User:CPO675/Sandbox 1: Difference between revisions

Jump to navigation Jump to search

User:CPO675/Sandbox 1 (view source)

Revision as of 20:01, 22 December 2023

1,055 bytes added ,  22 December 2023
Hello (W) I'm looking for a reviewer on this article written covering the 'two seas' miracle and the near-east/Islamic cosmic oceans cosmology. There's a lot of text so I'm considering cutting out the Moses Al-Khidr story and maybe just providing a link to it - but thoughts and feedback (no rush over the holidays though) are much appreciated! Thank you team :)
(Hello (W) I'm looking for a reviewer on this article written covering the 'two seas' miracle and the near-east/Islamic cosmic oceans cosmology. There's a lot of text so I'm considering cutting out the Moses Al-Khidr story and maybe just providing a link to it - but thoughts and feedback (no rush over the holidays though) are much appreciated! Thank you team :))
Line 81: Line 81:
This likely originates from ancient Mesopotamian myths, such as the ancient Akkadian myth of the Abzu, the name for a fresh water underground sea that was given a religious quality in Sumerian and Akkadian mythology. Lakes, springs, rivers, wells, and other sources of fresh water were thought to draw their water from the Abzu underground sea, while the Ocean that surrounded the world was a saltwater sea. This underground sea is called Tehom in the Hebrew Bible. For example, Genesis 49:25 says, "blessings of the heavens above, and Tehom lying beneath".<ref>Wensinck, Arent Jan (1918). "The Ocean in the Literature of the Western Semites". Verhandelingen der Koninklijke Akademie van Wetenschappen te Amsterdam. Afdeeling Letterkunde. Nieuwe reeks. dl. 19. no. 2. page 14</ref> Wensinck explains,<ref>Wensinck, Arent Jan (1918). "The Ocean in the Literature of the Western Semites". Verhandelingen der Koninklijke Akademie van Wetenschappen te Amsterdam. Afdeeling Letterkunde. Nieuwe reeks. dl. 19. no. 2. page 17</ref> "Thus it appears that the idea of there being a sea of sweet water under our earth, the ancient Tehom, which is the source of springs and rivers, is common to the Western Semites". Similarly in Greek mythology, the world was surrounded by Oceanus, the world-ocean of classical antiquity. Oceanus was personified as the god Titan, whose consort was the aquatic sea goddess Tethys. It was also thought that rainfall was due a third ocean above the "Firmament of the Sky" (a vast reservoir above the firmament of the sky is also described in the Genesis creation narrative). Whether the two seas mentioned in the Qur'an referred to these mythological seas or a more general inviolable barrier between bodies of salt and fresh water, critics argue that the verse in question is scientifically wrong.
This likely originates from ancient Mesopotamian myths, such as the ancient Akkadian myth of the Abzu, the name for a fresh water underground sea that was given a religious quality in Sumerian and Akkadian mythology. Lakes, springs, rivers, wells, and other sources of fresh water were thought to draw their water from the Abzu underground sea, while the Ocean that surrounded the world was a saltwater sea. This underground sea is called Tehom in the Hebrew Bible. For example, Genesis 49:25 says, "blessings of the heavens above, and Tehom lying beneath".<ref>Wensinck, Arent Jan (1918). "The Ocean in the Literature of the Western Semites". Verhandelingen der Koninklijke Akademie van Wetenschappen te Amsterdam. Afdeeling Letterkunde. Nieuwe reeks. dl. 19. no. 2. page 14</ref> Wensinck explains,<ref>Wensinck, Arent Jan (1918). "The Ocean in the Literature of the Western Semites". Verhandelingen der Koninklijke Akademie van Wetenschappen te Amsterdam. Afdeeling Letterkunde. Nieuwe reeks. dl. 19. no. 2. page 17</ref> "Thus it appears that the idea of there being a sea of sweet water under our earth, the ancient Tehom, which is the source of springs and rivers, is common to the Western Semites". Similarly in Greek mythology, the world was surrounded by Oceanus, the world-ocean of classical antiquity. Oceanus was personified as the god Titan, whose consort was the aquatic sea goddess Tethys. It was also thought that rainfall was due a third ocean above the "Firmament of the Sky" (a vast reservoir above the firmament of the sky is also described in the Genesis creation narrative). Whether the two seas mentioned in the Qur'an referred to these mythological seas or a more general inviolable barrier between bodies of salt and fresh water, critics argue that the verse in question is scientifically wrong.


