِ لِتَحْسَبُوهُ مِنَ الْكِتَابِ وَمَا هُوَ مِنَ الْكِتَابِ وَيَقُولُونَ هُوَ مِنْ عِندِ اللَّـهِ وَمَا هُوَ مِنْ عِندِ اللَّـهِ وَيَقُولُونَ عَلَى اللَّـهِ الْكَذِبَ وَهُمْ يَعْلَمُونَ ﴿٧٨﴾

And there is a sect of them twist their tongues with the Book, that you may suppose it part of the Book, yet it is not part of the Book; and they say, 'It is from God,' yet it is not from God, and they speak falsehood against God, and that wittingly. (78) Chapter 3 - Aal Imran

آل عمران

قُلْ فَأْتُوا بِالتَّوْرَاةِ فَاتْلُوهَا إِن كُنتُمْ صَادِقِينَ ﴿٩٣﴾فَمَنِ افْتَرَىٰ عَلَى اللَّـهِ الْكَذِبَ مِن بَعْدِ ذَٰلِكَ فَأُولَـٰئِكَ هُمُ الظَّالِمُونَ ﴿٩٤﴾

Say: 'Bring you the Torah now, and recite it, if you are truthful.' (93)Whoso forges falsehood against God after that, those are the evildoers. (94)

النساء

مِّنَ الَّذِينَ هَادُوا يُحَرِّفُونَ الْكَلِمَ عَن مَّوَاضِعِهِ وَيَقُولُونَ سَمِعْنَا وَعَصَيْنَا وَاسْمَعْ غَيْرَ مُسْمَعٍ وَرَاعِنَا لَيًّا بِأَلْسِنَتِهِمْ وَطَعْنًا فِي الدِّينِ ۚ وَلَوْ أَنَّهُمْ قَالُوا سَمِعْنَا وَأَطَعْنَا وَاسْمَعْ وَانظُرْنَا لَكَانَ خَيْرًا لَّهُمْ وَأَقْوَمَ وَلَـٰكِن لَّعَنَهُمُ اللَّـهُ بِكُفْرِهِمْ فَلَا يُؤْمِنُونَ إِلَّا قَلِيلًا ﴿٤٦﴾

Some of the Jews pervert words from their meanings saying, 'We have heard and we disobey' and 'Hear, and be thou not given to hear' and 'Observe us,' twisting with their tongues and traducing religion. If they had said, 'We have heard and obey' and 'Hear' and 'Regard us,' it would have been better for them, and more upright; but God has cursed them for their unbelief so they believe not except a few. (46) AnNisaa Chapter 4

المائدة

فَبِمَا نَقْضِهِم مِّيثَاقَهُمْ لَعَنَّاهُمْ وَجَعَلْنَا قُلُوبَهُمْ قَاسِيَةً ۖ يُحَرِّفُونَ الْكَلِمَ عَن مَّوَاضِعِهِ ۙ وَنَسُوا حَظًّا مِّمَّا ذُكِّرُوا بِهِ ۚ وَلَا تَزَالُ تَطَّلِعُ عَلَىٰ خَائِنَةٍ مِّنْهُمْ إِلَّا قَلِيلًا مِّنْهُمْ ۖ فَاعْفُ عَنْهُمْ وَاصْفَحْ ۚ إِنَّ اللَّـهَ يُحِبُّ الْمُحْسِنِينَ ﴿١٣﴾

Torah Is Included In the Qur'an: The Authorized Updated Comprehensive Version

Quran Al-Anaam v 92
{ وَهَـٰذَا كِتَٰبٌ أَنزَلْنَٰهُ مُبَارَكٌ مُّصَدِّقُ ٱلَّذِي بَيْنَ يَدَيْهِ وَلِتُنذِرَ أُمَّ ٱلْقُرَىٰ وَمَنْ حَوْلَهَا وَٱلَّذِينَ يُؤْمِنُونَ بِٱلأَخِرَةِ يُؤْمِنُونَ بِهِ وَهُمْ عَلَىٰ صَلاَتِهِمْ يُحَافِظُونَ }
Trans.
This is a Book(Qur'an) We have sent down, blessed and faithfully narrates that which was before it, and for thee to warn the Mother of Cities and those about her; and those who believe in the world to come believe in it, and watch over their prayers. (92)

http://www.altafsir.com/Tafasir.asp?tMadhNo=2&tTafsirNo=12&tSoraNo=6&tAyahNo=92&tDisplay=yes&UserProfile=0&LanguageId=1

