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== Magic, Miracles, and the Supernatural in the Quran == | == Magic, Miracles, and the Supernatural in the Quran == | ||
While miracles by definition are supposed to defy the laws of nature and scientific explanation, the examples of myths and legends briefly listed in this section illustrate the pre-scientific worldview with which the Quran was composed. Being a product of late antiquity, superstitious beliefs like jinn living among us | While miracles by definition are supposed to defy the laws of nature and scientific explanation, the examples of myths and legends briefly listed in this section illustrate the pre-scientific worldview with which the Quran was composed. Being a product of late antiquity, superstitious beliefs like jinn living among us and people using black magic form a sizeable part of the Qur'an As does the idea of God interacting with the universe, controlling everything, rather than scientific laws. Even inanimate things worshipping God, who is a corporeal anthropomorphic being literally sitting on a throne in the cosmos. While there are many more examples of these found in Islamic literature such as hadith and seerah (biographical) material, this page lists the relevant Qur'anic statements. | ||
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== Magic == | == Magic == | ||
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{{Main|Jinn}}The Quran, Hadith and Sira all support the existence of supernatural, generally invisible creatures known as Jinn (جن ''ǧinn'', singular جني ''ǧinnī'' ; variant spelling ''djinn'') living among us. In the [[Qur'an]], satan/devil(s) are also jinn ({{Quran|18|50}}), which like humans are sent prophets and have (''at least some, see [[Qur'an, Hadith and Scholars:Predestination]]'') free-will and will be judged accordingly alongside mankind ({{Quran|6|130}}). They can interact with us ({{Quran|6|128}}) and even possess humans ({{Quran|2|275}}) (which the main article elaborates on), and cause people to forget things ({{Quran|18|63}}). As well as create buildings/structures ({{Quran|34|12-13}}). There is no evidence that these exist.{{Quote|{{quran|72|1}}|Say, [O Muhammad], "It has been revealed to me that a group of the jinn listened and said, 'Indeed, we have heard an amazing Qur'an.}}El-Zein (2009) notes the Qur’an mentions only three terms related to the species of jinn: the generic “jinn,” marid, and ‘ifrit. However, Arabic and Islamic literature provides extended descriptions of them as sub-types of jinn (and others not specifically mentioned in the Qur'an).<ref>El-Zein, Amira. Islam, Arabs, and the Intelligent World of the Jinn (Contemporary Issues in the Middle East) (p. 139). Syracuse University Press. Kindle Edition.</ref>{{Quote|El-Zein, Amira. <i>Islam, Arabs, and the Intelligent World of the Jinn (Contemporary Issues in the Middle East) (p. 142).</i> Syracuse University Press. Kindle Edition.|THE ‘IFRIT The term ‘ifrit is mentioned only once in the Qur’an, when the prophet king Solomon asked for the throne of the Queen of Sheba to be brought to him. One ‘ifrit from among the jinn consented to fulfill his request: “An ‘ifrit of the jinn said, ‘I will bring it to thee, before thou risest from thy place; I have strength for it and I am trusty” (Qur’an 27:39). The term ‘ifrit often presents a problem for the scholars trying to classify the jinn. Many commentators on the verse cited above maintain the word ‘ifrit is an adjective referring to a specific powerful jinni rather than a separate and distinct type among the jinn. Later the word came to describe any powerful and cunning man; in which case, it could refer to dark powers within the human psyche.<sup>17</sup><br> THE MARID In the Qur’an, the marid is an unruly force always striving to predict the future by means of astrological hearsay. The term marid is mentioned only once in the Qur’an in the following verse “We have adorned the lower heaven with the adornment of the stars and to preserve against every [rebel satan (shaytan marid)]; they listen not to the High Council, for they are pelted from every side” (Qur’an 37:7–8). This kind of jinn is mostly found in popular medieval literature, in particular in the stories of The Nights dealing with Solomon. Finally, as with the term ‘ifrit, the term marid could also be applied to humans. Used as an adjective, it denotes a rebellious man.<sup>18</sup>}} | {{Main|Jinn}}The Quran, Hadith and Sira all support the existence of supernatural, generally invisible creatures known as Jinn (جن ''ǧinn'', singular جني ''ǧinnī'' ; variant spelling ''djinn'') living among us. In the [[Qur'an]], satan/devil(s) are also jinn ({{Quran|18|50}}), which like humans are sent prophets and have (''at least some, see [[Qur'an, Hadith and Scholars:Predestination]]'') free-will and will be judged accordingly alongside mankind ({{Quran|6|130}}). They can interact with us ({{Quran|6|128}}) and even possess humans ({{Quran|2|275}}) (which the main article elaborates on), and cause people to forget things ({{Quran|18|63}}). As well as create buildings/structures ({{Quran|34|12-13}}). There is no evidence that these exist.{{Quote|{{quran|72|1}}|Say, [O Muhammad], "It has been revealed to me that a group of the jinn listened and said, 'Indeed, we have heard an amazing Qur'an.}}El-Zein (2009) notes the Qur’an mentions only three terms related to the species of jinn: the generic “jinn,” marid, and ‘ifrit. However, Arabic and Islamic literature provides extended descriptions of them as sub-types of jinn (and others not specifically mentioned in the Qur'an).<ref>El-Zein, Amira. Islam, Arabs, and the Intelligent World of the Jinn (Contemporary Issues in the Middle East) (p. 139). Syracuse University Press. Kindle Edition.</ref>{{Quote|El-Zein, Amira. <i>Islam, Arabs, and the Intelligent World of the Jinn (Contemporary Issues in the Middle East) (p. 142).</i> Syracuse University Press. Kindle Edition.|THE ‘IFRIT The term ‘ifrit is mentioned only once in the Qur’an, when the prophet king Solomon asked for the throne of the Queen of Sheba to be brought to him. One ‘ifrit from among the jinn consented to fulfill his request: “An ‘ifrit of the jinn said, ‘I will bring it to thee, before thou risest from thy place; I have strength for it and I am trusty” (Qur’an 27:39). The term ‘ifrit often presents a problem for the scholars trying to classify the jinn. Many commentators on the verse cited above maintain the word ‘ifrit is an adjective referring to a specific powerful jinni rather than a separate and distinct type among the jinn. Later the word came to describe any powerful and cunning man; in which case, it could refer to dark powers within the human psyche.<sup>17</sup><br> THE MARID In the Qur’an, the marid is an unruly force always striving to predict the future by means of astrological hearsay. The term marid is mentioned only once in the Qur’an in the following verse “We have adorned the lower heaven with the adornment of the stars and to preserve against every [rebel satan (shaytan marid)]; they listen not to the High Council, for they are pelted from every side” (Qur’an 37:7–8). This kind of jinn is mostly found in popular medieval literature, in particular in the stories of The Nights dealing with Solomon. Finally, as with the term ‘ifrit, the term marid could also be applied to humans. Used as an adjective, it denotes a rebellious man.<sup>18</sup>}} | ||