The antiquity view is well summarised in Tommaso Tesei's 2015 article '''[https://www.jstor.org/stable/10.7817/jameroriesoci.135.1.19 Some Cosmological Notions from Late Antiquity in Q 18:60–65: The Quran in Light of Its Cultural Context]''<nowiki/>', examining the Qur'ans verse on Moses meeting a servant at the meeting of the two seas, which he claims is influenced by a story of Alexander the Great (''see [[Dhul-Qarnayn and the Alexander Romance]]''), which also features in this Surah. The full article from Tommaso, which is recommended to read to understand the context, can be read in the link on JSTOR for free by making an account, which provides a full overview.
The antiquity view is well summarised in Tommaso Tesei's 2015 article '''[https://www.jstor.org/stable/10.7817/jameroriesoci.135.1.19 Some Cosmological Notions from Late Antiquity in Q 18:60–65: The Quran in Light of Its Cultural Context]''<nowiki/>', examining the Qur'ans verse on Moses meeting a servant at the meeting of the two seas, which he claims is influenced by a story of Alexander the Great (''see [[Dhul-Qarnayn and the Alexander Romance]]''), which also features in this Surah. The main discussion is on verses:
 
{{Quote|{{Quran|18|60-65}}|18:60 (Consider) when Moses said to his young companion, "I shall continue travelling until I reach the junction of the two seas or have travelled for many ages". 18:61 But when they reached the Junction, they forgot (about) their Fish, which took its course through the sea (straight) as in a tunnel.
18:62 When they had passed on (some distance), Moses said to his attendant: "Bring us our early meal; truly we have suffered much fatigue at this (stage of) our journey." 18:63 He replied: "Sawest thou (what happened) when we betook ourselves to the rock? I did indeed forget (about) the Fish: none but Satan made me forget to tell (you) about it: it took its course through the sea in a marvellous way!" 18:64 Moses said: "That was what we were seeking after:" So they went back on their footsteps, following (the path they had come). 18:65 And they found a servant from among Our servants to whom we had given mercy from us and had taught him from Us a [certain] knowledge.}}
 
The full article from Tommaso, which is recommended to read to understand the context, can be read in the link on JSTOR for free by making an account, which provides a full overview.


The Quran states that Moses is able to reach “the junction of the two seas” (majmaʿ al-baḥrayn), where he meets the Servant of God. It states that he is able to reach it after hearing from his young attendant about the fish that they were carrying with them escaping. This is twice referred to, in Q18:61 and v63. In both cases the dynamic is described by exactly the same phrase, with v63 ending in ʿajaban, which is commonly translated as “wondrously” or “in a marvellous way,” and 'saraban', which has caused problems and disagreements among Muslim commentators:   
The Quran states that Moses is able to reach “the junction of the two seas” (majmaʿ al-baḥrayn), where he meets the Servant of God. It states that he is able to reach it after hearing from his young attendant about the fish that they were carrying with them escaping. This is twice referred to, in Q18:61 and v63. In both cases the dynamic is described by exactly the same phrase, with v63 ending in ʿajaban, which is commonly translated as “wondrously” or “in a marvellous way,” and 'saraban', which has caused problems and disagreements among Muslim commentators:   


{{Quote|TT|...the root s-r-b is found in three other Quranic passages—sarāb (“mirage”) in 24:39 and 78:20, and sārib (“to go forth or away”) in 13:10—sarab is a Quranic hapax legomenon, that is, it appears only once. One way to understand saraban is to read it as the accusative of sarab, which means “tunnel” or “subterranean excavation.” Then the phrase in v. 61 can be translated as either “and it took its way in the sea by way of a subterranean excavation” or “and it took its way: a subterranean excavation in the sea,” depending on whether saraban is considered an accusative of circumstance (ḥāl) or a second direct object (the irst being sabīlahu) of the verb ittakhadha.}}
{{Quote|{{cite web| url=https://www.jstor.org/stable/10.7817/jameroriesoci.135.1.19 | title=Some Cosmological Notions from Late Antiquity in Q 18:60–65: The Quran in Light of Its Cultural Context. Tommaso Tesei. American Oriental Society. Vol. 135, No. 1 (January-March 2015), pp. 19-32}}|...the root s-r-b is found in three other Quranic passages—sarāb (“mirage”) in 24:39 and 78:20, and sārib (“to go forth or away”) in 13:10—sarab is a Quranic hapax legomenon, that is, it appears only once. One way to understand saraban is to read it as the accusative of sarab, which means “tunnel” or “subterranean excavation.” Then the phrase in v. 61 can be translated as either “and it took its way in the sea by way of a subterranean excavation” or “and it took its way: a subterranean excavation in the sea,” depending on whether saraban is considered an accusative of circumstance (ḥāl) or a second direct object (the irst being sabīlahu) of the verb ittakhadha.}}