تفسير النكت والعيون/ الماوردي (ت 450 هـ)

قوله عز وجل: { وَهَذَا كِتَابٌ أَنزَلَنَاهُ مُبَارَكٌ } يعني القرآن، وفي { مُبارَكٌ } ثلاثة أوجه:
أحدها: أنه العظيم البركة لما فيه من الاستشهاد به.
والثاني: لما فيه من زيادة البيان لأن البركة هي الزيادة.
والثالث: أن المبارك الثابت.
{ مُّصَدِقُ الَّذِي بَيْنَ يَدَيْهِ } فيه قولان:
أحدهما: الكتب التي قبله من التوراة، والإِنجيل، وغيرهما، قاله الحسن البصري.
والثاني: النشأة الثانية، قاله علي بن عيسى.
{ وَلِتُنذِرَ أُمَّ الْقُرَى } يعني أهل أم القرى، فحذف ذكر الأهل إيجازاً كما قال:
{ وَاسْأَلِ الْقَرْيَةَ }
[يوسف: 82].
و { أُمَّ الْقُرَى } مكة وفي تسميتها بذلك أربعة أقاويل:-
أحدها: لأنها مجتمع القرى، كما يجتمع الأولاد إلى الأم.
والثاني: لأن أول بيت وضع بها، فكأن القرى نشأت عنها، قاله السدي.
والثالث: لأنها معظمة كتعظيم الأم، قاله الزجاج.
والرابع: لأن الناس يؤمونها من كل جانب، أي يقصدونها.
ثم قال: { وَمَنْ حَوْلَهَا } قال ابن عباس: هم أهل الأرض كلها.
{ وَالَّذِينَ يَؤْمِنُونَ بِالأَخِرَةِ يُؤْمِنُونَ بِهِ } وفيما ترجع إليه هذه الكناية قولان:
أحدهما: إلى الكتاب، وتقديره: والذين يؤمنون بالآخرة يؤمنون بهذا الكتاب، قاله الكلبي.
والثاني: إلى محمد صلى الله عليه وسلم، وتقديره: والذين يؤمنون بالآخرة، يؤمنون بمحمد صلى الله عليه وسلم لِمَا قد أظهر الله تعالى من معجزته وأَبَانَه الله من صدقه، قاله الفراء.
فإن قيل: فيمن يؤمن بالآخرة من أهل الكتاب لا يؤمنون به؟ قيل: لا اعتبار لإِيمانهم بها لتقصيرهم في حقها، فصاروا بمثابة من لم يؤمن بها.

************************************************************************

تفسير التفسير الكبير / للإمام الطبراني (ت 360 هـ) مصنف و مدقق

{ وَهَـٰذَا كِتَٰبٌ أَنزَلْنَٰهُ مُبَارَكٌ مُّصَدِّقُ ٱلَّذِي بَيْنَ يَدَيْهِ وَلِتُنذِرَ أُمَّ ٱلْقُرَىٰ وَمَنْ حَوْلَهَا وَٱلَّذِينَ يُؤْمِنُونَ بِٱلأَخِرَةِ يُؤْمِنُونَ بِهِ وَهُمْ عَلَىٰ صَلاَتِهِمْ يُحَافِظُونَ }

