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User:CPO675/Sandbox 1: Difference between revisions
→A shirt regains his sons sight
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==== A shirt regains his sons sight ==== | ==== A shirt regains his sons sight ==== | ||
Here, Jacob (Ya'qūb) (Joseph's son e.g. {{Quran|12|80}}) is blind and when Joseph | Here, Jacob (Ya'qūb) (Joseph's son e.g. {{Quran|12|80}}) is blind, and when Joseph arranges for him to be brought to Egypt for their reunion, he instructs his brothers to place the shirt on Jacob's face, miraculously restoring his sight. | ||
{{Quote|{{Quran|12|93-96}}|Take this shirt of mine, and cast it upon my father’s face; he will regain his sight, and bring me all your folks.’ As the caravan set off, their father said, ‘I sense the scent of Joseph, if you will not consider me a dotard.’ They said, ‘By God, you persist in your inveterate error.’ When the bearer of good news arrived, he cast it on his face, and he regained his sight. He said, ‘Did I not tell you, ‘‘I know from Allah what you do not know?’’ ’}} | {{Quote|{{Quran|12|93-96}}|Take this shirt of mine, and cast it upon my father’s face; he will regain his sight, and bring me all your folks.’ As the caravan set off, their father said, ‘I sense the scent of Joseph, if you will not consider me a dotard.’ They said, ‘By God, you persist in your inveterate error.’ When the bearer of good news arrived, he cast it on his face, and he regained his sight. He said, ‘Did I not tell you, ‘‘I know from Allah what you do not know?’’ ’}} | ||
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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. | 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. | ||
Pages (1458-1460/3956) of [https://archive.org/details/encyclopaedia-of-the-quran-6-volumes-jane-dammen-mc-auliffe/page/n1457/mode/2up?q=luqman free book on Intranet Archive]</ref> and may simply be an amalgamation of different characters, as local Arabian tales are brought into salvation history.<ref>E.g. the destruction of Thamūd, see: Sinai, Nicolai. “[https://almuslih.org/wp-content/uploads/Library/Sinai,%20N%20-%20Religious%20poetry.pdf Religious Poetry from the Quranic Milieu: Umayya b. Abī l-Ṣalt on the Fate of the Thamūd.]” ''Bulletin of the School of Oriental and African Studies'' 74, no. 3 (2011): 397–416. <nowiki>https://doi.org/10.1017/S0041977X11000309</nowiki>.</ref> In the Qur'an God gives him a special widsom (''al-ḥik'mata)''<ref>''[https://lexicon.quranic-research.net/data/06_H/152_Hkm.html ḥā kāf mīm (ح ك م)]'' root on Qur'anic Research.net | Pages (1458-1460/3956) of [https://archive.org/details/encyclopaedia-of-the-quran-6-volumes-jane-dammen-mc-auliffe/page/n1457/mode/2up?q=luqman free book on Intranet Archive]</ref> and may simply be an amalgamation of different characters, as local Arabian tales are brought into salvation history.<ref>E.g. like the destruction of Thamūd, see: Sinai, Nicolai. “[https://almuslih.org/wp-content/uploads/Library/Sinai,%20N%20-%20Religious%20poetry.pdf Religious Poetry from the Quranic Milieu: Umayya b. Abī l-Ṣalt on the Fate of the Thamūd.]” ''Bulletin of the School of Oriental and African Studies'' 74, no. 3 (2011): 397–416. <nowiki>https://doi.org/10.1017/S0041977X11000309</nowiki>.</ref> In the Qur'an God gives him a special widsom (''al-ḥik'mata)''<ref>''[https://lexicon.quranic-research.net/data/06_H/152_Hkm.html ḥā kāf mīm (ح ك م)]'' root on Qur'anic Research.net | ||
See: Lane's Lexicon classical Arabic dictionary Book 1 [https://lexicon.quranic-research.net/pdf/Page_0617.pdf pp.617] & [https://lexicon.quranic-research.net/pdf/Page_0618.pdf pp.618] </ref> although most classical Islamic scholars agree that he was still not a prophet.<ref name=":1" /> | See: Lane's Lexicon classical Arabic dictionary Book 1 [https://lexicon.quranic-research.net/pdf/Page_0617.pdf pp.617] & [https://lexicon.quranic-research.net/pdf/Page_0618.pdf pp.618] </ref> although most classical Islamic scholars agree that he was still not a prophet.<ref name=":1" /> | ||