The puzzled commentators have given rise to a number of conflicting interpretations by later Muslims starting from the mid-8th century exegesis, who often came up with miraculous stories to link the fish escaping with a tunnel (a summary is provided in the article). Tommaso states that such attempts to relate the path the fish takes in the sea to passage on land are direct consequences of the apparent discordance between the meaning of the word sarab, “subterranean passage,” and the place where it is said to be found: the sea. It seems the later commentators did not have the full story it arose from. With the story matching a common motif of the water of life surrounding the Earth that could give life to the dead:{{Quote|Tommaso Tesei's. 2015. JSTOR. Some Cosmological Notions from Late Antiquity in Q 18:60–65: The Quran in Light of Its Cultural Context.|..starting with the word saraban which has puzzled commentators + fish regaining life: All we know is that the fish breaks loose near a rock at the junction of the two seas and that this event indicates to Moses that he has reached the goal of his journey. When examined in light of a legend concerning Alexander’s journey to the Land of the Blessed, during which he fails to bathe in the water of life, the episode acquires more sense, however. Specifically, the fish’s escape represents an allusion to the resurrection of a salt fish after Alexander’s cook washes it in the water of life. Muslim exegetes introduced some elements of this legend in their explanation of the narrative told in the Quran. In fact, the fish’s escape episode is usually related to the motif of the water of life.  Western scholars, too, almost unanimously consider this story of Alexander to be behind the Quranic account. The motif of the source of life reported in the legend concerning Alexander should certainly be understood in relation to the life-giving characteristics that Near Easterners attributed to the sweet waters of the rivers...}}This also explains why the fish then takes to the sea in a 'marvellous' way:
The puzzled commentators have given rise to a number of conflicting interpretations by later Muslims starting from the mid-8th century exegesis, who often came up with miraculous stories to link the fish escaping with a tunnel (a summary is provided in the article). Tommaso states that such attempts to relate the path the fish takes in the sea to passage on land are direct consequences of the apparent discordance between the meaning of the word sarab, “subterranean passage,” and the place where it is said to be found: the sea. It seems the later commentators did not have the full story it arose from. With the story matching a common motif of the water of life surrounding the Earth that could give life to the dead:{{Quote|{{cite web| url=https://www.jstor.org/stable/10.7817/jameroriesoci.135.1.19 | title=Some Cosmological Notions from Late Antiquity in Q 18:60–65: The Quran in Light of Its Cultural Context. Tommaso Tesei. American Oriental Society. Vol. 135, No. 1 (January-March 2015), pp. 19-32}}|..starting with the word saraban which has puzzled commentators + fish regaining life: All we know is that the fish breaks loose near a rock at the junction of the two seas and that this event indicates to Moses that he has reached the goal of his journey. When examined in light of a legend concerning Alexander’s journey to the Land of the Blessed, during which he fails to bathe in the water of life, the episode acquires more sense, however. Specifically, the fish’s escape represents an allusion to the resurrection of a salt fish after Alexander’s cook washes it in the water of life. Muslim exegetes introduced some elements of this legend in their explanation of the narrative told in the Quran. In fact, the fish’s escape episode is usually related to the motif of the water of life.  Western scholars, too, almost unanimously consider this story of Alexander to be behind the Quranic account. The motif of the source of life reported in the legend concerning Alexander should certainly be understood in relation to the life-giving characteristics that Near Easterners attributed to the sweet waters of the rivers...}}This also explains why the fish then takes to the sea in a 'marvellous' way:
{{Quote|TT|When at v. 63 the Quran states that the fish “took its way in the sea in a marvellous way,” it evidently refers to its wondrously being revived upon contact with the miraculous water. In fact, the enigmatic episode acquires sense only if read in light of the dynamic described in the legend of the water of life, and the extreme vagueness with which the Quran describes the episode suggests that its audience was expected to be acquainted with the Alexander tale...}}
{{Quote|{{cite web| url=https://www.jstor.org/stable/10.7817/jameroriesoci.135.1.19 | title=Some Cosmological Notions from Late Antiquity in Q 18:60–65: The Quran in Light of Its Cultural Context. Tommaso Tesei. American Oriental Society. Vol. 135, No. 1 (January-March 2015), pp. 19-32}}|When at v. 63 the Quran states that the fish “took its way in the sea in a marvellous way,” it evidently refers to its wondrously being revived upon contact with the miraculous water. In fact, the enigmatic episode acquires sense only if read in light of the dynamic described in the legend of the water of life, and the extreme vagueness with which the Quran describes the episode suggests that its audience was expected to be acquainted with the Alexander tale...}}
Similar to other religious near-East sources:
Similar to other religious near-East sources:
{{Quote|TT|..This version of the story of Alexander reflects a simple idea that follows the literal understanding of Gen 2:10–14, namely, that the earthly paradise could be reached by following the course of one of the four rivers. In fact, sources confirm that during late antiquity it was widely held that paradise was a physical place situated on the other side of the ocean encircling the earth. In accordance with this concept, it was generally assumed that the rivers lowing from paradise passed under this ocean to reach the inhabited part of the world. ..
{{Quote|{{cite web| url=https://www.jstor.org/stable/10.7817/jameroriesoci.135.1.19 | title=Some Cosmological Notions from Late Antiquity in Q 18:60–65: The Quran in Light of Its Cultural Context. Tommaso Tesei. American Oriental Society. Vol. 135, No. 1 (January-March 2015), pp. 19-32}}|..This version of the story of Alexander reflects a simple idea that follows the literal understanding of Gen 2:10–14, namely, that the earthly paradise could be reached by following the course of one of the four rivers. In fact, sources confirm that during late antiquity it was widely held that paradise was a physical place situated on the other side of the ocean encircling the earth. In accordance with this concept, it was generally assumed that the rivers lowing from paradise passed under this ocean to reach the inhabited part of the world. ..


