Islam is a religion that has attracted the attention of many people because of the scope of its influence. Among them are Orientalists, who have carried out research in the field of Islam. One of them is the Jewish scholar Ignaz Goldziher, who has done a lot of research and written copiously in this field. In an article in the Jewish Encyclopedia and in some of his works, he has stated his rejection of the revelatory nature of Islam and has claimed that the Prophet of Islam followed and took his teachings from Judaism, and has provided some examples to prove his assertion. Among the teachings, he has discussed the ‘belief in God’, ‘fasting’, ‘Qiblah’, ‘slaughter of animals’ and ‘washing the dead’. In this article we have examined the validity of Goldziher’s claims about Islam and the borrowing of Islamic teachings from Judaism. By studying and comparing the teachings of Judaism and Islam, it becomes clear that his claim is without merit and that mere similarity in some teachings does not mean that borrowing or adaptation has taken place, as it is quite possible that the singular source of monotheistic religions could also be the reason for their similarity. The fundamental difference between the two religions in some of the commandments is further evidence of the falsity of Goldziher’s claims.

Revelation in Islam is the main basis of religious teachings and is the source of all human sciences, wisdom, and guidance. Being revelatory of the Quranic text is one of the important issues of revelation and according to the Muslims, the only source of revelation and verses of the Holy Quran, in word and meaning, is Almighty God. One of the suspicions of orientalists regarding the text of the Quran is that it is not revealed from God and they express this suspicion in different ways. Some orientalists consider the Quran to be derived from Jewish and Christian culture as well as the content of their books. Parts of it are taken from the same geographical area and social, religious, and cultural life of the Arabian Peninsula, and the other parts are taken from Judaism and Christianity and the beliefs and customs of other nations. Thus, they deny the revelation of the Quran and mention various non-divine sources for it. But the historical evidence and verses of the Quran indicate that Quranic revelation is based on the power of the unseen world and that the Prophet (P) did not interfere in it.

A large number of Orientalists have attempted to deny that the Qurʾān was divinely revealed and in so doing, raised doubts about this. For example, these Orientalists have proposed the theory of the ‘plagiarizing of the Qurʾān from the Bible’. Through this, they sought to deny the authenticity of the text and the originality of the content of the Qurʾān, and to demonstrate that in many instances, it was a mere reflection of the
scriptures of Judaism and Christianity. The questions that arise are: what exactly is the is the theory of plagiary? What proofs have been presented by Shīʿa scholars in order to refute this doubt and answer it? The present study aims to examine this doubt, and explore the arguments and proofs against it advanced by Shīʿa scholars. Due to the existence of some commonalities in the teachings of the Qurʾān and the Bible, such as some of the beliefs, legal injunctions, and stories of Prophets, Orientalists have made the claim that the Qurʾān has taken from the Bible> however, they have not considered the common origin of all the divine revelations and the essential differences between some of the themes of the Qurʾān and the Bible, as well as the contradictions within the Bible which has resulted from its distortion. They have also overlooked the fact that, unlike the
Bible, there is no contradiction between the Qurʾān and modern science and that the Qurʾān is able to meet the needs of human beings at any time and place. These proofs show that none of the arguments for the hypothetical claims made by these individuals can substantiate their claim. The method of study employed in this paper is descriptive-analytic documentary research and in order to elucidate the view that is presented,
reference has been made to a variety of books and articles. In the end, the authors’ analysis is presented.

The doctrine of the covenant is one of the most important religious teachings that has been prominent in different religions. The testament is so important in Judaism and Christianity that the holy books of these two religions are referred to as the Old Testament and the New Testament. In the Holy Quran, the issue of the covenant between God and mankind is emphasized, and the servants are asked to adhere to their covenant. Some contemporary theologians have tried to link the issue of the covenant in the Bible to the treaties of ancient times by extracting covenant characteristics from ancient treaties. Rosalind Gwynne, a contemporary Quran scholar, has tried to provide an analysis of the covenant structure in the Holy Quran by using these indicators. In this article, while trying to present a clear picture of these studies, it is concluded that although the mentioned studies have good advantages, they are not very successful in adopting the results of the discussion in some cases, and some of their conclusions are a place for reflection and problems. One of the problems of Gwynne is that he considers all the verses of the Holy Quran to be related to the covenant. Although this kind of broadening greatly increases the ability of the narrators to analyze, it is doubtful whether it can be considered an analysis of the Quranic covenant. In addition, some of Gwynne’s interpretations of the verses related to the covenant are also flawed, and more suitable interpretations can be presented. It seems that the most important feature of the covenant in the Holy Quran is its knowledge-giving aspect, which has been neglected in the mentioned research, and yet it can be considered as a fundamental difference from the covenant in the Holy Bible

Quranic jurisprudence or in other words Islamic jurisprudence as a complete system of Islamic rules and laws has been reflected in the works of Orientalists for a long time. In other words, the origin and source of Quranic jurisprudence are one of controversial issues in this field of study. Orientalists have turned to the studies of Islamic studies and jurisprudence with different aims and objectives. In their works, they have criticized and examined this issue, and they have addressed the basic question of whether the jurisprudence rulings were issued from the primary source of the Quran or whether jurisprudence has Islam been influenced by other divine religions such as Judaism and Christianity and even the laws of some countries? From this, the present study deals with the “origin and formation of Quranic jurisprudence from the point of view of the Orientalists” by descriptive-analytical method and by collecting information in the library method and content analysis. Referring to some apparent similarities of Islamic laws with the laws of previous divine religions, they developed this premise and paid attention to the fact that, contrary to the opinion of Muslim thinkers, Islamic jurisprudence is not derived from the Quran and the source of revelation, but this group of laws has entered the religion of Islam from Judaism and Christianity, and in this regard, some cases of similarity of Islamic laws with the laws of previous religions have been pointed out. Of course, some orientalists, along with Muslim thinkers, believe that since the rulings in different religions are from the heavenly God, therefore it is not strange to observe some aspects of similarity, and since the rulings in the heavenly religions were issued from a single source and for common purposes, they have aspects of similarity, and several reasons such as the existence of some jurisprudence and rules such as the system of hasbah, iqab, ta’zir, zakat, etc., which exist only in Islam and jurisprudence of the Quran, are a clear proof of the non-adaptation and formation of Islamic jurisprudence from other sources that the author criticizes in the present study by addressing the opinions of some orientalists about the origin of the jurisprudence of the Quran

Denise Masson, a Catholic Christian and contemporary French Quranic scholar, has worked to explore the secrets, intellectual connections, and divergences between the Quran, Jewish, and Christian traditions. Among her works, she wrote “The Quran and Its Comparison with Jewish and Christian Sacred Texts.” While acknowledging the many theological similarities between Judaism, Christianity, and Islam, Masson occasionally criticizes Muslims of misinterpreting the teachings of the Quran and the Bible, particularly in terms of Trinity. Masson’s reasons for presenting the Trinity as divinely revealed are based on Old and New Testament scriptures, as well as Church Fathers’ sayings. The author of this paper has used a descriptive-analytical approach to analyze Masson’s claims. This essay’s primary goal is to evaluate and scrutinize her claims by looking at the Quran and logical evidence. The profound and profound teachings of the Holy Quran are the main source of the reasonable arguments that are discussed. The results of this study show that Masson’s arguments about the nature, essence, and irrationality of the Trinity are faulty and susceptible to serious criticism and challenge. This essay seeks to show that reason is wholly opposed to the theory of the Trinity and does not accept it in any way, as supported by the Quran and several reasonable reasons. The method of collecting information and data in this research has been library-based.