Allah's Failure To Give the Number

S 12:20  And they bought him at a cheap price, counted dirhams, and they were of the abstemious regarding him.

From an Answering Islam article:

Dirham: A Historical & Philological Investigation

The "Islamic Awareness" team notes:

The pre-Islamic romance poetry of ‘Antara mentions the word dirham.

'Antara Ibn Shaddad al-'Absi can be considered "pre-Islamic" - he wrote his poetry sometime around 580 A.D., during the early life of Muhammad. 'Antara's use of the term dirham shows that the coin was not invented by 'Umar, however it does not place these coins in the time of Joseph.

A "coin" is a standard weight of some metal that is stamped with the design/mark of a governing authority who guarantees its acceptability as payment. There is some debate over which coin is the world's oldest. Some Indian scholars believe that the earliest Indian coins date from around 700 B.C., based on the dating of the geological strata in which the coins were found. Most scholars believe that coins were invented in Lydia - a kingdom on the fringe of Greece, located in modern Turkey. These coins were made of electrum [an alloy of silver and gold], and date from, approximately 600 B.C. ["The Origin of Electrum Coinage" by Robert W. Wallace, a professor at Northwestern University, in American Journal of Archaeology July 1987].

The Athenian leader Pericles [495-429 BC] minted coins for Athens. He used silver from nearby Laurium to mint the famous Athenian tetradrachms – the ancestor of modern coins. These Athenian coins became the international monetary standard, as the U.S. Dollar and Euro are today, and local imitations of these coins were made in Persia, Syria and Arabia.

Before Muhammad became a self-styled "Prophet", he was a merchant in the caravan trade of his day. Muhammad traded with the Sassanians [Persians] – who were the major economy at that time. The Sassanians used silver drachms (dirhem coins, which were minted for the Sassanian kings). When the Muslim armies conquered the Sassanians in 642, Muhammad's successors adopted the Sassanian coinage, copying the drachms, but changed these coins by eliminating human images and adding Arabic inscriptions on the borders of the coins. The Sassanian drachm was the model for the Arabic dirham.

There is scholarly consensus about the fact, and all of the sources quoted by the "Islamic Awareness" team agree with this, that the Arabic word dirham is ultimately derived from the Greek drachm, though probably through the Persian term drahm. It should be obvious that it is absurd to believe that dirhams existed [or worse, to search for dirhams] in a time long before the drachm, the ancestor of the dirham, was invented. Nevertheless, this is what the "Islamic Awareness" team will attempt to prove! Response to Islamic Awareness: "Dirham" In The Time Of Joseph?

The Bible says: And there passed by Midianites, merchantmen; and they drew and lifted up Joseph out of the pit, and sold Joseph to the Ishmaelites for twenty shekels of silver. And they brought Joseph into Egypt. (Genesis 37:28)

S 12:42 And he said to the one he thought would be saved of them: Mention me to your lord. But the Devil made him forget his lord’s mention and remained in the prison a bid’ of years.

So for how many years exactly did Yusuf stay in prison?

S 18:22 They will say: Three, the fourth of them their dog; and they say: Five, the sixth of them their dog. A conjecture about the ghayb. And they say: Seven, and the eighth of them their dog. Say: My lord knows their ‘iddah. None knows them but a few. So do not argue about them except with a clear argument. And do not enquire about them from anyone among them.

Why doesn't Allah tell us the number? Doesn't it know?

The Cave

S 30:-4 In the nearest part of the Earth and they after their defeat will defeat, / In a bid’ of years. Lah’s is the affair before and after. And on that day the believers rejoice

From an Answering Islam article:

On the Roman Conquest of Persia

S. 30:2-4:

"The Roman Empire has been defeated - in a land close by: But they, (even) after (this) defeat of theirs, will soon be victorious - within a few years."

As the prophecy stated the Byzantines did become victorious over the Persians who had at first defeated them. Yet there are fundamental problems with this alleged prophecy:

According to Yusuf Ali the Arabic word for "a few years," Bidh'un, signifies a period of three to nine years; yet according to the historical records the victory did not come until nearly fourteen years later. The Persians defeated the Byzantines and captured Jerusalem at about A.D. 614 or 615. The Byzantine counter-offensive did not begin until A.D. 622 and the victory was not complete until A.D. 628, making it a period between thirteen to fourteen years, not "a few years" alluded to in the Quran.

Renowned historian and Muslim commentator, al-Tabari, places the Roman victory in 628 A.D. (6 A.H.), right after the signing of Hudaiybiya:

According to Ibn Humayd- Salamah- Muhammad b. Ishaq- Ibn Shihab al-Zuhri- 'Ubaydallah b. 'Abdullah b. 'Utbah b. Mas'ud- 'Abdullah b. 'Abbas- Abu Sufyan b. Harb, who said: We were merchant folk. The warfare between us and the Messenger of God had prevented us from journeying, so that our wealth became depleted. After the truce between us and the Messenger of God, we feared that we might not encounter security. I set out for Syria with a group of merchants of Quraysh. Our specific destination was Gaza, and we arrived at the time of Heraclius' VICTORY over the Persians who were in his land - he expelled them and regained from them his Great Cross, which they had carried off. Having accomplished this against them and having received word that his cross had been rescued from them (he was staying at Hims), he set out from there on foot in thanksgiving to God for restoring it to him, to pray in Jerusalem. Carpets were spread out for him, and fragrant herbs were strewn on them. When he reached Jerusalem and performed his worship - with him were his military commanders and the nobles of the Romans - he arose troubled one morning, turning his gaze to the sky ... (The History of Al-Tabari: The Victory of Islam, translated by Michael Fishbein [State University of New York Press, Albany 1997], Volume VIII, pp. 100-101; bold and capital emphasis ours)

