3,510
edits
| [checked revision] | [checked revision] |
Lightyears (talk | contribs) (Other verses bolster a potential historical kernal) |
Lightyears (talk | contribs) No edit summary |
||
| (One intermediate revision by the same user not shown) | |||
| Line 1: | Line 1: | ||
{{QualityScore|Lead=4|Structure=4|Content=4|Language=4|References=4}} | {{QualityScore|Lead=4|Structure=4|Content=4|Language=4|References=4}} | ||
[[File:Al-Uzza with Zodiac.jpg|right|170px|thumb|The goddess al-Uzza at the Temple of Winged Lions in Petra.]] | [[File:Al-Uzza with Zodiac.jpg|right|170px|thumb|The goddess al-Uzza at the Temple of Winged Lions in Petra.]] | ||
The''' Satanic Verses''' (also the حديثة الغرانيق ''Gharaniq incident'') was an incident where | The''' Satanic Verses''' (also known as the حديثة الغرانيق ''Gharaniq incident'') was an incident where [[Muhammad]] reportedly acknowledged Allat, Manat, and al-Uzza, three deities or angels of the [[Pre-Islamic Arab Religion in Islam|Pagan]] Meccans in a [[Qur'an|Qur'anic]] [[revelation]], only to later recant and claim they were the words of the Devil. | ||
{{Quran-range|53|19|20}} mentions their names: "So have you considered al-Lat and al-'Uzza? And Manat, the third - the other one?". One day when reciting these verses in the presence of the Meccan disbelievers while eager to gain acceptance from them, Muhammad reportedly succumbed to temptation from Satan, adding a verse, "They are the exhalted ''gharaniq'' whose intercession is hoped for". Gharaniq is thought to mean cranes (the bird), though some interpret it simply to mean female deities or angels. | {{Quran-range|53|19|20}} mentions their names: "So have you considered al-Lat and al-'Uzza? And Manat, the third - the other one?". One day when reciting these verses in the presence of the Meccan disbelievers while eager to gain acceptance from them, Muhammad reportedly succumbed to temptation from Satan, adding a verse, "They are the exhalted ''gharaniq'' whose intercession is hoped for". Gharaniq is thought to mean cranes (the bird), though some interpret it simply to mean female deities or angels. | ||
In another passage ({{Quran|22|52}} and surrounding context), Satan is blamed for | In another passage ({{Quran|22|52}} and surrounding context), Satan is blamed for inserting words which were interpreted in a regrettable way by Muhammad's enemies and then abrogated. {{Quran-range|17|73|74}} in an [[Chronological Order of the Qur'an|earlier]] surah mentions an occasion when they had almost tempted him to compromise his message a little. | ||
The report of the satanic verses incident was apparently uncontroversial in the early centuries of Islam, though widely rejected by later Muslim scholars. Modern academic scholars today also generally reject the story, at least in terms of detail, though most agree that an interpolation of verses has occured at almost the same point in the surah. | The report of the satanic verses incident was apparently uncontroversial in the early centuries of Islam, though widely rejected by later Muslim scholars. Modern academic scholars today also generally reject the story, at least in terms of detail, though most agree that an interpolation of verses has occured at almost the same point in the surah. | ||
| Line 54: | Line 54: | ||
The Satanic Verses incident is reported in the [[tafsir]] and the sira-maghazi [[literature]] dating from the first two centuries of Islam, and is reported in the respective tafsīr corpuses transmitted from almost every Qur'anic commentator of note in the first two centuries of the hijra. It seems to have constituted a standard element in the memory of the early Muslim community about the life of Muhammad.<ref>Ahmed, Shahab (2008), "[http://www.brillonline.nl/subscriber/entry?entry=q3_SIM-00372 Satanic Verses]", in Dammen McAuliffe, Jane, ''Encyclopaedia of the Qurʾān'', Georgetown University, Washington DC: Brill (published 14 August 2008)</ref> | The Satanic Verses incident is reported in the [[tafsir]] and the sira-maghazi [[literature]] dating from the first two centuries of Islam, and is reported in the respective tafsīr corpuses transmitted from almost every Qur'anic commentator of note in the first two centuries of the hijra. It seems to have constituted a standard element in the memory of the early Muslim community about the life of Muhammad.<ref>Ahmed, Shahab (2008), "[http://www.brillonline.nl/subscriber/entry?entry=q3_SIM-00372 Satanic Verses]", in Dammen McAuliffe, Jane, ''Encyclopaedia of the Qurʾān'', Georgetown University, Washington DC: Brill (published 14 August 2008)</ref> | ||
