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User:CPO675/Sandbox 1

CPO675 — Sat, 01 Aug 2026 14:00:02 GMT

Every people before Muhammad will face a supernatural destruction

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	==== '''Every people before Muhammad will face a supernatural destruction''' ====		==== '''Every people before Muhammad will face a supernatural destruction''' ====

			==== Unbelieving towns will face a Supernatural destruction ====

	The Quran states that around the vicinity of Arabia there existed cities and tribes destroyed by Allah for rejecting his messengers and Islam. All towns are said to experience this, an idea which is linked to that of each having its own Messenger.<ref>Durie, Mark. ''The Qur'an and Its Biblical Reflexes: Investigations Into the Genesis of a Religion. pp 49 - 50.'' 2018. Lexington books.</ref> Durie (2018) notes; a ''repeated formulaic system is kam ahlaknā / qaṣamnā (qablahum / min qab lihim / min qablikum) min qarnin / mina l‑qurūni / min qaryatin “how many generations/towns (before them/you) did we destroy/shatter!” (Q6:6; Q7:4; Q10:13; Q17:17; Q19:74, 98; Q20:128; Q21:11; Q36:31; Q50:36)'' is used (along with others) to further highlight this point.<ref name=":43">Ibid. pp. 49.</ref> Drawing on another recurring formula, the Qur'an frequently urges its audience to '''travel through the earth and observe''<nowiki/>' how Allah brought destruction upon sinners of the past, i.e. visible ruins (Q3:137; Q6:11; Q12:109; Q16:36; Q27:69; Q29:20; Q30:9, 42; Q35:44; Q40:21, 82; Q47:10).<ref name=":43" />{{Quote\|{{Quran\|17\|58}}\|There is not a town but We will destroy it before the Day of Resurrection, or punish it with a severe punishment. That has been written in the Book.}}Each example is told in a common literary narrative structure known in academia as a 'punishment story/narrative'. These narratives follow a pattern: A prophet is sent to an unbelieving community by God with a message (to worship God alone and to live righteously). The community rejects the prophet and mocks or opposes him. Despite warnings, the people persist in disbelief. Eventually, God punishes the community, often through a natural disaster or sudden destruction, as a sign of divine justice.<ref name=":33">Marshall, D. (2018). ''Punishment Stories. In Encyclopaedia of the Qur'ān Online.'' Brill. <nowiki>https://doi.org/10.1163/1875-3922_q3_EQCOM_00162</nowiki></ref> These narratives are a recurring rhetorical and theological structure in the Qur'an, particularly in the Meccan suras, where the Qur'an recounts stories of previous prophets send to their communities to warn their contemporaries of the consequences of rejecting divine guidance, of which Muhammad is the latest in the line of these messengers.<ref name=":33" />{{Quote\|{{Quran\|41\|13}}\|If they turn away, say ‘I warn you of a thunderbolt like the thunderbolt of ʿĀd and Thamūd’}}{{Quote\|{{Quran-range\|15\|2\|5}}\|Leave them to eat and enjoy and to be diverted by longings. Soon they will know<br> And not We destroyed any town but (there was) for it a decree known.<br> No people can hasten or delay the term already fixed for them.}}Cf: {{Quran-range\|7\|97\|98}}, {{Quran-range\|17\|68\|69}}, {{Quran\|16\|45}}, {{Quran\|65\|8-9}}, {{Quran\|19\|74-75}}.		The Quran states that around the vicinity of Arabia there existed cities and tribes destroyed by Allah for rejecting his messengers and Islam. All towns are said to experience this, an idea which is linked to that of each having its own Messenger.<ref>Durie, Mark. ''The Qur'an and Its Biblical Reflexes: Investigations Into the Genesis of a Religion. pp 49 - 50.'' 2018. Lexington books.</ref> Durie (2018) notes; a ''repeated formulaic system is kam ahlaknā / qaṣamnā (qablahum / min qab lihim / min qablikum) min qarnin / mina l‑qurūni / min qaryatin “how many generations/towns (before them/you) did we destroy/shatter!” (Q6:6; Q7:4; Q10:13; Q17:17; Q19:74, 98; Q20:128; Q21:11; Q36:31; Q50:36)'' is used (along with others) to further highlight this point.<ref name=":43">Ibid. pp. 49.</ref> Drawing on another recurring formula, the Qur'an frequently urges its audience to '''travel through the earth and observe''<nowiki/>' how Allah brought destruction upon sinners of the past, i.e. visible ruins (Q3:137; Q6:11; Q12:109; Q16:36; Q27:69; Q29:20; Q30:9, 42; Q35:44; Q40:21, 82; Q47:10).<ref name=":43" />{{Quote\|{{Quran\|17\|58}}\|There is not a town but We will destroy it before the Day of Resurrection, or punish it with a severe punishment. That has been written in the Book.}}Each example is told in a common literary narrative structure known in academia as a 'punishment story/narrative'. These narratives follow a pattern: A prophet is sent to an unbelieving community by God with a message (to worship God alone and to live righteously). The community rejects the prophet and mocks or opposes him. Despite warnings, the people persist in disbelief. Eventually, God punishes the community, often through a natural disaster or sudden destruction, as a sign of divine justice.<ref name=":33">Marshall, D. (2018). ''Punishment Stories. In Encyclopaedia of the Qur'ān Online.'' Brill. <nowiki>https://doi.org/10.1163/1875-3922_q3_EQCOM_00162</nowiki></ref> These narratives are a recurring rhetorical and theological structure in the Qur'an, particularly in the Meccan suras, where the Qur'an recounts stories of previous prophets send to their communities to warn their contemporaries of the consequences of rejecting divine guidance, of which Muhammad is the latest in the line of these messengers.<ref name=":33" />{{Quote\|{{Quran\|41\|13}}\|If they turn away, say ‘I warn you of a thunderbolt like the thunderbolt of ʿĀd and Thamūd’}}{{Quote\|{{Quran-range\|15\|2\|5}}\|Leave them to eat and enjoy and to be diverted by longings. Soon they will know<br> And not We destroyed any town but (there was) for it a decree known.<br> No people can hasten or delay the term already fixed for them.}}Cf: {{Quran-range\|7\|97\|98}}, {{Quran-range\|17\|68\|69}}, {{Quran\|16\|45}}, {{Quran\|65\|8-9}}, {{Quran\|19\|74-75}}.

	In each specific example presented in the Qur'an (e.g. the people of A'ad, Thamud, Midian, Lut [[Lut\|(Lot)]], and Pharoah's army), the destruction of the disbelievers is sudden and total. Archaeological research, by contrast, has revealed that historical cities and tribes were only gradually ruined by natural disasters, famine, wars, migration, or neglect, often taking years or decades to unfold. In this respect, the Qur'an appears to have adopted and adapted contemporary Arabian myths regarding the destruction of neighboring cities, some of which may not have existed. In the Qur'an:		We are told the solitary exception is the town of Jonah ''(Yūnus)'', an unnamed in the Qur'an with over 100,000 people ({{Quran\|37\|147-148}}) though said to commonly understood to be Nineveh in traditional Islam exegesis. They were close to punishment but ended up believing in whole, and were therefore spared the Earthly punishment.<ref>Mark Durie. ''The Qur’an and Its Biblical Reflexes. pp 49, Kindle Edition pp.151.'' 2018</ref>{{Quote\|{{Quran\|10\|98}}\|<b>Then has there not been a [single] city that believed</b> so its faith benefited it except the people of Jonah? When they believed, <b>We removed from them the punishment of disgrace in worldly life</b> and gave them enjoyment for a time.}}In each specific example presented in the Qur'an (e.g. the people of A'ad, Thamud, Midian, Lut [[Lut\|(Lot)]], and Pharoah's army), the destruction of the disbelievers is sudden and total. Archaeological research, by contrast, has revealed that historical cities and tribes were only gradually ruined by natural disasters, famine, wars, migration, or neglect, often taking years or decades to unfold. In this respect, the Qur'an appears to have adopted and adapted contemporary Arabian myths regarding the destruction of neighboring cities, some of which may not have existed. In the Qur'an:

	* The people of ''Thamūd'' are killed instantly by an earthquake {{Quran\|7\|78}} or thunderous blast {{Quran\|11\|67}}, {{Quran-range\|41\|13\|17}}, {{Quran\|51\|44}}, {{Quran\|69\|5}}.		* The people of ''Thamūd'' are killed instantly by an earthquake {{Quran\|7\|78}} or thunderous blast {{Quran\|11\|67}}, {{Quran-range\|41\|13\|17}}, {{Quran\|51\|44}}, {{Quran\|69\|5}}.
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	* The people of Sheba (''Saba'') (considered to be in Southern Arabia; modern day Yemen) have a dam destroyed by Allāh that floods them, and their previously healthy fruit-producing gardens are replaced by bitter, poor quality plants<ref>See tafsirs on [https://quranx.com/Tafsirs/34.14 Q34:14], [https://quranx.com/Tafsirs/34.15 Q34:15] & [https://quranx.com/Tafsirs/34.16 Q34:16]</ref> in {{Quran\|34\|14-16}}.<ref>Marshall, David. ''God, Muhammad and the Unbelievers (p. 73).'' Kindle Edition.</ref>		* The people of Sheba (''Saba'') (considered to be in Southern Arabia; modern day Yemen) have a dam destroyed by Allāh that floods them, and their previously healthy fruit-producing gardens are replaced by bitter, poor quality plants<ref>See tafsirs on [https://quranx.com/Tafsirs/34.14 Q34:14], [https://quranx.com/Tafsirs/34.15 Q34:15] & [https://quranx.com/Tafsirs/34.16 Q34:16]</ref> in {{Quran\|34\|14-16}}.<ref>Marshall, David. ''God, Muhammad and the Unbelievers (p. 73).'' Kindle Edition.</ref>
	* Similarly an unnamed town is sent three also unnamed messengers in {{Quran\|36\|13-32}}, who's identities have differed in traditional Islamic scholarship,<ref>E.g. see commentaries on [https://quranx.com/Tafsirs/36.13 Q36:13] & [https://quranx.com/tafsirs/36.14 Q36:14], and the later verses in the story.</ref> who are rejected and so the rejectors are killed with a cry/shout (''ṣayḥatan)'' ({{Quran\|36\|29}}).		* Similarly an unnamed town is sent three also unnamed messengers in {{Quran\|36\|13-32}}, who's identities have differed in traditional Islamic scholarship,<ref>E.g. see commentaries on [https://quranx.com/Tafsirs/36.13 Q36:13] & [https://quranx.com/tafsirs/36.14 Q36:14], and the later verses in the story.</ref> who are rejected and so the rejectors are killed with a cry/shout (''ṣayḥatan)'' ({{Quran\|36\|29}}).
	* We are told the solitary exception is the town of Jonah ''(Yūnus)'', an unnamed in the Qur'an with over 100,000 people ({{Quran\|37\|147-148}}) though said to commonly understood to be Nineveh in traditional Islam exegesis. They were close to punishment but ended up believing in whole, and were therefore spared the Earthly punishment.<~~ref~~>~~Mark Durie. ''The Qur’an and Its Biblical Reflexes. pp 49, Kindle Edition pp151.'' 2018</ref>~~		<s>The actual locations of these towns or tribes is unknown. Midian in particular was a wide geographical desert region rather than a particular location or city, which makes archaeological investigation difficult.</s>
	{{Quote\|{{Quran\|10\|98}}\|<b>Then has there not been a [single] city that believed</b> so its faith benefited it except the people of Jonah? When they believed, <b>We removed from them the punishment of disgrace in worldly life</b> and gave them enjoyment for a time.}}The actual locations of these towns or tribes is unknown. Midian in particular was a wide geographical desert region rather than a particular location or city, which makes archaeological investigation difficult.

	== Ever ==		== Ever ==

Muhammad's Marriages

Asmith — Fri, 31 Jul 2026 20:40:35 GMT

fixing language

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	\|Mary, mother of Jesus		\|Mary, mother of Jesus
	\|The Afterlife.		\|The Afterlife.
	\|According to some sources of varying authenticity, Muhammad said that Allah had wedded him in Heaven to the Virgin Mary. Authentic sources quote Muhammad describing her as one of 'the four perfect women'.<ref>{{Quran-range\|3\|33\|51}}; {{Quran-range\|19\|16\|40}}; {{Quran\|21\|91}}; {{Quran\|66\|12}}.</ref><ref>{{Bukhari\|\|\|3432\|darussalam}}</ref><ref>{{Muslim\|\|2430\|reference}}.</ref> The Qur'an refers several times to Mary, praising her chastity and affirming the virgin birth of Jesus. The scriptures describing their ~~marraige~~ state that she ~~lived~~ in a beautiful jewelled palace in Paradise next to Khadijah's.		\|According to some sources of varying authenticity, Muhammad said that Allah had wedded him in Heaven to the Virgin Mary. Authentic sources quote Muhammad describing her as one of 'the four perfect women'.<ref>{{Quran-range\|3\|33\|51}}; {{Quran-range\|19\|16\|40}}; {{Quran\|21\|91}}; {{Quran\|66\|12}}.</ref><ref>{{Bukhari\|\|\|3432\|darussalam}}</ref><ref>{{Muslim\|\|2430\|reference}}.</ref> The Qur'an refers several times to Mary, praising her chastity and affirming the virgin birth of Jesus. The scriptures describing their marriage state that she lives in a beautiful jewelled palace in Paradise next to Khadijah's.
	\|		\|
	*Ibn Kathir<ref name=":0">{{Citation\|title=al-Bidaya wal-Nihayah\|author=Ibn Kathir\|trans_title=From the Beginning to the End\|url=https://app.turath.io/book/4445\|publisher=Maktabah al-Shamilah\|volume=2\|pages=431}}</ref>		*Ibn Kathir<ref name=":0">{{Citation\|title=al-Bidaya wal-Nihayah\|author=Ibn Kathir\|trans_title=From the Beginning to the End\|url=https://app.turath.io/book/4445\|publisher=Maktabah al-Shamilah\|volume=2\|pages=431}}</ref>
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	Fatima’s father was a minor chief, and he was still alive when she married Muhammad.<ref>Guillaume/Ishaq 570ff shows her father as a military commander of some authority. {{Abu Dawud\|\|2927\|darussalam}} shows that he survived to the caliphate of Umar.</ref> Hence, she was not poor at the time of her marriage to Muhammad.		Fatima’s father was a minor chief, and he was still alive when she married Muhammad.<ref>Guillaume/Ishaq 570ff shows her father as a military commander of some authority. {{Abu Dawud\|\|2927\|darussalam}} shows that he survived to the caliphate of Umar.</ref> Hence, she was not poor at the time of her marriage to Muhammad.

	This marriage also ended in divorce after only a few weeks.<ref>{{Tabari\|9\|p. 138}}; {{Tabari\|39\|pp. 186-188}}; Bewley/Saad 8:100-101.</ref> At this point, Fatima ''became'' poor. Muhammad had no legal obligation to maintain her as the divorce had severed all ties between them. Strictly speaking, she should have returned to her father. But Al-Dahhak settled near Mecca<ref>{{Muwatta\|43\|17\|9}}.</ref> and he left his daughter in Medina.<ref>{{Tabari\|39\|pp. 186-188}}; Bewley/Saad 8:100-101.</ref>		This marriage also ended in divorce after only a few weeks.<ref>{{Tabari\|9\|p. 138}}; {{Tabari\|39\|pp. 186-188}}; Bewley/Saad 8:100-101.</ref> At this point, Fatima ''became'' poor. Muhammad had no legal obligation to maintain her as the divorce had severed all ties between them. Strictly speaking, she should have returned to her father according to prevailing cultural norms. But Al-Dahhak settled near Mecca<ref>{{Muwatta\|43\|17\|9}}.</ref> and he left his daughter in Medina.<ref>{{Tabari\|39\|pp. 186-188}}; Bewley/Saad 8:100-101.</ref>

	There is no record that Fatima ever remarried; men were forbidden to approach a woman who had once been the wife of the Prophet.<ref>{{Quran\|33\|53}}.</ref> She had to work for a living. Muslim women were not forbidden to work, but the obligations of the Veil made most kinds of work difficult for them. Fatima eventually set up a business in collecting camel-dung, drying it out and selling it as fuel.<ref>{{Tabari\|39\|pp. 186-188}}; Bewley/Saad 8:100-101.</ref> She apparently disliked this work, for she used to complain, “I am wretched! I am miserable!”<ref>{{Tabari\|39\|pp. 186-188}}; Bewley/Saad 8:100-101: “She used to collect the camels and say, ‘I am the wretch.’”</ref> But it seems she had difficulty in finding any other kind of work, for she continued working with camel dung all her life. While she lived another fifty years,<ref>{{Tabari\|39\|pp. 186-188}}; Bewley/Saad 8:100-101.</ref> and therefore did not starve, it is unlikely that this kind of work made for a comfortable life style.		There is no record that Fatima ever remarried; men were forbidden to approach a woman who had once been the wife of the Prophet.<ref>{{Quran\|33\|53}}.</ref> She had to work for a living. Muslim women were not forbidden to work, but the obligations of the Veil made most kinds of work difficult for them. Fatima eventually set up a business in collecting camel-dung, drying it out and selling it as fuel.<ref>{{Tabari\|39\|pp. 186-188}}; Bewley/Saad 8:100-101.</ref> She apparently disliked this work, for she used to complain, “I am wretched! I am miserable!”<ref>{{Tabari\|39\|pp. 186-188}}; Bewley/Saad 8:100-101: “She used to collect the camels and say, ‘I am the wretch.’”</ref> But it seems she had difficulty in finding any other kind of work, for she continued working with camel dung all her life. While she lived another fifty years,<ref>{{Tabari\|39\|pp. 186-188}}; Bewley/Saad 8:100-101.</ref> and therefore did not starve, it is unlikely that this kind of work made for a comfortable life style.

Conquest of Khaybar

Asmith — Fri, 31 Jul 2026 20:31:09 GMT

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	{{QualityScore\|Lead=4\|Structure=4\|Content=4\|Language=4\|References=4}}		{{QualityScore\|Lead=4\|Structure=4\|Content=4\|Language=4\|References=4}}
	[[File:khbr.jpeg\|right\|thumb\|250px\|The Muslim army arrives at Khyber. From Akram Zuʻaytir & Darwish Al-Muqdadi's Tārīkhunā bi-uslūb qaṣaṣī (Our History in a Narrative style), 1935]]		[[File:khbr.jpeg\|right\|thumb\|250px\|The Muslim army arrives at Khyber. From Akram Zuʻaytir & Darwish Al-Muqdadi's Tārīkhunā bi-uslūb qaṣaṣī (Our History in a Narrative style), 1935]]
	According to the Islamic tradition in 628 AD the prophet [[Muhammad]] led an army of Muslims against the fortified Jewish oasis of Khaybar <ref>Watt 1956, pg. 341.</ref>. Muhammad and the companions launched this assault as the culmination of years of struggle against the Jews of Arabia and their pagan allies. After much struggle the fortresses of ~~Khaibar~~ were overtaken one by one. The Jews were allowed to leave, and those who stayed paid the [[jizya]] and ~~become~~, according to the Islamic tradition, the first dhimmis. Muhammad took the wife of the leader of the Khaybar Jews, [[Safiyya]], as his wife, and tortured her husband Kinana to death in order to find his treasure, according to ibn Hisham and Tabari (themselves relating ibn Ishaq's account). In the aftermath of the victory, Muhammad ate of a sheep cooked by a local Jewish woman who had lost family in the battle. She poisoned the shoulder after finding out it was Muhammad's favorite part of the animal to eat. Muhammad spit the piece out without swallowing, but according to the Hadith it would later lead to his death. Despite this, the victory of the Muslims over the Jews at Khaybar was widely celebrated by the early Muslims, and the chant "Khaybar, Khaybar, ya yahuud, jaysh Muhammad saya'uud" "Khaybar, Khaybar O Jews, the army of Muhammad shall return" has in modern times become an invocation of bellicosity against the Jews by Arab and Muslim forces such as Hezbollah, Hamas, the Islamic Republic of Iran, Arab nationalists, and Islamist activists the world over.		According to the Islamic tradition in 628 AD the prophet [[Muhammad]] led an army of Muslims against the fortified Jewish oasis of Khaybar <ref>Watt 1956, pg. 341.</ref>. Muhammad and the companions launched this assault as the culmination of years of struggle against the Jews of Arabia and their pagan allies. After much struggle the fortresses of Khaybar were overtaken one by one. The Jews were allowed to leave, and those who stayed paid the [[jizya]] and became, according to the Islamic tradition, the first dhimmis. Muhammad took the wife of the leader of the Khaybar Jews, [[Safiyya]], as his wife, and tortured her husband Kinana to death in order to find his treasure, according to ibn Hisham and Tabari (themselves relating ibn Ishaq's account). In the aftermath of the victory, Muhammad ate of a sheep cooked by a local Jewish woman who had lost family in the battle. She poisoned the shoulder after finding out it was Muhammad's favorite part of the animal to eat. Muhammad spit the piece out without swallowing, but according to the Hadith it would later lead to his death. Despite this, the victory of the Muslims over the Jews at Khaybar was widely celebrated by the early Muslims, and the chant "Khaybar, Khaybar, ya yahuud, jaysh Muhammad saya'uud" "Khaybar, Khaybar O Jews, the army of Muhammad shall return" has in modern times become an invocation of bellicosity against the Jews by Arab and Muslim forces such as Hezbollah, Hamas, the Islamic Republic of Iran, Arab nationalists, and Islamist activists the world over.

