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==== Intro ==== | ==== Intro ==== | ||
Alongside the main consensus from Biblical Scholars/Historians that Jesus was an eschatological preacher in the early first century AD who believed the Earth would end during his time (and therefore couldn't be the Muslim Jesus), there are many other of the most considered authentic teachings of Jesus that clash with Islam | Alongside the main consensus from Biblical Scholars/Historians that Jesus was an eschatological preacher in the early first century AD who believed the Earth would end during his time (and therefore couldn't be the Muslim Jesus), there are many other of the most considered authentic teachings of Jesus that clash with Islam; in contrast with the Qur'anic principle of Messenger Uniformitarianism; where all messengers preach essentially the same thing with only minor variations.<ref>Durie, Mark. ''The Qur’an and Its Biblical Reflexes: Investigations into the Genesis of a Religion (pp. 135-142) (Kindle Edition pp. 281-294)''. 5.3 Messenger Uniformitarianism. Lexington Books. 2018.</ref> | ||
{{Quote|{{Quran|41|43}}|Not is said to you except what was said to the Messengers before you. Indeed, your Lord (is) Possessor (of) forgiveness, and Possessor (of) penalty painful.}}{{Quote|{{Quran|2|285}}|The Apostle and the faithful have faith in what has been sent down to him from his Lord. Each [of them] has faith in Allah, His angels, His scriptures and His apostles. [They declare,] ‘We make no distinction between any of His apostles.’ And they say, ‘We hear and obey. Our Lord, forgive us, and toward You is the return.’}} | |||
{{Quote|{{Quran| | {{Quote|{{Quran|17|77}}|“This was the sunnah [customary way] of Our messengers whom We sent before you, and you will find no change in Our sunnah”}}cf. {{Quran|6|112}}, {{Quran|35|43}}, {{Quran|22|78}}. | ||
Other than being explicitly told that messengers bring the same message from Allah, Durie (2018) notes the Qur'an repeatedly states that Muhammad was sent to confirm the revelations given to earlier messengers (Q2:91, 97; Q3:3, 50; Q5:48; Q12:111; Q16:43–44; Q35:31), just as each prophet before him confirmed those who came earlier. For example, Jesus (ʿĪsa) confirmed the Torah of Moses (Mūsa) (Q5:46), and the Qurʾan confirms the scriptures revealed to previous prophets (Q4:47). In this way, Muhammad’s role continues the same pattern of reaffirming earlier divine messages rather than introducing a completely new one.<ref>Durie, Mark. ''The Qur’an and Its Biblical Reflexes: Investigations Into the Genesis of a Religion.'' pp.140</ref> | |||
{{Quote|Durie, Mark. The Qur'an and it's Biblical Reflexes. pp.140|• It is also explicitly asserted that messengers bring the same message | |||
from Alla¯h: “Nothing is said to you but what has already been said to | from Alla¯h: “Nothing is said to you but what has already been said to | ||
messengers before you” (Q41:43; Q22:78) and “we make no distinction | messengers before you” (Q41:43; Q22:78) and “we make no distinction | ||
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for example, ʿĪsa¯ “confirmed” the Tawra¯ h of Mūsa¯(Q5:46), and the Qurʾan | for example, ʿĪsa¯ “confirmed” the Tawra¯ h of Mūsa¯(Q5:46), and the Qurʾan | ||
confirms the book(s) sent by previous prophets (Q4:47), just as the Messenger has been doing in his turn.}} | confirms the book(s) sent by previous prophets (Q4:47), just as the Messenger has been doing in his turn.}} | ||
The large differences between the New Testament / Gospels (and by extension the Christian Jesus), and the [[Isa al-Masih (Jesus Christ)|Muslim Jesus,]] are clear to anyone who has read both the Qur'an and NT; with the Qur'an having it's own spin on him and taking many aspects from apocrypha considered inauthentic by NT scholars,<ref>Sanders, E.. ''The Historical Figure of Jesus (pp. 78-79)''. Penguin Books Ltd. Kindle Edition. | |||