==== Iblis/Satan/The Devil ==== | ==== Iblis/Satan/The Devil ==== | ||
{{Main|Iblis (Satan)}}The Qur'an contains the well-known supernatural character of Satan (with a capital "S"), or "The Devil", (al-shayṭān); also called Iblīs, who tempts unbelievers into disobedience against god, furthering them in their sin, and generally causing evil on Earth.<ref name=":023">''shayṭān | devil al-shayṭān | the devil, Satan'' Sinai, Nicolai. Key Terms of the Qur'an: A Critical Dictionary (p. 451). Princeton University Press. Kindle Edition.</ref> Similar to later traditions on the book of Genesis (originally the serpent who tempts Eve to eat the fruit in the garden of Eden is not identified with Satan, only in the approximately 4 centuries preceding to the Common Era, known as the intertestamental period does this appear),<ref>Wray, T. J.; Mobley, Gregory. ''The Birth of Satan: Tracing the Devil's Biblical Roots (pp. 68-70, Chapters 5 & 6).'' St. Martin's Publishing Group. Kindle Edition.</ref> he originally lives in paradise. After refusing to obey God’s command to prostrate (sajada) himself to the newly created Adam, Iblīs is expelled from God’s retinue and subsequently retaliates against his nemesis Adam by persuading him and Eve to eat from the forbidden tree (e.g. | {{Main|Iblis (Satan)}}The Qur'an contains the well-known supernatural character of Satan (with a capital "S"), or "The Devil", (al-shayṭān); also called Iblīs, who tempts unbelievers into disobedience against god, furthering them in their sin, and generally causing evil on Earth.<ref name=":023">''shayṭān | devil al-shayṭān | the devil, Satan'' Sinai, Nicolai. Key Terms of the Qur'an: A Critical Dictionary (p. 451). Princeton University Press. Kindle Edition.</ref> Similar to later traditions on the book of Genesis (originally the serpent who tempts Eve to eat the fruit in the garden of Eden is not identified with Satan, only in the approximately 4 centuries preceding to the Common Era, known as the intertestamental period does this appear),<ref>Wray, T. J.; Mobley, Gregory. ''The Birth of Satan: Tracing the Devil's Biblical Roots (pp. 68-70, Chapters 5 & 6).'' St. Martin's Publishing Group. Kindle Edition.</ref> he originally lives in paradise. After refusing to obey God’s command to prostrate (sajada) himself to the newly created Adam, Iblīs is expelled from God’s retinue and subsequently retaliates against his nemesis Adam by persuading him and Eve to eat from the forbidden tree (e.g. {{Quran|2|34-39}}, {{Quran|7|11-25}} and {{Quran|20|115-124}}).<ref>''shayṭān | devil al-shayṭān | the devil, Satan'' Sinai, Nicolai. Key Terms of the Qur'an: A Critical Dictionary (p. 453). Princeton University Press. Kindle Edition.</ref> | ||
There are however some differences with Christian-Judeo beliefs, such as him being an evil jinn rather than a 'fallen' angel. Along with him the term for satans/devils (al-shayāṭīn), “the devils”, | There are however some differences with Christian-Judeo beliefs, such as him being an evil jinn rather than a 'fallen' angel. Along with him (Iblīs), the term for satans/devils (al-shayāṭīn), “the devils”, usually refer to evil jinn in the Qur'an.<ref name=":023" /> While Iblīs/al-shayṭān is a specific devil who takes on a more defined role in the Qur'an. | ||
This Iblīs is in line with late-antique beliefs, with the devil is in some sense to be envisaged as the chief of the evil demons.<ref name=":123">Ibid. Kindle Edition. pp. 459</ref> Sinai (2023) notes for example one verse mentions Iblīs’s “offspring” (dhurriyyah | This Iblīs is in line with late-antique beliefs, with the devil is in some sense to be envisaged as the chief of the evil demons.<ref name=":123">Ibid. Kindle Edition. pp. 459</ref> Sinai (2023) notes for example one verse mentions Iblīs’s “offspring” (dhurriyyah, {{Quran|18|50}}), raising the possibility that the descendants in question are to be identified with wicked demons, and {{Quran|26|95}} speaks of the “hosts (junūd) of Iblīs” being cast into hell, especially since these hosts are mentioned in addition to “those who have gone astray” (al-ghāwūn) {{Quran|26|94}}, who would seem to refer to human sinners, the “hosts of Iblīs” are probably to be understood as the latter’s demonic minions.<ref name=":123" /> | ||
==== The existence and attributes of angels ==== | ==== The existence and attributes of angels ==== | ||
Similarly to Judeo-Christian literature, the Quran, Hadith and Sira affirms the existence of angels, traditionally said to be made from light as mentioned in Islamic tradition (such as {{Muslim|42|7134}}),<ref>[https://islamqa.info/en/answers/843/angels-in-islam#of-what-are-the-angels-created Angels in Islam.] Of what are the Angels created? Islam Q&A. 2000</ref> while other have asserted they are made from fire like jinn based on (see: {{Quran|38|73-76}} and {{Quran|7|11-12}}),<ref>El-Zein, Amira. ''Islam, Arabs, and the Intelligent World of the Jinn (Contemporary Issues in the Middle East) (Kindle Edition. pp. 44-46 ).'' Syracuse University Press.</ref> before humans ({{Quran|2|30}}). | Similarly to Judeo-Christian literature, the Quran, Hadith and Sira affirms the existence of angels, traditionally said to be made from light as mentioned in Islamic tradition (such as {{Muslim|42|7134}}),<ref>[https://islamqa.info/en/answers/843/angels-in-islam#of-what-are-the-angels-created Angels in Islam.] Of what are the Angels created? Islam Q&A. 2000</ref> while other have asserted they are made from fire like jinn based on (see: {{Quran|38|73-76}} and {{Quran|7|11-12}}),<ref>El-Zein, Amira. ''Islam, Arabs, and the Intelligent World of the Jinn (Contemporary Issues in the Middle East) (Kindle Edition. pp. 44-46 ).'' Syracuse University Press.</ref> before humans ({{Quran|2|30}}). | ||