	==Background==		==Background==

User:CPO675/Sandbox 1

CPO675 — Fri, 31 Jul 2026 18:00:09 GMT

Supernatural destruction of cities (the punishment stories)

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 == Ever ==
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 {{Quote|{{Quran|26|187}}|Make a fragment of the sky falls upon us, should you be truthful.’}}
 '''Bring out Arabic'''

Historical Errors in the Quran

CPO675 — Fri, 31 Jul 2026 17:41:56 GMT

Supernatural destruction of cities (the punishment stories): Added another verse where the people of Lot's destruction occurs, and Midian.

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	* Pharoah's people are drowned in {{Quran\|10\|90}}, {{Quran\|2\|50}}, {{Quran-range\|26\|66\|68}}, {{Quran\|7\|136}}, {{Quran-range\|89\|10\|13}}.		* Pharoah's people are drowned in {{Quran\|10\|90}}, {{Quran\|2\|50}}, {{Quran-range\|26\|66\|68}}, {{Quran\|7\|136}}, {{Quran-range\|89\|10\|13}}.
	* Moses's people who worship the Samaria's calf are struck with a thunderbolt {{Quran\|2\|55}} and later (after being brought back to life in {{Quran\|2\|56}} and continuing to transgress) a punishment from the sky ''rijz min al-samāʾi'' {{Quran\|2\|59}}<ref>Marshall, David. ''God, Muhammad and the Unbelievers (p. 127).'' Taylor & Francis. Kindle Edition.</ref> (cf: {{Quran\|4\|153}}).		* Moses's people who worship the Samaria's calf are struck with a thunderbolt {{Quran\|2\|55}} and later (after being brought back to life in {{Quran\|2\|56}} and continuing to transgress) a punishment from the sky ''rijz min al-samāʾi'' {{Quran\|2\|59}}<ref>Marshall, David. ''God, Muhammad and the Unbelievers (p. 127).'' Taylor & Francis. Kindle Edition.</ref> (cf: {{Quran\|4\|153}}).
	* The people of Midian (''Madyan'') are killed overnight by an earthquake {{Quran\|7\|91}}, {{Quran\|29\|36}}.		* The people of Midian (''Madyan'') are killed overnight by an earthquake {{Quran\|7\|91}}, {{Quran\|29\|36-37}}.
	* The towns of Lot (''Lut'') are destroyed by a storm of stones from the sky {{Quran\|54\|32}}, {{Quran\|29\|34}}, {{Quran\|11\|82}}.		* The towns of Lot (''Lut'') are destroyed by a storm of stones from the sky {{Quran\|54\|32}}, {{Quran\|29\|34}}, {{Quran\|11\|82}}, {{Quran\|15\|74}}.
	* The people of ''Tubba''' are listed as a destroyed people for denying their messenger in {{Quran\|44\|37}} and {{Quran\|50\|14}}, with Tubba' most commonly identified as a Himyarite (a Southern Arabian Empire primarily covering modern day Yemen) king by traditional Islamic scholars<ref>See classical commentaries [https://quranx.com/tafsirs/44.37 on Q44:37]</ref> without the method of destruction being specified in the Qur'an.		* The people of ''Tubba''' are listed as a destroyed people for denying their messenger in {{Quran\|44\|37}} and {{Quran\|50\|14}}, with Tubba' most commonly identified as a Himyarite (a Southern Arabian Empire primarily covering modern day Yemen) king by traditional Islamic scholars<ref>See classical commentaries [https://quranx.com/tafsirs/44.37 on Q44:37]</ref> without the method of destruction being specified in the Qur'an.
	* The people of ''al-Rass'' are mentioned in destroyed people's lists in {{Quran\|25\|38}} (also mentioning many unnamed people's in-between them) and {{Quran\|50\|12}}. In traditional Islamic scholarship this is usually taken to refer to a 'well' though its location is disputed, with some saying Ṣāliḥ (who went to Thamūd) being their warner, whilst others say it was Shuʿayb who went to Madyan, and others Hanzala b. Safwān who is not mentioned in the Qur'an.<ref>See commentaries on [https://quranx.com/Tafsirs/50.12 Q50:12] and [https://quranx.com/tafsirs/25.38 Q25:38]</ref> Modern academic scholarship has identified the ''aṣḥāb al-Rass'' with another potential group on the Arabian peninsular further down on the West Coast by the Red sea known as the Arsians.<ref>Neuwirth, Angelika. The Qur'an: Text and Commentary, Volume 2.1: Early Middle Meccan Suras: The New Elect (p. 164). Yale University Press. Kindle Edition. See more discussions on al-Rass also on Ibid. pp.145-146, pp.159 & pp.171.</ref>		* The people of ''al-Rass'' are mentioned in destroyed people's lists in {{Quran\|25\|38}} (also mentioning many unnamed people's in-between them) and {{Quran\|50\|12}}. In traditional Islamic scholarship this is usually taken to refer to a 'well' though its location is disputed, with some saying Ṣāliḥ (who went to Thamūd) being their warner, whilst others say it was Shuʿayb who went to Madyan, and others Hanzala b. Safwān who is not mentioned in the Qur'an.<ref>See commentaries on [https://quranx.com/Tafsirs/50.12 Q50:12] and [https://quranx.com/tafsirs/25.38 Q25:38]</ref> Modern academic scholarship has identified the ''aṣḥāb al-Rass'' with another potential group on the Arabian peninsular further down on the West Coast by the Red sea known as the Arsians.<ref>Neuwirth, Angelika. The Qur'an: Text and Commentary, Volume 2.1: Early Middle Meccan Suras: The New Elect (p. 164). Yale University Press. Kindle Edition. See more discussions on al-Rass also on Ibid. pp.145-146, pp.159 & pp.171.</ref>

User:CPO675/Sandbox 1

CPO675 — Fri, 31 Jul 2026 17:37:16 GMT

Supernatural destruction of cities (the punishment stories)

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	The Quran names around the vicinity of Arabia cities and tribes destroyed by Allah for rejecting his messengers and Islam.		The Quran names around the vicinity of Arabia cities and tribes destroyed by Allah for rejecting his messengers and Islam.