..(Gnosticism was a world view that held everything material to be evil; the god who created the world was a bad god, and the creation was wicked. Gnostics who were also Christians held that the good God had sent Jesus to redeem people’s souls, not their bodies, and that Jesus was not a real human being. The Christians who objected to these views finally declared them heretical.) ''I share the general scholarly view that very, very little in the apocryphal gospels could conceivably go back to the time of Jesus. They are legendary and mythological. Of all the apocryphal material, only some of the sayings in the Gospel of Thomas are worth consideration.'' This does not mean that we can make a clean division: the historical four gospels versus the legendary apocryphal gospels. There are legendary traits in the four gospels in the New Testament, and there is also a certain amount of newly created material (as we saw just above)..</ref> and [[Parallels Between the Qur'an and Late Antique Judeo-Christian Literature|later Christian thought/writings]] | ..(Gnosticism was a world view that held everything material to be evil; the god who created the world was a bad god, and the creation was wicked. Gnostics who were also Christians held that the good God had sent Jesus to redeem people’s souls, not their bodies, and that Jesus was not a real human being. The Christians who objected to these views finally declared them heretical.) ''I share the general scholarly view that very, very little in the apocryphal gospels could conceivably go back to the time of Jesus. They are legendary and mythological. Of all the apocryphal material, only some of the sayings in the Gospel of Thomas are worth consideration.'' This does not mean that we can make a clean division: the historical four gospels versus the legendary apocryphal gospels. There are legendary traits in the four gospels in the New Testament, and there is also a certain amount of newly created material (as we saw just above)..</ref> and [[Parallels Between the Qur'an and Late Antique Judeo-Christian Literature|later Christian thought/writings]], and have lead to many Muslims arguing for biblical corruption based on textual and theological grounds [though textual don't affect most early & authentic traditions] in general, which is a disputed idea in traditional Islamic thought (cite - Reynolds article. See also: [[Corruption of Previous Scriptures]] & [[Qur'an, Hadith and Scholars:Corruption of Previous Scriptures]]) | ||
Historians have searched for a summary of some of the most likely authentic traditions from Biblical historians (using historical-critical methods not Christian or Muslim theologians - more likely to be true and not taken from bias or proving or disproving Islam but historical context, widespread across sources, early - cite Allison explanation - Why - different to time and context, unlikely to be fabricated later by Christians, across all early sources etc.) are shown here as an example of the clashes. [Point: not arguing against Christian Jesus - but secular historians one] | |||
==== Examples ==== | ==== Examples ==== | ||
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[ highlight those being spoken about in italics or bold] | [ highlight those being spoken about in italics or bold] | ||
Professor Allison (2009) notes that Jesus' banning divorce was an important teaching that <s>stood out</s> to early Christians, [https://www.biblegateway.com/passage/?search=Luke%2016%3A18&version=NIV Luke 16:18], [https://www.biblegateway.com/passage/?search=1%20Corinthians%207%3A10-16&version=NIV 1 Corinthians 7:10-16], [https://www.biblegateway.com/passage/?search=Mark%2010%3A2-9&version=NIV Mark 10:2-9], in contrast to Judaism ([https://www.biblegateway.com/passage/?search=Deuteronomy%2024%3A1-4&version=NIV Deuteronomy 24:1-4]) and Islam e.g. Quran 2:228-232, Q65:1-7, (Q4:19 https://quranx.com/hadiths/4.19 & Q4:35), Q33:49 ) | |||
He notes that Jesus commanded loving and doing good to enemies in [https://www.biblegateway.com/passage/?search=Matthew%205%3A38-48&version=NIV Matt. 5:38-48]; [https://www.biblegateway.com/passage/?search=Luke%206%3A27-36&version=NIV Luke 6:27-36], while the Qur'an generally advises treating other Muslims well, it specifically states not to be merciful to unbelievers Q48:29. [ For more examples of not being merciful to unbelievers, let alone 'enemies' see: '''[[Qur'an, Hadith and Scholars:Non-Muslims|https://wikiislam.net/wiki/Qur%27an,_Hadith_and_Scholars:Non-Muslims]] & [[Kafir (Infidel)#Guidelines%20on%20how%20to%20deal%20with%20disbelievers|https://wikiislam.net/wiki/Kafir_(Infidel)#Guidelines_on_how_to_deal_with_disbelievers]] Quran 48:29 ]''' | He notes that Jesus commanded loving and doing good to enemies in [https://www.biblegateway.com/passage/?search=Matthew%205%3A38-48&version=NIV Matt. 5:38-48]; [https://www.biblegateway.com/passage/?search=Luke%206%3A27-36&version=NIV Luke 6:27-36], while the Qur'an generally advises treating other Muslims well, it specifically states not to be merciful to unbelievers Q48:29. [ For more examples of not being merciful to unbelievers, let alone 'enemies' see: '''[[Qur'an, Hadith and Scholars:Non-Muslims|https://wikiislam.net/wiki/Qur%27an,_Hadith_and_Scholars:Non-Muslims]] & [[Kafir (Infidel)#Guidelines%20on%20how%20to%20deal%20with%20disbelievers|https://wikiislam.net/wiki/Kafir_(Infidel)#Guidelines_on_how_to_deal_with_disbelievers]] Quran 48:29 ]''' | ||
• Jesus enjoined unlimited forgiveness: [https://www.biblegateway.com/passage/?search=Matthew%2018%3A21-22&version=NIV Matt. 18:21-22]; [https://www.biblegateway.com/passage/?search=Luke%2017%3A3-4&version=NIV Luke 17:3-4]. | • Jesus enjoined unlimited forgiveness: [https://www.biblegateway.com/passage/?search=Matthew%2018%3A21-22&version=NIV Matt. 18:21-22]; [https://www.biblegateway.com/passage/?search=Luke%2017%3A3-4&version=NIV Luke 17:3-4]. However the Qur'an distinctly says there is no forgiveness for anyone committing shirk (ascribing partners to God) in {{Quran|4|48}} and {{Quran|4|116}}. | ||
He notes Jesus called some to a life without marriage: [https://www.biblegateway.com/passage/?search=Matthew%2019%3A11-12&version=NIV Matt. 19:11-12], while the Qur'an promotes it as a virtue encouraging those to do so. | He notes Jesus called some to a life without marriage: [https://www.biblegateway.com/passage/?search=Matthew%2019%3A11-12&version=NIV Matt. 19:11-12], while the Qur'an promotes it as a virtue encouraging those to do so. | ||
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{{Quote|Dale C. Allison Jr.. <i>The Historical Christ and the Theological Jesus (Kindle Location 841-848).</i> Kindle Edition.|2=Working through the tradition in the way I suggest leads to a large number of conclusions. Jesus must have been an exorcist who interpreted his ministry in terms of Satan's downfall. He must have thought highly of John the Baptist. He must have repeatedly spoken of God as Father. <b>[Durie differences in metaphor and understanding of relationship from Hebrew to Arab society = markedly different]</b> He must have composed parables. He must have come into conflict with religious authorities. All of this may seem obvious, but the procedure is not trite, for it also issues in some controversial verdicts. As I have argued elsewhere, for example, ample, the quantity of conventional eschatological material in our primary sources almost necessitates that Jesus was an eschatological prophet.' The reconstruction of Robert Funk and the Jesus Seminar is for this reason alone problematic. Even more controversial is what my approach leads me to infer about Jesus' self-conception. Consider these Synoptic materials: | {{Quote|Dale C. Allison Jr.. <i>The Historical Christ and the Theological Jesus (Kindle Location 841-848).</i> Kindle Edition.|2=Working through the tradition in the way I suggest leads to a large number of conclusions. Jesus must have been an exorcist who interpreted his ministry in terms of Satan's downfall. He must have thought highly of John the Baptist. He must have repeatedly spoken of God as Father. <b>[Durie differences in metaphor and understanding of relationship from Hebrew to Arab society = markedly different]</b> He must have composed parables. He must have come into conflict with religious authorities. All of this may seem obvious, but the procedure is not trite, for it also issues in some controversial verdicts. As I have argued elsewhere, for example, ample, the quantity of conventional eschatological material in our primary sources almost necessitates that Jesus was an eschatological prophet.' The reconstruction of Robert Funk and the Jesus Seminar is for this reason alone problematic. Even more controversial is what my approach leads me to infer about Jesus' self-conception. Consider these Synoptic materials: | ||
