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→Parallels Between the Qur'an and Late Antique Judeo-Christian Literature - Part 2
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Or theology - Durie suggesting Arabic understanding of servant master relationship etc. | Or theology - Durie suggesting Arabic understanding of servant master relationship etc. | ||
Following on from [[Parallels Between the Qur'an and Late Antique Judeo-Christian Literature|Part 1]], this is Part 2 of Late Antique Judeo-Christian Literature found in the Qur'an, suggesting these tales and beliefs created far later than the biblical writings suggests stories were transmitted in an oral millennia where biblical and much later Jewish and Christian stories and other writings occurred would be mixed without the new community realising '''(cite Firestone).''' | Following on from [[Parallels Between the Qur'an and Late Antique Judeo-Christian Literature|Part 1]], this is Part 2 of Late Antique Judeo-Christian Literature found in the Qur'an, suggesting these tales and beliefs created far later than the biblical writings suggests stories were transmitted in an oral millennia along with local Arabian traditions<ref>Bannister, Andrew G.. ''An Oral-Formulaic Study of the Qur'an (Kindle Locations 1391-1392. Chapter 2.3 The Islamic Tradition and Orality).'' Bloomsbury Publishing. Kindle Edition. </ref> <ref>Bannister, Andrew G.. ''An Oral-Formulaic Study of the Qur'an (Kindle Location 249-259 in Chapter 1.2 The Biblicist Roots of the Iblis and Adam Story).'' Bloomsbury Publishing. Kindle Edition. | ||
..When the Qur’an emerged in the seventh-century, it did so in an oral culture in which Biblicist traditions were freely circulating and thus there existed a large pool of commonly known stories and traditions to fish from; a pool in which stories could cross-fertilize and influence one another. <sup>23</sup> It is this, more than direct borrowing that perhaps best explains stories like Iblis and Adam as well as other qur’anic tellings of older tales, such as the Seven Sleepers (Q. 18: 9– 25) <sup>24</sup> and the Legend of Alexander (Dhu al-Qarnayn, Q. 18: 83– 101). <sup>25</sup> The Qur’an originates from a milieu in which Biblicist material was well-known to the first audience of the Qur’an; even a simple allusion to a story was often enough to trigger a connection for the hearer. <sup>26</sup> That Biblicist material has been filtered through storytelling rather than simply copied from a written text is further suggested by what the Qur’an leaves out; no minor prophets are referenced, probably because almost no Old Testament narratives feature them nor did the rabbinic literature weave lengthy tales about them. <sup>27</sup> The exception which proves the rule is Jonah (Q. 21: 87– 88; 37: 139– 148; 68: 48– 50), whose short but dramatic story was extremely popular in both Jewish and Christian contexts.<sup>28</sup>.. | |||
</ref>where biblical and much later Jewish and Christian stories and other writings occurred would be mixed without the new community realising '''(cite Firestone).''' | |||
== Different Ranks of Believers in Paradise == | == Different Ranks of Believers in Paradise == | ||