قَوْلُهُ عَزَّ وَجَلَّ: { وَهَـٰذَا كِتَٰبٌ أَنزَلْنَٰهُ مُبَارَكٌ }؛ يعني الْقُرْآنَ الذي كذب به أهلُ الكتاب ومشركُو قريشٍ؛ هو { كِتَٰبٌ أَنزَلْنَٰهُ مُبَارَكٌ } أي فيه بَرَكَةً ومغفرةٌ للذنوب لِمَنْ آمنَ به، والبركةُ: ثبوتُ الخيرِ على النَّماءِ والزيادةِ. وقوله تعالى: { مُّصَدِّقُ ٱلَّذِي بَيْنَ يَدَيْهِ }؛ هو موافقٌ للتوراة والإِنجيلِ وسائر كتب اللهِ في أصلِ الدِّين، ويقال: المرادُ بـ { ٱلَّذِي بَيْنَ يَدَيْهِ } النشأة الثانيةَ.
قَوْلُهُ تَعَالَى: { وَلِتُنذِرَ أُمَّ ٱلْقُرَىٰ وَمَنْ حَوْلَهَا }؛ أي أنزلناهُ للبركةِ، ولِتُخَوِّفَ به أهلَ أُمِّ القُرَى، وسُميت مكةُ أمَّ القرى لأنَّها أصلُ القرى دُحِيَتِ الأرضُ من تحتِها، ويقال: لأنَّها أعظمُ القرى شأناً، وقيل: لأنَّها قِبْلَةً تأْمُّهَا الناسُ بالصلوات إليها.
قَوْلُهُ تَعَالَى: { وَٱلَّذِينَ يُؤْمِنُونَ بِٱلأَخِرَةِ يُؤْمِنُونَ بِهِ }؛ أي الذين يُقِرُّونَ ويصدِّقون بالبعثِ يؤمنون بالقُرْآنِ، وفي هذا بيانٌ أنَّ الإيْمانَ بالحساب والجزاءِ يقتضي الإيْمانَ بالقرآن، ولا ينفعُ بدون الإيْمان به وبمُحَمَّدٍ صلى الله عليه وسلم. وَقَوْلُهُ تَعَالَى: { وَهُمْ عَلَىٰ صَلاَتِهِمْ يُحَافِظُونَ }؛ أي يُدَاوِمُونَ على الصلوات الخمسِ بركوعها وسجودها ومواقيتِها.

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تفسير جامع البيان في تفسير القرآن/ الطبري (ت 310 هـ) مصنف و مدقق

{ ٱلْحَمْدُ للَّهِ ٱلَّذِي خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلأَرْضَ وَجَعَلَ ٱلظُّلُمَٰتِ وَٱلنُّورَ ثْمَّ ٱلَّذِينَ كَفَرُواْ بِرَبِّهِمْ يَعْدِلُونَ }

فسبحان الله ما أبلغها من حجة وأوجزها من عظة، لمن فكَّر فيها بعقل وتدبرها بفهم ولقد قيل إنها فاتحة التوراة.

عن عبد الله بن رباح، عن كعب، قال: فاتحة التوراة فاتحة الأنعام: { الحَمْدُ للَّهِ
عن عبد الله ابن رباح، عن كعب، مثله. وزاد فيه: وخاتمة التوراة خاتمة هود.
ا. قال إنها نزلت في أهل الكتاب
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Al Anaam, Introduction Verse 0
* تفسير حاشية الصاوي / تفسير الجلالين (ت1241هـ)
أنها فاتحة التوراة، وخاتمتها قيل آخر هود، وقيل آخر الإسراء،

ـ***************************
Chapter Hud V 116
{ وَلِلَّهِ غَيْبُ ٱلسَّمَٰوَٰتِ وَٱلأَرْضِ وَإِلَيْهِ يُرْجَعُ ٱلأَمْرُ كُلُّهُ فَٱعْبُدْهُ وَتَوَكَّلْ عَلَيْهِ وَمَا رَبُّكَ بِغَافِلٍ عَمَّا تَعْمَلُونَ }
تفسير فتح القدير/ الشوكاني (ت 1250 هـ) مصنف و مدقق
العدل. وأخرج عبد الله بن أحمد في زوائد المسند، وابن الضريس في فضائل القرآن، وابن جرير، وأبو الشيخ، عن كعب قال: فاتحة التوراة فاتحة الأنعام، وخاتمة التوراة خاتمة هود { وَللَّهِ غَيْبُ ٱلسَّمَـٰوَاتِ وَٱلأَرْضَ } إلى آخر الآية.

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Al Anaam, Introduction Verse 0

تفسير المحرر الوجيز في تفسير الكتاب العزيز/ ابن عطية (ت 546 هـ) مصنف و مدقق

قيل هي كلها مكية، وقال ابن عباس: نزلت بمكة ليلاً جملة

وقال كعب فاتحة التوراة فاتحة الأنعام { الحمد لله } إلى { يعدلون } ، وخاتمة التوراة خاتمة هود

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Al Anaam, Introduction Verse 0

تفسير تفسير القرآن/ ابن عبد السلام (ت 660 هـ)

كلها مكية نزلت جملة واحدة معها سبعون ألف ملك، قال وهب: " فاتحة التوراة فاتحة الأنعام، وخاتمتها خاتمة هود ".