• Jesus said that the Son of man will return on the clouds of heaven and send angels to gather the elect from throughout the world: Mark 13:26-27; cf. 14:62; Matt. 10:23 (allusions to Daniel 7's depiction of the last judgment are clear). <b>[the son of man plays no part in Islam]</b>}} | • Jesus said that the Son of man will return on the clouds of heaven and send angels to gather the elect from throughout the world: Mark 13:26-27; cf. 14:62; Matt. 10:23 (allusions to Daniel 7's depiction of the last judgment are clear). <b>[the son of man plays no part in Islam]</b>}}Allison (2009) notes that Jesus must have repeatedly referred to God as 'father', a way also used by many ancient Jews to describe their relationship to god, also found in the old testament with different metaphorical meanings<ref>Pennington, J.T. "Chapter Nine. God As Father In The Old Testament And Second Temple Literature". ''Heaven and Earth in the Gospel of Matthew''. Leiden, The Netherlands: Brill, 2007. <nowiki>https://doi.org/10.1163/ej.9789004162051.i-399.57</nowiki> Web.</ref> and Talmudic writings with paternal imagery. <ref>Knobnya, S.. (2011). ''God the Father in the Old Testament. European Journal of Theology.'' 20. 139-148. </ref><ref>[https://www.myjewishlearning.com/article/fatherhood-of-god/ Fatherhood of God] | Sages & Scholars | Rabbi Louis Jacobs | My Jewish Learning</ref> | ||
===== Slave-master relationship ===== | ===== Slave-master relationship ===== | ||
However this father-son Hebrew metaphorical relationship Jesus used is distinctly abandoned, instead using other things (other metaphors) in Arab society to describe the relationship between humans and God, such as a slave-master relationship,<ref>Durie, Mark. ''The Qur’an and Its Biblical Reflexes: Investigations into the Genesis of a Religion (pp. XX-XX) (pp. 107-110 Kindle Edition)''. 4.1.1. Shirk - Proprietary Partnership. Lexington Books. 2018.</ref> a Patron - Protege (needs explanation of what this is) <ref>Durie, Mark. ''The Qur’an and Its Biblical Reflexes: Investigations into the Genesis of a Religion (pp. XX-XX) (pp. 110-111 Kindle Edition)''. 4.1.2. Shirk - Patron - Protege Relationships. Lexington Books. 2018.</ref>. with Muhammad having strongly condemned the idea that God could have offspring against the unscripted pagans (mushrikun) taking angels as daughters of god early on chronologically of the Qur'an's first recitations, then later against God having a son against Jesus being the son of God.<ref>Durie, Mark. ''The Qur’an and Its Biblical Reflexes: Investigations into the Genesis of a Religion (pp. XX-XX) (pp. 112-113 Kindle Edition)''. 4.1.5 A Polemical Doctrine. Lexington Books. 2018.</ref> | |||
Slave analogy Dure Print edition pp108 - 110 summary:<ref name=":1">Durie, Mark. ''The Qur’an and Its Biblical Reflexes: Investigations into the Genesis of a Religion (pp. 108-110) (pp. XX-XX Kindle Edition)''. 4.1.5 A Polemical Doctrine. Lexington Books. 2018.</ref> Before its theological use, the Arabic root ''sh-r-k'' referred to ordinary '''partnership or shared ownership'''. The Qurʾan draws on this everyday meaning to illustrate why associating partners with God is impossible. Using the metaphor of '''a master and a slave''', the Qurʾan argues that just as a slave with multiple masters suffers confusion and conflict, attributing partners to God creates an impossible and chaotic situation. This logic appears in verses such as Q39:29 and others that argue multiple gods would lead to conflict and the ruin of creation (Q23:91; Q21:22).<ref name=":1" /> | Slave analogy Dure Print edition pp108 - 110 summary:<ref name=":1">Durie, Mark. ''The Qur’an and Its Biblical Reflexes: Investigations into the Genesis of a Religion (pp. 108-110) (pp. XX-XX Kindle Edition)''. 4.1.5 A Polemical Doctrine. Lexington Books. 2018.</ref> Before its theological use, the Arabic root ''sh-r-k'' referred to ordinary '''partnership or shared ownership'''. The Qurʾan draws on this everyday meaning to illustrate why associating partners with God is impossible. Using the metaphor of '''a master and a slave''', the Qurʾan argues that just as a slave with multiple masters suffers confusion and conflict, attributing partners to God creates an impossible and chaotic situation. This logic appears in verses such as Q39:29 and others that argue multiple gods would lead to conflict and the ruin of creation (Q23:91; Q21:22).<ref name=":1" /> | ||
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==== Punishment BEFORE the day of judgement ==== | ==== Punishment BEFORE the day of judgement ==== | ||
