User:CPO675/Sandbox 1: Difference between revisions

==== Intro ====

{{Quote|{{Quran|2|285}}|The Apostle and the faithful have faith in what has been sent down to him from his Lord. Each [of them] has faith in Allah, His angels, His scriptures and His apostles. [They declare,] ‘We make no distinction between any of His apostles.’ And they say, ‘We hear and obey. Our Lord, forgive us, and toward You is the return.’}}

While the large differences between the New Testament / Gospels / Christian Jesus and the [[Isa al-Masih (Jesus Christ)|Muslim Jesus]] are clear to anyone who has read both the Qur'an and NT, (which takes from apocrypha considered inauthentic by NT scholars,<ref>Sanders, E.. ''The Historical Figure of Jesus (pp. 78-79)''. Penguin Books Ltd. Kindle Edition.  

==== Examples ====

{{Quote|Dale C. Allison Jr.. <i>The Historical Christ and the Theological Jesus (Kindle Locations 822-836).</i> Kindle Edition.|2=Given that we typically remember the outlines of an event or the general purport of a conversation rather than the particulars and that we extract patterns and meaning from our memories, it makes little sense to open the quest for Jesus by evaluating individual items with our criteria, in the hope that some bits preserve pristine memory. We should rather be looking for repeating patterns and contemplating the big picture. true. We should trust first, if we are to trust at all, what is most likely to be trustworthy. Although we may, after reading Thucydides, be confident that there was a Peloponnesian War, we may well wonder about many of the details of his account.

• Jesus figuratively demanded violent removal of hand, foot, and eye: Mark 9:42-48.

• Jesus forbade taking oaths: Matt. 5:33-37. <b>[https://www.iium.edu.my/deed/lawbase/risalah_maliki/book31.html#:~:text=Anyone%20who%20swears%20an%20oath,Oneness%2C%20timelessness%20and%20existence.%5D]</b>

• Jesus commanded money to be lent without interest: Matt. 5:42; Gospel of Thomas 95.

• Jesus asked a prospective follower not to say farewell to his parents: Luke 9:61-62. <b>[respect parents?]</b>

• Jesus asked his disciples to renounce all of their possessions: Luke 14:33"}}

[ highlight those being spoken about in italics or bold]

He notes that Jesus commanded loving and doing good to enemies in [https://www.biblegateway.com/passage/?search=Matthew%205%3A38-48&version=NIV Matt. 5:38-48]; [https://www.biblegateway.com/passage/?search=Luke%206%3A27-36&version=NIV Luke 6:27-36], while the Qur'an generally advises treating other Muslims well, it specifically states not to be merciful to unbelievers Q48:29.  [ For more examples of not being merciful to unbelievers, let alone 'enemies' see:  '''[[Qur'an, Hadith and Scholars:Non-Muslims|https://wikiislam.net/wiki/Qur%27an,_Hadith_and_Scholars:Non-Muslims]] & [[Kafir (Infidel)#Guidelines%20on%20how%20to%20deal%20with%20disbelievers|https://wikiislam.net/wiki/Kafir_(Infidel)#Guidelines_on_how_to_deal_with_disbelievers]] Quran 48:29 ]'''

===== '''Patron–protégé relationships''' =====

The Qurʾan emphasizes that '''God has no need of any patron''' and that '''humans should recognize God alone as their walī'''. Seeking any protector besides God is considered '''shirk'''. Believers may take other believers and the Prophet as allies (''awliyāʾ'') alongside God, but not in place of Him.<ref name=":3" />

As the Muslim community developed, especially after what the passage calls the ''Eschatological Transition''—the Qurʾan increasingly stressed exclusive allegiance to God. This served to detach believers from prior tribal or familial loyalties that could compromise their commitment to the faith community.<ref name=":3" />