..identification of the water of life with the rivers of paradise, as confirmed by Philostorgius and, more significantly, in the Talmudic version of the Alexander legend, and, on the other hand, the idea that these rivers lowed underground beneath the sea from paradise to the inhabited earth, as several authors report—it seems very likely that saraban in Q 18:63 is meant to describe the subterranean passage under the sea that the fish takes once resurrected by the miraculous water of the paradisiacal rivers...
..identification of the water of life with the rivers of paradise, as confirmed by Philostorgius and, more significantly, in the Talmudic version of the Alexander legend, and, on the other hand, the idea that these rivers lowed underground beneath the sea from paradise to the inhabited earth, as several authors report—it seems very likely that saraban in Q 18:63 is meant to describe the subterranean passage under the sea that the fish takes once resurrected by the miraculous water of the paradisiacal rivers...
Line 104: Line 109:
=== Islamic Literature - The two seas in the story Moses and Al-Khidr ===
=== Islamic Literature - The two seas in the story Moses and Al-Khidr ===
   
   
{{Quran|18|60}} states he won't give up until he reaches the two seas, or has progressed for many 'ages', with the word implying this junction is extremely far from land (many translators such as Yusuf Khan, Shakir and Muhsin Khan translate it as years), taking longer than any journey on our actual oceans would take. For example Christopher Columbus's journeys to America in the 1,400's took around 4 weeks to 6 months depending on the wind and weather.<ref>[https://www.royalcaribbean.com/guides/transatlantic-history-crossing-cruise#:~:text=Back%20in%20Columbus'%20day%2C%20sailing,was%20largely%20based%20on%20luck. ''How transatlantic history shaped the world as we know it.''] Royalcaribbean.com. Uploaded by Chantae Reden. 2022. Written by Claire Heginbotham.</ref> This suggests the author thought it was very far away from the middle-east where Moses is said to have preached.  
{{Quran|18|60}} states he won't give up until he reaches the two seas, or has progressed for many 'ages', with the word implying this junction is extremely far from land (many translators such as Yusuf Khan, Shakir and Muhsin Khan translate it as 'years'), taking longer than any journey on our actual oceans would take. For example Christopher Columbus's journeys to America in the 1,400's took around 4 weeks to 6 months depending on the wind and weather.<ref>[https://www.royalcaribbean.com/guides/transatlantic-history-crossing-cruise#:~:text=Back%20in%20Columbus'%20day%2C%20sailing,was%20largely%20based%20on%20luck. ''How transatlantic history shaped the world as we know it.''] Royalcaribbean.com. Uploaded by Chantae Reden. 2022. Written by Claire Heginbotham.</ref> This suggests the author thought it was very far away from the middle-east where Moses is said to have preached.  
{{Quote|{{Quran|18|60}}|(Consider) when Moses said to his young companion, "I shall continue travelling until I reach the junction of the two seas or have travelled for many ages".}}