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تفسير الدر المنثور في التفسير بالمأثور/ السيوطي (ت 911 هـ) مصنف و مدقق

{ وَقُل لِّلَّذِينَ لاَ يُؤْمِنُونَ ٱعْمَلُواْ عَلَىٰ مَكَانَتِكُمْ إِنَّا عَامِلُونَ } * { وَٱنْتَظِرُوۤاْ إِنَّا مُنتَظِرُونَ } * {وَلِلَّهِ غَيْبُ ٱلسَّمَٰوَٰتِ وَٱلأَرْضِ وَإِلَيْهِ يُرْجَعُ ٱلأَمْرُ كُلُّهُ فَٱعْبُدْهُ وَتَوَكَّلْ عَلَيْهِ وَمَا رَبُّكَ بِغَافِلٍ عَمَّا تَعْمَلُونَ }

وأخرج عبد الله بن أحمد في زوائد الزهد وابن الضريس في فضائل القرآن وابن جرير وأبو الشيخ عن كعب رضي الله عنه قال: فاتحة التوراة فاتحة الأنعام، وخاتمة التوراة هود { ولله غيب السماوات والأرض } إلى قوله { بغافل عما تعملون }.
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Al-Anaam v 123

تفسير روح البيان في تفسير القرآن/ اسماعيل حقي (ت 1127 هـ) مصنف و مدقق

{ وَلِلَّهِ غَيْبُ ٱلسَّمَٰوَٰتِ وَٱلأَرْضِ وَإِلَيْهِ يُرْجَعُ ٱلأَمْرُ كُلُّهُ فَٱعْبُدْهُ وَتَوَكَّلْ عَلَيْهِ وَمَا رَبُّكَ بِغَافِلٍ عَمَّا تَعْمَلُونَ }

وعن كعب الاحبار ان فاتحة التوراة سورة الانعام وخاتمتها هذه الآية وهى { ولله غيب السموات والارض } الخ

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Al-Anaam verse 1
تفسير تفسير الهدايه إلى بلوغ النهايه/ مكي بن أبي طالب (ت 437 هـ)
(و) ذكر (عن) عبد الله بن أبي رباح أنه قال: فاتحة التوراة، فاتحة الأنعام: { ٱلْحَمْدُ للَّهِ } إلى { يَعْدِلُونَ } قال: وخاتمة التوراة خاتمة هود { وَمَا رَبُّكَ بِغَافِلٍ عَمَّا تَعْمَلُونَ }.
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Qur'an Includes Torah & Injil, i.e it does not include Zabur

My guess is that Torah is all Makki chapters from Al-Anam to end of Hud, and after that Maki Chapters Yusuf, Raad to BaniIsrael(Asraa) is Injil
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29679 حَدَّثَنَا وَكِيعٌ ، عَنِ الْأَعْمَشِ ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ : { وَلَقَدْ كَتَبْنَا فِي الزَّبُورِ } ، قَالَ : الْقُرْآنُ : التَّوْرَاةُ وَالْإِنْجِيلُ

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حلية الأولياء لأبي نعيم الجزء 4

ص 944

حدثنا عمر بن محمد بن حاتم، حدثنا جدي محمد بن عبيد الله بن مرزوق، سمعت كعباً يقول: فاتحة التوراة فاتحة الأنعام، وخاتمة التوراة خاتمة سورة هود

صفحة : 945

حدثنا أبو محمد بن حبان، حدثنا إسحاق بن أحمد، حدثنا ابن وارة، حدثنا حجاج، حدثنا حماد، عن أبي عمران الجوني، عن عبد الله بن رباح، عن كعب، قال: ختمت التوراة بالحمد لله الذي لم يتخذ ولداً ولم يكن له شريك في الملك، الآية