We are told the sole exception in history was the unnamed town<ref>Unnamed in the Qur'an, though identified as Nineveh (in modern day Iraq) as in the Biblical "Book of Jonah" by Islamic exegetes; e.g. see [https://quranx.com/tafsirs/37.147 tafsirs on Q37:147]</ref> of more than 100,000 people that the messenger Yūnus (Jonah) when the warning was heeded in full by the entire people, and therefore punishment averted ({{Quran|10|98}}, {{Quran|37|147-148}} “no town believed . . . except the people of Yūnus”<ref>Durie, Mark. 2018. ''The Qur'an and Its Biblical Reflexes: Investigations Into the Genesis of a Religion. pp 49. Kindle Edition pp 151.''</ref> | We are told the sole exception in history was the unnamed town<ref>Unnamed in the Qur'an, though identified as Nineveh (in modern day Iraq) as in the Biblical "Book of Jonah" by Islamic exegetes; e.g. see [https://quranx.com/tafsirs/37.147 tafsirs on Q37:147]</ref> of more than 100,000 people that the messenger Yūnus (Jonah) when the warning was heeded in full by the entire people, and therefore punishment averted ({{Quran|10|98}}, {{Quran|37|147-148}}) “no town believed . . . except the people of Yūnus”<ref>Durie, Mark. 2018. ''The Qur'an and Its Biblical Reflexes: Investigations Into the Genesis of a Religion. pp 49. Kindle Edition pp 151.''</ref> | ||
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Say, ‘Whoever abides in error, the All-beneficent shall prolong his respite until they sight what they have been promised: either punishment, or the Hour.’ Then they will know whose position is worse, and whose host is weaker <<nowiki>https://quranx.com/19.75</nowiki>> | Say, ‘Whoever abides in error, the All-beneficent shall prolong his respite until they sight what they have been promised: either punishment, or the Hour.’ Then they will know whose position is worse, and whose host is weaker <<nowiki>https://quranx.com/19.75</nowiki>> | ||
------ | |||
Q34:16 - flood of the damn of Yemen / Saba', the people of Sheba E.g. <ref>See tafsirs on [https://quranx.com/Tafsirs/34.14 Q34:14], [https://quranx.com/Tafsirs/34.15 Q34:15] & [https://quranx.com/Tafsirs/34.16 Q34:16]</ref> {{Quran|34|14-16}} | |||
{{Quote|{{Quran|34|14-16}}|And when We decreed for Solomon death, nothing indicated to the jinn his death except a creature of the earth eating his staff. But when he fell, it became clear to the jinn that if they had known the unseen, they would not have remained in humiliating punishment. | |||
Certainly, (there) was for Saba in their dwelling place a sign: Two gardens on (the) right and (on the) left. "Eat from (the) provision (of) your Lord and be grateful to Him. A land good and a Lord Oft-Forgiving." | |||
But they turned away, so We sent upon them (the) flood (of) the dam, and We changed for them their two gardens (with) two gardens producing fruit bitter, and tamarisks and (some)thing of lote trees few.}} | |||
, {{Quran|65|8-9}}, {{Quran|19|74-75}} | |||
Add: 34:15–21: The punishment of the people of Sheba, without explicit reference to a messenger. Sheba reference <ref>Marshall, David. ''God, Muhammad and the Unbelievers (p. 73).'' Taylor & Francis. Kindle Edition.</ref> | |||
=== Surah 36 === | |||
Similarly an unnamed town is sent three messengers in {{Quran|36|13-32}}, who's identities have differed in traditional Islamic scholarship,<ref>E.g. see commentaries on [https://quranx.com/Tafsirs/36.13 Q36:13] & [https://quranx.com/tafsirs/36.14 Q36:14], and the later verses in the story, cited as a parable ''(mathal).''</ref> are rejected and so are killed with a cry/shout (''ṣayḥatan)'' ({{Quran|36|29}}). <ref>Marshall, David. ''God, Muhammad and the Unbelievers (p. 63 & 72).'' Taylor & Francis. Kindle Edition.</ref> | |||
{{Quote|Marshall, David. God, Muhammad and the Unbelievers (p. 72). Taylor & Francis. Kindle Edition.|36:13–32: Described as a parable (mathal, v.13), but in outline very similar to the punishment-narratives. The messengers (two of them, reinforced with a third) and the town in which they preach are anonymous. ‘A man from the furthest part of the city’ (v.20) exhorts his people to follow the messengers.}} | |||
== Contradiction == | |||
The order in Surah 2 has the Jews struck by a lightening bolt after they worship the golden calf, who are then forgiven by Allah by being resurrected. | |||
{{Quote|{{Quran|2|50-67}}|And when We parted the sea with you, and We delivered you and drowned Pharaoh’s clan as you looked on. <br> | |||
