Thread by @1Rebii

Noah and the Idols of His People (Similar Examples from Ancient Civilizations)

The worship of Horus dates back to the late prehistoric period, while the worship of Ra & Osiris goes back to the 26th century BCE —about 1 thousand years before the supposed time of Abraham.

The worship of these deities continued in Egypt, despite the multiple invasions and vast cultural changes, up until the Roman Egyptian era, the worship of Ra and Osiris persisted until the rise of Christianity in the Roman Empire.

In China, some scholars see that the worship of emperors or the Five Deities 五帝 or 五神, in a simpler form, dates back to the Neolithic era and still persists today in various forms.

All of this “likely” or “maybe” coincided with, or occurred shortly after, the period of God’s punishment of Noah’s people.

Then comes the claim that the Qur’an commits a historical fallacy by attributing certain Arab deities to that era and how could these deities endure for such a long period..

This claim overlooks the fact that the environment of the Arabian Peninsula was among the least exposed to major invasions and cultural shifts.

It is also likely that the Qur’an considers the events of Noah to have taken place in the Arabian Peninsula, as it links the story to these deities. Furthermore, some scholars identify the Mount Judi mentioned in the Qur’an as one of the mountains in the land of the Tayy tribe.

So, how could one prove the Qur’an wrong, especially knowing that writing appeared in the Arabian Peninsula much later than in those civilizations?

How could one refute the Qur’an while ignoring the possibility that these deities may have been worshiped by Noah’s people and neighboring regions in a simpler form — perhaps as personifications of natural forces — Especially since the names do not conflict with this.

and that their theology evolved over time until the Prophet Muhammad’s era, they became mere secondary deities confined to certain tribes.

Or perhaps the people of Noah were outside the Arabian Peninsula, and these deities were widespread in the surrounding regions under different names, which the Arabs later (perhaps after hundreds years) adopted and either translated or gave new names to based on the functions of

these deities, while keeping the same figures. The Qur’an used the names known in its own environment for these deities to convey its message.
Or they could be linguistic and descriptive developments of the same ancient deities..

meaning that the name changed over time while the figure and function remained the same، and there is no objection to this, since the same applies to the names of some prophets and figures in the Qur’an.

Or even with the development of new functions and stories attributed to them, as happens with deities like Ra and Osiris over the ages. Therefore, the conclusion is that it is almost impossible—or at least very difficult—to prove that the Qur’an commits an anachronism so simply.