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''Main article: [[Historical Errors in the Quran#Surah%20of%20the%20elephant|Historical Errors in the Quran - Surah of the elephant]]'' | ''Main article: [[Historical Errors in the Quran#Surah%20of%20the%20elephant|Historical Errors in the Quran - Surah of the elephant]]'' | ||
{{Quote|{{Quran|105|1-5}}|Have you not regarded how your Lord dealt with the army of the elephants?<br> Did He not make their stratagems go awry,<br> and send against them flocks of birds <br> hurling against them stones of baked clay <br> Then He made them like straw eaten up.}} | |||
==== Jews transformed into pigs and apes as a punishment ==== | ==== Jews transformed into pigs and apes as a punishment ==== | ||
The Qur'an records a miraculous event where Sabbath breakers are transformed into apes.{{Quote|{{Quran|2|65}}| | The Qur'an records a miraculous event where Sabbath breakers are transformed into apes and pigs.{{Quote|{{Quran|2|65}}| | ||
And well ye knew those amongst you who transgressed in the matter of the Sabbath: We said to them: "Be ye apes, despised and rejected." }}{{Quote|{{Quran|7|166}}|When they defied [the command pertaining to] what they were forbidden from, We said to them, ‘Be you spurned apes.’}}{{Quote|{{Quran|5|60}}|Say, ‘Shall I inform you concerning something worse than that as a requital from Allah? Those whom Allah has cursed and with whom He is wrathful, and turned some of whom into apes and swine, and worshippers of fake deities! Such are in a worse situation and more astray from the right way.’}} | And well ye knew those amongst you who transgressed in the matter of the Sabbath: We said to them: "Be ye apes, despised and rejected." }}{{Quote|{{Quran|7|166}}|When they defied [the command pertaining to] what they were forbidden from, We said to them, ‘Be you spurned apes.’}}{{Quote|{{Quran|5|60}}|Say, ‘Shall I inform you concerning something worse than that as a requital from Allah? Those whom Allah has cursed and with whom He is wrathful, and turned some of whom into apes and swine, and worshippers of fake deities! Such are in a worse situation and more astray from the right way.’}} | ||
==== Vivifying Rainfall and Resurrection ==== | ==== Vivifying Rainfall and Resurrection ==== | ||
Rainfall is | Rainfall is seen as bringing dead back to life, a common belief in antiquity.<ref>''Tesei, Tommaso. Some Cosmological Notions from Late Antiquity in Q 18:60–65: The Quran in Light of Its Cultural Context. pp28.'' Journal of the American Oriental Society, vol. 135, no. 1, American Oriental Society, 2015, pp. 19–32, <nowiki>https://doi.org/10.7817/jameroriesoci.135.1.19</nowiki>. <nowiki>https://www.jstor.org/stable/10.7817/jameroriesoci.135.1.19</nowiki></ref> Hence the Qur'an repeatedly asserts that just as rainfall revives a barren land, people will likewise be resurrected. However, with our current scientific knowledge, this is now a non-sequitur leap as now we can explain the natural process of germination<ref>[https://www.britannica.com/science/germination Germination] - botany - Life Cycle, Processes & Properties - Britannica</ref> rather than magic through God. So as the revival of plant life is a scientific process, and human resurrection is not, the proof of one is not proof of the other.{{Quote|{{Quran|35|9}}|It is Allah Who sends forth the Winds, so that they raise up the Clouds, and We drive them to a land that is dead, and revive the earth therewith after its death: even so (will be) the Resurrection!}}{{Quote|{{Quran|43|11}}|That sends down (from time to time) rain from the sky in due measure;- and We raise to life therewith a land that is dead; even so will ye be raised (from the dead);}}{{Quote|{{Quran|41|39}}|And among His Signs in this: thou seest the earth barren and desolate; but when We send down rain to it, it is stirred to life and yields increase. Truly, He Who gives life to the (dead) earth can surely give life to (men) who are dead. For He has power over all things.}} | ||
