Ali Ataie – Debunking A Tired Orientalist Trope Muhammad (PBUH) Plagiarized From the Bible

Ali Ataie
Share Page

AI: Summary ©

The speaker discusses various examples of historical topics that have been addressed by the title "by the prophet salallahu alaihi wa sallam". These include the use of the word "by the artist" in the title of the book salallahu alaihi wa sallam, the use of "by the artist" in the title of the book salallahu alaihi wa sallam, the use of "by the artist" in the title of the book salallahu alaihi wa sallam, the use of "by the artist" in the title of the book salall represented in the title of the book salall represented in the title of the book salall represented in the title of the book salall represented in the title of the book salall represented in the title of the book salall represented in the title of the book salall represented in the title of the book salall represented in the title of the book salall represented in

AI: Summary ©

00:00:00 --> 00:00:02
			If the prophet Muhammad salallahu alaihi wa sallam
		
00:00:02 --> 00:00:04
			plagiarized the bible which is the standard quranic,
		
00:00:05 --> 00:00:08
			the standard aafwan, the standard orientalist trope that
		
00:00:08 --> 00:00:10
			he plagiarized the bible in the Quran.
		
00:00:11 --> 00:00:13
			And they say this even to this day.
		
00:00:13 --> 00:00:14
			Why didn't he copy these problems?
		
00:00:16 --> 00:00:17
			How did he know to make this adjustment
		
00:00:17 --> 00:00:18
			to the narrative?
		
00:00:20 --> 00:00:22
			How did the prophet sallallahu alaihi wasallam in
		
00:00:22 --> 00:00:24
			quotes know that the rulers of Egypt at
		
00:00:24 --> 00:00:26
			the time of Yusuf alayhi wasalam were called
		
00:00:26 --> 00:00:29
			mulk. They were called kings not pharaohs.
		
00:00:29 --> 00:00:31
			The ruler at the time of Musa alayhi
		
00:00:31 --> 00:00:32
			wasalam was called
		
00:00:42 --> 00:00:44
			call the ruler of Egypt at the time
		
00:00:44 --> 00:00:46
			of Yusuf alaihi wasallam, a pharaoh
		
00:00:47 --> 00:00:48
			like the Bible did?
		
00:00:48 --> 00:00:50
			How did he know to make this adjustment
		
00:00:50 --> 00:00:51
			to the narrative?
		
00:00:52 --> 00:00:54
			How did he know to avoid this,
		
00:00:54 --> 00:00:55
			this anachronism?
		
00:00:56 --> 00:00:56
			It's called anachronism.
		
00:00:58 --> 00:01:01
			There are linguistic subtleties in the Quran
		
00:01:02 --> 00:01:03
			that the prophet salallahu alaihi wa sallam could
		
00:01:03 --> 00:01:04
			not have known.
		
00:01:04 --> 00:01:06
			Allah subhanahu wa ta'ala says,
		
00:01:10 --> 00:01:12
			The name Zakaria in Hebrew
		
00:01:13 --> 00:01:15
			means the mention of the Lord. This is
		
00:01:15 --> 00:01:17
			what it his name Zakaria in Hebrew means
		
00:01:18 --> 00:01:19
			the mention of the Lord. So this verse
		
00:01:19 --> 00:01:20
			is a play on words.
		
00:01:23 --> 00:01:25
			The mention of the mercy of your Lord
		
00:01:26 --> 00:01:28
			to his servant, the mention of the Lord.
		
00:01:29 --> 00:01:31
			This is there's this beautiful subtle symmetry
		
00:01:32 --> 00:01:34
			in this one aya,
		
00:01:34 --> 00:01:37
			The author of this ayah, new Hebrew, there's
		
00:01:37 --> 00:01:39
			no doubt about it. If a Jew living
		
00:01:39 --> 00:01:41
			in the Hejaz heard this verse his ears
		
00:01:41 --> 00:01:44
			would perk up. He would notice the subtlety.
		
00:01:44 --> 00:01:47
			Another example, Allah subhanahu wa ta'ala says,
		
00:01:51 --> 00:01:54
			That the wife of Ibrahim alaihis salam,
		
00:01:54 --> 00:01:56
			she laughed and then we gave her glad
		
00:01:56 --> 00:01:58
			tidings of Isaac. Isaac means laughter.
		
00:01:58 --> 00:02:00
			And then it says, woman
		
00:02:00 --> 00:02:02
			woman woman woman is.
		