<b>And when We made an appointment with Moses for forty nights, you took up the Calf [for worship] in his absence, and you were wrongdoers.</b> <br> | |||
Then We excused you after that so that you might give thanks. <br> | |||
And when We gave Moses the Book and the Criterion so that you might be guided. <br> | |||
<b>And [recall] when Moses said to his people, ‘O my people! You have indeed wronged yourselves by taking up the Calf [for worship]. Now turn penitently to your Maker, and slay [the guilty among] your folks. That will be better for you with your Maker.’ Then He turned to you clemently. Indeed, He is the All-clement, the All-merciful. <br> | |||
And when you said, ‘O Moses, we will not believe you until we see Allah visibly.’ Thereupon a thunderbolt seized you as you looked on.</b> | |||
Then We raised you up after your death so that you might give thanks. /n | |||
We shaded you with clouds, and sent down to you manna and quails [saying]: ‘Eat of the good things We have provided for you.’ And they did not wrong Us, but they used to wrong [only] themselves. <br> | |||
And when We said, ‘Enter this town, and eat thereof freely whencesoever you wish, and enter while prostrating at the gate, and say, ‘‘Relieve [us of the burden of our sins],’’ so that We may forgive your iniquities and We will soon enhance the virtuous.’ <br> | |||
But the wrongdoers changed the saying with other than what they were told. So We sent down on those who were wrongdoers a plague from the sky because of the transgressions they used to commit. <br> | |||
And when Moses prayed for water for his people, We said, ‘Strike the rock with your staff.’ Thereat twelve fountains gushed forth from it; every tribe came to know its drinking-place. ‘Eat and drink of Allah’s provision, and do not act wickedly on the earth, causing corruption.’ <br> | |||
And when you said, ‘O Moses, ‘We will not put up with one kind of food. So invoke your Lord for us, so that He may bring forth for us of that which the earth grows—its greens and cucumbers, its garlic, lentils, and onions.’ He said, ‘Do you seek to replace what is superior with that which is inferior? Go down to any town and you will indeed get what you ask for!’ So they were struck with abasement and poverty, and they earned Allah’s wrath. That, because they would deny the signs of Allah and kill the prophets unjustly. That, because they would disobey and commit transgressions. <br> | |||
Indeed the faithful, the Jews, the Christians and the Sabaeans—those of them who have faith in Allah and the Last Day and act righteously—they shall have their reward from their Lord, and they will have no fear, nor will they grieve.<br> | |||
<b>And when We took a pledge from you, and raised the Mount above you, [declaring], ‘Hold on with power to what We have given you and remember that which is in it so that you may be Godwary.’</b><br> | |||
Again you turned away after that; and were it not for Allah’s grace on you and His mercy, you would have surely been among the losers.<br> | |||
And certainly you know those of you who violated the Sabbath, whereupon We said to them, ‘Be you spurned apes.’<br> | |||
So We made it an exemplary punishment for the present and the succeeding [generations], and an advice to the Godwary.}} | |||
In Surah 4 they are struck before they worship the calf. 4:153 specifically says 'then' ''(thumma)'' | |||
{{Quote|{{Quran|4|153-161}}|<b>The People of the Book ask you to bring down for them a Book from the sky. Certainly they asked Moses for [something] greater than that, for they said, ‘Show us Allah visibly,’ whereat a thunderbolt seized them for their wrongdoing. Then they took up the Calf [for worship], after all the manifest proofs that had come to them. Yet We excused that, and We gave Moses a manifest authority.<br> | |||
And We raised the Mount above them for the sake of their covenant,</b> and We said to them, ‘Enter the gate prostrating’ and We said to them, ‘Do not violate the Sabbath,’ and We took from them a solemn covenant. <br> | |||
Then because of their breaking their covenant, their defiance of Allah’s signs, their killing of the prophets unjustly and for their saying, ‘Our hearts are uncircumcised’… Indeed, Allah has set a seal on them for their unfaith, so they do not have faith except a few. <br> | |||