They are also God's messengers like humans ({{Quran|22|75}}), with generally a humanoid shape,<ref>''malak | angel; angels.'' Sinai, Nicolai. Key Terms of the Qur'an: A Critical Dictionary (p. 632). Princeton University Press. Kindle Edition. ''Despite their wings and their potential invisibility, the default appearance of angels on earth is humanoid: “had we made him”—namely, the Qur’anic Messenger—“an angel, we would have made him a man (rajul),” i.e., endowed him with the appearance of an ordinary human, Q 6:9 affirms. Perhaps one is to understand that angels can exist in two different states of aggregation, as it were: a celestial one involving wings and invisibility to the human eye, and a state of manifestation to humans, in which they appear by and large like humans themselves (see also Burge 2012, 57). It is worth highlighting that Q 6:9, by virtue of employing the word rajul, additionally implies that angels are male. This corresponds to Biblical assumptions (e.g., Matt 16:5) and helps make sense of the Qur’anic polemic against belief in female angels (Q 17:40, 37:149–153, 43:16–19, 53:27–28; see also DTEK 102). A particular aspect of the angels’ humanoid appearance—namely, their possession of hands—is corroborated by Q 6:93, according to which the angels “stretch out their hands” for the wrongdoers when these latter are in the throes of death (DTEK 121). Moreover, it must be on account of the angels’ anthropomorphic appearance that Abraham initially mistook the divinely sent “messengers” (rusul) dispatched to him for ordinary humans, only realising their supernatural—i.e., angelic—status when his guests declined the food offered to them (Q 11:69–70 and 51:26–28; see below and Sinai 2020a, 282–283).26 The generally humanoid shape of Qur’anic angels also emerges from the fact that the female friends of Joseph’s Egyptian mistress so admire him that they exclaim, “This is no human but a noble angel!” (Q 12:31).''</ref> and have at least either two, three or four (pairs of) wings.{{Quote|{{Quran|35|1}}|All praise belongs to Allah, originator of the heavens and the earth, maker of the angels [His] messengers, possessing wings, two, three or four [of them]... He adds to the creation whatever He wishes. Indeed Allah has power over all things.}}They are said to hold God’s throne (in the heavens) {{Quran|69|17}} and some stand around it ({{Quran|40|7}}). Eight angels will carry the throne of God on Judgement Day({{Quran|69|17}}). Two write down everyone's deeds for judgment day {{Quran|50|17-21}}, hovering above people | They are also God's messengers like humans ({{Quran|22|75}}), with generally a humanoid shape,<ref>''malak | angel; angels.'' Sinai, Nicolai. Key Terms of the Qur'an: A Critical Dictionary (p. 632). Princeton University Press. Kindle Edition. ''Despite their wings and their potential invisibility, the default appearance of angels on earth is humanoid: “had we made him”—namely, the Qur’anic Messenger—“an angel, we would have made him a man (rajul),” i.e., endowed him with the appearance of an ordinary human, Q 6:9 affirms. Perhaps one is to understand that angels can exist in two different states of aggregation, as it were: a celestial one involving wings and invisibility to the human eye, and a state of manifestation to humans, in which they appear by and large like humans themselves (see also Burge 2012, 57). It is worth highlighting that Q 6:9, by virtue of employing the word rajul, additionally implies that angels are male. This corresponds to Biblical assumptions (e.g., Matt 16:5) and helps make sense of the Qur’anic polemic against belief in female angels (Q 17:40, 37:149–153, 43:16–19, 53:27–28; see also DTEK 102). A particular aspect of the angels’ humanoid appearance—namely, their possession of hands—is corroborated by Q 6:93, according to which the angels “stretch out their hands” for the wrongdoers when these latter are in the throes of death (DTEK 121). Moreover, it must be on account of the angels’ anthropomorphic appearance that Abraham initially mistook the divinely sent “messengers” (rusul) dispatched to him for ordinary humans, only realising their supernatural—i.e., angelic—status when his guests declined the food offered to them (Q 11:69–70 and 51:26–28; see below and Sinai 2020a, 282–283).26 The generally humanoid shape of Qur’anic angels also emerges from the fact that the female friends of Joseph’s Egyptian mistress so admire him that they exclaim, “This is no human but a noble angel!” (Q 12:31).''</ref> and have at least either two, three or four (pairs of) wings.{{Quote|{{Quran|35|1}}|All praise belongs to Allah, originator of the heavens and the earth, maker of the angels [His] messengers, possessing wings, two, three or four [of them]... He adds to the creation whatever He wishes. Indeed Allah has power over all things.}}They are said to hold God’s throne (in the heavens) {{Quran|69|17}} and some stand around it ({{Quran|40|7}}). Eight angels will carry the throne of God on Judgement Day ({{Quran|69|17}}). Two to the left and right of people write down everyone's deeds for judgment day ({{Quran|50|17-21}}), hovering above people ({{Quran|82|10-12}}). They also ask forgiveness for the faithful on Earth ({{Quran|42|5}}), help fight with believers against non-believers ({{Quran|8|12}}) chastise unbelievers ({{Quran|8|50}}). As well as blow the trumpets on judgement day<ref>[https://islamqa.info/en/answers/49009/what-is-meant-by-the-blowing-of-the-trumpet What is meant by the blowing of the Trumpet?] Islam Q&A. 2003.</ref> in e.g. {{Quran|6|73}} {{Quran|18|99}} | ||
They praise and worship God constantly,<ref>Decharneux, Julien. ''Creation and Contemplation: The Cosmology of the Qur'ān and Its Late Antique Background (Studies in the History and Culture of the Middle East Book 47) (p. 311).'' De Gruyter. Kindle Edition.</ref> e.g. {{Quran|13|13}}, {{Quran|7|206}}, {{Quran|21|19}}, {{Quran|40|7}}, {{Quran|41|38}}, {{Quran|42|5}}, {{Quran|69|17}} and carry out his divine will - and unlike biblical angels, do not seem to be able to disobey god.<ref>Sinai, Nicolai. Key Terms of the Qur'an: A Critical Dictionary (p. 633). Princeton University Press. Kindle Edition. ''...“do as they are commanded” (Q 16:50, 66:6: yafʿalūna mā yuʾmarūn; see also 21:27: wa-hum bi-amrihi yaʿmalūn),30 “do not disobey God” (Q 66:6: lā yaʿṣūna llāha), and “do not deem themselves above serving him” (Q 7:206, 21:19: lā yastakbirūna ʿan ʿibādatihi; see also 16:49: wa-hum lā yastakbirūn)...''</ref> | They praise and worship God constantly,<ref>Decharneux, Julien. ''Creation and Contemplation: The Cosmology of the Qur'ān and Its Late Antique Background (Studies in the History and Culture of the Middle East Book 47) (p. 311).'' De Gruyter. Kindle Edition.</ref> e.g. {{Quran|13|13}}, {{Quran|7|206}}, {{Quran|21|19}}, {{Quran|40|7}}, {{Quran|41|38}}, {{Quran|42|5}}, {{Quran|69|17}} and carry out his divine will - and unlike biblical angels, do not seem to be able to disobey god.<ref>Sinai, Nicolai. Key Terms of the Qur'an: A Critical Dictionary (p. 633). Princeton University Press. Kindle Edition. ''...“do as they are commanded” (Q 16:50, 66:6: yafʿalūna mā yuʾmarūn; see also 21:27: wa-hum bi-amrihi yaʿmalūn),30 “do not disobey God” (Q 66:6: lā yaʿṣūna llāha), and “do not deem themselves above serving him” (Q 7:206, 21:19: lā yastakbirūna ʿan ʿibādatihi; see also 16:49: wa-hum lā yastakbirūn)...''</ref> | ||
