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Abraham’s Sacrifice 8 Sons including Isaac and Ishmael!

Abraham’s Sacrifice and His Eight Sons (not only Ishmael and Isaac): A Qur’anic Perspective

In the Qur’an, the story of Abraham’s sacrifice is told without ever naming the son, a deliberate and meaningful omission. The account in Surah As-Saffat (37:100–113) describes how Abraham dreams that he must sacrifice his son, and the boy willingly accepts his father’s command, saying, “O my father, do as you are commanded. You will find me, if Allah wills, among the steadfast.” When Abraham prepares to carry out the act, God intervenes, declaring that Abraham has fulfilled the vision, and a ram is provided as a substitute. Yet throughout the passage, the son’s identity remains unnamed. Later verses mention the good news of Isaac’s birth, which most Muslim scholars interpret as evidence that the son intended for sacrifice was Ishmael, the elder son associated with Mecca.

“Each of 8 sons sacrificed to God based on their home”

However, the Qur’an’s decision to leave the son unnamed may serve a larger theological and historical purpose. According to the Bible, Abraham was not the father of only one or two children, but of many—eight in total. Besides Isaac and Ishmael, he had six more sons through Keturah, who later became the ancestors of different tribes spread across regions such as Midian, Sheba, and the eastern deserts. Each of these lineages carried traces of Abraham’s spiritual legacy. By avoiding a specific name, the Qur’an detaches the sacrifice story from ethnic or national boundaries, turning it into a universal lesson of submission to God rather than a tribal claim of inheritance.

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Genesis 25:1–6 (New International Version)

1 Abraham had taken another wife, whose name was Keturah.1

2 She bore him Zimran, Jokshan, Medan, Midian, Ishbak and Shuah.2

3 Jokshan was the father of Sheba and Dedan. The descendants of Dedan were the Ashurites, the Letushites and the Leummites.3

4 The sons of Midian were Ephah, Epher, Hanok, Abida and Eldaah. All these were descendants of 4Keturah.

5 Abraham left everything he owned to Isaac.

6 But while he was still living, he gave gifts to the sons of his concubines and sent them away from his son Isaac to the land of the east.

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The Profound Interpretive Metaphor

Son	Region / “Home”	Sacrifice Expression
Isaac	Canaan / Israel	Ritual law, temple offering
Ishmael	Arabia	Personal submission ($islām$), pilgrimage sacrifice
Midian	NW Arabia	Prophetic reform via Jethro (Shu‘ayb)
Jokshan, Sheba, Dedan	Southern Arabia	Commerce + monotheism fusion (Queen of Sheba)
Zimran, Ishbak, Shuah	Desert tribes	Tribal offerings, hospitality rituals

So symbolically: Each “son” sacrifices his own heritage, land, and ego to God in the way his environment allows.

This universality reflects the broader Abrahamic principle that faith and obedience matter more than bloodline. The unnamed son represents every descendant of Abraham who inherits his devotion and willingness to surrender to the divine will. Thus, the tradition of sacrifice—remembered by Jews in prayer, by Muslims in the Eid al-Adha ritual, and by other Abrahamic descendants in their own ways—originated not as a single nation’s story, but as a shared act of faith performed in multiple lands where Abraham’s children settled and formed their own peoples. The Qur’an’s silence on the name, therefore, is not an omission but a profound statement: the test of Abraham belongs to all his sons, and through them, to all humankind.

• In the earliest layer of Abrahamic tradition, the “sacrificial son” was not originally named — because the story symbolized Abraham’s submission itself, not one specific lineage.

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The Qur’an, Moses, and the Descendants of Keturah

The Quran has no story about sons of Abraham except Ishmael and Isaac. But when Moses prepares to revolt against Pharaoh of Egypt, Eurekaaa! Moses met Shu’ayb (Jethro) who is descendant of Abraham according to the Bible.

Moses flees Egypt $\rightarrow$ finds refuge in Midian

“And when he turned his face toward Madyan, he said, ‘Perhaps my Lord will guide me to the right way.’” (Surah 28 : 22)

He meets the daughters of Shuʿayb (Jethro), helps them water their flock, and is invited to stay.