And for their faithlessness, and their uttering a monstrous calumny against Mary, <br> | |||
and for their saying, ‘We killed the Messiah, Jesus son of Mary, the apostle of Allah’—though they did not kill him nor did they crucify him, but so it was made to appear to them. Indeed those who differ concerning him are surely in doubt about him: they do not have any knowledge of that beyond following conjectures, and certainly, they did not kill him. <br> | |||
Indeed, Allah raised him up toward Himself, and Allah is all-mighty, all-wise. <br> | |||
There is none among the People of the Book but will surely believe in him before his death; and on the Day of Resurrection, he will be a witness against them. <br> | |||
Due to the wrongdoing of the Jews, We prohibited them certain good things that were permitted to them [earlier], and for their barring many [people] from the way of Allah, <br> | |||
and for their taking usury—though they had been forbidden from it—and for eating up the wealth of the people wrongfully. And We have prepared for the faithless among them a painful punishment. <br>}} | |||
=== V2 === | |||
Surah 4 (summarized version) | |||
1) They ask Moses for a sign and are hit with a thunderbolt | |||
2) They then take up the calf for worship | |||
3) The mountain is raised above them{{Quote|{{Quran|4|153-154}}|The People of the Book ask you to bring down for them a Book from the sky. Certainly they asked Moses for [something] greater than that, for they said, ‘Show us Allah visibly,’ <b>whereat a thunderbolt seized them for their wrongdoing. Then they took up the Calf [for worship], after all the manifest proofs that had come to them.</b> Yet We excused that, and We gave Moses a manifest authority. <br> | |||
And We raised the Mount above them for the sake of their covenant, and We said to them, ‘Enter the gate prostrating’ and We said to them, ‘Do not violate the Sabbath,’ and We took from them a solemn covenant.}}Surah 2 | |||
1) They worshiped the calf. And Moses tells them to slay the guilty among them. | |||
2) They are hit by a thunderbolt - is it chronological? | |||
3) ... a mountain is lifted above them | |||
{{Quote|{{Quran|2|51-56}}|<b>And when We made an appointment with Moses for forty nights, you took up the Calf [for worship] in his absence, and you were wrongdoers.</b> <br> | |||
Then We excused you after that so that you might give thanks. <br> | |||
And when We gave Moses the Book and the Criterion so that you might be guided. <br> | |||
<b>And [recall] when Moses said to his people, ‘O my people! You have indeed wronged yourselves by taking up the Calf [for worship]. Now turn penitently to your Maker, and slay [the guilty among] your folks. That will be better for you with your Maker.’ Then He turned to you clemently. Indeed, He is the All-clement, the All-merciful. <br> | |||
And when you said, ‘O Moses, we will not believe you until we see Allah visibly.’ Thereupon a thunderbolt seized you as you looked on.</b> | |||
Then We raised you up after your death so that you might give thanks.}} | |||
== The Lote Tree of the utmost Boundary (Sid'rati al-Muntahā) == | == The Lote Tree of the utmost Boundary (Sid'rati al-Muntahā) == | ||
Lote tree's are a real type of tree (Ziziphus spina-christi) native to Arabia and the Middle East.<ref>[https://www.suewickison.com/products/lote-tree?srsltid=AfmBOorj_RU2x1OPxgfRe689M2TWw1g4uZTQLkpSolPGYnIatiIe7h6K Lote Tree | Sidr | Ziziphus spina-christi |] Plants of the Qur'an | Sue Wickison </ref> Different to the tree of eternity/immortality ''(shajarati ul-khul'di)'' in paradise ''jannah,'' the Qur'an mentions The Lote Tree (sidr) of ''the utmost boundary (al-muntahā)''<ref>مُنْتَهَىٰ - [https://lexicon.quranic-research.net/pdf/Page_3029.pdf Lane's Lexicon pp.3029] | Lote tree's are a real type of tree (Ziziphus spina-christi) native to Arabia and the Middle East.<ref>[https://www.suewickison.com/products/lote-tree?srsltid=AfmBOorj_RU2x1OPxgfRe689M2TWw1g4uZTQLkpSolPGYnIatiIe7h6K Lote Tree | Sidr | Ziziphus spina-christi |] Plants of the Qur'an | Sue Wickison </ref> Different to the tree of eternity/immortality ''(shajarati ul-khul'di)'' in paradise ''jannah,'' the Qur'an mentions The Lote Tree (sidr) of ''the utmost boundary (al-muntahā)''<ref>مُنْتَهَىٰ - [https://lexicon.quranic-research.net/pdf/Page_3029.pdf Lane's Lexicon pp.3029] | ||