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There is no evidence that these exist. | There is no evidence that these exist. | ||
===== '''Cherubs''' ===== | ===== '''Cherubs''' ===== | ||
The Qur'an mentions 'al-muqarrabūn' [Those close to god]. The traditional view of 'al-muqarrabūn' is often a rank of angels.<ref>[https://theoceanofthequran.org/83-21/ The Ocean of the Qur'an: Q 83:21]</ref> Some academics have suggested these are [https://en.wikipedia.org/wiki/Cherub cherubs], which have existed in some classical Islamic cosmologies, such as the famous philosopher Ibn Sīnā's (often known as Avicenna in the West).<ref>Stephen Burge. ''"Angels (malāʾika)." [https://www.saet.ac.uk/Islam/Angels#section4.3 4.3 Angels in classical emanationist cosmologies]'' In St Andrews Encyclopaedia of Theology, edited by Brendan N. Wolfe et al. University of St Andrews. Article published August 29, 2024. <nowiki>https://www.saet.ac.uk/Islam/Angels</nowiki>. Journal TSAQAFAH ''[https://philarchive.org/archive/ARIDEA Divine Emanation As Cosmic Origin: Ibn Sînâ and His Critics] pp 334.'' Syamsuddin Arif* Institut Studi Islam Darussalam (ISID)</ref>{{Quote|Decharneux, Julien. Creation and Contemplation: The Cosmology of the Qur'ān and Its Late Antique Background (Studies in the History and Culture of the Middle East Book 47) (pp. 306-307). De Gruyter. Kindle Edition.|As for the cherubs, they are designated by the name al-muqarrabūn in a few passages:<br> <i>By no means! Surely the book of the pious is indeed in ‘Illiyīn. And what will make you know what ‘Illiyīn is? A written book. The ones brought near bear witness to it [yashhadu-hu l-muqarrabūna]. (Q 83:18 – 21)</i> <br>Despite the rather cryptic character of these verses, we see here the motif already studied of angels “witnessing” celestial phenomena. In another passage, Jesus and the angels are also called al-muqarrabūn (“the ones brought near”; Q 4:172). This designation is very odd, especially ascribed to Jesus. The word muqarrabūn sounds like a deformation of the Hebrew or Syriac word for “cherubs”, kerūbīm/krūbē. The name kerūbīm in the Bible is an Assyrian loanword and designates “those who pray” but the root KRB is not used otherwise in the Bible. The cherubs are specifically said to support God’s throne in the Bible (1 Sam 4:4; 2 Sam 6:2; 1 Ch 13:6; 2 K 19:15; Is 37:16; Ps 80:2, 90:1).713 In light of this function, the Qur’ān seems to distort the original Semitic root KRB into QRB so as to give a new meaning to these angels’ name. The cherubs are now muqarrabūn, “the ones close to God”.}} | The Qur'an mentions 'al-muqarrabūn' [Those close to god]. The traditional view of 'al-muqarrabūn' is often a rank of angels.<ref>[https://theoceanofthequran.org/83-21/ The Ocean of the Qur'an: Q 83:21]</ref> Some academics have suggested these are [https://en.wikipedia.org/wiki/Cherub cherubs], which have existed in some classical Islamic cosmologies, such as the famous philosopher Ibn Sīnā's (often known as Avicenna in the West).<ref>Stephen Burge. ''"Angels (malāʾika)." [https://www.saet.ac.uk/Islam/Angels#section4.3 4.3 Angels in classical emanationist cosmologies]'' In St Andrews Encyclopaedia of Theology, edited by Brendan N. Wolfe et al. University of St Andrews. Article published August 29, 2024. <nowiki>https://www.saet.ac.uk/Islam/Angels</nowiki>. Journal TSAQAFAH ''[https://philarchive.org/archive/ARIDEA Divine Emanation As Cosmic Origin: Ibn Sînâ and His Critics] pp 334.'' Syamsuddin Arif* Institut Studi Islam Darussalam (ISID)</ref>{{Quote|Decharneux, Julien. <i>Creation and Contemplation: The Cosmology of the Qur'ān and Its Late Antique Background</i> (Studies in the History and Culture of the Middle East Book 47) (pp. 306-307). De Gruyter. Kindle Edition.|As for the cherubs, they are designated by the name al-muqarrabūn in a few passages:<br> <i>By no means! Surely the book of the pious is indeed in ‘Illiyīn. And what will make you know what ‘Illiyīn is? A written book. The ones brought near bear witness to it [yashhadu-hu l-muqarrabūna]. (Q 83:18 – 21)</i> <br>Despite the rather cryptic character of these verses, we see here the motif already studied of angels “witnessing” celestial phenomena. In another passage, Jesus and the angels are also called al-muqarrabūn (“the ones brought near”; Q 4:172). This designation is very odd, especially ascribed to Jesus. The word muqarrabūn sounds like a deformation of the Hebrew or Syriac word for “cherubs”, kerūbīm/krūbē. The name kerūbīm in the Bible is an Assyrian loanword and designates “those who pray” but the root KRB is not used otherwise in the Bible. The cherubs are specifically said to support God’s throne in the Bible (1 Sam 4:4; 2 Sam 6:2; 1 Ch 13:6; 2 K 19:15; Is 37:16; Ps 80:2, 90:1).713 In light of this function, the Qur’ān seems to distort the original Semitic root KRB into QRB so as to give a new meaning to these angels’ name. The cherubs are now muqarrabūn, “the ones close to God”.}} | ||
==== Houri's (Heavenly Virgins) ==== | ==== Houri's (Heavenly Virgins) ==== | ||
{{Main|Houri (Heavenly Virgin)}}There are allegedly heavenly maidens to service righteous men in paradise. No equivalent male version exists for women (or homosexuals).{{Quote|{{Quran|56|22}}|And [for them are] fair women with large, [beautiful] eyes,}}{{Quote|{{Quran|78|33}}|and maidens with swelling breasts, like of age,}} | {{Main|Houri (Heavenly Virgin)}}There are allegedly heavenly maidens to service righteous men in paradise. No equivalent male version exists for women (or homosexuals).{{Quote|{{Quran|56|22}}|And [for them are] fair women with large, [beautiful] eyes,}}{{Quote|{{Quran|78|33}}|and maidens with swelling breasts, like of age,}} | ||
==== Giants ==== | ==== Giants ==== | ||
{{Quote|{{Quran|5|22-24}}|They said, "O Musa! Indeed, in it (are) people (of) tyrannical strength and indeed, we never will enter it until they leave from it, and if they leave [from] it then certainly we (will) enter (it)." Then out spake two of those who feared (their Lord, men) unto whom Allah had been gracious: Enter in upon them by the gate, for if ye enter by it, lo! ye will be victorious. So put your trust (in Allah) if ye are indeed believers. They said: O, Moses! We will never enter (the land) while they are in it. So go thou and thy Lord and fight! We will sit here.”}}According to many prominent tafsirs these powerful people | {{Quote|{{Quran|5|22-24}}|They said, "O Musa! Indeed, in it (are) people (of) tyrannical strength and indeed, we never will enter it until they leave from it, and if they leave [from] it then certainly we (will) enter (it)." Then out spake two of those who feared (their Lord, men) unto whom Allah had been gracious: Enter in upon them by the gate, for if ye enter by it, lo! ye will be victorious. So put your trust (in Allah) if ye are indeed believers. They said: O, Moses! We will never enter (the land) while they are in it. So go thou and thy Lord and fight! We will sit here.”}}According to many prominent tafsirs these powerful people ''(qawman jabbārīna)'' are giants.<ref>E.g. Tafsir Al-Jalalayn on [https://quranx.com/Tafsir/Jalal/5.22 ''Verse 5:22''] and ''[https://quranx.com/tafsirs/5.22 others].''</ref> There is no evidence that these existed. | ||