Among the sira literature to record the story are four early major [[Sirat Rasul Allah|biographies of Muhammad]]; al-Waqidi,<ref name="Uri">Rubin, Uri (14 August 2008), "[http://www.brillonline.nl/subscriber/entry?entry=q3_COM-00126 Muhammad]", in Dammen McAuliffe, Jane, ''Encyclopaedia of the Qurʾān'', Georgetown University, Washington DC: Brill</ref> Ibn Saad,<ref>Ibn Sa'd's "Kitab al Tabaqat al Kabir" (Book of the Major Classes), Volume 1, parts 1 and 2, pp. 236 - 239, translated by S. Moinul Haq, published by the Pakistan Historical Society.</ref> al-[[Tabari]],<ref>Al-Tabari (838? – 923 A.D.), The History of al-Tabari (Ta’rikh al-rusul wa’l-muluk), Vol. VI: Muhammad at Mecca, pp. 107-112. Translated by W. M. Watt and M.V. McDonald, State University of New York Press, Albany, NY, 1988, ISBN: 0-88706-707-7, pp. 107-112.</ref> and Ibn Ishaq.<ref>Ibn Ishaq, The Life of Muhammad: A Translation of Ishaq's Sirat Rasul Allah, Translated by A. Guillaume, Oxford University Press, Oxford, England, (Re-issued in Karachi, Pakistan, 1967, 13th impression, 1998) 1955, p. 146-148.</ref> In [[Sahih]] Bukhari and other major hadith collections, it is recorded that Muhammad performed a prostration when he finished reciting Surat-an-Najm, and all the Muslims and pagans prostrated, though the Satanic verses are not mentioned.<ref>"''Narrated Ibn Abbas: The Prophet performed a prostration when he finished reciting Surat-an-Najm, and all the Muslims and pagans and Jinns and human beings prostrated along with him.''" - {{Bukhari| | Among the sira literature to record the story are four early major [[Sirat Rasul Allah|biographies of Muhammad]]; al-Waqidi,<ref name="Uri">Rubin, Uri (14 August 2008), "[http://www.brillonline.nl/subscriber/entry?entry=q3_COM-00126 Muhammad]", in Dammen McAuliffe, Jane, ''Encyclopaedia of the Qurʾān'', Georgetown University, Washington DC: Brill</ref> Ibn Saad,<ref>Ibn Sa'd's "Kitab al Tabaqat al Kabir" (Book of the Major Classes), Volume 1, parts 1 and 2, pp. 236 - 239, translated by S. Moinul Haq, published by the Pakistan Historical Society.</ref> al-[[Tabari]],<ref>Al-Tabari (838? – 923 A.D.), The History of al-Tabari (Ta’rikh al-rusul wa’l-muluk), Vol. VI: Muhammad at Mecca, pp. 107-112. Translated by W. M. Watt and M.V. McDonald, State University of New York Press, Albany, NY, 1988, ISBN: 0-88706-707-7, pp. 107-112.</ref> and Ibn Ishaq.<ref>Ibn Ishaq, The Life of Muhammad: A Translation of Ishaq's Sirat Rasul Allah, Translated by A. Guillaume, Oxford University Press, Oxford, England, (Re-issued in Karachi, Pakistan, 1967, 13th impression, 1998) 1955, p. 146-148.</ref> In [[Sahih]] Bukhari and other major hadith collections, it is recorded that Muhammad performed a prostration when he finished reciting Surat-an-Najm, and all the Muslims and pagans prostrated, though the Satanic verses are not mentioned.<ref>"''Narrated Ibn Abbas: The Prophet performed a prostration when he finished reciting Surat-an-Najm, and all the Muslims and pagans and Jinns and human beings prostrated along with him.''" - {{Bukhari|||4862|darussalam}}</ref> Another version includes the element in which one man puts dust to his forehead instead of prostrating, though here it is portrayed as an act of disrespect instead of infirmity.<ref>"'' Narrated `Abdullah bin Mas`ud: The Prophet (ﷺ) recited Surat-an-Najm (53) and prostrated while reciting it and all the people prostrated and a man amongst the people took a handful of stones or earth and raised it to his face and said, "This is sufficient for me. Later on I saw him killed as a non-believer."''" - {{Bukhari|||1070|darussalam}}</ref> Professor Sean W. Anthony writes that these are truncated versions of the story with the Satanic verse elements expurgated, though that foundational narrative remains their implicit context.<ref name="Anthony2019">{{Cite journal |last=Anthony |first=Sean W. |date=2019 |title=The Satanic Verses in Early Shiʿite Literature: A Minority Report on Shahab Ahmed’s Before Orthodoxy |url=https://www.academia.edu/38941116/_The_Satanic_Verses_in_Early_Shi%CA%BFite_Literature_A_Minority_Report_on_Shahab_Ahmed_s_Before_Orthodoxy_Shii_Studies_Review_3_2019_215_252 |journal=Shii Studies Review |volume=3 |pages=226-27.}}</ref> | ||
Since in today's Qur'an, the pagan goddesses are attacked in that particular [[Surah]], pagans and Muslims prostrating together could represent a remarkable memory of Muhammad at one time holding a totally heterodox view to contemporary and historical Islam. The tradition was later widely rejected by classical scholars such as al-Razi, Qurtubi and Ibn Kathir after the concept of ''iṣmat al-anbiyā'' (impeccability of the prophets) had developed. | Since in today's Qur'an, the pagan goddesses are attacked in that particular [[Surah]], pagans and Muslims prostrating together could represent a remarkable memory of Muhammad at one time holding a totally heterodox view to contemporary and historical Islam. The tradition was later widely rejected by classical scholars such as al-Razi, Qurtubi and Ibn Kathir after the concept of ''iṣmat al-anbiyā'' (impeccability of the prophets) had developed. | ||