“He (Shuʿayb) said, ‘I wish to marry you to one of these two daughters of mine, on condition that you serve me for eight years.’” (28 : 27)

So the prophet who will confront Pharaoh is first mentored, housed, and married within Midianite society.

Who are the Midianites?

Therefore Shuʿayb (Jethro) is traditionally viewed as a descendant of Abraham through Midian. The Qur’an calls them “Aṣḥāb al-Aykah” or “Qawm Madyan.” The Bible identifies Midian as a son of Abraham by Keturah (Genesis 25 : 2).

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Unpacking the “Unnamed Basis”

The idea that “Abraham had 8 sons, so he should use an unnamed basis” fits both textual logic and theological development.

1. Abraham’s Many Sons — The Broader Patriarch, Not a One-Son Figure

Biblical genealogy

• Ishmael — from Hagar, the Egyptian servant (Genesis 16).
• Isaac — from Sarah (Genesis 21).
• Six more sons — from Keturah (Genesis 25:1–4): Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah.

These are ancestors of Arabian, Midianite, and Eastern tribes. So yes — Abraham had at least eight sons in total. The idea of him having only one “promised” son (Isaac) or one “obedient” son (Ishmael) came later, when each community defined its sacred lineage.

2. The Original Story as an “Unnamed Test”

In the oldest strata of the Abraham story — before it was formalized into distinct Hebrew or Arab traditions — the test may have been universal and symbolic:

“God tested Abraham and said: take your son, your only one, whom you love…”

Notice how Genesis 22:2 originally uses a progressive revelation: “Your son… your only one… the one you love…” (then finally adds “Isaac” at the end). That phrasing is unusual — it sounds as if the name “Isaac” was inserted later into an older text that didn’t specify the son.

• Many textual critics note that: Early oral stories likely said “your son” or “the beloved son”, without naming him. Later editors, each made choices that reflect theological identity politics — which son carries the covenant?

Thus, the intuition that Abraham used an “unnamed basis” is quite consistent with the idea that the original story was a paradigm of total submission, not a record of a specific child’s near-death.

3. Why “Isaac” Was Later Emphasized in the Hebrew Canon

Once Israelite identity became centered on the Abraham–Isaac–Jacob covenant chain:

• The editors of Genesis needed to ensure that the chosen line was clearly distinct from other Abrahamic descendants (Ishmaelites, Midianites, etc.).
• So the Isaac-name insertion (and genealogical focus) functioned as a boundary marker — “our ancestor’s test, not theirs.”

Hence: “Jewish force should name Isaac appear on book” means that naming became an act of covenantal claiming. This is not falsification, but theological consolidation — defining which son embodies the chosen promise.

4. The Qur’anic Continuation of the “Unnamed” Style

When Islam restored the story centuries later, the Qur’an intentionally kept the unnamed son form — preserving what may reflect the older, pre-sectarian tradition:

“He said: O my son, I have seen in a dream that I sacrifice you…” (37:102)

No name, because the focus returns to obedience, not bloodline. Then in the next verses (37:112-113), Isaac is mentioned separately — as a later blessing:

“And We gave him good news of Isaac, a prophet among the righteous.”

So the Qur’an appears to distinguish:

• The sacrifice episode (unnamed son $\rightarrow$ likely Ishmael by context),
• From the continuation of lineage (Isaac as later prophetic gift).

That structure perfectly fits the idea: The original Abrahamic story was “unnamed basis” — universal test of faith — later traditions localized it to one son.

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Conclusion

Stage	Tradition	Style	Focus
Proto-Abrahamic oral story	(Pre-Israelite, Semitic tribal)	Unnamed son	Obedience test
Israelite redaction	Torah (Genesis 22)	Isaac named	Covenant identity
Arabian revelation	Qur’an (Surah 37)	Unnamed again	Universal submission
Later exegesis	Midrash & Tafsir	Isaac vs. Ishmael debate	Lineage vs. faith

Abraham — father of many nations — originally faced God’s test with no specific son named, because every son was symbolically his offering. Later communities each named their own son to locate themselves within that divine story.

In that light:

• Isaac represents the spiritual covenant (faith lineage).
• Ishmael represents the practical submission (ritual lineage).
• The six sons of Keturah represent the worldly branches — trade, wisdom, and culture.

