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Judaism asserts that God chose Abraham and ordered him to leave his city and people and emigrate; but it gives no reason for the choice (Genesis 12:1). This election of
Abraham is nowhere justified. It is asserted to be "in the flesh" (Genesis 17:10) and made to pass biologically to his descendants regardless of their piety or conduct (Isaiah 9:6, 63:1-16). The Qur'an was the first to proclaim Abraham's emigration was due to his conversion from the idolatry of his people to the true religion of God revealed to him, to their attempted persecution of him from which God saved him by a miracle (Qur'an: 21:51-73).
That is enough to answer their allegation (religious borrowing)

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Its narrative found its way to Jewish literature in the Middle Ages, especially in the Midrash Hagadol which was discovered in Yemen in the 18th century."
They had borrowed from Quran.


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That brings us to another question: do the Jewish texts which contain the story of Abraham, peace be upon him, being saved from Nimrod's fire pre-date or post-date the Qur'an? And if so, in who's opinion? And even if they pre-date it, so what?