This story continues where Moses goes with a 'servant of God' at the junction of the two seas, who is unnamed in the Qur'an but called 'Al-Khidr' in the Hadith. This man has extremely accurate foreknowledge of both future events and human nature ([[Qur'an, Hadith and Scholars:Predestination|predestination]]), so he carries out seemingly strange immoral tasks and tells Moses to be patient and not ask him about them; these are making a hole in a boat to sink it, killing a young child, and fixing a wall for free for a town that refused them hospitality.  
This story continues where Moses goes with a 'servant of God' at the junction of the two seas, who is unnamed in the Qur'an but called 'Al-Khidr' in the Hadith. This man has extremely accurate foreknowledge of both future events and human nature ([[Qur'an, Hadith and Scholars:Predestination|predestination]]), so he carries out seemingly strange immoral tasks and tells Moses to be patient and not ask him about them; these are making a hole in a boat to sink it, killing a young child, and fixing a wall for free for a town that refused them hospitality.  
Line 111: Line 115:
However Moses can't help but ask, so after three events Al-Khidr parts ways with him and tells him why he committed the acts; he made a hole in the boat as it was about to be stolen by a king if they departed at that moment, the child was killed as he would become a disbeliever, hurting his devout parents - so God will replace him with a 'purer' one, and the as for fixing the wall, he built it because it is covering a hidden treasure and two orphan boys will find this later.
However Moses can't help but ask, so after three events Al-Khidr parts ways with him and tells him why he committed the acts; he made a hole in the boat as it was about to be stolen by a king if they departed at that moment, the child was killed as he would become a disbeliever, hurting his devout parents - so God will replace him with a 'purer' one, and the as for fixing the wall, he built it because it is covering a hidden treasure and two orphan boys will find this later.


{{Quote|{{Quran|18|65-82}}|18:61 But when they reached the Junction, they forgot (about) their Fish, which took its course through the sea (straight) as in a tunnel.
{{Quote|{{Quran|18|65-82}}|18:66 Moses said to him, “May I follow you on [the condition] that you teach me from what you have been taught of sound judgement?”  
18:62 When they had passed on (some distance), Moses said to his attendant: "Bring us our early meal; truly we have suffered much fatigue at this (stage of) our journey."
18:63 He replied: "Sawest thou (what happened) when we betook ourselves to the rock? I did indeed forget (about) the Fish: none but Satan made me forget to tell (you) about it: it took its course through the sea in a marvellous way!"
18:64 Moses said: "That was what we were seeking after:" So they went back on their footsteps, following (the path they had come).
18:65 And they found a servant from among Our servants to whom we had given mercy from us and had taught him from Us a [certain] knowledge.
18:66 Moses said to him, “May I follow you on [the condition] that you teach me from what you have been taught of sound judgement?”  
18:67 He said, “Indeed, with me you will never be able to have patience.  
18:67 He said, “Indeed, with me you will never be able to have patience.  
18:68 And how can you have patience for what you do not encompass in knowledge?”  
18:68 And how can you have patience for what you do not encompass in knowledge?”  
Line 136: Line 135:
This verse is expanded upon in a sahih/authentic hadith: {{Bukhari|4|55|613}}
This verse is expanded upon in a sahih/authentic hadith: {{Bukhari|4|55|613}}


We can see that the servants knowledge of events to come is so great he is able to teach a prophet as important as Moses, and get annoyed with him and leave him for questioning him. This kind of knowledge is usually only reserved for God, which fits someone coming from a special sea as they are so supernatural. The verses talking about the two seas also usually appear after important creation events: {{Quran|55|22}} is mentioned just after creating humans and jinn, {{Quran|35|12}} following creation of humans from clay, and {{Quran|27|61}} - a verse before mentions creating the heavens and the Earth; suggesting this is an important part of creation, which two specific but essentially random (as are never identified) seas are not.
We can see that the servants knowledge of events to come is so great he is able to teach a prophet as important as Moses, and even become annoyed with him and leave him for questioning him. This kind of knowledge is usually only reserved for God, which fits someone coming from a special sea as they are so supernatural. The verses talking about the two seas also usually appear after important creation events: {{Quran|55|22}} is mentioned just after creating humans and jinn, {{Quran|35|12}} following creation of humans from clay, and {{Quran|27|61}} - a verse before mentions creating the heavens and the Earth; suggesting this is an important part of creation, which two specific but essentially random (as are never identified) seas are not as fitting.