ص 947
حدثنا أحمد بن إسحاق، حدثنا محمد بن العباس، حدثنا محمد بن المثنى، حدثنا وهب بن جرير، حدثنا أبي، قال: سمعت يحيى بن أيوب، يحدث عن يزيد بن أبي حبيب، عن مرثد بن عبد الله، عن عبيد الله بن عدي بن الخيار: سمع كعب الأحبار رجلاً يقرأ: قل تعالوا أتل ما حرم ربكم عليكم . الآية قال: والذي نفس كعب بيده إنها لأول شيء نزلت في التوراة إلى آخر الآيات

((((&*****************************

The literary structure of Genesis

1. Introduction the Generations, 1:1-2:3

Genesis 1New International Version (NIV)

The Beginning

1 In the beginning God created the heavens and the earth. 2 Now the earth was formless and empty, darkness was over the surface of the deep, and the Spirit of God was hovering over the waters.

3 And God said, “Let there be light,” and there was light. 4 God saw that the light was good, and he separated the light from the darkness. 5 God calledthe light “day,” and the darkness he called “night.” And there was evening, and there was morning—the first day ....

2. Heaven and Earth, 2:4-4:26

3. Adam, 5:1-6:8

4. Noah, 6:9-9:29

5. Sons of Noah, 10:1-11:9

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Muslim Scholars Before The Decline Of Islamic Civilization Considered The Torah As Pre-Islamic Arab Literary Heritage

Exodus 23.19 in an Arabic Rhetoric

Gustave von Grunebaum

The Jewish Quarterly Review

New Series, Vol. 31, No. 4 (Apr., 1941), pp. 405-406

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THE ISSUE WITH CZAR’S HELMET, By ANATOLY FOMENKO GLEB NOSOVSKIY, 2003

Why would Nikita Davydov, a Russian craftsman, decorate the royal helmet with Arabic inscriptions?
The word “Allah” as used by the Russian Church in the XVI and even the XVII century, alongside the quotations from the Koran

The polished plate armour made in 1670 by Grigoriy Vyatkin, “one of the best craftsmen and the best manufacturer of weapons and armour in the second half of the century” , for Czar Alexei Mikhailovich ([187], page 173; see fig. 13.5). The armour is complemented by a helmet; the two had clearly constituted a single ensemble, although the commentary makes no separate reference to the helmet. The inscriptions on the helmet are amazing – they are all in Arabic, and distinctly recognizable as quotations from the Koran. The inscription on the nose guard says, “There is no God but Allah and Muhammad is his prophet.” The bottom of the helmet is decorated by a whole verse from the Koran – Sura 2, 256

https://www.jaks.sk/dokumenty/fomenko/13-The%20Issue%20with%20Czar_s%20Helmet%20-History-Fiction%20or%20Science%20Book%2013-.pdf

Some of the additional evidence for the Qur'an being the main Primary Source while almost all of Current Judeo Christian Literature developed as collection of writings for the interpretation of the Qur'an for the sectarian Judeo Christian communities

1- Frequently same things repeated multiple times as different peoples interpretation/exegesis of the same original text

2- Subject described in clear and concise statements in the Qur'an while it is found in Judeo Christian literature with much less clarity and dispersed

Few examples for the above

a- The Ten Commandments

i- Quranic Text of The Ten Commandments

Verses 6:151-153

قُلْ تَعَالَوْا أَتْلُ مَا حَرَّمَ رَبُّكُمْ عَلَيْكُمْ ۖ أَلَّا تُشْرِكُوا بِهِ شَيْئًا ۖ وَبِالْوَالِدَيْنِ إِحْسَانًا ۖ وَلَا تَقْتُلُوا أَوْلَادَكُم مِّنْ إِمْلَاقٍ ۖ نَّحْنُ نَرْزُقُكُمْ وَإِيَّاهُمْ ۖ وَلَا تَقْرَبُوا الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ ۖ وَلَا تَقْتُلُوا النَّفْسَ الَّتِي حَرَّمَ اللَّـهُ إِلَّا بِالْحَقِّ ۚ ذَٰلِكُمْ وَصَّاكُم بِهِ لَعَلَّكُمْ تَعْقِلُونَ ﴿١٥١﴾وَلَا تَقْرَبُوا مَالَ الْيَتِيمِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ حَتَّىٰ يَبْلُغَ أَشُدَّهُ ۖ وَأَوْفُوا الْكَيْلَ وَالْمِيزَانَ بِالْقِسْطِ ۖ لَا نُكَلِّفُ نَفْسًا إِلَّا وُسْعَهَا ۖ وَإِذَا قُلْتُمْ فَاعْدِلُوا وَلَوْ كَانَ ذَا قُرْبَىٰ ۖ وَبِعَهْدِ اللَّـهِ أَوْفُوا ۚ ذَٰلِكُمْ وَصَّاكُم بِهِ لَعَلَّكُمْ تَذَكَّرُونَ ﴿١٥٢﴾ وَأَنَّ هَـٰذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ ۖ وَلَا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِكُمْ عَن سَبِيلِهِ ۚ ذَٰلِكُمْ وَصَّاكُم بِهِ لَعَلَّكُمْ تَتَّقُونَ ﴿١٥٣﴾

