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→Parallels Between the Qur'an and Late Antique Judeo-Christian Literature - Part 2
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== Parallels Between the Qur'an and Late Antique Judeo-Christian Literature - Part 2 == | == Parallels Between the Qur'an and Late Antique Judeo-Christian Literature - Part 2 == | ||
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. This material, drawing heavily on rabbinical commentaries on the bible, and late Syriac Christian thought found in homilies, was created far later than the biblical cannon; no-where near the time of the events that occurred. The suggests the stories were transmitted in an oral millennia along with local Arabian traditions<ref>Bannister, Andrew G.. ''An Oral-Formulaic Study of the Qur'an (Kindle Location 249-259 in Chapter 1.2 The Biblicist Roots of the Iblis and Adam Story).'' Bloomsbury Publishing. Kindle Edition. | |||
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, | |||
..When the Qur’an emerged in the seventh-century, it did so in an oral culture in which Biblicist traditions were freely circulating and thus there existed a large pool of commonly known stories and traditions to fish from; a pool in which stories could cross-fertilize and influence one another. <sup>23</sup> It is this, more than direct borrowing that perhaps best explains stories like Iblis and Adam as well as other qur’anic tellings of older tales, such as the Seven Sleepers (Q. 18: 9– 25) <sup>24</sup> and the Legend of Alexander (Dhu al-Qarnayn, Q. 18: 83– 101). <sup>25</sup> The Qur’an originates from a milieu in which Biblicist material was well-known to the first audience of the Qur’an; even a simple allusion to a story was often enough to trigger a connection for the hearer. <sup>26</sup> That Biblicist material has been filtered through storytelling rather than simply copied from a written text is further suggested by what the Qur’an leaves out; no minor prophets are referenced, probably because almost no Old Testament narratives feature them nor did the rabbinic literature weave lengthy tales about them. <sup>27</sup> The exception which proves the rule is Jonah (Q. 21: 87– 88; 37: 139– 148; 68: 48– 50), whose short but dramatic story was extremely popular in both Jewish and Christian contexts.<sup>28</sup>.. | ..When the Qur’an emerged in the seventh-century, it did so in an oral culture in which Biblicist traditions were freely circulating and thus there existed a large pool of commonly known stories and traditions to fish from; a pool in which stories could cross-fertilize and influence one another. <sup>23</sup> It is this, more than direct borrowing that perhaps best explains stories like Iblis and Adam as well as other qur’anic tellings of older tales, such as the Seven Sleepers (Q. 18: 9– 25) <sup>24</sup> and the Legend of Alexander (Dhu al-Qarnayn, Q. 18: 83– 101). <sup>25</sup> The Qur’an originates from a milieu in which Biblicist material was well-known to the first audience of the Qur’an; even a simple allusion to a story was often enough to trigger a connection for the hearer. <sup>26</sup> That Biblicist material has been filtered through storytelling rather than simply copied from a written text is further suggested by what the Qur’an leaves out; no minor prophets are referenced, probably because almost no Old Testament narratives feature them nor did the rabbinic literature weave lengthy tales about them. <sup>27</sup> The exception which proves the rule is Jonah (Q. 21: 87– 88; 37: 139– 148; 68: 48– 50), whose short but dramatic story was extremely popular in both Jewish and Christian contexts.<sup>28</sup>.. | ||
</ref>where biblical and much later Jewish and Christian stories | And: Bannister, Andrew G.. ''An Oral-Formulaic Study of the Qur'an (Kindle Locations 1391-1392. Chapter 2.3 The Islamic Tradition and Orality).'' Bloomsbury Publishing. Kindle Edition.</ref>where biblical and much later Jewish and Christian stories could be commonly mixed without the new community realizing. | ||
== Different Ranks of Believers in Paradise == | == Different Ranks of Believers in Paradise == | ||
{{Quote|{{Quran|17|21}}|See, how We have exalted some above others in this world, and in the Life to Come they will have higher ranks and greater degrees of excellence over others.}}{{Quote|{{Quran|8|4}}|It is they who are truly the faithful. They shall have ranks near their Lord, forgiveness and a noble provision.}}{{Quote|{{Quran|46|19}}|Of these all have ranks according to their deeds so that Allah may fully recompense them for their deeds. They shall not be wronged.}}Just like people on earth are not equal, with many having different ranks ''<nowiki/>'darajāt'''<ref>''darajah'' - [https://lexicon.quranic-research.net/pdf/Page_0869.pdf Lanes Lexicon Classical Arabic Dictionary p.869] | {{Quote|{{Quran|17|21}}|See, how We have exalted some above others in this world, and in the Life to Come they will have higher ranks and greater degrees of excellence over others.}}{{Quote|{{Quran|8|4}}|It is they who are truly the faithful. They shall have ranks near their Lord, forgiveness and a noble provision.}}{{Quote|{{Quran|46|19}}|Of these all have ranks according to their deeds so that Allah may fully recompense them for their deeds. They shall not be wronged.}}Just like people on earth are not equal, with many having different ranks ''<nowiki/>'darajāt'''<ref>''darajah'' - [https://lexicon.quranic-research.net/pdf/Page_0869.pdf Lanes Lexicon Classical Arabic Dictionary p.869] | ||