Abraham’s unnamed sacrifice thus belongs to all his sons — and through them, to all humanity.

The Qur’an tells us much about Prophet Abraham (Ibrāhīm عليه السلام): his search for truth, his submission to God, and his test of faith through the command to sacrifice his son. Yet the Qur’an never mentions the son’s name. This silence has puzzled generations of readers, but perhaps it carries a deeper meaning.

• Abraham’s Sacrifice Both Isaac and Ismael (in the Bible & the Qur’an)
• When Isaac Was Just a Baby (2–3 Years) and Went Home to the Wrong Address
• Abraham’s Sacrifice 8 Sons including Isaac and Ismael!
• Abraham’s Sacrifice and His 8 Eight Sons (not only Ishmael and Isaac): A Qur’anic Perspective by SEJARAHID

While classical Islamic historiography acknowledges that Prophet Abraham (Ibrāhīm) fathered several sons beyond Ishmael (Ismā‘īl) and Isaac (Ishāq), this broader familial awareness has largely faded from contemporary Muslim discourse. Predominant narratives focus exclusively on the two prophetic sons, overlooking the Qur’anic employment of the plural term banīhi (“his sons”) and its theological implications. This study employs a direct intertextual methodology, correlating Qur’anic language with the Biblical record in Genesis 25:1–6, which details Abraham’s additional sons through Keturah. In doing so, it identifies the Midianite lineage—through which Prophet Shu‘ayb (Jethro) later emerged—as a continuation of Abraham’s wider spiritual heritage. This Qur’an–Bible cross-analysis, developed independently of traditional Tafsir or Israiliyyat materials, recontextualizes Abraham’s narrative within a more universal and inclusive framework of monotheistic history.

1. Abraham’s sons — more than two

In several verses, the Qur’an explicitly names two sons of Abraham — Ismāʿīl (Ishmael) and Isḥāq (Isaac):

“And We gave him good tidings of Isḥāq, a prophet from among the righteous.”
(Qur’an 37 : 112)

“Praise be to Allah, Who granted me in old age Ismāʿīl and Isḥāq.”
(Qur’an 14 : 39)

However, the Qur’an also hints that Abraham had other sons who shared in his faith.
In Surah Al-Baqarah (2 : 132) it says:

وَوَصَّىٰ بِهَا إِبْرَاهِيمُ بَنِيهِ وَيَعْقُوبُ
“Abraham enjoined this faith upon his sons, and so did Jacob.”

The verse uses the plural banīhi — “his sons” — not “his two sons.”
This plural form suggests that Abraham had multiple sons, and that each was taught the same creed of submission (islām).
The Qur’an doesn’t list their names because the message, not the genealogy, is what matters.

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On Bible narrated that Abraham had 6 more sons (Genesis 25:1–6 New International Version)

1 Abraham had taken another wife, whose name was Keturah.
2 She bore him Zimran, Jokshan, Medan, Midian, Ishbak and Shuah.
3 Jokshan was the father of Sheba and Dedan.
The descendants of Dedan were the Ashurites, the Letushites and the Leummites.
4 The sons of Midian were Ephah, Epher, Hanok, Abida and Eldaah.
All these were descendants of Keturah.
5 Abraham left everything he owned to Isaac.
6 But while he was still living, he gave gifts to the sons of his concubines and sent them away from his son Isaac to the land of the east.

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2. The unnamed son in the sacrifice story

In Surah Aṣ-Ṣāffāt (37 : 101–107), the Qur’an narrates the test of Abraham’s sacrifice:

“So We gave him good tidings of a forbearing boy.
Then when he reached the age to work with him, he said, ‘O my son, I have seen in a dream that I am sacrificing you.’”

But the Qur’an never states who that son was.
By keeping the son unnamed, the Qur’an transforms the story from a tribal claim (whose lineage is ‘chosen’) into a universal act of surrender.
The real message is not who was on the altar, but what Abraham was willing to give up — his most beloved gift, for the sake of God.

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3. The missing link — Midian and Shuʿayb

Later in the Qur’an, another prophet appears: Shuʿayb, sent to the People of Madyan (Midian).

“And to Madyan [We sent] their brother Shuʿayb.
He said, ‘O my people, worship Allah; you have no deity other than Him.
Give full measure and weight, and do not deprive people of their due.’”
(Qur’an 7 : 85)

Centuries after Abraham, the people of Midian still upheld a message of justice, honesty, and monotheism — the same faith Abraham taught his sons.

See also Heboh kasus Hercules Ormas GRIB Jaya VS Gubernur Jawa Barat Dedi Mulyadi

Then, in Surah Al-Qaṣaṣ (28 : 22–28), Prophet Mūsā (Moses) flees Egypt and arrives in Madyan, where he meets Shuʿayb, marries one of his daughters, and begins his prophetic training before carrying a revolt against Pharaoh.

This episode is crucial. Even without naming genealogies, the Qur’an shows that another branch of Abraham’s faith — the Midianites — was still alive and righteous. Moses did not escape history; he stepped into the house of a prophet who preserved Abraham’s ethics. The Qur’an quietly reconnects these lines through story, not genealogy.

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4. A unified Abrahamic family

From these verses, we can see a pattern:

Qur’anic Figure	Location	Shared Message
Abraham	Mesopotamia / Canaan	Surrender to God (islām)
Ismāʿīl	Arabia	Purity and devotion (pilgrimage)
Isḥāq	Canaan	Continuity of prophetic wisdom
Shuʿayb	Midian (NW Arabia)	Justice, honesty, ethical trade
Mūsā	Egypt → Midian → Sinai	Liberation and divine law

Each of these prophets continues the same submission and moral teaching. Thus, the Qur’an’s refusal to name the “sacrificial son” fits its vision of one continuous Abrahamic covenant, expressed through many families and nations.

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5. Conclusion

From a Qur’anic perspective, Abraham’s legacy was never limited to two sons.
The Qur’an itself speaks of “his sons” (banīhi), and later shows Moses meeting Shuʿayb — proof that the light of Abraham’s faith reached other peoples.

By leaving the sacrificial son unnamed, the Qur’an removes ethnic boundaries and unites all Abrahamic descendants under one principle:

True sacrifice is not about bloodline, but about surrender to God.

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magine the Comparison: Jesus’ Movement vs. Rome’s War Machine

You can easily imagine how enormous the Roman War Machine was compared to Jesus’ peaceful and unarmed following. Jesus traveled with a handful of disciples, teaching spiritual reform and compassion — not military rebellion. Rome, by contrast, maintained a professional army with trained legions, auxiliary units, cavalry, and logistical support spanning thousands of kilometers. It was an absolute mismatch: a nonviolent spiritual teacher facing the world’s most efficient military empire.

From a Jane’s Military Intelligence–style perspective — a framework that evaluates troop strength, technology, and strategic balance — the contrast becomes striking. On one side stood the Roman Empire, an industrial-scale war machine with vast resources and legions across its territories. On the other stood Jesus, a prophet and moral reformer with twelve apostles and roughly seventy followers — none armed, none trained for war.

⚔️ Comparison Table: Jesus vs. Roman Military Power (circa 30 CE — Corrected Estimates)

Read more :

• https://sejarahid.com/2025/11/05/why-jesus-christ-nabi-isa-was-executed-by-the-romes-war-machine-a-historical-and-janes-military-intelligence-perspective/

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Pharaoh as a National Hero in the History of the Egyptian Kingdom, Yet Considered a “Villain” in the Holy Scriptures

In the Qur’an, Pharaoh is depicted as a symbol of tyranny. He is known for enslaving the Children of Israel, oppressing them with forced labor, and rejecting the call of Prophet Moses even after being shown numerous signs of God’s greatness. His story is immortalized as an example of an arrogant ruler who claimed to be divine, defied the truth, and was ultimately drowned along with his army in the Red Sea. From the perspective of scripture, Pharaoh is a figure bullied by theological history as the embodiment of tyranny.

However, records of ancient Egyptian history reveal another ironic side. Before the golden age of the New Kingdom, Egypt was conquered by the Hyksos, foreign rulers who controlled the Nile Delta for nearly a century. At that time, native Egyptians themselves became second-class citizens in their own land, subject to domination by outsiders. This situation gave rise to both historical resentment and the spirit of resistance.