==== Gog and Magog (Yājūj and Mājūj) ==== | ==== Gog and Magog (Yājūj and Mājūj) ==== | ||
''Main article: [[Historical Errors in the Quran#Massive wall of iron|Historical Errors in the Quran - Massive wall of iron]]'' | ''Main article: [[Historical Errors in the Quran#Massive wall of iron|Historical Errors in the Quran - Massive wall of iron]]'' | ||
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{{Main|Jibreel (Gabriel) and al-Ruh al-Qudus (the Holy Spirit) in the Qur'an}}The holy spirit in the Qur'an is presented sometimes as an angel or quasi-angelic intermediary or agent of God.<ref>''rūḥ | spirit rūḥ al-qudus | the holy spirit'' Sinai, Nicolai. Key Terms of the Qur'an: A Critical Dictionary (p. 355). Princeton University Press. Kindle Edition.</ref> Other times as a vivifying or fortifying principle emanating from God.<ref>Ibid. pp. 357</ref> Other times it is more complex to classify.<ref>Ibid. pp. 360</ref> | {{Main|Jibreel (Gabriel) and al-Ruh al-Qudus (the Holy Spirit) in the Qur'an}}The holy spirit in the Qur'an is presented sometimes as an angel or quasi-angelic intermediary or agent of God.<ref>''rūḥ | spirit rūḥ al-qudus | the holy spirit'' Sinai, Nicolai. Key Terms of the Qur'an: A Critical Dictionary (p. 355). Princeton University Press. Kindle Edition.</ref> Other times as a vivifying or fortifying principle emanating from God.<ref>Ibid. pp. 357</ref> Other times it is more complex to classify.<ref>Ibid. pp. 360</ref> | ||
{{Quote|{{Quran|2|87}}|And We did certainly give Moses the Torah and followed up after him with messengers. And We gave Jesus, the son of Mary, clear proofs and supported him with the Pure Spirit. But is it [not] that every time a messenger came to you, [O Children of Israel], with what your souls did not desire, you were arrogant? And a party [of messengers] you denied and another party you killed.}}{{Quote|{{Quran|66|12}}|And [the example of] Mary, the daughter of ʿImrān, who guarded her chastity, so We blew into [her garment] through Our angel [i.e., Gabriel], and she believed in the words of her Lord and His scriptures and was of the devoutly obedient.}} | {{Quote|{{Quran|2|87}}|And We did certainly give Moses the Torah and followed up after him with messengers. And We gave Jesus, the son of Mary, clear proofs and supported him with the Pure Spirit. But is it [not] that every time a messenger came to you, [O Children of Israel], with what your souls did not desire, you were arrogant? And a party [of messengers] you denied and another party you killed.}}{{Quote|{{Quran|66|12}}|And [the example of] Mary, the daughter of ʿImrān, who guarded her chastity, so We blew into [her garment] through Our angel [i.e., Gabriel], and she believed in the words of her Lord and His scriptures and was of the devoutly obedient.}} | ||
=== Sacred geography === | === Sacred geography === | ||
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=== Noah (Nūḥ) === | === Noah (Nūḥ) === | ||
==== Lived to be 950+ years old ==== | ==== Lived to be 950+ years old ==== | ||
Noah is said to be be at least 950 years old, with many traditional Islamic commentators taking this to mean he was preaching for this long until the flood came, and was therefore older in total (many exegetes for example say he was granted prophethood at age 40),<ref>See commentaries from [https://quranx.com/tafsirs/29.14 ''Islamic scholars on Q29:14'']</ref> and we are not told how long he lives after these events, but this could easily push him to be over a 1,000 years old in total. No human can live this long. Interestingly none of his companions mention this, seem to think this is strange or a reason to believe his prophethood in the Qur'anic story.{{Quote|{{Quran|29|14}}|Certainly We sent Noah to his people, and he remained with them for a thousand-less-fifty years. Then the flood overtook them while they were wrongdoers.}} | Noah is said to be be at least 950 years old, with many traditional Islamic commentators taking this to mean he was preaching for this long until the flood came, and was therefore older in total (many exegetes for example say he was granted prophethood at age 40),<ref>See commentaries from [https://quranx.com/tafsirs/29.14 ''Islamic scholars on Q29:14'']</ref> and we are not told how long he lives after these events, but this could easily push him to be over a 1,000 years old in total. No human can live this long. Interestingly none of his companions mention this, seem to think this is strange, or consider it a reason to believe his prophethood in the Qur'anic story.{{Quote|{{Quran|29|14}}|Certainly We sent Noah to his people, and he remained with them for a thousand-less-fifty years. Then the flood overtook them while they were wrongdoers.}} | ||
=== Adam (ʾĀdam) === | === Adam (ʾĀdam) === | ||
Adam is not said to have performed any miracles directly (or through Allah) in the Qur'an, though he was magically created from clay rather than evolving.<ref>McAuliffe, J. D. (Eds.). (01 Jan. 2001). "Encyclopaedia of the Qur'ān". In Encyclopaedia of the Qur'ān. Leiden, The Netherlands: Brill. Retrieved Mar 8, 2025, from <nowiki>https://brill.com/view/serial/ENQU</nowiki> ''Page 24.'' ''Adam and Eve.'' Read for [https://archive.org/details/encyclopaedia-of-the-quran-6-volumes-jane-dammen-mc-auliffe/page/n61/mode/2up free on internet archive, page (62/3956) of the PDF] | Adam is not said to have performed any miracles directly (or through Allah) in the Qur'an, though he was magically created from clay rather than evolving.<ref>McAuliffe, J. D. (Eds.). (01 Jan. 2001). "Encyclopaedia of the Qur'ān". In Encyclopaedia of the Qur'ān. Leiden, The Netherlands: Brill. Retrieved Mar 8, 2025, from <nowiki>https://brill.com/view/serial/ENQU</nowiki> ''Page 24.'' ''Adam and Eve.'' Read for [https://archive.org/details/encyclopaedia-of-the-quran-6-volumes-jane-dammen-mc-auliffe/page/n61/mode/2up free on internet archive, page (62/3956) of the PDF] | ||
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{{Quote|{{Quran|11|69-73}}|“There came Our messengers to Abraham with glad tidings. They said, ‘Peace!’ He answered, ‘Peace!’ and hastened to entertain them with a roasted calf. But when he saw their hands went not towards the (meal), he felt some mistrust of them, and conceived a fear of them. They said: ‘Fear not: we have been sent against the people of Lut.’ And his wife was standing (there), and she laughed, but We gave her glad tidings of Isaac, and after him, of Jacob. She said, ‘Alas for me! shall I bear a child, seeing I am an old woman, and my husband here is an old man? That would indeed be a wonderful thing!’ They said, ‘Dost thou wonder at Allah’s decree? The grace of Allah and His blessings on you, O, ye people of the house! For He is indeed worthy of all praise, full of all glory!’”}} | {{Quote|{{Quran|11|69-73}}|“There came Our messengers to Abraham with glad tidings. They said, ‘Peace!’ He answered, ‘Peace!’ and hastened to entertain them with a roasted calf. But when he saw their hands went not towards the (meal), he felt some mistrust of them, and conceived a fear of them. They said: ‘Fear not: we have been sent against the people of Lut.’ And his wife was standing (there), and she laughed, but We gave her glad tidings of Isaac, and after him, of Jacob. She said, ‘Alas for me! shall I bear a child, seeing I am an old woman, and my husband here is an old man? That would indeed be a wonderful thing!’ They said, ‘Dost thou wonder at Allah’s decree? The grace of Allah and His blessings on you, O, ye people of the house! For He is indeed worthy of all praise, full of all glory!’”}} | ||
=== Ishmael (ʾIsmāʿīl) === | === Ishmael (ʾIsmāʿīl) === | ||
Ishmael is Abraham's son, who God originally asks Abraham to sacrifice Ishmael to prove his devotion ({{Quran|37|100-108}}). Ishmael agrees but God swaps him with a ram (according to Islamic commentaries on this verse) before he completes it.<ref>See commentaries on [https://quranx.com/tafsirs/37.107 verse 37:107]</ref> | |||
{{Quote|{{Quran|37|107}}|And We ransomed him with a sacrifice great,}} | |||
=== Abel (Hābīl) and Cane (Qābīl) === | === Abel (Hābīl) and Cane (Qābīl) === | ||
A raven sent from God shows Abel where to bury his brother Cain.{{Quote|{{Quran|5|31}}|Then Allah sent a crow, exploring in the ground, to show him how to bury the corpse of his brother. He said, ‘Woe to me! Am I unable to be [even] like this crow and bury my brother’s corpse?’ Thus he became regretful.}} | A raven sent from God shows Abel where to bury his brother Cain.{{Quote|{{Quran|5|31}}|Then Allah sent a crow, exploring in the ground, to show him how to bury the corpse of his brother. He said, ‘Woe to me! Am I unable to be [even] like this crow and bury my brother’s corpse?’ Thus he became regretful.}} | ||
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==== A shirt regains his sons sight ==== | ==== A shirt regains his sons sight ==== | ||
Here, Jacob (Ya'qūb) (Joseph's son e.g. {{Quran|12|80}}) is blind and when Joseph | Here, Jacob (Ya'qūb) (Joseph's son e.g. {{Quran|12|80}}) is blind, and when Joseph arranges for him to be brought to Egypt for their reunion, he instructs his brothers to place the shirt on Jacob's face, miraculously restoring his sight. | ||
{{Quote|{{Quran|12|93-96}}|Take this shirt of mine, and cast it upon my father’s face; he will regain his sight, and bring me all your folks.’ As the caravan set off, their father said, ‘I sense the scent of Joseph, if you will not consider me a dotard.’ They said, ‘By God, you persist in your inveterate error.’ When the bearer of good news arrived, he cast it on his face, and he regained his sight. He said, ‘Did I not tell you, ‘‘I know from Allah what you do not know?’’ ’}} | {{Quote|{{Quran|12|93-96}}|Take this shirt of mine, and cast it upon my father’s face; he will regain his sight, and bring me all your folks.’ As the caravan set off, their father said, ‘I sense the scent of Joseph, if you will not consider me a dotard.’ They said, ‘By God, you persist in your inveterate error.’ When the bearer of good news arrived, he cast it on his face, and he regained his sight. He said, ‘Did I not tell you, ‘‘I know from Allah what you do not know?’’ ’}} | ||
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Luq'mān - believed to be a common pre-Islamic sage, though his identity is disputed,<ref name=":1">''Encyclopedia of the Qur'an. pp. 242-243.'' A.H.M. Zahniser. 2021. | Luq'mān - believed to be a common pre-Islamic sage, though his identity is disputed,<ref name=":1">''Encyclopedia of the Qur'an. pp. 242-243.'' A.H.M. Zahniser. 2021. | ||
Pages (1458-1460/3956) of [https://archive.org/details/encyclopaedia-of-the-quran-6-volumes-jane-dammen-mc-auliffe/page/n1457/mode/2up?q=luqman free book on Intranet Archive]</ref> and may simply be an amalgamation of different characters, as local Arabian tales are brought into salvation history.<ref>E.g. the destruction of Thamūd, see: Sinai, Nicolai. “[https://almuslih.org/wp-content/uploads/Library/Sinai,%20N%20-%20Religious%20poetry.pdf Religious Poetry from the Quranic Milieu: Umayya b. Abī l-Ṣalt on the Fate of the Thamūd.]” ''Bulletin of the School of Oriental and African Studies'' 74, no. 3 (2011): 397–416. <nowiki>https://doi.org/10.1017/S0041977X11000309</nowiki>.</ref> In the Qur'an God gives him a special widsom (''al-ḥik'mata)''<ref>''[https://lexicon.quranic-research.net/data/06_H/152_Hkm.html ḥā kāf mīm (ح ك م)]'' root on Qur'anic Research.net | Pages (1458-1460/3956) of [https://archive.org/details/encyclopaedia-of-the-quran-6-volumes-jane-dammen-mc-auliffe/page/n1457/mode/2up?q=luqman free book on Intranet Archive]</ref> and may simply be an amalgamation of different characters, as local Arabian tales are brought into salvation history.<ref>E.g. like the destruction of Thamūd, see: Sinai, Nicolai. “[https://almuslih.org/wp-content/uploads/Library/Sinai,%20N%20-%20Religious%20poetry.pdf Religious Poetry from the Quranic Milieu: Umayya b. Abī l-Ṣalt on the Fate of the Thamūd.]” ''Bulletin of the School of Oriental and African Studies'' 74, no. 3 (2011): 397–416. <nowiki>https://doi.org/10.1017/S0041977X11000309</nowiki>.</ref> In the Qur'an God gives him a special widsom (''al-ḥik'mata)''<ref>''[https://lexicon.quranic-research.net/data/06_H/152_Hkm.html ḥā kāf mīm (ح ك م)]'' root on Qur'anic Research.net | ||
See: Lane's Lexicon classical Arabic dictionary Book 1 [https://lexicon.quranic-research.net/pdf/Page_0617.pdf pp.617] & [https://lexicon.quranic-research.net/pdf/Page_0618.pdf pp.618] </ref> although most classical Islamic scholars agree that he was still not a prophet.<ref name=":1" /> | See: Lane's Lexicon classical Arabic dictionary Book 1 [https://lexicon.quranic-research.net/pdf/Page_0617.pdf pp.617] & [https://lexicon.quranic-research.net/pdf/Page_0618.pdf pp.618] </ref> although most classical Islamic scholars agree that he was still not a prophet.<ref name=":1" /> | ||
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''Main article: [[Historical Errors in the Quran#Surah%20of%20the%20elephant|Historical Errors in the Quran - Surah of the elephant]]'' | ''Main article: [[Historical Errors in the Quran#Surah%20of%20the%20elephant|Historical Errors in the Quran - Surah of the elephant]]'' | ||
{{Quote|{{Quran|105|1-5}}|Have you not regarded how your Lord dealt with the army of the elephants?<br> Did He not make their stratagems go awry,<br> and send against them flocks of birds <br> hurling against them stones of baked clay <br> Then He made them like straw eaten up.}} | |||
==== Jews transformed into pigs and apes as a punishment ==== | ==== Jews transformed into pigs and apes as a punishment ==== | ||
The Qur'an records a miraculous event where Sabbath breakers are transformed into apes.{{Quote|{{Quran|2|65}}| | The Qur'an records a miraculous event where Sabbath breakers are transformed into apes and pigs.{{Quote|{{Quran|2|65}}| | ||
And well ye knew those amongst you who transgressed in the matter of the Sabbath: We said to them: "Be ye apes, despised and rejected." }}{{Quote|{{Quran|7|166}}|When they defied [the command pertaining to] what they were forbidden from, We said to them, ‘Be you spurned apes.’}}{{Quote|{{Quran|5|60}}|Say, ‘Shall I inform you concerning something worse than that as a requital from Allah? Those whom Allah has cursed and with whom He is wrathful, and turned some of whom into apes and swine, and worshippers of fake deities! Such are in a worse situation and more astray from the right way.’}} | And well ye knew those amongst you who transgressed in the matter of the Sabbath: We said to them: "Be ye apes, despised and rejected." }}{{Quote|{{Quran|7|166}}|When they defied [the command pertaining to] what they were forbidden from, We said to them, ‘Be you spurned apes.’}}{{Quote|{{Quran|5|60}}|Say, ‘Shall I inform you concerning something worse than that as a requital from Allah? Those whom Allah has cursed and with whom He is wrathful, and turned some of whom into apes and swine, and worshippers of fake deities! Such are in a worse situation and more astray from the right way.’}} | ||
==== Vivifying Rainfall and Resurrection ==== | ==== Vivifying Rainfall and Resurrection ==== | ||
Rainfall is | Rainfall is seen as bringing dead back to life, a common belief in antiquity.<ref>''Tesei, Tommaso. Some Cosmological Notions from Late Antiquity in Q 18:60–65: The Quran in Light of Its Cultural Context. pp28.'' Journal of the American Oriental Society, vol. 135, no. 1, American Oriental Society, 2015, pp. 19–32, <nowiki>https://doi.org/10.7817/jameroriesoci.135.1.19</nowiki>. <nowiki>https://www.jstor.org/stable/10.7817/jameroriesoci.135.1.19</nowiki></ref> Hence the Qur'an repeatedly asserts that just as rainfall revives a barren land, people will likewise be resurrected. However, with our current scientific knowledge, this is now a non-sequitur leap as now we can explain the natural process of germination<ref>[https://www.britannica.com/science/germination Germination] - botany - Life Cycle, Processes & Properties - Britannica</ref> rather than magic through God. So as the revival of plant life is a scientific process, and human resurrection is not, the proof of one is not proof of the other.{{Quote|{{Quran|35|9}}|It is Allah Who sends forth the Winds, so that they raise up the Clouds, and We drive them to a land that is dead, and revive the earth therewith after its death: even so (will be) the Resurrection!}}{{Quote|{{Quran|43|11}}|That sends down (from time to time) rain from the sky in due measure;- and We raise to life therewith a land that is dead; even so will ye be raised (from the dead);}}{{Quote|{{Quran|41|39}}|And among His Signs in this: thou seest the earth barren and desolate; but when We send down rain to it, it is stirred to life and yields increase. Truly, He Who gives life to the (dead) earth can surely give life to (men) who are dead. For He has power over all things.}} | ||
==== A man is killed for 100 years then resurrected ==== | ==== A man is killed for 100 years then resurrected ==== | ||
{{Quote|{{Quran|2|259}}|Or him who came upon a township as it lay fallen on its trellises. He said, ‘How will Allah revive this after its death?!’ So Allah made him die for a hundred years, then He resurrected him. He said, ‘How long did you remain?’ Said he, ‘I have remained a day or part of a day.’ He said, ‘No, you have remained a hundred years. Now look at your food and drink which have not rotted! Then look at your donkey! [This was done] that We may make you a sign for mankind. And now look at its bones, how We raise them up and clothe them with flesh!’ When it became evident to him, he said, ‘I know that Allah has power over all things.’}} | {{Quote|{{Quran|2|259}}|Or him who came upon a township as it lay fallen on its trellises. He said, ‘How will Allah revive this after its death?!’ So Allah made him die for a hundred years, then He resurrected him. He said, ‘How long did you remain?’ Said he, ‘I have remained a day or part of a day.’ He said, ‘No, you have remained a hundred years. Now look at your food and drink which have not rotted! Then look at your donkey! [This was done] that We may make you a sign for mankind. And now look at its bones, how We raise them up and clothe them with flesh!’ When it became evident to him, he said, ‘I know that Allah has power over all things.’}} | ||
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Classical Islamic commentators explain this can include all kinds of things, including dead people (which in reality would have rotted and not necessarily be in the Earth itself), things to do with their crimes, treasure and metals, and others.<ref>See [https://quranx.com/tafsirs/99.2 commentaries on Quran 99:2]</ref> | Classical Islamic commentators explain this can include all kinds of things, including dead people (which in reality would have rotted and not necessarily be in the Earth itself), things to do with their crimes, treasure and metals, and others.<ref>See [https://quranx.com/tafsirs/99.2 commentaries on Quran 99:2]</ref> | ||
{{Quote|{{Quran|99|2}}|And brings forth the earth its burdens,}} | {{Quote|{{Quran|99|2}}|And brings forth the earth its burdens,}} | ||
== Natural processes ascribed to God and magical properties assigned to inanimate objects == | |||
It could be argued that there is no randomness or natural law in the Qur'an, but rather every single thing including all causal events and interactions are not the results of material conditions and conjunctions, but rather determined by God/Allah's current will; an opinion argued by many Muslim theologians,<ref>Rudolph, Ulrich, 'Occasionalism', in Sabine Schmidtke (ed.), ''The Oxford Handbook of Islamic Theology'', Oxford Handbooks (2016; online edn, Oxford Academic, 3 Mar. 2014), <nowiki>https://doi.org/10.1093/oxfordhb/9780199696703.013.39</nowiki>, accessed 28 Mar. 2025.</ref> such as al-Ghazālī who claims that God is the ultimate cause.<ref>[https://www.ghazali.org/articles/kamali.htm CAUSALITY AND DIVINE ACTION: THE ISLAMIC PERSPECTIVE.] Mohammad Hashim Kamali. Ghazali.org</ref> | |||
Decharneux (2023) highlights that God in the Qur'an is highly active in the cosmos, not just at the beginning of creation to set the world in place.{{Quote|Decharneux, Julien. De Gruyter. 2023. <i>Creation and Contemplation: The Cosmology of the Qur'ān and Its Late Antique Background (Studies in the History and Culture of the Middle East Book 47) (Kindle Edition. pp. 203-204).</i>|The text repeatedly ascribes to God the cosmic role of sustaining the world. God continuously provides humans with food and necessary supplies (e. g. Q 6:96, 7:9, 26:75, 28:57, 29:60, 30:40, 34:24, 36:71 – 73). He is also responsible for the regularity of astral motions in the sky (e. g. Q 7:54, 13:2, 14:33, 16:12, 29:61, 31:29, 35:13, 39:5), for the succession of day and night (e. g. Q 14:33, 16:12), as well as any other things that allow humans to live on a daily basis. All these passages show that the Qur’ān grants to the theme of the creatio continua (“continuous creation”; i. e. maintenance of the universe) a prominent place within the overall Qur’ānic cosmological discourse. This is hardly surprising given the natural theological system described in the first chapter. God’s creatorship is observable in the cycles and the regularity of the world.}}And similarly Sinai (2023).{{Quote|Sinai, Nicolai. Key Terms of the Qur'an: A Critical Dictionary (pp. 62-63). Princeton University Press. Kindle Edition.|Even after having been fully set up, the natural realm is thus in no way causally independent of its creator, whom Q 55:29 describes as incessantly busy (kulla yawmin huwa fī shaʾn, “everyday he is engaged in something”).}}In similar fashion to the control seen in the doctrine of [[:en:Qur'an,_Hadith_and_Scholars:Predestination#Qur'an|Predestination in the Qur'an]], events aren't given a somewhat random cause and effect of individual people working within the laws of nature that have been set, but rather God interacts constantly. He (Allāh) regulates affairs from the heaven to the earth {{Quran|32|5}}, gives favour to people {{Quran|16|53}} and chooses when they die {{Quran|32|11}}, as with every nation {{Quran|7|34}} and thing {{Quran|6|67}}. He is seen as deciding the outcome of battles {{Quran|36|74-75}} (which other gods cannot {{Quran|46|28}}) and working through believers to fight unbelievers {{Quran|8|17}}<ref>Durie, Mark. ''The Qur’an and Its Biblical Reflexes: Investigations into the Genesis of a Religion. 2.4 An Act of God by Human Hands (p. 58-59) (Kindle Edition pp. 165-166)'' Lexington Books. 2018.</ref> and sending invisible angels to Muhammad {{Quran|3|123-126}}, {{Quran|33|9}}, {{Quran|9|26}} (cf: {{Quran|3|123-126}}) etc. | |||
== Natural | |||
It could be argued that there is no randomness or natural law in the Qur'an, but rather every single thing | |||
Decharneux (2023) highlights that God in the Qur'an is highly active in the cosmos.{{Quote|Decharneux, Julien. De Gruyter. 2023. <i>Creation and Contemplation: The Cosmology of the Qur'ān and Its Late Antique Background (Studies in the History and Culture of the Middle East Book 47) (Kindle Edition. pp. 203-204).</i>|The text repeatedly ascribes to God the cosmic role of sustaining the world. God continuously provides humans with food and necessary supplies (e. g. Q 6:96, 7:9, 26:75, 28:57, 29:60, 30:40, 34:24, 36:71 – 73). He is also responsible for the regularity of astral motions in the sky (e. g. Q 7:54, 13:2, 14:33, 16:12, 29:61, 31:29, 35:13, 39:5), for the succession of day and night (e. g. Q 14:33, 16:12), as well as any other things that allow humans to live on a daily basis. All these passages show that the Qur’ān grants to the theme of the creatio continua (“continuous creation”; i. e. maintenance of the universe) a prominent place within the overall Qur’ānic cosmological discourse. This is hardly surprising given the natural theological system described in the first chapter. God’s creatorship is observable in the cycles and the regularity of the world.}}And similarly Sinai (2023).{{Quote|Sinai, Nicolai. Key Terms of the Qur'an: A Critical Dictionary (pp. 62-63). Princeton University Press. Kindle Edition.|Even after having been fully set up, the natural realm is thus in no way causally independent of its creator, whom Q 55:29 describes as incessantly busy (kulla yawmin huwa fī shaʾn, “everyday he is engaged in something”).}}In similar fashion to the control seen in the doctrine of [[:en:Qur'an,_Hadith_and_Scholars:Predestination#Qur'an|Predestination in the Qur'an]], events aren't given a somewhat random cause and effect of individual people working within the laws of nature that have been set, but rather God interacts constantly. He (Allāh) regulates affairs from the heaven to the earth {{Quran|32|5}}, gives favour to people {{Quran|16|53}} and chooses when they die {{Quran|32|11}}, as with every nation {{Quran|7|34}} and thing {{Quran|6|67}}. He is seen as deciding the outcome of battles {{Quran|36|74-75}} (which other gods cannot {{Quran|46|28}}) and working through believers to fight unbelievers {{Quran|8|17}}<ref>Durie, Mark. ''The Qur’an and Its Biblical Reflexes: Investigations into the Genesis of a Religion. 2.4 An Act of God by Human Hands (p. 58-59) (Kindle Edition pp. 165-166)'' Lexington Books. 2018.</ref> and sending invisible angels to Muhammad {{Quran|3|123-126}}, {{Quran|33|9}}, {{Quran|9|26}} (cf: {{Quran|3|123-126}}) etc. | |||
=== Natural processes explained by science as miracles === | === Natural processes explained by science as miracles === | ||
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=== Allah speaks to the heavens/skies and the earth and they respond === | === Allah speaks to the heavens/skies and the earth and they respond === | ||
The sky cannot speak ([[:en:Quran_and_a_Universe_from_Smoke|nor was it ever made of 'smoke']]).{{Quote|{{Quran|41|11}}|Then He turned towards the heaven when it was smoke, saying to it and to the earth, ‘Submit, willingly or unwillingly.’ They both responded, ‘We submit willingly.’"}} | The sky cannot speak ([[:en:Quran_and_a_Universe_from_Smoke|nor was it ever made of 'smoke']]).{{Quote|{{Quran|41|11}}|Then He turned towards the heaven when it was smoke, saying to it and to the earth, ‘Submit, willingly or unwillingly.’ They both responded, ‘We submit willingly.’"}} | ||
=== Anthropomorphisms of | === Anthropomorphisms of Allāh === | ||
Allah is not a totally transcendent God, as he is described as having human features in several verses in the Qur'an. Many hadith also support this view.<ref>Holtzman, L. (2018). [https://www.google.co.uk/books/edition/Anthropomorphism_in_Islam/BPdJEAAAQBAJ?hl=en&gbpv=0 Anthropomorphism in Islam: The Challenge of Traditionalism (700-1350)]. United Kingdom: Edinburgh University Press. | Allah is not a totally transcendent God, as he is described as having human features in several verses in the Qur'an. Many hadith also support this view.<ref>Holtzman, L. (2018). [https://www.google.co.uk/books/edition/Anthropomorphism_in_Islam/BPdJEAAAQBAJ?hl=en&gbpv=0 Anthropomorphism in Islam: The Challenge of Traditionalism (700-1350)]. United Kingdom: Edinburgh University Press. | ||