===== Unequal status vs Jesus' views on Wealth =====

And inequality in general - inc. the afterlife

== The Lote Tree of the utmost Boundary (Sid'rati al-Muntahā) ==

Sinai (2017) similarly notes strong ideological parallels a 6th century hagiographical text (the Panegyric on Macarius, Bishop of Tkow by Pseudo-Dioscorus of Alexandria) of a 5th-century martyr, Egyptian Bishop Macarius of Tkow who was martyred for opposing the council of Chalcedon. Citing Michael Gaddis's summary of the document, ‘He was both willing to die for his faith, and willing to kill for it.’ he notes the same idea in {{Quran|9|111}} … they fight in the way of Allah, kill, and are killed.. <ref>Ibid. (Kindle Edition. pp. 299).</ref>  As well as citing English historian of the Byzantine Empire James Howard-Johnston "''..James Howard-Johnston draws attention to a passage in the Chronicle of Theophanes Confessor (d. 818), which reports that at about the same time when the Qur’an promised those ‘killed in the path of God’ immediate entry to paradise, the Byzantine emperor Heraclius similarly announced that those fighting the Sasanians would be recompensed with eternal life. In Heraclius’s address as reported by Theophanes Confessor, we find some of the same general ingredients that are noticeable in Qur’anic calls to militancy…''"<ref>Ibid. (Kindle Edition. pp. 301).</ref> He notes these similarities are likely caused by being on the fringes of the Roman empire.<ref>Ibid. (Kindle Edition. pp. 301).</ref>

=== Martyrdom in the Torah and Gospels ===

Muslims who fight are promised paradise, which the Qur'an claims is also a promise in the Torah and Gospel.{{Quote|{{Quran|9|111}}|Indeed Allah has bought from the faithful their souls and their possessions for paradise to be theirs: they fight in the way of Allah, kill, and are killed. A promise binding upon Him in the Torah and the Evangel and the Quran. And who is truer to his promise than Allah? So rejoice in the bargain you have made with Him, and that is the great success.}}Nickel (2020)<ref>Nickel, Gordon D. ''The Quran with Christian Commentary: A Guide to Understanding the Scripture of Islam (p. 222).'' Zondervan Academic. Kindle Edition. 9.111 – They fight in the way of God, and they kill and are killed When the Quran describes believers as fighting “in the way of Allah,” it makes a theological claim by associating Allah with human fighting. See the analysis of these expressions at 73.20 (p. 597). 9.111 – a promise binding on Him in the Torah, and the Gospel, and the Qur’ān This is the only verse in the Quran that brings the Torah (tawrāt), Gospel (injīl), and qur’ān (lit. “recitation”) together. The Quran claims here that the particular point on which the Torah and Gospel agree with the Muslim recitation is that believers “fight in the way of Allah, and they kill and are killed.” This verse makes the reader question whether the Quran has a clear idea of the contents of the Torah and Gospel. A similar question is raised by 61.14, which appears to say that ‘Īsā and his disciples fought against their enemies (cf. 3.52). Along with these misunderstandings, the Quran gives no information about the peaceable teaching and example of Jesus in the Gospel accounts. See the analysis of the Quran’s verses on the “Gospel” at 57.27 (p. 549). Do the Torah and Gospel in fact contain such a promise? See the comment on this characterization of the Bible at 61.14 (p. 566).</ref> and Reynolds (2018) however notes that this is not found there:{{Quote|1=Reynolds, G. S. (2018). <i>The Qur'an and the Bible: Text and Commentary. Commentary on 9:111 (pp. 322)</i> United Kingdom: Yale University Press.|2="9:111 The point of this verse is that those who are prepared to give their lives to God in the holy war are promised paradise as a payment for their services (cf. 2:245; 4:74; 61:10–12). The idea that the martyrs have a special assurance of paradise follows from the Qurʾān’s teaching elsewhere that the act of martyrdom involves forgiveness of sin. <b>This teaching is close to that of the Syriac fathers (see commentary on 2:154, with further references). It is curious that the Qurʾān insists that the promise of heaven for holy warriors is found in the Torah and the Gospel (or “Evangel”); heaven is not found in the Torah and holy war is not found in the Gospels...</b>}}While his commentary on 2:154 (pp. 76) once again highlights the Syriac parallel:{{Quote|2="As Tor Andrae has shown (Les origines de l’islam et le christianisme, 161ff.), the idea that martyrdom involves the absolution of sins is prominent in Syriac Christian texts such as the third-century Didascalia (chap. 20) and the Treaty on the Martyrs of Mar Isaï (d. late sixth cen.); the latter text also insists—much like the Qurʾān—that the martyrs are “living”: