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Historical Errors in the Quran: Difference between revisions
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→The Battle of Badr: Expanded the Tom Holland quote to give more context to general historical issues of later traditions.
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(→Every people had a Muslim warner/prophet: Added a section on historicity issues with 'The Battle of Badr' interpretations.) |
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{{Quote|[https://www.britannica.com/event/Battle-of-Badr Battle of Badr. Islamic History. Britannica Entry]|Nearly two years after the Hijrah, in the middle of the month of Ramadan, a major raid was organized against a particularly wealthy caravan escorted by Abū Sufyān, head of the Umayyad clan of the Quraysh. According to the traditional accounts, when word of the caravan reached Muhammad, he arranged a raiding party of about 300, consisting of both muhājirūn and anṣār (Muhammad’s Medinese supporters), to be led by Muhammad himself. By filling the wells on the caravan route near Medina with sand, Muhammad’s army lured Abū Sufyān’s army into battle at Badr, near Medina. There the two parties clashed in traditional fashion: three men from each side were chosen to fight an initial skirmish, and then the armies charged toward one another for full combat. As his army charged forward, Muhammad threw a handful of dust, which flew into the eyes and noses of many of the opposing Meccans. Despite the superior numbers of the Meccan forces (about 1,000 men), Muhammad’s army scored a complete victory, and many prominent Meccans were killed.}} | {{Quote|[https://www.britannica.com/event/Battle-of-Badr Battle of Badr. Islamic History. Britannica Entry]|Nearly two years after the Hijrah, in the middle of the month of Ramadan, a major raid was organized against a particularly wealthy caravan escorted by Abū Sufyān, head of the Umayyad clan of the Quraysh. According to the traditional accounts, when word of the caravan reached Muhammad, he arranged a raiding party of about 300, consisting of both muhājirūn and anṣār (Muhammad’s Medinese supporters), to be led by Muhammad himself. By filling the wells on the caravan route near Medina with sand, Muhammad’s army lured Abū Sufyān’s army into battle at Badr, near Medina. There the two parties clashed in traditional fashion: three men from each side were chosen to fight an initial skirmish, and then the armies charged toward one another for full combat. As his army charged forward, Muhammad threw a handful of dust, which flew into the eyes and noses of many of the opposing Meccans. Despite the superior numbers of the Meccan forces (about 1,000 men), Muhammad’s army scored a complete victory, and many prominent Meccans were killed.}} | ||
Traditional exegetes commenting on this verse unanimously date the battle falling during Ramadan,<ref>''E.g. [https://quranx.com/Tafsir/Kathir/3.123 Tafsir Ibn Kathir Verse 3:123]''. Ibn Kathir d. 1373.</ref> and link it to other verses such as {{Quran|8|41}} (which it is not mentioned by name in). However, as British historian Tom Holland notes (''citation 50: refencing Crone (1987a), pp. 226–30: The papyrus fragment is Text 71 in Grohmann),'' an earlier (than the Islamic historians/exegetes) manuscript mentions the Battle of Badr, but does not lists a date in Ramadan, which raises questions on the traditional interpretation of these verses. | Traditional exegetes commenting on this verse unanimously date the battle falling during Ramadan,<ref>''E.g. [https://quranx.com/Tafsir/Kathir/3.123 Tafsir Ibn Kathir Verse 3:123]''. Ibn Kathir d. 1373.</ref> and link it to other verses such as {{Quran|8|41}} (which it is not mentioned by name in). However, as British historian Tom Holland notes (''citation 50: refencing Crone (1987a), pp. 226–30: The papyrus fragment is Text 71 in Grohmann),'' an earlier (than the Islamic historians/exegetes) manuscript mentions the Battle of Badr, but does not lists a date in Ramadan, which raises questions on the traditional interpretation of these verses. | ||
