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Pre-Islamic Arab Religion in Islam: Difference between revisions
→Shooting Stars and Eavesdropping Shaytans: Added a section noting the Islamic Prophet Narratives were likely well-known in the Qurans place of 'revelation'
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(→Beliefs of the Quranic Mushrikeen: Added a section on the name Allah in pre-Islamic poetry, citing and linking to Nicolai Sinai's article on this.) |
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==== In Islamic tradition ==== | ==== In Islamic tradition ==== | ||
It is also worth noting that even in the traditional account, while doubted by modern academics (as mentioned above), there are both Jews and Christians who appear. | It is also worth noting that even in the traditional account, while doubted by modern academics (as mentioned above), there are both Jews and Christians who appear. | ||
{{Quote|Durie, Mark. (PhD). The Qur’an and Its Biblical Reflexes: Investigations into the Genesis of a Religion (pp. 30-31). Lexington Books.|Within the ḥadīth and sīrah there are references to Christians who were known to Muḥammad, endorsed him, and could have influenced him. One was Muḥammad’s wet nurse, Umm Aymān, an Ethiopian (Shahīd 2006, 15). Another was the cousin of his wife Khadījah, Waraqah ibn. Nawfāl, who Ibn Isḥāq described as “a Christian who had studied the scriptures and was a scholar” (Guillaume 1955, 83, 99, 107). Another was the monk Baḥīra, who was “well versed in the knowledge of Christians” (Guillaume 1955, 79–81). Mention is also made of a Christian slave named Jabr, of whom critics of Muḥammad had said “The one who teaches Muḥammad most of what he brings is Jabr the Christian” (Guillaume 1955, 180). There is also a reference in a ḥadīth to a nameless Christian and one-time scribe for Muḥammad, who had converted to Islam but then returned to Christianity, and claimed to have been the source of much of Muḥammad’s knowledge. | {{Quote|Durie, Mark. (PhD). The Qur’an and Its Biblical Reflexes: Investigations into the Genesis of a Religion (pp. 30-31). Lexington Books.|Within the ḥadīth and sīrah there are references to Christians who were known to Muḥammad, endorsed him, and could have influenced him. One was Muḥammad’s wet nurse, Umm Aymān, an Ethiopian (Shahīd 2006, 15). Another was the cousin of his wife Khadījah, Waraqah ibn. Nawfāl, who Ibn Isḥāq described as “a Christian who had studied the scriptures and was a scholar” (Guillaume 1955, 83, 99, 107). Another was the monk Baḥīra, who was “well versed in the knowledge of Christians” (Guillaume 1955, 79–81). Mention is also made of a Christian slave named Jabr, of whom critics of Muḥammad had said “The one who teaches Muḥammad most of what he brings is Jabr the Christian” (Guillaume 1955, 180). There is also a reference in a ḥadīth to a nameless Christian and one-time scribe for Muḥammad, who had converted to Islam but then returned to Christianity, and claimed to have been the source of much of Muḥammad’s knowledge. Indeed this idea, that Muḥammad was receiving help from others, goes back to the Qurʾan itself (Q25:4–5). The ḥadīths also refer to some Jews who, like Waraqa and Baḥīra, endorsed Muḥammad (Guillaume 1955, 79, 90, 93).}} | ||
=== Islamic Prophet Narratives === | |||
As many Islamic scholars with a variety of views on the religions' origins, for example Angelika Neuwirth<ref>The catalogue of punishment legends that is here presented only in a list form is the first of its kind in the Qur’an. ''It evokes events apparently already known to the hearers,'' wherein the local and Arab (ʿĀd, Thamūd, here mentioned for the first time) are brought together with the biblical (Firʿawn, likewise for the first time in this passage) without differentiation. | |||
''Neuwirth, Angelika. The Qur'an: Text and Commentary, Volume 1: Early Meccan Suras: Poetic Prophecy (p. 117). Yale University Press.''</ref> and Stephen Shoemaker,<ref>At the most general level, the Qurʾān reveals a monotheist religious movement grounded in the biblical and extra-biblical traditions of Judaism and Christianity, to which certain uniquely “Arab” traditions have been added. ''These traditions, however, are often related in an allusive style, which seems to presuppose knowledge of the larger narrative on the part of its audience.'' | |||
Shoemaker, Stephen J.. ''The Death of a Prophet (Divinations: Rereading Late Ancient Religion) (Kindle Locations 2691-2694).'' University of Pennsylvania Press, Inc.. Kindle Edition. </ref> have noted that the Qur'an appears to recall Biblical and Arabian stories in a way that pre-supposes the audience is already familiar with the wider more detailed story and characters. This suggests that these were commonly known in the environment that it was originally preached in. | |||
==Worship at the Ka’bah== | ==Worship at the Ka’bah== | ||