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Pre-Islamic Arab Religion in Islam: Difference between revisions
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→Abrahamic revivalism: Furthered minor points to expand comprehensiveness an accuracy of page.
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(→General Judeo-Christian Monotheism in Arabia: Added a section on 'Abrahamic revivalism' of biblical inspired genealogy including monotheism and Jewish practices was occuring among Arabs centuries before Muhammad, establishing a basis and background for his own religious teaching in the Quran. Michael Cook is quoted. Plus a few more scholars noting the Qur'ans style shows the audience was familiar with the stories.) |
(→Abrahamic revivalism: Furthered minor points to expand comprehensiveness an accuracy of page.) |
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=== General Judeo-Christian Monotheism in Arabia === | === General Judeo-Christian Monotheism in Arabia === | ||
At the time of Muhammad, the two largest Near-East Empires at the time were the Byzantine (Roman) Empire, of which Christianity was the state religion,<ref>[https://www.britannica.com/question/Did-the-Byzantine-Empire-practice-Christianity ''Did the Byzantine Empire practice Christianity?''] Byzantine Empire Article. Home. Geography & Travel Historical Places. Britannica Questions.</ref>and Judaism was still | At the time of Muhammad, the two largest Near-East Empires at the time were the Byzantine (Roman) Empire, of which Christianity was the state religion,<ref>[https://www.britannica.com/question/Did-the-Byzantine-Empire-practice-Christianity ''Did the Byzantine Empire practice Christianity?''] Byzantine Empire Article. Home. Geography & Travel Historical Places. Britannica Questions.</ref>and Judaism was still practiced.<ref>[https://www.metmuseum.org/exhibitions/listings/2012/byzantium-and-islam/blog/topical-essays/posts/judaism#:~:text=During%20the%20Byzantine%20period%2C%20Jewish,gathering%2C%20study%2C%20and%20prayer. ''Judaism During the Byzantine Period.''] Yitzchak Schwartz. 2012. .Department of Medieval Art and The Cloisters. The Met Museum.</ref> And the Sasanian (Persian) empire where the Nestorian/Church of the East, although not the state religion, was practiced,<ref>[https://www.britannica.com/topic/Nestorianism ''Nestorianism.''] Christian sect. History & Society. Religion Religious Movements & Organizations. Britannica Entry.</ref> as was Judaism.<ref>[https://www.britannica.com/place/Mesopotamia-historical-region-Asia/The-Sasanian-period ''The Sasanian period.''] Mesopotamia from ''c.'' 320 BCE to ''c.'' 620 CE. Britannica Entry</ref>These had extensive contact with Arab tribes in the centuries leading up to Islam. | ||
{{Quote|Tribal Poetics in Early Arabic Culture: The Case of of Ashʿār al-Hudhaliyyīn. Nathan A Miller. 2016. pp. 52|There is certainly evidence of increasing use of probably nomadic Arabs in military units. During the fifth century, numerous Greek and Syriac sources testify to Rome and Persia subsidizing Arab tribal nomads along the | {{Quote|Tribal Poetics in Early Arabic Culture: The Case of of Ashʿār al-Hudhaliyyīn. Nathan A Miller. 2016. pp. 52|There is certainly evidence of increasing use of probably nomadic Arabs in military units. During the fifth century, numerous Greek and Syriac sources testify to Rome and Persia subsidizing Arab tribal nomads along the | ||
frontier, probably for no other reason than because both empires’ financial resources were mostly diverted elsewhere and these nomads would otherwise raid sedentary areas. "Saracen” military units did, however, serve in other campaigns, and the ca. fourth century Roman administrative document Notitia Dignitatum mentions that they served in Egypt, Palestine and Phoenecia. After the battle of Adrianople in 378, Arab forces are reported to have played a role in repelling the Goths from Constantinople. Following the peace of 363, the maintenance of frontier forces was neglected, and it was not until the sixth century that Arab tribesmen would serve in the proxy wars between the Sasanians and Romans closer to home.}} | frontier, probably for no other reason than because both empires’ financial resources were mostly diverted elsewhere and these nomads would otherwise raid sedentary areas. "Saracen” military units did, however, serve in other campaigns, and the ca. fourth century Roman administrative document Notitia Dignitatum mentions that they served in Egypt, Palestine and Phoenecia. After the battle of Adrianople in 378, Arab forces are reported to have played a role in repelling the Goths from Constantinople. Following the peace of 363, the maintenance of frontier forces was neglected, and it was not until the sixth century that Arab tribesmen would serve in the proxy wars between the Sasanians and Romans closer to home.}} | ||