	All towns are said to experience this, an idea which is linked to that of each having its own Messenger.<ref>Durie, Mark. ''The Qur'an and Its Biblical Reflexes: Investigations Into the Genesis of a Religion. pp 49 - 50.'' 2018. Lexington books.</ref> Durie (2018) notes; a ''repeated formulaic system is kam ahlaknā / qaṣamnā (qablahum / min qab lihim / min qablikum) min qarnin / mina l‑qurūni / min qaryatin “how many generations/towns (before them/you) did we destroy/shatter!” (Q6:6; Q7:4; Q10:13; Q17:17; Q19:74, 98; Q20:128; Q21:11; Q36:31; Q50:36)'' is used (along with others) to further highlight this point.<ref name=":42">Ibid. pp. 49.</ref> Drawing on another recurring formula, the Qur'an frequently urges its audience to travel through the earth and observe''<nowiki/>' how Allah brought destruction upon sinners of the past, i.e. visible ruins (Q3:137; Q6:11; Q12:109; Q16:36; Q27:69; Q29:20; Q30:9, 42; Q35:44; Q40:21, 82; Q47:10)'''.<ref name=":42" />'''''{{Quote\|{{Quran\|17\|58}}\|<b>There is not a town but We will destroy it before the Day of Resurrection, or punish it with a severe punishment.</b> That has been written in the Book.}}We are told the solitary exception is the town of Yūnus (Jonah), an unnamed in the Qur'an with over 100,000 people {{Quran\|37\|147-148}} though said to commonly understood to be Nineveh in traditional Islam exegesis, who believed in whole, and were therefore spared the Earthly punishment.<ref>Mark Durie. ''The Qur’an and Its Biblical Reflexes. pp 49, Kindle Edition pp151.'' 2018</ref> {{Quran\|10\|98}} [no evidence of this large town having this other than religious scripture - show size vs avg town] {{Quote\|{{Quran\|10\|98}}\|Then has there not been a [single] city that believed so its faith benefited it except the people of Jonah? When they believed, We removed from them the punishment of disgrace in worldly life and gave them enjoyment for a time.}}		All towns are said to experience this, an idea which is linked to that of each having its own Messenger.<ref>Durie, Mark. ''The Qur'an and Its Biblical Reflexes: Investigations Into the Genesis of a Religion. pp 49 - 50.'' 2018. Lexington books.</ref> Durie (2018) notes; a ''repeated formulaic system is kam ahlaknā / qaṣamnā (qablahum / min qab lihim / min qablikum) min qarnin / mina l‑qurūni / min qaryatin “how many generations/towns (before them/you) did we destroy/shatter!” (Q6:6; Q7:4; Q10:13; Q17:17; Q19:74, 98; Q20:128; Q21:11; Q36:31; Q50:36)'' is used (along with others) to further highlight this point.<ref name=":42">Ibid. pp. 49.</ref> Drawing on another recurring formula, the Qur'an frequently urges its audience to travel through the earth and observe''<nowiki/>' how Allah brought destruction upon sinners of the past, i.e. visible ruins (Q3:137; Q6:11; Q12:109; Q16:36; Q27:69; Q29:20; Q30:9, 42; Q35:44; Q40:21, 82; Q47:10)'''.<ref name=":42" />'''''{{Quote\|{{Quran\|17\|58}}\|<b>There is not a town but We will destroy it before the Day of Resurrection, or punish it with a severe punishment.</b> That has been written in the Book.}}We are told the solitary exception is the town of Yūnus (Jonah), an unnamed in the Qur'an with over 100,000 people {{Quran\|37\|147-148}} though said to commonly understood to be Nineveh in traditional Islam exegesis, who believed in whole, and were therefore spared the Earthly punishment.<ref>Mark Durie. ''The Qur’an and Its Biblical Reflexes. pp 49, Kindle Edition pp151.'' 2018</ref> {{Quran\|10\|98}} [no evidence of this large town having this other than religious scripture - show size vs avg town] {{Quote\|{{Quran\|10\|98}}\|<b>Then has there not been a [single] city that believed</b> so its faith benefited it except the people of Jonah? When they believed, <b>We removed from them the punishment of disgrace in worldly life</b> and gave them enjoyment for a time.}}

	(cf: {{Quran\|37\|147-148}})		(cf: {{Quran\|37\|147-148}})


			Direct - destroyed previous messengers {{Quran\|65\|8-9}}, {{Quran\|19\|74-75}}.

			Outside direct references, Meccans are questioned about fearing God's sudden destruction {{Quran-range\|7\|97\|98}}, {{Quran-range\|17\|68\|69}}, {{Quran\|16\|45}}, {{Quran\|16\|16-17}}, {{Quran\|34\|9}}

			Just like Allah regularly destroyed past non-believers (via a supernatural cause such as swallowing them into the Earth) for not following prophets or sinning {{Quran\|29\|40}} {{Quran\|28\|81-82}}



			Shuy'an Midian also getting destroyed {{Quran\|29\|36-37}}

			Lot {{Quran\|15\|74}}

	==== Arguments of temporal punishment threat from unbelievers - a big point of contention as to why not to believe Muhammad - the magical supernatural destruction of the never came ====		==== Arguments of temporal punishment threat from unbelievers - a big point of contention as to why not to believe Muhammad - the magical supernatural destruction of the never came ====
	To Muhammad's contemporaries, who's words and arguments are often paraphrased in the Qur'an,<ref>Reynolds, Gabriel. (2023). ''Their Very Words? A Preliminary Evaluation of Reported Speech in the Qurʾan.'' Journal of Near Eastern Studies. 82. 197-211. 10.1086/727011. </ref> the biggest? contention in Meccan verses brought up repeatedly was the delay of this punishment, often mocking Muhammad's prediction/threat. Marshall quotes many verses?		To Muhammad's contemporaries, who's words and arguments are often paraphrased in the Qur'an,<ref>Reynolds, Gabriel. (2023). ''Their Very Words? A Preliminary Evaluation of Reported Speech in the Qurʾan.'' Journal of Near Eastern Studies. 82. 197-211. 10.1086/727011. </ref> the biggest? contention in Meccan verses brought up repeatedly was the delay of this punishment, often mocking Muhammad's prediction/threat. Marshall quotes many verses?
	{{Quote\|Marshall, David. <i>God, Muhammad and the Unbelievers (Kindle Edition. pp. 58).</i> Taylor & Francis.\|And when our signs were being recited to them, they said, ‘… this is nothing but the fairy-tales of the ancients.’ And when they said, ‘O God, if this be indeed the truth from you, then rain down upon us stones out of heaven, or bring us a painful punishment.’}}		{{Quote\|Marshall, David. <i>God, Muhammad and the Unbelievers (Kindle Edition. pp. 58).</i> Taylor & Francis.\|And when our signs were being recited to them, they said, ‘… this is nothing but the fairy-tales of the ancients.’ And when they said, ‘O God, if this be indeed the truth from you, then rain down upon us stones out of heaven, or bring us a painful punishment.’}}
	Get further list		Get further list
	{{Quote\|Marshall, David. <i>God, Muhammad and the Unbelievers (Kindle Edition. pp. 58).</i> Taylor & Francis.\|It appears that this mocking request for the threatened punishment to fall was a recurrent feature of Muhammad’s encounters with the unbelieving Meccans. It occurs in passages such as 13:6 and 26:204 (‘What, do they seek to hasten our punishment?’), where Muhammad’s Meccan contemporaries are directly quoted, and also, implicitly, in passages such as 7:70, 29:29 and 46:22, where it is placed on the lips of past generations of unbelievers.}}		{{Quote\|Marshall, David. <i>God, Muhammad and the Unbelievers (Kindle Edition. pp. 58).</i> Taylor & Francis.\|It appears that this mocking request for the threatened punishment to fall was a recurrent feature of Muhammad’s encounters with the unbelieving Meccans. It occurs in passages such as 13:6 and 26:204 (‘What, do they seek to hasten our punishment?’), where Muhammad’s Meccan contemporaries are directly quoted, and also, implicitly, in passages such as 7:70, 29:29 and 46:22, where it is placed on the lips of past generations of unbelievers.}}
			{{Quran\|8\|31-32}}