English Translation by Professor Arberry

Say: 'Come, I will recite what your Lord has forbidden you: that you associate not anything with Him, and to be good to your parents, and not to slay your children because of poverty; We will provide you and them and that you approach not any indecency outward or inward, and that you slay not the soul God has forbidden, except by right. That then He has charged you with; haply you will understand. (151)
And that you approach not the property of the orphan, save in the fairer manner, until he is of age. And fill up the measure and the balance with justice. We charge not any soul save to its capacity. And when you speak, be just, even if it should be to a near kinsman. And fulfil God's covenant. That then He has charged you with; haply you will remember. (152) And that this is My path, straight; so do you follow it, and follow not divers paths lest they scatter you from His path. That then He has charged you with; haply you will be godfearing.' (153)

ii- Judeo Christian Version of the Ten Commandments

Judeo Christian Text and Numbering/Order of The Commandments

Though both the Masoretic Text and the Dead Sea Scrolls show the passages of Exodus 20 and Deuteronomy 5 divided into ten specific commandments with spaces between them,^[22]^[23] many Modern English Bible translations give the appearance of more than ten imperative statements in each passage.

Different religious traditions divide the seventeen verses of Exodus 20:1–17 and their parallels in Deuteronomy 5:4–21 into ten commandments in different ways, shown in the table below. Some suggest that the number ten is a choice to aid memorization rather than a matter of theology.^[24]^[25]

**The Ten Commandments**
T	R	LXX	P	L	S	A	C	Main article	Exodus 20:1–17	Deuteronomy 5:4–21
1	(1)	—	—	—	—	—	1	I am the Lord thy God	2^[26]	6^[26]
2	1	1	1	1	1	1	1	Thou shalt have no other gods before me	3^[27]	7^[27]
2	2	2	2	1	1	1	1	Thou shalt not make unto thee any graven image	4–6^[28]	8–10^[28]
3	3	3	3	2	2	2	2	Thou shalt not take the name of the Lord thy God in vain	7^[29]	11^[29]
4	4	4	4	3	3	3	3	Remember the sabbath day, to keep it holy	8–11^[30]	12–15^[31]
5	5	5	5	4	4	4	4	Honour thy father and thy mother	12^[32]	16^[33]
6	6	6	7	5	5	5	5	Thou shalt not murder	13^[34]	17^[34]
7	7	7	6	6	6	6	6	Thou shalt not commit adultery	14^[35]	18^[36]
8	8	8	8	7	7	7	7	Thou shalt not steal	15^[37]	19^[38]
9	9	9	9	8	8	8	8	Thou shalt not bear false witness against thy neighbour	16^[39]	20^[40]
10	10	10	10	9	9	10	10	Thou shalt not covet (neighbour's house)	17a^[41]	21b^[42]
10	10	10	10	10	9	9	9	Thou shalt not covet (neighbour's wife)	17b^[43]	21a^[44]
10	10	10	10	10	9	10	10	Thou shalt not covet (neighbour's slaves, animals, or anything else)	17c^[45]	21c^[46]
—	—	—	—	—	10	—	—	You shall set up these stones, which I command you today, on Mount Gerizim.	14c^[47]^[48]	18c^[47]^[49]

All scripture quotes above are from the King James Version unless otherwise stated.

