User:CPO675/Sandbox 1: Difference between revisions

=== The Soul (nafs) ===

clavicles definition: https://my.clevelandclinic.org/health/body/16877-clavicle

{{Quote|{{Quran|75|26}}|Yes, when the soul reaches to the clavicles}}{{Quote|{{Quran|56|83}}|Then why not when it reaches the throat,}}

As Neuwirth (2023) notes:

=== Jobe (Ayyūb) ===

{{Quote|{{Quran|38|42}}|[We told him:] ‘Stamp your foot on the ground; this [ensuing spring] will be a cooling bath and drink.’}}

{{Main|Isa al-Masih (Jesus Christ)}}

==== Born from Mary (Mariam) who was a virgin ====

She said, ‘How shall I have a child seeing that no human being has ever touched me, nor have I been unchaste?’ He said, ‘So shall it be. Your Lord says, ‘‘It is simple for Me.’’ And so that We may make him a sign for mankind and a mercy from Us, and it is a matter [already] decided.’}}{{Quote|{{Quran|66|12}}|And the example of Maryam the daughter of Imran, who guarded her chastity – We therefore breathed into her a Spirit from Ourselves – and she testified for the Words of her Lord and His Books, and was among the obedient.}}

==== Jesus talking from his Cradle ====

Luq'mān - believed to be a common pre-Islamic sage, though his identity is disputed,<ref name=":1">''Encyclopedia of the Qur'an. pp. 242-243.'' A.H.M. Zahniser. 2021.

{{Quote|{{Quran|31|12-13}}|And We had certainly given Luqman wisdom [and said], "Be grateful to Allah." And whoever is grateful is grateful for [the benefit of] himself. And whoever denies [His favor] - then indeed, Allah is Free of need and Praiseworthy. And [mention, O Muhammad], when Luqman said to his son while he was instructing him, "O my son, do not associate [anything] with Allah. Indeed, association [with him] is great injustice."}}

[https://scijinks.gov/rain/ What Makes It Rain?] Water and Ice. NOAA SciJinks.gov </ref> condensing onto one another within a cloud, causing the droplets to grow - which when these water droplets get too heavy to stay suspended in the cloud, they fall to Earth as rain (cf: {{Quran|43|11}}).

==== Lightning ====

{{Quote|{{Quran|13|15}}|To Allah prostrates whoever there is in the heavens and the earth, willingly or unwillingly, and their shadows at sunrise and sunset.}}Everything in the cosmos (presumably covering the vast amounts of near-empty space and elements) worships and prostrates before him, as does every animal and angel, all allegedly fearing God ({{Quran|16|49-50}}, {{Quran|22|18}}), including the birds, which do so while flying ({{Quran|24|41}}), and trees ({{Quran|55|6}}).

It is hard to see why humans would accept this task with the risk of hell being involved, given our natural propensity for risk aversion as a species.<ref>Kahneman, Daniel, and Amos Tversky. “Prospect Theory: An Analysis of Decision under Risk.” ''Econometrica'', vol. 47, no. 2, 1979, pp. 263–91. ''JSTOR'', <nowiki>https://doi.org/10.2307/1914185</nowiki>. Accessed 14 Feb. 2025.

=== Allah speaks to the heavens/skies and the earth and they respond ===

The sky cannot speak ([[:en:Quran_and_a_Universe_from_Smoke|nor was it ever made of 'smoke']]).{{Quote|{{Quran|41|11}}|Then He turned towards the heaven when it was smoke, saying to it and to the earth, ‘Submit, willingly or unwillingly.’ They both responded, ‘We submit willingly.’"}}

=== Anthropomorphisms of Allah ===

Allah is not a totally transcendent God, as he is described as having human features in several verses in the Qur'an. Many hadith also support this view.<ref>Holtzman, L. (2018). [https://www.google.co.uk/books/edition/Anthropomorphism_in_Islam/BPdJEAAAQBAJ?hl=en&gbpv=0 Anthropomorphism in Islam: The Challenge of Traditionalism (700-1350)]. United Kingdom: Edinburgh University Press.  

See many examples and debates around their authenticity in early Islam in ''Chapters 1, 2 and 3.''</ref>

==== Hands ====

{{Quote|Sinai, Nicolai. Key Terms of the Qur'an: A Critical Dictionary (pp. 73-74). Princeton University Press. Kindle Edition.|2=...in Q 38:75 God upbraids Iblīs for failing to “prostrate to what I have created with my hands,” bi-yadayya. As recognised by al-Ashʿarī (Gimaret 1990, 326), the point of God’s statement here is presumably to highlight a trait of Adam that endows him with peculiar dignity and elevates him over Iblīs—namely, the fact that God has formed Adam in a more intimate fashion than other creatures. Hence, although the Qur’anic God is perfectly capable of creating by verbal fiat, as maintained in places like Q 2:117 and 3:47 (when God “decides on [creating] something, he merely says to it, ‘Be,’ and it is,” idhā qaḍā amran fa-innamā yaqūlu lahu kun fa-yakūn), he can also create in what is literally a hands-on manner, by making use of his own limbs.¹⁰⁶ In passing, one may note that the claim that humans were fashioned manually has pre-Qur’anic parallels that lend further support to taking it quite literally. According to Aphrahat, Adam alone was created by God’s own hands while everything else was created by God’s word (Demonstrations 13:11 = Parisot 1894, 563–566, identified in BEQ 46). The same idea is developed at length by Jacob of Sarug (Mathews 2020, 46–51, ll. 2157–2194): whereas all other creatures were brought into existence by a divine “signal” (remzā; cf. Decharneux 2019, 244–245), Adam was uniquely created by God’s hands (l. 2169)—an instance of divine self-abasement that prefigures the incarnation of Christ (ll. 2189–2194). The Cave of Treasures also reports that Adam was shaped by God’s “holy hands” (Ri 1987, ch. 2:12; see Zellentin 2017, 109).¹⁰⁷}}