=== Islamic Views - Hadith and Qur'an ===
=== Islamic Views - Hadith and Qur'an ===
Line 151: Line 150:
[https://en.wikipedia.org/wiki/Al-Tabari Al-Tabari] also provided an interpretation on this meaning of this verse to mean a 'sea in the sky and earth that meet every year' (with other views in his tafsir on verse:)  
[https://en.wikipedia.org/wiki/Al-Tabari Al-Tabari] also provided an interpretation on this meaning of this verse to mean a 'sea in the sky and earth that meet every year' (with other views in his tafsir on verse:)  
{{Quote|{{cite web| url=https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=1&tSoraNo=55&tAyahNo=19&tDisplay=yes&Page=2&Size=1&LanguageId=1 | title=Al-Ṭabarī Tafsir verse 55:19}}|...On the authority of his father, on the authority of Ibn Abbas, in his saying: {The two seas meet.} He said: <b>A sea in the sky and earth that meet every year.</b> Others said: He meant the Persian Sea and the Roman Sea...}}
{{Quote|{{cite web| url=https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=1&tSoraNo=55&tAyahNo=19&tDisplay=yes&Page=2&Size=1&LanguageId=1 | title=Al-Ṭabarī Tafsir verse 55:19}}|...On the authority of his father, on the authority of Ibn Abbas, in his saying: {The two seas meet.} He said: <b>A sea in the sky and earth that meet every year.</b> Others said: He meant the Persian Sea and the Roman Sea...}}
[https://en.wikipedia.org/wiki/Al-Qurtubi Al-Qurtubi], another prominent Sunni Scholar also provides this view says:{{Quote|{{cite web| url=https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=5&tSoraNo=25&tAyahNo=53&tDisplay=yes&UserProfile=0&LanguageId=1 | title=Tafsir al-Qurtabi 25:53}}|Ibn Abbas and Ibn Jubayr said: It refers to the ocean of the sky and the ocean of the earth. Ibn Abbas further explained: They meet each other every year, and between them is a barrier decreed by Allah. "And a barrier between them is forbidden to be crossed." It is forbidden for the salty water to mix with the sweet water or for the sweet water to become salty.}}
[https://en.wikipedia.org/wiki/Al-Qurtubi Al-Qurtubi], another prominent Sunni Scholar also provides this view:{{Quote|{{cite web| url=https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=5&tSoraNo=25&tAyahNo=53&tDisplay=yes&UserProfile=0&LanguageId=1 | title=Tafsir al-Qurtabi 25:53}}|Ibn Abbas and Ibn Jubayr said: It refers to the ocean of the sky and the ocean of the earth. Ibn Abbas further explained: They meet each other every year, and between them is a barrier decreed by Allah. "And a barrier between them is forbidden to be crossed." It is forbidden for the salty water to mix with the sweet water or for the sweet water to become salty.}}


[https://quranx.com/Tafsir/Abbas/18.60 Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs] and [https://quranx.com/Tafsir/Kathir/18.60 Tafsir Ibn Al Kathir], while not stating this comes from a cosmic ocean (but rather a nearby spring), also relate this story to a rock which contains the fountain of life, which pulls motifs from the near-East view of a magical waters with life giving qualities.
[https://quranx.com/Tafsir/Abbas/18.60 Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs] and [https://quranx.com/Tafsir/Kathir/18.60 Tafsir Ibn Al Kathir], while not stating this comes from a cosmic ocean (but rather a nearby spring), also relate this story to a rock which contains the fountain of life, which pulls motifs from the near-East view of a magical waters with life giving qualities.
Line 158: Line 157:


