Was the Koran Inspired by God AT ALL?

[Apologia100]

Contarini:

No, it is not a battle of brains. Entering into a battle of brains with Satan is incredibly dumb. Sorry for being blunt, but I’ve seen the immense damage this kind of thinking can do. We can’t outsmart Satan. The only way to defeat him is sheer simplicity, recognizing goodness and rejecting evil wherever we see it. Anything else leads to madness and corruption.

In Christ,

Edwin

I’d like to ditto this post and reinforce it with a quote from the Epistle of Jude that I find helpful regarding “going head-to-head with Satan”.

“Similarly, **these dreamers ** nevertheless also defile the flesh, scorn lordship, and revile glorious beings. Yet the archangel Michael, when he argued with the devil in a dispute over the body of Moses, **did not venture to pronounce a reviling judgment ** upon him but said, ‘May the Lord rebuke you!’ But these people revile what they do not understand and are destroyed by what they know by nature like irrational animals.”

 

[Michael_C]

I am no scholar but as I understand it when the early Church fathers put the first cannon together one main requirment was that no scripture can contradict any other scripture. I would think that the Koran contradicts much scripture, therefore it can not be inspired.

 

[Shibboleth]

There is a difference between the writers of the Koran being inspired by Godly things and God inspiriting the writing of the Koran. Likewise, someone that follows something in which Satan has a hand in does not make them a Satanist.

 

[hlgomez]

No, it is not a battle of brains. Entering into a battle of brains with Satan is incredibly dumb.

What I mean is spiritual battle. Our mind is involved thru discernment. That’s what I mean by “battle of brains.” We know he’s smart enough and intelligent that we cannot outsmart him. Only when we are cloth with Christ can we outsmart him and able to discern his moves.

Pio

 

[mayra_hart]

Koran

The sacred book of the Muslims, by whom it is regarded as the revelation of God. Supplemented by the so-called Hadith, or traditions, it is the foundation of Islam and the final authority in dogma and belief, in jurisprudence, worship, ethics, and in social, family, and individual conduct. The name Koran, or better Qur’an, from the Arabic stem Qara’a, “to read”, “to recite”, means the “Reading”, the “Recitation”, i.e. the “Book”, par excellence. It is also called – to select a few of many titles – “Alkitab” (The Book), “Furquan” (“liberation”, “deliverance”, of the revelation), “Kitab-ul-lah” (Book of God), “Al-tanzil” (The Revelation). It consists of one hundred and fourteen suras or chapters, some being almost as long as the Book of Genesis, others consisting of but two or three sentences. It is smaller than the New Testament, and in its present form has no chronological order or logical sequence.

CONTENTS AND ANALYSIS

The Koran contains dogma, legends, history, fiction, religion and superstition, social and family laws, prayers, threats, liturgy, fanciful descriptions of heaven, hell, the judgment day, resurrection, etc. – a combination of fact and fancy often devoid of force and originality. The most creditable portions are those in which Jewish and Christian influences are clearly discernible. The following analysis is based on Sir William Muir’s chronological arrangement (op. cit. infra).

 

[mayra_hart]

SOURCES

The sources of the Koran be reduced to six:

• The Old Testament (canonical and apocryphal) and the hybrid Judaism of the late rabbinical schools. During Mohammed’s time the Jews were numerous in many parts of Arabia, especially around Medina. Familiarity’s with them is undoubtly responsible for many Old Testament stories alluded to in Koran. Later Judaism and Rabbinism are equally well represented (Geiger, “Was hat Mohammed aus dem Judenthum aufgenommen?”, Wiesbaden, 1833; tr. Judaism and islam", Madras, 1898).
• The New Testament (canonical and apocryphal) and various heretical doctrines. On his journeys between Syria, Hijaz, and Yemen, Mohammed had every opportunity to come in close touch with Yemenite, Abyssinian, Ghassanite, and Syrian Christians, especially heretic. Hence, while the influence of orthodox Christianity upon the Koran has been slight, apocryphal and heretical Christian legends, on the other hand, are one of the original sources of Koranic faith. (See Muir, op. cit. infra, 66-239; Tisdall, “The Original Sources of the Qur’an”, London, 1905, 55-211.)
• Sabaism, a combination of Judaism, Manicheism, and old disfigured Babylonian heathenism.
• Zoroastrianism. On account of Persia’s political influence in the north-eastern part of Arabia, it is natural to find Zoroastrian elements in the Koran.
• Hanifism, the adherents of which, called Hanifs, must have been considerable in number and influence, as it is known from contemporary Arabian sources that twelve of Mohammed’s followers were members of this sect.
• Native ancient and contemporary Arabian heathen beliefs and practices. Wellhausen has collected in his “Reste des arabischen Heidentums” (Berlin, 1897) all that is known of pre-Islamic Arabian heathen belief, traditions, customs, and superstitions, many of which are either alluded to or accepted and incorporated in the Koran. From the various sects and creeds, and Abul-Fida, the well-known historian and geographer of the twelfth century, it is clear that religious beliefs and practices of the Arabs of Mohammed’s day form one of the many sources of Islam. From this heathen source Islam derived the practices of polygamy and slavery, which Mohammed sanctioned by adopting them.