			{{Quote\|{{Quran\|8\|31-32}}\|When Our signs are recited to them, they say, ‘We have heard already. If we want, we [too] can say like this. These are nothing but myths of the ancients.’ And when they said, ‘O Allah, if this be the truth from You, rain down upon us stones from the sky, or bring us a painful punishment.’}}

			{{Quran\|26\|187}}

			{{Quote\|{{Quran\|26\|187}}\|Make a fragment of the sky falls upon us, should you be truthful.’}}

	'''Bring out Arabic'''		'''Bring out Arabic'''

Sahih

Asmith — Fri, 31 Jul 2026 14:58:58 GMT

Mat'n

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	This refers to the reputation of each Muslim sub narrator in the isnad. Each 'link' in the chain must be established first, then the reputation/character of each 'link' must be evaluated. If they were known as a pious, honest Muslim, then the narration passes this criteria; however if one (or more) of the 'links' was a known liar, or had doubtful character, then the narration did not pass and was rejected.		This refers to the reputation of each Muslim sub narrator in the isnad. Each 'link' in the chain must be established first, then the reputation/character of each 'link' must be evaluated. If they were known as a pious, honest Muslim, then the narration passes this criteria; however if one (or more) of the 'links' was a known liar, or had doubtful character, then the narration did not pass and was rejected.

	===~~Mat'n~~===		===Matn===
	The contents of the narration must not be in contradiction with the Qur'an. For example, there are narrations that state that [[Muhammads Miracles\|Muhammad performed miracles]]; but the Qur'an makes clear that he did ''not'' - so even though some of these 'miracle' ahadith can be found in the Sahih collections, they fail this criteria, so they should be discarded as 'sahih.' The exception to this rule are of course, the narrations regarded by scholars to be Qudsi (hadith which contain non-Qur'anic words from Allah, repeated by Muhammad). These narrations may contradict the Qur'an, but this does not mean they are not Sahih.		The contents of the narration must not be in contradiction with the Qur'an. For example, there are narrations that state that [[Muhammads Miracles\|Muhammad performed miracles]]; but the Qur'an makes clear that he did ''not'' - so even though some of these 'miracle' ahadith can be found in the Sahih collections, they fail this criteria, so they should be discarded as 'sahih.' The exception to this rule are of course, the narrations regarded by scholars to be Qudsi (hadith which contain non-Qur'anic words from Allah, repeated by Muhammad). These narrations may contradict the Qur'an, but this does not mean they are not Sahih.

Muhammad's Marriages

Asmith — Fri, 31 Jul 2026 14:56:28 GMT

updating language score

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	{{QualityScore\|Lead=2\|Structure=4\|Content=4\|Language=3\|References=4}}		{{QualityScore\|Lead=2\|Structure=4\|Content=4\|Language=4\|References=4}}
	According to Anas ibn Malik, the Prophet [[Muhammad]] used to visit all eleven of his wives in one night; but he could manage this, as he had the [[Sex\|sexual]] prowess of thirty men.<ref>{{Bukhari\|\|\|268\|darussalam}}. See also {{Bukhari\|\|\|5215\|darussalam}}.</ref> The historian Al-[[Tabari]] calculated that Muhammad [[Marriage\|married]] a total of fifteen [[Islam and Women\|women]], though only ever eleven at one time; and two of these marriages were never consummated.<ref>{{Tabari\|9\|pp. 126-127}}.</ref> This tally of fifteen does not include at least four concubines. A concubine is “a woman with whom a man cohabits without being married”, and has a “social status in a household below that of a wife.”<ref>[{{Reference archive\|1=http://www.merriam-webster.com/dictionary/concubine\|2=2011-09-28}} Concubine] – Merriam-Webster, accessed September 28, 2011</ref> All of Muhammad’s concubines were his [[Slavery\|slaves]]. Al-Tabari also excludes from the fifteen several other women with whom Muhammad had some kind of marriage contract but who, due to legal technicalities, never became full wives. It is fairly certain, however, that none of these legally-stifled unions was ever consummated. They were the cultural equivalent of a broken engagement. Finally, there were several other women whom Muhammad wished to marry, or whom he was invited to marry, but for various reasons he did not.		According to Anas ibn Malik, the Prophet [[Muhammad]] used to visit all eleven of his wives in one night; but he could manage this, as he had the [[Sex\|sexual]] prowess of thirty men.<ref>{{Bukhari\|\|\|268\|darussalam}}. See also {{Bukhari\|\|\|5215\|darussalam}}.</ref> The historian Al-[[Tabari]] calculated that Muhammad [[Marriage\|married]] a total of fifteen [[Islam and Women\|women]], though only ever eleven at one time; and two of these marriages were never consummated.<ref>{{Tabari\|9\|pp. 126-127}}.</ref> This tally of fifteen does not include at least four concubines. A concubine is “a woman with whom a man cohabits without being married”, and has a “social status in a household below that of a wife.”<ref>[{{Reference archive\|1=http://www.merriam-webster.com/dictionary/concubine\|2=2011-09-28}} Concubine] – Merriam-Webster, accessed September 28, 2011</ref> All of Muhammad’s concubines were his [[Slavery\|slaves]]. Al-Tabari also excludes from the fifteen several other women with whom Muhammad had some kind of marriage contract but who, due to legal technicalities, never became full wives. It is fairly certain, however, that none of these legally-stifled unions was ever consummated. They were the cultural equivalent of a broken engagement. Finally, there were several other women whom Muhammad wished to marry, or whom he was invited to marry, but for various reasons he did not.

User:CPO675/Sandbox 1

CPO675 — Thu, 30 Jul 2026 21:36:47 GMT

Arguments of temporal punishment threat from unbelievers - a big point of contention as to why not to believe Muhammad - the magical supernatural destruction of the never came

← Older revision		Revision as of 21:36, 30 July 2026
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	==== Arguments of temporal punishment threat from unbelievers - a big point of contention as to why not to believe Muhammad - the magical supernatural destruction of the never came ====		==== Arguments of temporal punishment threat from unbelievers - a big point of contention as to why not to believe Muhammad - the magical supernatural destruction of the never came ====
	To Muhammad's contemporaries, who's words and arguments are often paraphrased in the Qur'an,<ref>Reynolds, Gabriel. (2023). ''Their Very Words? A Preliminary Evaluation of Reported Speech in the Qurʾan.'' Journal of Near Eastern Studies. 82. 197-211. 10.1086/727011. </ref> the biggest? contention in Meccan verses brought up ~~repeadly~~ was the delay of this punishment, often mocking Muhammad's prediction/threat. Marshall quotes many verses?		To Muhammad's contemporaries, who's words and arguments are often paraphrased in the Qur'an,<ref>Reynolds, Gabriel. (2023). ''Their Very Words? A Preliminary Evaluation of Reported Speech in the Qurʾan.'' Journal of Near Eastern Studies. 82. 197-211. 10.1086/727011. </ref> the biggest? contention in Meccan verses brought up repeatedly was the delay of this punishment, often mocking Muhammad's prediction/threat. Marshall quotes many verses?
	{{Quote\|Marshall, David. <i>God, Muhammad and the Unbelievers (Kindle Edition. pp. 58).</i> Taylor & Francis.\|And when our signs were being recited to them, they said, ‘… this is nothing but the fairy-tales of the ancients.’ And when they said, ‘O God, if this be indeed the truth from you, then rain down upon us stones out of heaven, or bring us a painful punishment.’}}		{{Quote\|Marshall, David. <i>God, Muhammad and the Unbelievers (Kindle Edition. pp. 58).</i> Taylor & Francis.\|And when our signs were being recited to them, they said, ‘… this is nothing but the fairy-tales of the ancients.’ And when they said, ‘O God, if this be indeed the truth from you, then rain down upon us stones out of heaven, or bring us a painful punishment.’}}
	Get further list		Get further list
	{{Quote\|It appears that this mocking request for the threatened punishment to fall was a recurrent feature of Muhammad’s encounters with the unbelieving Meccans. It occurs in passages such as 13:6 and 26:204 (‘What, do they seek to hasten our punishment?’), where Muhammad’s Meccan contemporaries are directly quoted, and also, implicitly, in passages such as 7:70, 29:29 and 46:22, where it is placed on the lips of past generations of unbelievers~~.\|Marshall, David. <i>God, Muhammad and the Unbelievers (Kindle Edition. pp. 58).</i> Taylor & Francis~~.}}		{{Quote\|Marshall, David. <i>God, Muhammad and the Unbelievers (Kindle Edition. pp. 58).</i> Taylor & Francis.\|It appears that this mocking request for the threatened punishment to fall was a recurrent feature of Muhammad’s encounters with the unbelieving Meccans. It occurs in passages such as 13:6 and 26:204 (‘What, do they seek to hasten our punishment?’), where Muhammad’s Meccan contemporaries are directly quoted, and also, implicitly, in passages such as 7:70, 29:29 and 46:22, where it is placed on the lips of past generations of unbelievers.}}
	'''Bring out Arabic'''		'''Bring out Arabic'''

User:IbnPinker/Sandbox1

IbnPinker — Thu, 30 Jul 2026 19:57:18 GMT

← Older revision		Revision as of 19:57, 30 July 2026
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	Sadeghi, Behnam and Mohsen Goudarzi. "[https://doi.org/10.1515/islam-2011-0025 Ṣan‘ā’ 1 and the Origins of the Qur’ān]." ''Der Islam'' 87 (2012): 1-129.		Sadeghi, Behnam and Mohsen Goudarzi. "[https://doi.org/10.1515/islam-2011-0025 Ṣan‘ā’ 1 and the Origins of the Qur’ān]." ''Der Islam'' 87 (2012): 1-129.

	== Islamic theology ==		== Islamic theology ==

	Abu Zayd, Nasr Hamid. [https://doi.org/10.2307/j.ctt1z27jc8 ''Critique of Religious Discourse'' [''Naqd al-Khiṭāb al-Dīnī''<nowiki>]</nowiki>]. Translated by Jonathan Wright. Yale University Press (2018 [1994]). 320pp.

	Al-Azm, Sadik J. [https://gerlachpress.com/index.php?title=Sadik+J.+Al-Azm%3A+Critique+of+Religious+Thought.+First+English+Translation+of+naqd+al-fikr+ad-dini&art_no=9783940924445 ''Critique of Religious Thought'' [''Naqd al-Fikr al-Dīnī''<nowiki>]</nowiki>]. Gerlach Press (2014 [1969]). 240pp.

			=== The development of Islamic theology ===
	Crone, Patricia and Martin Hinds. ''[https://www.cambridge.org/us/universitypress/subjects/history/middle-east-history/gods-caliph-religious-authority-first-centuries-islam?format=PB&isbn=9780521541114 God's Caliph: Religious Authority in the First Centuries of Islam]''. Cambridge University Press (1986). 164pp.		Crone, Patricia and Martin Hinds. ''[https://www.cambridge.org/us/universitypress/subjects/history/middle-east-history/gods-caliph-religious-authority-first-centuries-islam?format=PB&isbn=9780521541114 God's Caliph: Religious Authority in the First Centuries of Islam]''. Cambridge University Press (1986). 164pp.

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	Stroumsa, Sarah. ''[https://doi.org/10.1163/9789004452848 Freethinkers of Medieval Islam: Ibn al-Rāwandī, Abū Bakr al-Rāzī, and Their Impact on Islamic Thought]''. Brill, 1999). 261pp.		Stroumsa, Sarah. ''[https://doi.org/10.1163/9789004452848 Freethinkers of Medieval Islam: Ibn al-Rāwandī, Abū Bakr al-Rāzī, and Their Impact on Islamic Thought]''. Brill, 1999). 261pp.

			=== Endogenous critiques of Islamic theology ===
			Abu Zayd, Nasr Hamid. [https://doi.org/10.2307/j.ctt1z27jc8 ''Critique of Religious Discourse'' [''Naqd al-Khiṭāb al-Dīnī''<nowiki>]</nowiki>]. Translated by Jonathan Wright. Yale University Press (2018 [1994]). 320pp.

			Al-Azm, Sadik J. [https://gerlachpress.com/index.php?title=Sadik+J.+Al-Azm%3A+Critique+of+Religious+Thought.+First+English+Translation+of+naqd+al-fikr+ad-dini&art_no=9783940924445 ''Critique of Religious Thought'' [''Naqd al-Fikr al-Dīnī''<nowiki>]</nowiki>]. Gerlach Press (2014 [1969]). 240pp.

	== Islamic law ==		== Islamic law ==
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	Crone, Patricia. ''[https://doi.org/10.1017/CBO9780511522246 Roman, Provincial and Islamic Law: The Origins of the Islamic Patronate]''. Cambridge University Press (1987). 178pp.		Crone, Patricia. ''[https://doi.org/10.1017/CBO9780511522246 Roman, Provincial and Islamic Law: The Origins of the Islamic Patronate]''. Cambridge University Press (1987). 178pp.

			Sadeghi, Behnam. ''[https://doi.org/10.1017/CBO9780511920509 The Logic of Law Making in Islam: Women and Prayer in the Legal Tradition]''. Cambridge University Press (2013). 234pp.

			Schacht, Joseph. ''[https://archive.org/details/schacht-joseph-the-origins-of-muhamaddan-jurisprudence The Origins of Muhammadan Jurisprudence]''. Oxford University Press (1950). 348pp.

