My detailed analysis of the “chosenness” of the Israelites in the Qur’an. With its logic, clarity, and consistency, the Qur’an corrects the Jewish and Christian forms of misunderstanding this concept
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My detailed analysis of the “chosenness” of the Israelites in the Qur’an. With its logic, clarity, and consistency, the Qur’an corrects the Jewish and Christian forms of misunderstanding this concept
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The Qur’an describes Pharaoh with the unique title “dhū al-awtād” (of awtād), which I argue particularly applied to Ramesses II. This is another significant piece of information in the Qur’an that does not exist in the Old Testament’s narrative of the Exodus.
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From the early days of Islam, the overwhelming majority of Muslims and non-Muslims understood the Qur’an as unambiguously denying the Jewish and Christian claim that Jesus was crucified.
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The interview with Paul Williams is an extended version of the earlier presentation on this miracle on my channel @louay.fatoohi. In the discussion with Paul, I give more details, present more evidence, and explain why the references in Pharaoh’s claim could not have been to Canaan.
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Unlike the Bible, the Qur’an speaks about one Pharaoh. The Pharaoh in whose reign the Prophet Moses was born is the same Pharaoh who led his army chasing Moses and the Israelites when they escaped from Egypt, and who ultimately drowned in the sea. This fact has the potential to unambiguously identify Pharaoh.
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There are many indications in the Qur’an, Sunna, and history of the various leadership skills that Allah granted His Prophet ﷺ. But I focus in the interview on verse 159 of the Medinite chapter of Al ʾImrān. It is distinguished from other verses as it mentions several leadership attributes and behaviours of the Prophet ﷺ that were necessary for his success in spreading his Message.
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The paper argues in favour of a combination of the majority Muslim opinion that Jesus was raised alive to heaven and the minority view that he died naturally. That Jesus died after, not before, he was raised means he died in the abode in heaven to which he was taken. With this partial agreement and disagreement with the majority and minority views on the concepts of tawaffī and rafʿ, this article proposes a relatively new understanding of the Qur’ānic portrayal of the end of Jesus’ life.
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I take a new approach in assessing the significance of the various pieces of evidence to show that the Testimonium Falvianum can only be a complete Christian forgery.
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The Qur’an is considered to be the greatest miracle of the Prophet Muḥammad ﷺ, but he is also known to have performed and experienced other miracles. These non-Qur’anic miracles are the focus of my latest presentation on Blogging Theology.
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Some differences are clear while others are subtle. I show how they speak for the cohesion and consistency of the Qur’anic account and internal contradictions in the Biblical counterpart.
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Some differences are clear while others are subtle. I show how they speak for the cohesion and consistency of the Qur’anic account and internal contradictions in the Biblical counterpart.
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This presentation is based on research by my wife, Dr Shetha Al-Dargazelli, and myself. The findings were first published about a quarter of a century ago in a book titled “History Testifies to the Infallibility of the Qur’an: Early History of The Children of Israel”.
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In this interview, I critique the principle of abrogation (naskh), focusing in particular on its relevance to the perseveration of the Qur’an.
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In this interview on Paul Williams’s Blogging Theology, I review the case for the popular belief that the crucifixion of Jesus is a historical fact
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