==== A man is killed for 100 years then resurrected ==== | ==== A man is killed for 100 years then resurrected ==== | ||
{{Quote|{{Quran|2|259}}|Or him who came upon a township as it lay fallen on its trellises. He said, ‘How will Allah revive this after its death?!’ So Allah made him die for a hundred years, then He resurrected him. He said, ‘How long did you remain?’ Said he, ‘I have remained a day or part of a day.’ He said, ‘No, you have remained a hundred years. Now look at your food and drink which have not rotted! Then look at your donkey! [This was done] that We may make you a sign for mankind. And now look at its bones, how We raise them up and clothe them with flesh!’ When it became evident to him, he said, ‘I know that Allah has power over all things.’}} | {{Quote|{{Quran|2|259}}|Or him who came upon a township as it lay fallen on its trellises. He said, ‘How will Allah revive this after its death?!’ So Allah made him die for a hundred years, then He resurrected him. He said, ‘How long did you remain?’ Said he, ‘I have remained a day or part of a day.’ He said, ‘No, you have remained a hundred years. Now look at your food and drink which have not rotted! Then look at your donkey! [This was done] that We may make you a sign for mankind. And now look at its bones, how We raise them up and clothe them with flesh!’ When it became evident to him, he said, ‘I know that Allah has power over all things.’}} | ||
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Classical Islamic commentators explain this can include all kinds of things, including dead people (which in reality would have rotted and not necessarily be in the Earth itself), things to do with their crimes, treasure and metals, and others.<ref>See [https://quranx.com/tafsirs/99.2 commentaries on Quran 99:2]</ref> | Classical Islamic commentators explain this can include all kinds of things, including dead people (which in reality would have rotted and not necessarily be in the Earth itself), things to do with their crimes, treasure and metals, and others.<ref>See [https://quranx.com/tafsirs/99.2 commentaries on Quran 99:2]</ref> | ||
{{Quote|{{Quran|99|2}}|And brings forth the earth its burdens,}} | {{Quote|{{Quran|99|2}}|And brings forth the earth its burdens,}} | ||
== Natural processes attributed to God and magic properties to natural things/inanimate objects == | |||
== Natural | |||
It could be argued that there is no randomness or natural law in the Qur'an, but rather every single thing is determined and given by God/Allah. For example the famous Muslim theologian and philosopher Al-Ghazali, <s>''in his work entitled “On Power,” argues that all of the events that occur in this world, whether sensed or not, are caused by one being: Allah (hereafter referred to as “god”). He even goes so far as to suggest that there is no true connection between what people would traditionally call causes and effects''.<ref>Garber, Christopher P. (2016) "Al-Ghazali on Causation, Omnipotence, and Human Freedom," Quaerens Deum: The Liberty Undergraduate Journal for Philosophy of Religion: Vol. 2 : Iss. 1 , Article 4. Available at: <nowiki>https://digitalcommons.liberty.edu/lujpr/vol2/iss1/</nowiki> | It could be argued that there is no randomness or natural law in the Qur'an, but rather every single thing is determined and given by God/Allah. For example the famous Muslim theologian and philosopher Al-Ghazali, <s>''in his work entitled “On Power,” argues that all of the events that occur in this world, whether sensed or not, are caused by one being: Allah (hereafter referred to as “god”). He even goes so far as to suggest that there is no true connection between what people would traditionally call causes and effects''.<ref>Garber, Christopher P. (2016) "Al-Ghazali on Causation, Omnipotence, and Human Freedom," Quaerens Deum: The Liberty Undergraduate Journal for Philosophy of Religion: Vol. 2 : Iss. 1 , Article 4. Available at: <nowiki>https://digitalcommons.liberty.edu/lujpr/vol2/iss1/</nowiki> | ||