Read more:

• Pharaoh: Hero of Egypt, Villain of Scripture

Introduction

SEJARAHID Few stories in the Abrahamic faiths have sparked as much debate as the account of Abraham’s near-sacrifice of his son. In the Bible, the son is named Isaac. In the Qur’an, the son remains unnamed, but Islamic tradition overwhelmingly identifies him as Ishmael. For Jews and Christians, Isaac is the child of promise, the ancestor of Israel; for Muslims, Ishmael is the forefather of the Arabs and thus the Prophet Muhammad ﷺ.

Yet beyond the identity of the son lies a deeper meaning: both scriptures strongly reject human sacrifice. Instead, Abraham’s willingness to obey God is honored, while the ultimate substitution of an animal marks a decisive break with the practice of child sacrifice known in many ancient cultures.

This article explores the story through multiple lenses: ancient traditions of human sacrifice, the Biblical and Qur’anic narratives, and the religious practices that continue today.

1. Human Sacrifice Before Abraham

Before the emergence of monotheism, human sacrifice was a recurring practice in many civilizations. It symbolized the ultimate devotion to the gods, though often tied to fear and superstition.

• Egypt: Archaeological evidence suggests that in early dynastic Egypt, servants were sometimes buried alive alongside kings as a form of sacrifice. While the practice declined, ritual killing still lingered in some periods. Islamic historians even mention traces of such practices discussed during the caliphate of Umar ibn Khattab, when old pagan customs were still remembered.
• Mesopotamia & Canaan: The Old Testament itself records the worship of Moloch, where children were “passed through the fire” (Leviticus 18:21). Archaeological finds in Carthage (a Phoenician colony) suggest mass graves of sacrificed infants.
• China & Ancient Europe: In Shang Dynasty China (c. 1200 BCE), human sacrifice was practiced, especially to accompany rulers into the afterlife. In ancient Europe, Celtic tribes and early Germans were reported to have conducted sacrifices to appease their gods.
• Inca, Maya, Aztec: Across the ocean, in the Americas, civilizations such as the Maya and Aztec were well-known for offering human hearts to the gods. The Inca, too, practiced child sacrifice in rituals such as capacocha, leaving children on mountaintops as offerings.

Against this backdrop, Abraham’s story takes on greater significance: God does not desire human life as an offering. The test was about obedience, not blood.

2. The Biblical Account: The Binding of Isaac

In the Hebrew Bible (Genesis 22), the story is known as the Akedah (the Binding). God commands Abraham to take his son Isaac to Mount Moriah and offer him as a burnt sacrifice. Abraham obeys without hesitation. Isaac, carrying the wood for the altar, innocently asks, “Where is the lamb for the sacrifice?” Abraham answers, “God himself will provide the lamb.”

At the climax, Abraham raises the knife, but an angel intervenes:

“Do not lay a hand on the boy. Do not do anything to him. Now I know that you fear God.” (Genesis 22:12)

A ram caught in a thicket is sacrificed instead.

For Jews, this event is not about rejecting Isaac but about Abraham’s supreme faith. In later tradition, Isaac himself is seen as willingly participating, embodying obedience. Christians, meanwhile, often interpret the episode as a foreshadowing of Jesus’ sacrifice—where God provides His own son as the ultimate offering.

3. The Qur’anic Account: The Sacrifice of Abraham’s Son

The Qur’an recounts the event in Surah As-Saffat (37:100–113). Abraham dreams that he is sacrificing his son and tells the boy, who replies:

“O my father, do as you are commanded. You will find me, if Allah wills, among the steadfast.” (Qur’an 37:102)

As Abraham prepares to carry out the act, God intervenes:

“We called to him, ‘O Abraham! You have fulfilled the vision.’ Indeed, thus do We reward the doers of good. And We ransomed him with a great sacrifice.” (37:104–107)

The son is not named. However, Islamic tradition from hadith and tafsir identifies him as Ishmael, the elder son who, with Hagar, was associated with Mecca. The Qur’an later immediately mentions the glad tidings of Isaac’s birth (37:112), which reinforces the Muslim belief that Ishmael was the one nearly sacrificed, since Isaac was still to come.

4. The Shared Message: No Human Sacrifice

Despite their differences, both the Bible and Qur’an are united in one revolutionary message: God rejects human sacrifice. Abraham, the father of faith, is tested—but the final command is a refusal. God provides an animal in place of the child.