00:02:06 --> 00:02:08
			And then following Isaac,
		
00:02:08 --> 00:02:11
			Jacob. The name Isaac means laughter in Hebrew.
		
00:02:11 --> 00:02:13
			The name Jacob means to follow or to
		
00:02:13 --> 00:02:13
			come after.
		
00:02:15 --> 00:02:16
			This is a type of word play that
		
00:02:16 --> 00:02:18
			adds to the eloquence
		
00:02:18 --> 00:02:20
			and brilliance of the Quran.
		
00:02:21 --> 00:02:24
			Whoever composed this verse knew Hebrew. Of course
		
00:02:24 --> 00:02:26
			we know this is a revelation from Allah
		
00:02:26 --> 00:02:27
			subhanahu wa ta'ala.
		
00:02:28 --> 00:02:30
			I I'll give you another example, there's hundreds
		
00:02:30 --> 00:02:32
			and hundreds if not thousands of these types
		
00:02:32 --> 00:02:33
			of examples.
		
00:02:33 --> 00:02:35
			Allah subhanahu wa ta'ala says about Yahi alayhi
		
00:02:35 --> 00:02:36
			salam
		
00:02:40 --> 00:02:42
			Now Yahya is John,
		
00:02:42 --> 00:02:44
			John the Baptist peace be upon him most
		
00:02:44 --> 00:02:45
			probably.
		
00:02:45 --> 00:02:46
			The Quran calls him,
		
00:02:47 --> 00:02:48
			meaning he lives
		
00:02:48 --> 00:02:49
			because he was martyred.
		
00:02:50 --> 00:02:51
			And the martyrs are alive.
		
00:02:54 --> 00:02:56
			They're alive with their Lord, receiving sustenance
		
00:02:56 --> 00:02:57
			from their Lord.
		
00:02:58 --> 00:03:00
			But the Hebrew name of John is Yohanan,
		
00:03:00 --> 00:03:02
			which is related to Hananan.
		
00:03:12 --> 00:03:14
			Actually relates to his historical name.
		
00:03:14 --> 00:03:16
			These are subtleties that go over the head
		
00:03:16 --> 00:03:17
			of 99%
		
00:03:18 --> 00:03:20
			of the Quran's readers. The author of the
		
00:03:20 --> 00:03:22
			Quran is playing with these languages in a
		
00:03:22 --> 00:03:23
			masterful way.
		
00:03:25 --> 00:03:27
			Now we also believe in miracles. Mu'a Jizat.
		
00:03:28 --> 00:03:31
			Musa alayhi salam performed many miracles. The Ithmila,
		
00:03:31 --> 00:03:34
			and secular historians do not consider miracles when
		
00:03:34 --> 00:03:36
			determining what happened in history.
		
00:03:36 --> 00:03:38
			That's part of our iman Bilhayb.
		
00:03:38 --> 00:03:41
			Right? Because the past is ghayb. We don't
		
00:03:41 --> 00:03:43
			have access to it. We can't reproduce these
		
00:03:43 --> 00:03:45
			things. Our belief in miracles is not irrational
		
00:03:46 --> 00:03:47
			nor is it falsifiable.
		
00:03:47 --> 00:03:49
			It is based upon our belief in Allah
		
00:03:49 --> 00:03:51
			subhanahu wa ta'ala. And we can argue rationally
		
00:03:52 --> 00:03:54
			that this universe had a designer and a
		
00:03:54 --> 00:03:57
			creator and that this creator is personal. This
		
00:03:57 --> 00:03:58
			is why there is something rather than nothing.
		
00:03:58 --> 00:04:00
			This is a big philosophical conundrum
		
00:04:01 --> 00:04:03
			for these philosophers. Why is there something rather
		
00:04:03 --> 00:04:04
			than nothing?
		
00:04:05 --> 00:04:07
			This creator who brought this universe into existence
		
00:04:08 --> 00:04:09
			from nothing
		
00:04:09 --> 00:04:11
			has power over every atom in the universe.
		
00:04:12 --> 00:04:14
			Miracles are easy for him. But this is
		
00:04:14 --> 00:04:17
			a philosophical argument. This is a theological argument.
		
00:04:17 --> 00:04:20
			But from a standpoint of history, the Quran's
		
00:04:20 --> 00:04:21
			narratives avoid
		
00:04:21 --> 00:04:24
			the historical pitfalls of the biblical