This is particularly documented with the pro-Roman and Sasanian Arab factions led by two dynasties, the Jafnids or “Ghassānids,” and the Naṣrids or “Lakhmid”,<ref>Fisher, G. and Wood, P. (2016) ‘[https://www.cambridge.org/core/journals/iranian-studies/article/abs/writing-the-history-of-the-persian-arabs-the-preislamic-perspective-on-the-nasrids-of-alhirah/02B7E13B668BEA420EF82FEF2A7775FC ''Writing the History of the “Persian Arabs”: The Pre-Islamic Perspective on the “Naṣrids” of al-Ḥīrah'']’, Iranian Studies, 49(2), pp. 247–290. doi:10.1080/00210862.2015.1129763.</ref> who are depicted in many other non-Arabic sources.<ref>''[https://www.academia.edu/29277725/Tribal_Poetics_in_Early_Arabic_Culture_The_Case_of_of_Ash%CA%BF%C4%81r_al_Hudhaliyy%C4%ABn Tribal Poetics in Early Arabic Culture: The Case of of Ashʿār al-Hudhaliyyīn.]'' Nathan A Miller. 2016. pp. 62 (Chapter 1.2 (pp 43-72) covers the relationships of Arab tribes with surrounding empires and kingdoms).</ref> | This is particularly documented with the pro-Roman and Sasanian Arab factions led by two dynasties, the Jafnids or “Ghassānids,” and the Naṣrids or “Lakhmid”,<ref>Fisher, G. and Wood, P. (2016) ‘[https://www.cambridge.org/core/journals/iranian-studies/article/abs/writing-the-history-of-the-persian-arabs-the-preislamic-perspective-on-the-nasrids-of-alhirah/02B7E13B668BEA420EF82FEF2A7775FC ''Writing the History of the “Persian Arabs”: The Pre-Islamic Perspective on the “Naṣrids” of al-Ḥīrah'']’, Iranian Studies, 49(2), pp. 247–290. doi:10.1080/00210862.2015.1129763.</ref> who are depicted in many other non-Arabic sources.<ref>''[https://www.academia.edu/29277725/Tribal_Poetics_in_Early_Arabic_Culture_The_Case_of_of_Ash%CA%BF%C4%81r_al_Hudhaliyy%C4%ABn Tribal Poetics in Early Arabic Culture: The Case of of Ashʿār al-Hudhaliyyīn.]'' Nathan A Miller. 2016. pp. 62 (Chapter 1.2 (pp 43-72) covers the relationships of Arab tribes with surrounding empires and kingdoms).</ref> | ||
And to the South lay the [https://en.wikipedia.org/wiki/Himyarite_Kingdom Himyarite Kingdom] ( | And to the South lay the [https://en.wikipedia.org/wiki/Himyarite_Kingdom Himyarite Kingdom] (centered in modern-day Yemen), in which Christianity and Judaism gained large footholds since the 4th century,<ref>''[https://www.britannica.com/topic/Himyar Himyar Britannica Entry]''. People. People's of Asia. Geography & Travel. Britannica. </ref> with rulers converting.<ref>Christian Julien Robin, "Arabia and Ethiopia," in Scott Johnson (ed.) ''[https://books.google.co.uk/books?id=GKRybwb17WMC&pg=PA289&redir_esc=y#v=onepage&q&f=false The Oxford Handbook of Late Antiquity]'', Oxford University Press 2012 pp.247–333, p.279 | ||
Diversity and Rabbinization: Jewish Texts and Societies between 400 and 1000 CE. Gavin McDowell (editor) Ron Naiweld (editor) Daniel Stökl Ben Ezra (editor). 2021. ''See: [https://books.openbookpublishers.com/10.11647/obp.0219/ch7.xhtml Chapter 7. The Judaism of the Ancient Kingdom of Ḥimyar in Arabia: A Discreet Conversion.] pp.165–270. Christian Julien Robin (CNRS, Membre de l’Institut).''</ref> Which was later conquered by the Christian Kingdom of Aksum temporarily in the 6th century, spreading their influence until the Persians invaded in the latter half of the century.<ref>[https://www.britannica.com/place/Aksum-ancient-kingdom-Africa Aksum] | ancient kingdom, Africa | Historical Places | Geography & Travel. Britannica Entry</ref> | Diversity and Rabbinization: Jewish Texts and Societies between 400 and 1000 CE. Gavin McDowell (editor) Ron Naiweld (editor) Daniel Stökl Ben Ezra (editor). 2021. ''See: [https://books.openbookpublishers.com/10.11647/obp.0219/ch7.xhtml Chapter 7. The Judaism of the Ancient Kingdom of Ḥimyar in Arabia: A Discreet Conversion.] pp.165–270. Christian Julien Robin (CNRS, Membre de l’Institut).''</ref> Christian Julien Robin notes the development of a Judeo-inspired monotheism in the region labeled ‘Raḥmānism’ by A. F. L. Beeston during this time.<ref>[https://www.academia.edu/37672841/_%E1%B8%A4imyar_Aks%C5%ABm_and_Arabia_Deserta_in_Late_Antiquity_The_Epigraphic_Evidence_dans_Arabs_and_Empires_before_Islam_edited_by_Greg_Fisher_Oxford_University_Press_2015_pp_127_171_chapter_3_ H˙imyar, Aksūm, and Arabia Deserta in Late Antiquity. The Epigraphic Evidence.] Christian Julien Robin. Found in: | ||
Fisher, Greg. Arabs and Empires before Islam (p. 129-130). OUP Oxford. | |||