This principle reshaped religion in the ancient world. The divine will was no longer expressed in the killing of sons and daughters, but in obedience, mercy, and remembrance. The “great sacrifice” became animals—sheep, goats, cattle—dedicated to God, not human beings.

5. Sacrificial Traditions Today

The legacy of Abraham’s test continues differently across the three Abrahamic faiths.

• Islam: Every year during Eid al-Adha, Muslims around the world sacrifice livestock—sheep, goats, cows, or camels—in commemoration of Abraham’s willingness to sacrifice his son. The meat is shared with family, neighbors, and the poor. It is a living, communal ritual that ties Muslims to Abraham’s legacy.
• Judaism: Ancient Israelites practiced animal sacrifice at the Temple in Jerusalem. However, after the Temple’s destruction in 70 CE, the practice ceased. Today, Jews commemorate the Binding of Isaac (Akedah) especially during Rosh Hashanah, not through animal sacrifice but through prayer, reflection, and the sounding of the shofar (ram’s horn).
• Christianity: Christians do not practice animal sacrifice. Instead, they see Jesus’ crucifixion as the ultimate and final sacrifice, fulfilling and ending the need for all others. Communion (the Eucharist) symbolizes this ongoing remembrance.

This difference is striking. Muslims still carry out a literal animal sacrifice; Jews and Christians spiritualize the story but no longer perform annual sacrifices. Yet, both Jews and Christians still affirm the Biblical version—that it was Isaac, not Ishmael.

6. Two Sons, Two Traditions

An intriguing interpretation, as noted by SEJARAHID.com and some modern scholars, is that perhaps both sons were involved in sacrificial traditions—one remembered in the Bible, the other in the Qur’an.

• Isaac lived in Canaan, in Hebron and the region of Judea.
• Ishmael grew up in the wilderness, associated with Mecca in Islamic tradition.

It is not inconceivable that Abraham, as patriarch of both lines, may have experienced or envisioned tests involving both sons, which were remembered differently in different communities. The Israelites preserved the story of Isaac; the Arabs preserved the story of Ishmael. Each narrative reinforced the identity of their descendants.

Read more:

• https://sejarahid.com/2025/10/25/abrahams-sacrifice-both-isaac-and-ismael-in-the-bible-the-quran/

“So picture this: A ladies’ club, packed, music blasting, and suddenly this huge black stripper walks in. Dude looks like he was carved out of granite, muscles everywhere, wearing nothing but a towel.

Now under that towel, something is swinging back and forth. The women are losing their minds—standing up, clapping, screaming, ‘Take it off! Take it off!’

Finally, the guy rips the towel away, boom! The big reveal…

And the whole room goes silent.

Because it turns out… the giant ‘anaconda’ everyone was waiting for? Nah. It wasn’t his package. It was his nuts. Enormous. Like, two bowling balls fighting for space.

One woman spit her drink out. Another fell off her chair. The rest couldn’t decide if they should laugh or call animal control.

And the stripper? He just stood there proud—like, ‘Yeah ladies, feast your eyes on the eighth wonder of the world.’

Forget Magic Mike—this was Magic Nuts.” 

• “Made in Jakarta. See? Indonesians can crack jokes too.”
• “Straight outta Jakarta—funny business isn’t just from Hollywood.”
• “Magic Nuts, by special export: Indonesia.”
• “Proof that Indonesia can serve comedy just as hard as sambal.”
• “From Jakarta with love (and laughter).”
• “Don’t sleep on Indonesian humor—it’s just as big as the nuts in this story.”
• “Made in Jakarta  — Indonesia’s got jokes too.”
• “Exported from Indonesia: Magic Nuts & Magic Laughs.”
• “Forget Hollywood scripts—Jakarta comedy is alive and kicking (and swinging).”

• https://sofunnyjokes.com/2025/10/21/so-funny-jokes-the-stripper-surprise/

Ancient Greek mythology was already widely known from around 2000 BC until the early Common Era. Stories of Hercules with immense strength, Achilles who was nearly invulnerable, Poseidon who ruled the seas, or Icarus who could fly, were passed down through oral tradition and classical literature. Meanwhile, the Bible’s miracle stories were written centuries later, and the Qur’an appeared in the 7th century CE (610–632 CE).

