 If the Prophet Muhammad ﷺ plagiarized the Bible, which is the standard Qur'anic, the standard Afwan, the standard Orientalist trope that he plagiarized the Bible in the Qur'an, then they say this even to this day. Why didn't he copy these problems? How did he know to make this adjustment to the narrative? How did the Prophet ﷺ in quotes know that the rulers of Egypt at the time of use of alaihi salam were called muluk? They were called kings, not pharaohs. The ruler at the time of Musa alaihi salam was called Fir'an, was called Pharaoh. The Qur'an is correct historically. The book of Genesis gets it wrong. Why didn't the Prophet ﷺ call the ruler? Why didn't the Prophet again in quotes call the ruler of Egypt at the time of use of alaihi salam a pharaoh like the Bible did? How did he know to make this adjustment to the narrative? How did he know to avoid this anachronism? It's called anachronism. There are linguistic subtleties in the Qur'an that the Prophet ﷺ could not have known. Allah ﷻ says The name Zatariya in Hebrew means the mention of the Lord. This is what his name Zatariya in Hebrew means the mention of the Lord. So this verse is a play on words. The mention of the mercy of your Lord to his servant, the mention of the Lord. There's this beautiful subtle symmetry in this one ayah. The author of this ayah, new Hebrew. There's no doubt about it. If a Jew living in the Hijaz heard this verse, his ears would perk up. He would notice the subtlety. Another example. The wife of Ibrahim ﷺ, she laughed and then we gave her glad tidings of Isaac. Isaac means laughter. And then it says And then following Isaac, Jacob. The name Isaac means laughter in Hebrew. The name Jacob means to follow or to come after. This is a type of word play that adds to the eloquence and brilliance of the Qur'an. Whoever composed this verse, new Hebrew. Of course we know this is a revelation from Allah ﷻ. I'll give you another example. There's hundreds and hundreds, if not thousands of these types of examples. Now Yahya is John, John the Baptist. These be upon him, most probably. The Qur'an calls him Yahya. Meaning he lives because he was martyred. And the martyrs are alive. They're alive with their Lord, receiving sustenance from their Lord. But the Hebrew name of John is Yohanan, which is related to This is the only occurrence of this word in the entire Qur'an. And it's describing Yahya ﷺ because it actually relates to his historical name. These are subtleties that go over the head of 99% of the Qur'an's readers. The author of the Qur'an is playing with these languages in a masterful way. Now we also believe in miracles. Musa, alaihi salam, performed many miracles. The idnillah and secular historians do not consider miracles when determining what happened in history. That's part of our iman bil ghayb, right? Because the past is ghayb. We don't have access to it. We can't reproduce these things. Our belief in miracles is not irrational, nor is it falsifiable. It is based upon our belief in Allah swt. And we can argue rationally that this universe had a designer and a creator. And that this creator is personal. This is why there is something rather than nothing. This is a big philosophical conundrum for these philosophers. Why is there something rather than nothing? This creator who brought this universe into existence from nothing has power over every atom in the universe. Miracles are easy for him. But this is a philosophical argument. This is a theological argument. But from a standpoint of history, the Qur'an's narratives avoid the historical pitfalls of the biblical narrative.