			=== 'Islamic economics and finance' ===
			Kuran, Timur. ''[https://doi.org/10.2307/j.ctt7srdj Islam and Mammon: The Economic Predicaments of Islamism]''. Princeton University Press (2004). 240pp.

	Kuran, Timur. ''[https://doi.org/10.1515/9781400836017 The Long Divergence: How Islamic Law Held Back the Middle East]''. Princeton University Press (2012). 424pp.		Kuran, Timur. ''[https://doi.org/10.1515/9781400836017 The Long Divergence: How Islamic Law Held Back the Middle East]''. Princeton University Press (2012). 424pp.
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	Kuran, Timur. ''[https://doi.org/10.1017/9781009320009 Freedoms Delayed: Political Legacies of Islamic Law in the Middle East].'' Cambridge University Press (2023). 410pp.		Kuran, Timur. ''[https://doi.org/10.1017/9781009320009 Freedoms Delayed: Political Legacies of Islamic Law in the Middle East].'' Cambridge University Press (2023). 410pp.

	~~Sadeghi~~, ~~Behnam~~. ''[https://doi.org/10.~~1017~~/~~CBO9780511920509 The Logic of Law Making in~~ Islam~~: Women~~ and ~~Prayer in the Legal Tradition~~]''. ~~Cambridge University Press (2013)~~. ~~234pp~~.		== Islam and scientific progress ==
			Renan, Ernest. "[https://doi.org/10.7312/rena17430-014 <nowiki>Islam and Science [L'Islamism et la Science]</nowiki>]," translated by M. F. N. Giglioli. In ''What is a Nation? And Other Political Writings'', 264-280. Columbia University Press (2018 [1882]).
	~~Schacht, Joseph~~. ''~~[https://archive.org/details/schacht-joseph-the-origins-of-muhamaddan-jurisprudence The Origins of Muhammadan Jurisprudence]~~''. ~~Oxford~~ University Press (~~1950~~)~~. 348pp~~.

	== Social history of the Muslim world ==		== Social history of the Muslim world ==

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	* Pharoah's people are drowned in {{Quran\|10\|90}}, {{Quran\|2\|50}}, {{Quran-range\|26\|66\|68}}, {{Quran\|7\|136}}, {{Quran-range\|89\|10\|13}}.		* Pharoah's people are drowned in {{Quran\|10\|90}}, {{Quran\|2\|50}}, {{Quran-range\|26\|66\|68}}, {{Quran\|7\|136}}, {{Quran-range\|89\|10\|13}}.
	* Moses's people who worship the Samaria's calf are struck with a thunderbolt {{Quran\|2\|55}} and later (after being brought back to life in {{Quran\|2\|56}} and continuing to transgress) a punishment from the sky ''rijz min al-samāʾi'' {{Quran\|2\|59}}<ref>Marshall, David. ''God, Muhammad and the Unbelievers (p. 127).'' Taylor & Francis. Kindle Edition.</ref> (cf: {{Quran\|4\|153}}).		* Moses's people who worship the Samaria's calf are struck with a thunderbolt {{Quran\|2\|55}} and later (after being brought back to life in {{Quran\|2\|56}} and continuing to transgress) a punishment from the sky ''rijz min al-samāʾi'' {{Quran\|2\|59}}<ref>Marshall, David. ''God, Muhammad and the Unbelievers (p. 127).'' Taylor & Francis. Kindle Edition.</ref> (cf: {{Quran\|4\|153}}).
	* The people of Midian (''Madyan'') are killed overnight by an earthquake {{Quran\|7\|91}}, {{Quran\|29\|36}}.		* The people of Midian (''Madyan'') are killed overnight by an earthquake {{Quran\|7\|91}}, {{Quran\|29\|36-37}}.
	* The towns of Lot (''Lut'') are destroyed by a storm of stones from the sky {{Quran\|54\|32}}, {{Quran\|29\|34}}, {{Quran\|11\|82}}.		* The towns of Lot (''Lut'') are destroyed by a storm of stones from the sky {{Quran\|54\|32}}, {{Quran\|29\|34}}, {{Quran\|11\|82}}, {{Quran\|15\|74}}.
	* The people of ''Tubba''' are listed as a destroyed people for denying their messenger in {{Quran\|44\|37}} and {{Quran\|50\|14}}, with Tubba' most commonly identified as a Himyarite (a Southern Arabian Empire primarily covering modern day Yemen) king by traditional Islamic scholars<ref>See classical commentaries [https://quranx.com/tafsirs/44.37 on Q44:37]</ref> without the method of destruction being specified in the Qur'an.		* The people of ''Tubba''' are listed as a destroyed people for denying their messenger in {{Quran\|44\|37}} and {{Quran\|50\|14}}, with Tubba' most commonly identified as a Himyarite (a Southern Arabian Empire primarily covering modern day Yemen) king by traditional Islamic scholars<ref>See classical commentaries [https://quranx.com/tafsirs/44.37 on Q44:37]</ref> without the method of destruction being specified in the Qur'an.
	* The people of ''al-Rass'' are mentioned in destroyed people's lists in {{Quran\|25\|38}} (also mentioning many unnamed people's in-between them) and {{Quran\|50\|12}}. In traditional Islamic scholarship this is usually taken to refer to a 'well' though its location is disputed, with some saying Ṣāliḥ (who went to Thamūd) being their warner, whilst others say it was Shuʿayb who went to Madyan, and others Hanzala b. Safwān who is not mentioned in the Qur'an.<ref>See commentaries on [https://quranx.com/Tafsirs/50.12 Q50:12] and [https://quranx.com/tafsirs/25.38 Q25:38]</ref> Modern academic scholarship has identified the ''aṣḥāb al-Rass'' with another potential group on the Arabian peninsular further down on the West Coast by the Red sea known as the Arsians.<ref>Neuwirth, Angelika. The Qur'an: Text and Commentary, Volume 2.1: Early Middle Meccan Suras: The New Elect (p. 164). Yale University Press. Kindle Edition. See more discussions on al-Rass also on Ibid. pp.145-146, pp.159 & pp.171.</ref>		* The people of ''al-Rass'' are mentioned in destroyed people's lists in {{Quran\|25\|38}} (also mentioning many unnamed people's in-between them) and {{Quran\|50\|12}}. In traditional Islamic scholarship this is usually taken to refer to a 'well' though its location is disputed, with some saying Ṣāliḥ (who went to Thamūd) being their warner, whilst others say it was Shuʿayb who went to Madyan, and others Hanzala b. Safwān who is not mentioned in the Qur'an.<ref>See commentaries on [https://quranx.com/Tafsirs/50.12 Q50:12] and [https://quranx.com/tafsirs/25.38 Q25:38]</ref> Modern academic scholarship has identified the ''aṣḥāb al-Rass'' with another potential group on the Arabian peninsular further down on the West Coast by the Red sea known as the Arsians.<ref>Neuwirth, Angelika. The Qur'an: Text and Commentary, Volume 2.1: Early Middle Meccan Suras: The New Elect (p. 164). Yale University Press. Kindle Edition. See more discussions on al-Rass also on Ibid. pp.145-146, pp.159 & pp.171.</ref>