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→Parallels Between the Qur'an and Late Antique Judeo-Christian Literature - Part 2
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Or theology - Durie suggesting Arabic understanding of servant master relationship etc. | Or theology - Durie suggesting Arabic understanding of servant master relationship etc. | ||
Following on from [[Parallels Between the Qur'an and Late Antique Judeo-Christian Literature|Part 1]], this is Part 2 of Late Antique Judeo-Christian Literature found in the Qur'an, suggesting these tales and beliefs created far later than the biblical writings suggests stories were transmitted in an oral millennia where biblical and much later Jewish and Christian stories and other writings occurred would be mixed without the new community realising '''(cite Firestone).''' | |||
== Different Ranks of Believers in Paradise == | == Different Ranks of Believers in Paradise == | ||
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(5) finally, their main character, i.e. Noah, differs from his biblical counterpart in that: a. he is commissioned by God as his apostle (nos. I, IV–V, VII); b. he warns his contemporaries so as to make them repent and turn to God (nos. I–V, VII); c. he is mocked and/or rejected by them (in all quranic Noah narratives); d. he implores God’s help and mercy (nos. III–VII) and is comforted by him (no. III); e. he asks God to punish the wicked (no. VII). Elements a, b, c, and d (and/or other similar ones) are inherent in the quranic portrayal of Noah outside the quranic Noah narratives as well (see Table 2 below), whereas element e is exclusive to them. It must also be noted that elsewhere in the Qur’ān, Noah is mentioned as the first in a list of prophets that includes inter alios Abraham, Moses, and Jesus – a list which is traditionally understood to end with Muḥammad. Moreover, he is also singled out in the Qur’ān as a model/exemplum for the quranic prophet himself (Q 4:163; 6:90; 22:42; 25:41; 33:7; 42:13). While this can also be found in quranic Noah narratives nos. II and III (cf. Q 10:72; 11:49), the latter goes even further by symptomatically erasing the boundaries between the two prophets (11:35). Hence Noah is additionally, if tentatively, presented in the quranic Noah narratives: | (5) finally, their main character, i.e. Noah, differs from his biblical counterpart in that: a. he is commissioned by God as his apostle (nos. I, IV–V, VII); b. he warns his contemporaries so as to make them repent and turn to God (nos. I–V, VII); c. he is mocked and/or rejected by them (in all quranic Noah narratives); d. he implores God’s help and mercy (nos. III–VII) and is comforted by him (no. III); e. he asks God to punish the wicked (no. VII). Elements a, b, c, and d (and/or other similar ones) are inherent in the quranic portrayal of Noah outside the quranic Noah narratives as well (see Table 2 below), whereas element e is exclusive to them. It must also be noted that elsewhere in the Qur’ān, Noah is mentioned as the first in a list of prophets that includes inter alios Abraham, Moses, and Jesus – a list which is traditionally understood to end with Muḥammad. Moreover, he is also singled out in the Qur’ān as a model/exemplum for the quranic prophet himself (Q 4:163; 6:90; 22:42; 25:41; 33:7; 42:13). While this can also be found in quranic Noah narratives nos. II and III (cf. Q 10:72; 11:49), the latter goes even further by symptomatically erasing the boundaries between the two prophets (11:35). Hence Noah is additionally, if tentatively, presented in the quranic Noah narratives: | ||
f. as the quranic prophet himself (no. III).</ref> including an unbelieving son. Reynolds (2017) argues is a play on the theoretical son is Ezekiel 14<ref>Reynolds, Gabriel Said. “Noah’s Lost Son in the Qurʾān.” | f. as the quranic prophet himself (no. III).</ref> including an unbelieving son. Reynolds (2017) argues is a play on the theoretical son is Ezekiel 14<ref>Reynolds, Gabriel Said. ''“Noah’s Lost Son in the Qurʾān.” Arabica, vol. 64, no. 2, 2017, pp. 147-148.'' ''JSTOR'', <nowiki>http://www.jstor.org/stable/26396237</nowiki>. Accessed 21 Sept. 2025.</ref> (pp.147-148), as editing bible stories families was common in biblical tradition .<ref>Reynolds, Gabriel Said. ''“Noah’s Lost Son in the Qurʾān.” Arabica, vol. 64, no. 2, 2017, pp. 129–48.'' ''JSTOR'', <nowiki>http://www.jstor.org/stable/26396237</nowiki>. Accessed 21 Sept. 2025.</ref> | ||
Marshall (1998) says it's just to highlight family members, even first born sons who disavow god to be released | Marshall (1998) says it's just to highlight family members, even first born sons who disavow god to be released | ||
Noah has many Jewish and Christian traditions and characteristics, as well as terms from late antique Judeo-Christian writings,<ref>The Qur'anic Noah. pp.21-21</ref> molded to suit Muhammad's situation in Mecca<ref>The Quranic Noah. pp. 63-69</ref>.<ref>Segovia, Carlos A.. ''[https://almuslih.org/wp-content/uploads/2024/12/Segovia-C-The-Quranic-Noah-and-the-Making-of-the-Islamic-Prophet.pdf The Quranic Noah and the Making of the Islamic Prophet: A Study of Intertextuality and Religious Identity Formation in Late Antiquity]'', Berlin, München, Boston: De Gruyter, 2015. <nowiki>https://doi.org/10.1515/9783110405897</nowiki></ref> (find the page citations for each part) | Noah has many Jewish and Christian traditions and characteristics, as well as terms from late antique Judeo-Christian writings,<ref>The Qur'anic Noah. pp.21-21</ref> molded to suit Muhammad's situation in Mecca<ref>The Quranic Noah. pp. 63-69</ref>.<ref>Segovia, Carlos A.. ''[https://almuslih.org/wp-content/uploads/2024/12/Segovia-C-The-Quranic-Noah-and-the-Making-of-the-Islamic-Prophet.pdf The Quranic Noah and the Making of the Islamic Prophet: A Study of Intertextuality and Religious Identity Formation in Late Antiquity]'', Berlin, München, Boston: De Gruyter, 2015. <nowiki>https://doi.org/10.1515/9783110405897</nowiki></ref> (find the page citations for each part) | ||