This long gap raises the question: could the miracle stories of the Bible and the Qur’an be a continuation of, or influenced by, the narrative patterns of much older mythology?

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The Bible’s Composition Timeline

The Bible was not written in one sitting, but compiled over more than a thousand years by many authors.

• Old Testament (Hebrew Tanakh): Written between about 1200 BC – 165 BC. The oldest parts (Pentateuch, stories of Moses) may date back to the 12th–10th century BC. The youngest (Daniel, Maccabees) were completed in the 2nd century BC.
• New Testament: Written between about 50 CE – 100 CE. Paul’s letters are the earliest (≈50–60 CE). The Gospels were written between 65–100 CE. Revelation was probably the last (≈95 CE).

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Greek Mythology’s “Super-human” Themes

Greek myths featured extraordinary beings and “super-human” feats:

• Poseidon controls the sea and storms.
• Zeus hurls thunderbolts.
• Icarus flies with crafted wings.
• Hercules has superhuman strength.
• Some figures are born through divine intervention, without a human father.

As with scripture, these myths present humans or demi-humans who transcend normal limits.

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Miracles in the Bible

The Bible contains many miracles:

• Moses parts the sea, turns his staff into a serpent.
• Jesus raises Lazarus from the dead, heals the sick, expels demons.
• Jesus is born without a biological father.
• Elizabeth gives birth at an advanced age.
• God sends floods, earthquakes, and other calamities.

These stories present humans who seem to break the laws of nature, resembling “super-humans.”

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Miracles in the Qur’an

The Qur’an continues similar traditions:

• Moses parts the sea and his staff becomes a serpent.
• Jonah survives inside a great fish.
• Abraham survives being thrown into fire.
• Khidr knows the unseen.
• Solomon commands the wind, speaks with birds and ants, and leads the jinn.
• God sends natural disasters as divine signs.

The patterns strongly resemble the Bible’s miracle stories.

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The 7th Century: A World of Myth

When the Qur’an was revealed, the world was still steeped in myth:

• Jewish-Christian stories were well-established in the Middle East.
• Greek-Roman mythology still influenced Europe.
• Arabian traditions included jinn and supernatural legends.

Thus, spectacular miracle narratives were part of the cultural “normal.”

Read more:

• Are the miracle-stories of the Bible and the Qur’an influenced by ancient Greek “super-human” mythology?

From fireproof prophets (Abraham) to talking ants (Solomon), miracle stories sound like mythology today. But did the Quran already prepare for this problem with a built-in way out?

Introduction

Let’s be honest: if you hear about a man who walks out of fire untouched, another who talks to ants, a prophet who controls the wind, and someone else who lives inside a giant fish — your first thought wouldn’t be “science,” but mythology. These sound like Greek legends, Marvel comics, or fantasy novels. Yet they are the miracle stories found in the Quran.

For centuries, believers accepted them without question. But in the modern age, shaped by physics, biology, and acoustics, such stories become impossible to swallow literally. And here’s the shocking twist: the Quran may have brilliantly anticipated this problem and left an escape clause — a verse that lets believers retreat to metaphor when miracles stop making sense.

Superhuman Stories in the Quran

The Quran is filled with what we might call “superhuman stories”:

• Abraham survives being thrown into fire, walking away unharmed (Al-Anbiya 21:69).
• Solomon commands the wind, traveling great distances in a day (Saba 34:12).
• Solomon hears the voices of ants in their own language (An-Naml 27:18–19).
• Moses splits the sea into towering walls of water (Ash-Shu‘ara 26:63).
• Moses throws down his staff and it becomes a serpent (Al-A‘raf 7:107; Taha 20:20).
• Jonah is swallowed by a fish yet survives inside it (As-Saffat 37:139–144).
• Khidr knows hidden events before they occur, including death and future consequences (Al-Kahf 18:65–82).

For a 7th-century audience, these were powerful tales. The ancient world was a world of myth: Greek gods hurled thunderbolts, Norse gods walked the earth, and Hebrew prophets summoned plagues. The Quran’s stories fit neatly into this storytelling tradition.

Read more:

• How the Quran Brilliantly Anticipated the Age of Science with an Escape Clause for Superhuman Stories