==== Folklore and maps ====
==== Folklore and maps ====
Karen C. Pinto, a scholar who wrote a book on medieval Islamic maps, focusing on a distinct tradition of maps known collectively as the Book of Roads and Kingdoms (''Kitab al-Masalik wa al-Mamalik'', or KMMS)<ref>[https://press.uchicago.edu/ucp/books/book/chicago/M/bo17703325.html ''Medieval Islamic Maps: An Exploration''.] Karen C. Pinto. Edition, illustrated. Publisher, University of Chicago Press, 2016. ISBN, 022612696X, 9780226126968</ref>, shows this view, known as the encircling ocean ([https://referenceworks.brillonline.com/entries/encyclopaedia-of-islam-2/al-bahr-al-muhit-SIM_1064 al-Baḥr al-Muḥīṭ]) was also part of Islamic folklore and art:
Karen C. Pinto, a scholar who wrote a book on medieval Islamic maps, focusing on a distinct tradition of maps known collectively as the Book of Roads and Kingdoms (''Kitab al-Masalik wa al-Mamalik'', or KMMS)<ref>[https://press.uchicago.edu/ucp/books/book/chicago/M/bo17703325.html ''Medieval Islamic Maps: An Exploration''.] Karen C. Pinto. Edition, illustrated. Publisher, University of Chicago Press, 2016. ISBN, 022612696X, 9780226126968</ref>, shows this view, known as the encircling ocean ([https://referenceworks.brillonline.com/entries/encyclopaedia-of-islam-2/al-bahr-al-muhit-SIM_1064 al-Baḥr al-Muḥīṭ]), was also part of Islamic folklore and art:


{{Quote|{{cite web| url=https://scholarworks.boisestate.edu/cgi/viewcontent.cgi?article=1116&context=history_facpubs | title=In God's Eyes: The Sacrality of the Seas in the Islamic Cartographic Vision | author=Karen C.  Pinto | publisher=ESPACIO, TIEMPO Y FORMA Serie VII · historia del arte (n. época) | date=2017}}|...The crossing of this multivalent encircling sea is dangerous and forbidden to ordinary people because it separates the mundane earth from the heavenly cosmos. Only exceptional humans like Dhū ’l-Qarnayn (Alexander the Great), Khiḍr (the mythical green man), King Solomon and the perfect Sufi who has succeeded in extinguishing his individualistic identity can attempt such a crossing.
{{Quote|{{cite web| url=https://scholarworks.boisestate.edu/cgi/viewcontent.cgi?article=1116&context=history_facpubs | title=In God's Eyes: The Sacrality of the Seas in the Islamic Cartographic Vision | author=Karen C.  Pinto | publisher=ESPACIO, TIEMPO Y FORMA Serie VII · historia del arte (n. época) | date=2017}}|...The crossing of this multivalent encircling sea is dangerous and forbidden to ordinary people because it separates the mundane earth from the heavenly cosmos. Only exceptional humans like Dhū ’l-Qarnayn (Alexander the Great), Khiḍr (the mythical green man), King Solomon and the perfect Sufi who has succeeded in extinguishing his individualistic identity can attempt such a crossing.
Line 164: Line 163:
malleability’. It is, on the one hand, the finite end of the world, and, on the other, infinite because no one can determine if or where it ends. The sense conveyed in geographical texts is either that it is infinite and connects with the cosmos as part of the seven encircling seas or that it skirts the mountains of Qāf that encircle and stabilize the earth. It is the quintessential transitional body between the mundane world of humans and the cosmos of the divine...}}
malleability’. It is, on the one hand, the finite end of the world, and, on the other, infinite because no one can determine if or where it ends. The sense conveyed in geographical texts is either that it is infinite and connects with the cosmos as part of the seven encircling seas or that it skirts the mountains of Qāf that encircle and stabilize the earth. It is the quintessential transitional body between the mundane world of humans and the cosmos of the divine...}}


An image of this can be seen in her 2017 article [https://scholarworks.boisestate.edu/cgi/viewcontent.cgi?article=1116&context=history_facpubs ''In God's Eyes: The Sacrality of the Seas in the Islamic Cartographic Vision''] on P56 and P57.  
Images of this can be seen for free in her 2017 article [https://scholarworks.boisestate.edu/cgi/viewcontent.cgi?article=1116&context=history_facpubs ''In God's Eyes: The Sacrality of the Seas in the Islamic Cartographic Vision''] on P56 and P57.  
== External links ==
== External links ==


CPO675
580

edits

Retrieved from "http://wikiislamica.net/wiki/Special:MobileDiff/137757"

Navigation menu