{{Quote|Holland, Tom. In The Shadow Of The Sword: The Battle for Global Empire and the End of the Ancient World (pp. 39-40). Little, Brown Book Group.|– a tiny shred of papyrus discovered in Palestine and dated to around AD 740 – serves only to compound the puzzle. Reading it is like overhearing a game of Chinese whispers. Over the course of only eight lines, it provides something truly startling: <b>a date for the Battle of Badr that is not in the holy month of Ramadan.</b> 50 Why should this come as a surprise? Because later Muslim scholars, writing their learned and definitive commentaries on the Qur’an, confidently identified Badr with an otherwise cryptic allusion to ‘the day the two armies clashed’ – a date that fell in Ramadan.51 Perhaps, then, on this one point, the scholars were wrong? Perhaps. But if so, then why should they have been right in anything else that they wrote? What if the entire account of the victory at Badr were nothing but a fiction, a dramatic just-so story, fashioned to explain allusions within the Qur’an that would otherwise have remained beyond explanation?}} | {{Quote|Holland, Tom. In The Shadow Of The Sword: The Battle for Global Empire and the End of the Ancient World (pp. 39-40). Little, Brown Book Group.|Why, when the savage Northumbrians were capable of preserving the writings of a scholar such as Bede, do we have no Muslim records from the age of Muhammad? Why not a single Arab account of his life, nor of his followers’ conquests, nor of the progress of his religion, from the whole of the near two centuries that followed his death? Even the sole exception to the rule – a tiny shred of papyrus discovered in Palestine and dated to around AD 740 – serves only to compound the puzzle. Reading it is like overhearing a game of Chinese whispers. Over the course of only eight lines, it provides something truly startling: <b>a date for the Battle of Badr that is not in the holy month of Ramadan.</b> 50 Why should this come as a surprise? Because later Muslim scholars, writing their learned and definitive commentaries on the Qur’an, confidently identified Badr with an otherwise cryptic allusion to ‘the day the two armies clashed’ – a date that fell in Ramadan.51 Perhaps, then, on this one point, the scholars were wrong? Perhaps. But if so, then why should they have been right in anything else that they wrote? What if the entire account of the victory at Badr were nothing but a fiction, a dramatic just-so story, fashioned to explain allusions within the Qur’an that would otherwise have remained beyond explanation?}} | ||
Islamic Scholar Gerard Hawting also discusses these issues in his 2015 paper 'Qur’ān and sīra: the relationship between Sūrat al-Anfāl and muslim traditional accounts of the Battle of Badr'.<ref>Hawting, Gerald. “[https://doi.org/10.2307/j.ctvbtznq1.6 QUR’ĀN AND SĪRA: THE RELATIONSHIP BETWEEN SŪRAT AL-ANFĀL AND MUSLIM TRADITIONAL ACCOUNTS OF THE BATTLE OF BADR.]” In ''Les Origines Du Coran, Le Coran Des Origines'', edited by François Déroche, Christian Julien Robin, and Michel Zink, 75–92. Editions de Boccard, 2015. <nowiki>https://doi.org/10.2307/j.ctvbtznq1.6</nowiki>.</ref> | Islamic Scholar Gerard Hawting also discusses these issues in his 2015 paper 'Qur’ān and sīra: the relationship between Sūrat al-Anfāl and muslim traditional accounts of the Battle of Badr'.<ref>Hawting, Gerald. “[https://doi.org/10.2307/j.ctvbtznq1.6 QUR’ĀN AND SĪRA: THE RELATIONSHIP BETWEEN SŪRAT AL-ANFĀL AND MUSLIM TRADITIONAL ACCOUNTS OF THE BATTLE OF BADR.]” In ''Les Origines Du Coran, Le Coran Des Origines'', edited by François Déroche, Christian Julien Robin, and Michel Zink, 75–92. Editions de Boccard, 2015. <nowiki>https://doi.org/10.2307/j.ctvbtznq1.6</nowiki>.</ref> | ||