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And: 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> where biblical and much later Jewish and Christian stories could be commonly mixed without the new community realizing.
And: 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> where biblical and much later Jewish and Christian stories could be commonly mixed without the new community realizing.
== Different Ranks of Believers in Paradise ==
{{Quote|{{Quran|17|21}}|See, how We have exalted some above others in this world, and in the Life to Come they will have higher ranks and greater degrees of excellence over others.}}{{Quote|{{Quran|8|4}}|It is they who are truly the faithful. They shall have ranks near their Lord, forgiveness and a noble provision.}}{{Quote|{{Quran|46|19}}|Of these all have ranks according to their deeds so that Allah may fully recompense them for their deeds. They shall not be wronged.}}Just like people on earth are not equal, with many having different ranks ''<nowiki/>'darajāt'''<ref>''darajah'' - [https://lexicon.quranic-research.net/pdf/Page_0869.pdf Lanes Lexicon Classical Arabic Dictionary p.869]
Lane's Lexicon Quranic Research - [https://lexicon.quranic-research.net/data/08_d/044_drj.html ''root درج'']</ref> (e.g. men are a rank above women {{Quran|2|228}}, some messengers are ranked higher than others {{Quran|2|253}}, and people generally {{Quran|6|165}}),<ref>See uses of the word for ranks/degrees applied to people in the Qur'an on the noun section of [https://corpus.quran.com/qurandictionary.jsp?q=drj Qur'an Corpus root ''dāl rā jīm'' (د ر ج) page]</ref> those in the afterlife among the believers similarly have different ranks/degrees.<ref>''darajah | rank'' Sinai, Nicolai. ''Key Terms of the Qur'an: A Critical Dictionary (p.283-289).'' Princeton University Press. Kindle Edition.</ref> Sinai (2023) notes verses such as {{Quran|8|2-4}}, {{Quran|20|75}}, {{Quran|4|95–96}}, {{Quran|9|20}} and {{Quran|58|11}} suggest that degrees of belief, action, and knowledge appear lead to these differences in eschatological rewards''.''<ref>Ibid pp. 288.
''As one would expect, those who believe and do righteous deeds will have “the highest ranks” (Q 20:75: fa-ulāʾika lahumu l-darajātu l-ʿulā). But there also seem to be differences of rank among the believers themselves. For instance, God “favours in rank” (faḍḍala … darajatan) those who “contend (→ jāhada) by means of their possessions and their lives” over those who remain sitting at home (Q 4:95–96; cf. also 9:20), and according to Q 57:10, those who have “spent and contended before the decisive success (al-fatḥ)”—meaning probably before the conquest of Mecca<sup>10</sup>—are “greater in rank” than those who only did so afterwards. It follows that disparities of merit among believers must correspond to different levels of eschatological reward.''</ref> This idea is further confirmed in hadith, such as {{Bukhari|9|93|519}} and Qur'anic commentaries.<ref>E.g. commentaries on [https://quranx.com/tafsirs/46.19 Q46:19], [https://quranx.com/tafsirs/8.4 Q8:4], [https://quranx.com/Tafsirs/17.21 Q17:21] or any other verse listed in this section.</ref>
He notes a parallel that paradise comprises different ranks/orders is found in Ephrem's Hymns of Paradise (e.g. 2:10-13), and the vocabulary he employs in this context includes the Syriac word ''dargā'', a cognate of the Arabic ''darajah'' used in the Qur'an.<ref name=":02">''darajah | rank'' Sinai, Nicolai. ''Key Terms of the Qur'an: A Critical Dictionary (pp. 289)''. Kindle Edition.
These hymns can be read: [https://ia803106.us.archive.org/4/items/syrarch334903/St.%20Ephrem%20the%20Syrian%20-%20Hymns%20on%20Paradise%20%28Sebastian%20Brock%29.pdf ''SAINT EPHREM HYMNS ON PARADISE''] Introduction and translation by Sebastian Brock. St Vladmimir's Seminary Press, Crestwoof, New York, 1990. E.g. Hymn 2 on pp. 84-89 (p.82-87/239 of the PDF)</ref> And that both the present world and the hereafter are portrayed as hierarchical, with earthly dualities (e.g., day/night, male/female) foreshadowing ultimate salvation or damnation - and that this way of thinking (worldly structures anticipate the stratified reality of the afterlife) parallels other traditions, such as Ephrem’s view of paradise as prefigured in sacred history (e.g., on Noah’s ark).<ref name=":02" />
== Suckling for two years ==
Reynolds (2020) notes that the idea that women should suckle their children for two years has a basis in the Talmud (b. Ketubbot 60a).<ref>Gabriel Said Reynolds,  ''"The Quran and Bible:Text and Commentary", pp.631-pp.632.'' New Haven and London: Yale University Press, 2018.</ref>{{Quote|{{Quran|2|233}}|Mothers shall suckle their children for two full years—that for such as desire to complete the suckling—and on the father shall be their maintenance and clothing, in accordance with honourable norms. No soul is to be tasked except according to its capacity: neither the mother shall be made to suffer harm on her child’s account, nor the father on account of his child, and on the [father’s] heir devolve [duties and rights] similar to that. And if the couple desire to wean with mutual consent and consultation, there will be no sin upon them. And if you want to have your children wet-nursed, there will be no sin upon you so long as you pay what you give in accordance with honourable norms, and be wary of Allah and know that Allah watches what you do.}}
== The story of Noah ==
== The story of Noah ==
The prophet Noah is portrayed extremely differently to the one in Genesis,<ref>Segovia, Carlos A.. ''[https://almuslih.org/wp-content/uploads/2024/12/Segovia-C-The-Quranic-Noah-and-the-Making-of-the-Islamic-Prophet.pdf The Quranic Noah and the Making of the Islamic Prophet: A Study of Intertextuality and Religious Identity Formation in Late Antiquity]'', Berlin, München, Boston: De Gruyter, 2015. <nowiki>https://doi.org/10.1515/9783110405897</nowiki></ref> taking on Jewish and Christian traditions, characteristics, as well as terms from late antique Judeo-Christian writings,<ref>The Qur'anic Noah. pp.21-21</ref> molded to suit Muhammad's situation in line with other messengers in the Qur'an.<ref>''The Qurʾan and its Biblical Reflexes: Investigations into the Genesis of a Religion. Chapter 5.3 Messenger Uniformatism. pp.135-143'' By Mark Durie. Lanham, MD: Lexington Books, 2018. </ref>
The prophet Noah is portrayed extremely differently to the one in Genesis,<ref>Segovia, Carlos A.. ''[https://almuslih.org/wp-content/uploads/2024/12/Segovia-C-The-Quranic-Noah-and-the-Making-of-the-Islamic-Prophet.pdf The Quranic Noah and the Making of the Islamic Prophet: A Study of Intertextuality and Religious Identity Formation in Late Antiquity]'', Berlin, München, Boston: De Gruyter, 2015. <nowiki>https://doi.org/10.1515/9783110405897</nowiki></ref> taking on Jewish and Christian traditions, characteristics, as well as terms from late antique Judeo-Christian writings,<ref>The Qur'anic Noah. pp.21-21</ref> molded to suit Muhammad's situation in line with other messengers in the Qur'an.<ref>''The Qurʾan and its Biblical Reflexes: Investigations into the Genesis of a Religion. Chapter 5.3 Messenger Uniformatism. pp.135-143'' By Mark Durie. Lanham, MD: Lexington Books, 2018. </ref>
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