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WikiIslam:Sandbox/Fernando/Mecca: Difference between revisions
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6. Who are said to share their location with Lot of Sodom and Gomorrah ({{Quran-range|37|133|138}}, {{Quran|11|89}}),which were somewhere near the Dead Sea. | 6. Who are said to share their location with Lot of Sodom and Gomorrah ({{Quran-range|37|133|138}}, {{Quran|11|89}}),which were somewhere near the Dead Sea. | ||
7. There is a rock inscription near Mecca which dates the building of the Ka’bah to 78 AH / 697-698 CE<ref> | 7. There is a rock inscription near Mecca which dates the building of the Ka’bah to 78 AH / 697-698 CE<ref>[https://www.islamic-awareness.org/history/islam/inscriptions/haram1 www.islamic-awareness.org/history/islam/inscriptions/haram1]</ref>. | ||
The first three points only tell against traditional descriptions of Mecca as a bustling centre of trade. They are compatible with the existence of a sanctuary patronised by local tribes. But this raises the difficulty of the absence of Christians in the area, given that the Quran is so heavily influenced by Christianity. | The first three points only tell against traditional descriptions of Mecca as a bustling centre of trade. They are compatible with the existence of a sanctuary patronised by local tribes. But this raises the difficulty of the absence of Christians in the area, given that the Quran is so heavily influenced by Christianity. | ||
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Gibson has found that the earliest mosques face Petra rather than Mecca, but there was a gradual reorientation to Mecca over a period of centuries. Which suggests that the original Holy Mosque of Islam was at Petra, but was then changed to Mecca for political reasons, presumably encouraged by earthquakes at Petra. | Gibson has found that the earliest mosques face Petra rather than Mecca, but there was a gradual reorientation to Mecca over a period of centuries. Which suggests that the original Holy Mosque of Islam was at Petra, but was then changed to Mecca for political reasons, presumably encouraged by earthquakes at Petra. | ||
Petra is the more plausible candidate for the original Muslim shrine. It was an important trade centre, even if declining by the time of the Prophet. Agriculture was possible, including the cultivation of olives mentioned in the Quran. And it had an archbishop, thus a large Christian population, likely of an anti Trinitarian variety which is compatible with Islamic monotheism<ref>https://en.wikipedia.org/wiki/Petra, | Petra is the more plausible candidate for the original Muslim shrine. It was an important trade centre, even if declining by the time of the Prophet. Agriculture was possible, including the cultivation of olives mentioned in the Quran. And it had an archbishop, thus a large Christian population, likely of an anti Trinitarian variety which is compatible with Islamic monotheism<ref>https://en.wikipedia.org/wiki/Petra, ‘''Climate''’ and ‘''Byzantine Period''’</ref>. Gibson offers various other arguments in favour of Petra, and Peter Townsend argues more generally for a north Arabian location<ref>''The Mecca Mystery'' (2018).</ref>. | ||
A point against Petra is that it is not near the Dead Sea and thus the cities of Lot, or not near enough. But if Mecca is the only competition for the original shrine, it is much nearer. If Petra contained a sanctuary, it is possible that it would have been visited by farmers from further north. In any case, the Quran is inconsistent in a number of ways. The best that can be hoped for is to get a partial match to what it suggests about its historical context. | A point against Petra is that it is not near the Dead Sea and thus the cities of Lot, or not near enough. But if Mecca is the only competition for the original shrine, it is much nearer. If Petra contained a sanctuary, it is possible that it would have been visited by farmers from further north. In any case, the Quran is inconsistent in a number of ways. The best that can be hoped for is to get a partial match to what it suggests about its historical context. | ||
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Gibson in his glossary defines 'qibla' as 'The direction one should face when performing Islamic rituals. According to Surah 2 Muslims should face Masjid al-Haram'. So the direction will depend on where one thinks the Masjid al-Haram is, or was. But it is uncontroversial that the original direction of prayer was towards Jerusalem, which is not in contention as the site of the original Masjid. (Although a more plausible location for Abraham.) Gibson also says things like 'And so in one town we have evidence of three different qiblas' (page 95). Which can only mean the actual orientation of the buildings, rather than the correct orientation. To be consistent, the definition needs to be changed to 'The location the builders thought one should face.....' | Gibson in his glossary defines 'qibla' as 'The direction one should face when performing Islamic rituals. According to Surah 2 Muslims should face Masjid al-Haram'. So the direction will depend on where one thinks the Masjid al-Haram is, or was. But it is uncontroversial that the original direction of prayer was towards Jerusalem, which is not in contention as the site of the original Masjid. (Although a more plausible location for Abraham.) Gibson also says things like 'And so in one town we have evidence of three different qiblas' (page 95). Which can only mean the actual orientation of the buildings, rather than the correct orientation. To be consistent, the definition needs to be changed to 'The location the builders thought one should face.....' | ||
In the article on the [[Ka'bah|Ka'ba]]<nowiki/>h yet another definition is given. 'In this capacity, as the direction of prayer, the Ka'aba is referred to as the ''Qibla''.' A building is not a direction. | In the article on the [[Ka'bah|Ka'ba]]<nowiki/>h yet another definition is given. 'In this capacity, as the direction of prayer, the Ka'aba is referred to as the ''Qibla''.' A building is not a direction. | ||
Altogether, it might be best to stop using the word 'qibla' to avoid verbal confusions about such a contentious issue. The empirical question is then about the orientation of old mosques. | Altogether, it might be best to stop using the word 'qibla' to avoid verbal confusions about such a contentious issue. The empirical question is then about the orientation of old mosques. | ||