Traditions:

T: Jewish Talmud, makes the "prologue" the first "saying" or "matter" and combines the prohibition on worshiping deities other than Yahweh with the prohibition on idolatry.
R: Reformed Christians follow John Calvin's Institutes of the Christian Religion, which follows the Septuagint; this system is also used in the Anglican Book of Common Prayer.^[50]
LXX: Septuagint, generally followed by Orthodox Christians.
P: Philo, same as the Septuagint, but with the prohibitions on killing and adultery reversed.
L: Lutherans follow Luther's Large Catechism, which follows Augustine but subordinates the prohibition of images to the sovereignty of God in the First Commandment^[51] and uses the word order of Exodus 20:17 rather than Deuteronomy 5:21 for the ninth and tenth commandments.
S: Samaritan Pentateuch, with an additional commandment about Mount Gerizim as 10th.
A: Augustine follows the Talmud in combining verses 3–6, but omits the prologue as a commandment and divides the prohibition on coveting in two and following the word order of Deuteronomy 5:21 rather than Exodus 20:17.
C: Catechism of the Catholic Church, largely follows Augustine.

https://en.wikipedia.org/wiki/Ten_Commandments

a- The Prophet Isa***

Today mainstream academia considers Qur'anic prophet Isa to be the Christ. Old Testament and Gospel differ greatly about the personality of Christ

**** This author does not consider Qur'anic Isa and the Christ being the same person. His view is that these were two different personalities lived in two very different times.

Some Manuscripts/or significantly faithful copies of Arabic Israelite Literature from the time before the invention of Hebrew Language Survived

Trilingual Psalter manuscript, Harley MS 5786
, available in the British museum is Dated before 1153. Its original text is in the Arabic in the right column which is translated in other languages in other columns. As it is from a pre-Hebrew time there is no word of that language. Another interesting thing is that the Arabic of the manuscript is pre-Islamic literary Hijazi, which is the foundation of the Qur'an. Here we demonstrate the relationship by the similar meanings of a word that in fact solves many problems encountered in the interpretation Qur'anic verses where that word occurs.

In Sura 49 Al hujuraat we read:

بئس الاسم الفسوق بعد الإيمان

“Worst is the act of running away from faith after coming into faith.”

An example of the use of Arabic word Ism of Allah meaning His great works is present in the Arabic source text in the Trilingual Psalter manuscript, Harley MS 5786
, available in the British meuseum is Dated before 1153. The photograph of the relevent section of the manuscript of the text as it is published on the British Meuseum internet site is given below.

"مااعجب اسمك فى كل الارض"

O God "How amazing is your work in whole of the earth"

http://www.bl.uk/manuscripts/Viewer.aspx?ref=harley_ms_5786_f001r

Ism is really the work and action of God and whenever in the Quran it speaks of God’s Ism it frequently follows it by a list showing God’s power, action, and works. For example:

سَبِّحِ ٱسْمَ رَبِّكَ ٱلأَعْلَىٰ } * { ٱلَّذِي خَلَقَ فَسَوَّىٰ } * { وَٱلَّذِي قَدَّرَ فَهَدَىٰ } * { وَٱلَّذِيۤ أَخْرَجَ ٱلْمَرْعَىٰ } * { فَجَعَلَهُ غُثَآءً أَحْوَىٰ
“Magnify the Works of your Lord most High Who created and shaped and who determined and guided.Who bringeth forth the pasturage, Then turneth it to russet stubble. ” ( Sura Al-Aaala 87 v 1-5 )

ٱقْرَأْ بِٱسْمِ رَبِّكَ ٱلَّذِي خَلَقَ } * { خَلَقَ ٱلإِنسَانَ مِنْ عَلَقٍ

Sura Iqraa 96 V 1-2

Recite with( mention of) the Qudra,(Deeds Work/sunnah/signs) of your Rabb Who created.

He created man from Alaq

Bani Israelites

Lived in Arabia

Spoke Arabic

“Return to Mecca” Avi Lipkin reviews his work to claim Israel’s, potential, claim to the Arabian cities of Makkah and Medina

youtu.be/gf_1j5an0Bw via

@YouTube

Avi Lipkin claimed that Mecca is the Holy place which Moses ordered children of Israel to migrate. He said Saudi Arabia is the holy circled BLACK BOX. This Video is Informative about How Ismael, Moses and Mecca are tied together in the First Testament of the Bible.