Parallelism: Sanhedrin 37a
It may surprise many that the Qur'an parallels a passage in the Talmud, specifically a rabbinical commentary in the Book of Sanhedrin.
The salient points are:
- a. The Qur'an itself admits to the borrowing, with the phrase, ‘we decreed/ordained/prescribed/made binding (katabna) for the Children of Israel…’
- b. The Sanhedrin parallel is not in the Torah as it is merely a rabbinical commentary on Cain’s murder of Abel, derived from the use of the plural, "bloods", in Genesis 4:10. It is a Mishnayot – a teaching of a Jewish sage. Thus, it cannot be of divine origin.
- c. The Qur'anic verse relates to the story of Cain's murder of Abel Qur'an 5:27-31, as does the Sanhedrin parallel.
Some Muslims (e.g. Dr Saifullah) claim that the parallelism is inexact, as the Sanhedrin 37a should be limited to ‘whoever destroys a single soul of Israel’. They claim that since the Qur'an lacks this reference to the 'single soul of Israel' but instead, generalizes the injunction to any soul, then the charge of parallelism has failed.
Muslim Objections Refuted
Dr Saifullah has made two logical errors here:
- No one claims the parallelism is an ‘exact copy’. That’s why the term ‘parallelism’ is used. By imply thus, Dr Saifullah has created a straw man argument.
- The commentary also appears in the Jerusalem Talmud, Sanhedrin 4/5, which omits the phrase, ‘of Israel’. There is no evidence that Muhammad had to rely on the Babylonian Talmud and not the Jerusalem Talmud, even though the former is considered more authoritative. Thus, Dr Saifullah has committed another straw man argument.
Prima facie - this is a clear-cut case of Muhammad erroneously thinking the Sanhedrin 37a is from the Torah and therefore, he included it in the Qur'an. There is no other explanation for the phrase, ‘we katabn’ in the verse. If Allah had indeed decreed/ordained/prescribed/made binding for the Children of Israel where is the corresponding verse in the Torah? The claim that it is lost because the Torah is corrupted stretches credulity because the parallelism exists in the Talmud, and it is unlikely that something lost from the Torah should find its way almost unchanged into the Talmud as a commentary of a narrative (i.e. a mishnayot). It is not a law, despite being in the Talmud (Oral Law) but a commentary by a Jewish sage.
Thus, it seems perplexing that Allah should katabna / decreed / ordain / prescribe / made binding something that is a commentary written by a Jewish Rabbi.