The translator's footnote reads:

436. "In 627 Heraclius invaded the Persian empire, and in December of that year won an important victory near ancient Ninevah, but had to retreat shortly afterwards. In February 628, however, the Persian emperor was assassinated, and the son who succeeded him desired peace. By about March 628 Heraclius could regard himself as victorious, but the negotiations for the evacuation of the Byzantine empire by the Persians were not completed until June 629. In September 629 Heraclius entered Constantinople AS VICTOR, and in March 630 restored the Holy Rood to Jerusalem." (Watt, Muhammad at Medina, 113-114). See also Ostrgorsky, History of the Byzantine State, 103-4. (Ibid., capital emphasis ours)

The hadith collection of al-Bukhari provides further corroboration that Abu Sufyan's visit with Heraclius occurred after the signing of Hudaiybiya:

Narrated ' Abdullah bin 'Abbas:That Abu Sufyan bin Harb Informed him that Heraclius called him and the members of a caravan from Quraish who had gone to Sham as traders, during the truce which Allah's Apostle had concluded with Abu Sufyan and the Quraish infidels. (Sahih al-Bukhari, Volume 4, Book 53, Number 399)

Watt places Rome's complete victory at 630 A.D., fifteen to sixteen years after the so-called prophecy was given!

The original Quranic text had no vowel marks. Thus, the Arabic word Sayaghlibuna, "they shall defeat," could easily have been rendered, with the change of two vowels, Sayughlabuna, "they (i.e. Romans) shall be defeated." Since vowel points were not added until some time after this event, it could have been quite possible for a scribe to deliberately tamper with the text, forcing it to become a prophetic statement.

This fact is solidified by Muslim commentator al-Baidawi. C.G. Pfander mentions Baidawi's comments on the variant readings surrounding this passage:

"But Al Baizawi shatters the whole argument of the Muslims by informing us of certain varied readings in these verses of Suratu'r Rum. He tells us that some read غَلَبَتِ instead of the usual غُلِبَتِ, and سَيُغْلَبُونَ instead of سَيَغْلُبُونَ. The rendering will then be: 'The Byzantines have conquered in the nearest part of the land, and they shall be defeated in a small number of years'. If this be the correct reading, the whole story about Abu Bakr's bet with Ubai must be a fable, since Ubai was dead long before the Muslims began to defeat the Byzantines, and even long before the victories which Heraclius won over the Persians. This shows how unreliable such Traditions are. The explanation which Al Baizawi gives is, that the Byzantines became conquerors of 'the well-watered land of Syria' (على ريف آلْشام), and that the passage predicted that the Muslims would soon overcome them. If this is the meaning, the Tradition which records the 'descent' of the verses about six years before the Hijrah must be wrong, and the passage must belong to A.H. 6 at earliest. It is clear that, as the vowel points were not used when the Qur-an was first written down in Cufic letters, no one can be certain which of the two readings is right. We have seen that there is so much uncertainty about (1) the date at which the verses were 'sent down', (2) the correct reading, and (3) the meaning, that it is quite impossible to show that the passage contains a prophecy which was fulfilled. Hence, it cannot be considered to be a proof of Muhammad's prophetic office." (C. G. Pfander, Mizan-ul-Haqq - The Balance of Truth, revised and enlarged by W. St. Clair Tisdall [Light of Life P.O. Box 18, A-9503, Villach Austria], pp. 279-280; emphasis ours)

This being the case, a Muslim cannot confidently tell us what the true reading of the text is and hence cannot insure us that this verse originally predicted the Byzantine victory over the Persians. Yet either rendering leaves us with a false prophecy within the Quran.

It amazes us that a prophecy from God would not specify the exact time of the victory, seeing that God is all-knowing and all-wise, declaring the end from the beginning. When God specifies a time frame as an important part of a prophecy we would expect that it be precise, not a mere guess. For God to guess that the Byzantines would win at some time within "a few years" as opposed to specifying the exact year, is inconsistent with the belief in an Omniscient, Omnipotent Being. Hence, it is unlikely that the true God would actually make such a prophecy.

Interestingly, the phrase "a few years" serves to further discredit this alleged prophecy. Abu Bakr believed the term "a few years" meant that the Byzantines were going to win in three years:

"This passage refers to the defeat of the Byzantines in Syria by the Persians under Khusran Parvis. (A.D. 615 - 6 years before the Hegira). However, the defeat of the Persians should take place soon 'in a small number of years'. In the light of this prediction, Abu-Bakr undertook a bet with Ubai-ibn-Khalaf that this prediction would be fulfilled within three years, but he was corrected by Mohammed who stated that the 'small number' is between three and nine years (Al-Baizawi). Muslims tell us that the Byzantines overcame their enemies within seven years. The fact, however, is that the Byzantines defeated Persia in A.D. 628 (Al-Baizawi commentary). That was twelve years after the prediction of Mohammed. Consequently this passage does not qualify as a prophecy, particularly as the time between prophecy and fulfilment was far too short, and in addition the event was easily predictable." (Gerhard Nehls, Christians Ask Muslims [Life Challenge, SIM International; Africa, 1992], pp. 70-71) Muhammad's False Prophecies