44. Several accounts in the Bible are similar to those in the Qur’an; but, only in sketchy terms. Otherwise, the two accounts are seas apart. However, that has been enough for honest professors and the erudite in the Western Universities and Research Centers, deeply sunk in their books since last five hundred years, to conclude, not hastily, but very deliberately, with mountains of evidential material, that the Prophet committed plagiarism. Mawdudi answers to the absurd allegations. He writes, “The Qur’anic account of the incident should be read in conjunction with those accounts in the Bible and the Talmud. (Talmud is a sort of a commentary on the Old Testament which, in modern times of effulgence of information, no Jew, but the very specialist, has in possession; others having never seen it: Au.). This comparative study will clearly reveal the differences in the images of the Prophets as portrayed in the Qur’an and in the Jewish religious tradition. According to the Bible, God told Moses, ‘Come, I will send you to Pharaoh that you may bring forth my people, the sons of Israel, out of Egypt.’ But Moses said to God: ‘Who am I that I should go to Pharaoh, and bring the sons of Israel out of Egypt?’ (Exodus 3: 10-11). Subsequently, even though God tried at length to persuade Moses of the same, encouraged him, and endowed him with miracles, Moses still said: ‘Oh, my Lord, send, I pray, some other person’ (Exodus 4: 13).
“The Talmudic account goes a step further. It states that the argument between God and Moses continued for seven days. God insisted on Moses accepting the prophetic mission whereas Moses declined to do so on the grounds of his speech impediment. Finally, God said that it was his will that Moses become a Prophet. To this Moses replied that God had sent angels to save Lot, had assigned five angels when Hagar left the house of Sarah, so why was He, then, asking him to leave Egypt along with His favorite children (the Israelites)? This so enraged God that He made Aaron (Harun: Au.) a party to Moses’ prophetic office, and denied priesthood to the house of Moses by transferring it to the descendants of Aaron. (See The Talmudic Selections, p. 142 ff. – Dr. Z. Is-haq).”
Thanwi points out that the manner of phrasing the words, “it has been revealed to us that chastisement shall be upon him who cried lies and turned away,” are the first application of the command in the earlier verse which instructed, “but speak to him in soft words.” It did not say, “chastisement shall be upon you.”