''If one takes into account that no known inscription contemporary to this period displays an orientation favourable to Christianity, one can conclude that the H ˙ imyarite rulers had founded a new religion inspired from Judaism, called ‘Rah˙mānism’ by A. F. L. Beeston, although the term ‘Judaeo-Monotheism’ is preferable. This new religion formalized a type of belief in Judaism seen elsewhere in the Mediterranean world, whose followers might be called ‘fearers of God’ (metuentes and theosebeis).7 It is relevant to note that one H ˙ imyarite inscription clearly reflects this notion, asking that ‘God, Lord of the Sky and the Earth, grants | fear (s ˙ bs¹, probably a borrowing from Greek sebas) of His Name’ (see 3.5).'' </ref> Which was later conquered by the Christian Kingdom of Aksum temporarily in the 6th century, spreading their influence until the Persians invaded in the latter half of the century.<ref>[https://www.britannica.com/place/Aksum-ancient-kingdom-Africa Aksum] | ancient kingdom, Africa | Historical Places | Geography & Travel. Britannica Entry</ref> | |||
As alluded to, regardless of tracing exact terms, academic scholarship has long recognised the penetration of Judeo-Christian Monotheism into the Arabian peninsula and among Arab tribes long before Islam. These would have provided both the stories and general concepts to the Hijaz, whether through Christian and Jewish tribes living side-by-side with the Quran's initial community, or simply through travellers telling stories and/or proselytizing, the movement of slaves who knew them, trade and commerce, pilgrimage etc. | As alluded to, regardless of tracing exact terms, academic scholarship has long recognised the penetration of Judeo-Christian Monotheism into the Arabian peninsula and among Arab tribes long before Islam. These would have provided both the stories and general concepts to the Hijaz, whether through Christian and Jewish tribes living side-by-side with the Quran's initial community, or simply through travellers telling stories and/or proselytizing, the movement of slaves who knew them, trade and commerce, pilgrimage etc. | ||
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==== Abrahamic revivalism ==== | ==== Abrahamic revivalism ==== | ||
Muḥammad emphasizes following "the religion of Abraham" rather than Jews or Christians ({{Quran|2|135}}, {{Quran|3|67}}). The Qurʾān elevates Abraham's son Ishmael, who was believed to be the ancestor of the Arabs based | Muḥammad emphasizes following "the religion of Abraham" rather than Jews or Christians ({{Quran|2|135}}, {{Quran|3|67}}). The Qurʾān elevates Abraham's son Ishmael, who was believed to be the ancestor of the Arabs based on later writers' interpretations of the biblical 'Ishmaelites'<ref>Fisher, Greg. Arabs and Empires before Islam (p. 367). OUP Oxford. 2015. | ||
''No passage in the Hebrew Bible or the Septuagint explicitly identified this group as ‘Arabs’, and a passage in the book of Jubilees (written in the second century bc), which might do so, has proved inconclusive.<sup>348</sup> While two late Hellenistic writers identify Arabs as Ishmaelites, the clear identification between Arabs and Ishmaelites was found only later, in the person of the Jewish historian Flavius Josephus (37–c.100).<sup>349</sup>'' | |||
</ref> (however in the bible it is his other son Isaac whom a covenant is established, while Ishmael is specifically left out).<ref>Cook, Michael. ''A History of the Muslim World: From Its Origins to the Dawn of Modernity'' (p. 58). Princeton University Press. 2024.</ref> In the Qurʾān Ishmael is now a prophet, and it describes him and Abraham building a temple ({{Quran|2|125-127}}), identified in Islamic tradition as the Ka'aba in Mecca. This narrative of his followers descending from Ishmael not only aligns Arab monotheism with Abraham's legacy through genealogy but also establishes a religious charter for the Meccan sanctuary and pilgrimage, providing Muḥammad a significant foundation for his teachings. | |||
Michael Cook 2024 notes that this idea that the Arabs were descendants of Abraham {{Quran|22|78}} pre-dates the Qurʾān, and was well-known in the cultural millennia to the Arabs, as Sozomenus, a Christian (born c. 380, Bethelea, near Gaza, Palestine—died c. 450, Constantinople, Byzantine Empire [now Istanbul, Turkey.])<ref>[https://www.britannica.com/biography/Sozomen Sozomen] | Christian lawyer | Byzantine historian | Britannica Entry </ref> wrote that some had learned of this fact and began practicing a Jewish inspired monotheism over paganism in his own time, several centuries before Islam. | Michael Cook 2024 notes that this idea that the Arabs were descendants of Abraham {{Quran|22|78}} pre-dates the Qurʾān, and was well-known in the cultural millennia to the Arabs, as Sozomenus, a Christian (born c. 380, Bethelea, near Gaza, Palestine—died c. 450, Constantinople, Byzantine Empire [now Istanbul, Turkey.])<ref>[https://www.britannica.com/biography/Sozomen Sozomen] | Christian lawyer | Byzantine historian | Britannica Entry </ref> wrote that some had learned of this fact and began practicing a Jewish inspired monotheism over paganism in his own time, several centuries before Islam. | ||