In the Qurʾān there are several Hebrew and Talmudic terms which seem to indicate that its author had become familiar with Talmudic teaching. The following are the most noticeable:—
(1) The Qurʾān, قران, from qaraʾ, “to read,” Heb. קָרָא, and equivalent to מִקְרָא, “reading.” See [Neh. viii. 8]: “And caused them to understand the reading.”
(2) The Mas̤ānī, مثانى, “repetitions,” [Sūrah xv. 86], which is the Talmudic מִשְׁנֶה.
(3) The Taurāt, توراة, used for the Books of Moses, the Heb. תּוֹרָה of the Old Testament.
(4) The Shechinah, or Sakīnah, سكينة, [Sūrah ii. 249]: “The sign of his kingdom is that there shall come to you the ARK (Tābūt), and SHECHINA (Sakīnah) in it from the Lord.” Heb. שְׁכִינָה. A term not used in the Bible, but used by the Rabbinical writers to express the visible presence of God between the Cherubim on the Mercy seat of the Tabernacle.
(5) The Ark, Tābūt, تابوت. In [Sūrah ii. 249], for the Ark of the Covenant, and in [Sūrah xx. 39], for Noah’s Ark. The Heb. תֵּבָה (which is used in the Bible for Noah’s Ark and the ark of bulrushes), and not the Heb. אֲרוֹן; the former being Rabbinical.
(6) Angel, Malak, ملك, Heb. מַלְאָךְ, an angel or messenger of God.
(7) Spirit, Ruḥ, روح, Heb. רוּחַ. A term used both for the angel Gabriel and for Jesus Christ.
(8) The Sabbath, Sabt, سبت. [Sūrah vii. 164]; [ii. 62]. Heb. שַׁבָּת.
(9) Jahannam, γέεννα, hell, جهنم. The Rabbinical גֵּיהִנֹּם, and not the שְׁאוֹל, of the Old Testament. The final letter م proves that it was adopted from the Talmudic Hebrew and not from the Greek.