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== Pre-Islamic Arabic poetry and Arabian inscription parallels. ==
== Pre-Islamic Arabic poetry and Arabian inscription parallels. ==
pp40 Ahmed
Strong similarities with immediate environment than special eternal non-influenced by culture god.


== Magic, Miracles, and the Supernatural in the Quran ==
While miracles by definition are supposed to defy the laws of nature and scientific explanation, the examples of myths and legends briefly listed in this section illustrate the pre-scientific worldview with which the Quran was composed. Being a product of late antiquity, superstitious beliefs like jinn living among us and people using black magic form a sizeable part of the Qur'an. As does the idea of God interacting with the universe, controlling everything, rather than scientific laws. Even inanimate things worshipping God, who is a corporeal anthropomorphic being literally sitting on a throne in the cosmos. While there are many more examples of these found in Islamic literature such as hadith and seerah (biographical) material, this page lists the relevant Qur'anic statements.




'''[image link -''' https://drive.google.com/file/d/1fg_xarFwu8ODeTwyoYST3TJpgNMJmA9X/view?usp=drive_link]
== Poetry Parallels ==
[[Qur'an#Poetry and prose]]


== Magic ==
<u>Articles</u>
=== Creatures ===
==== The existence and attributes of Jinn ====
{{Main|Jinn}}The Quran, Hadith and Sira all support the existence of supernatural, generally invisible creatures known as Jinn (جن‎ ''ǧinn'', singular جني ''ǧinnī'' ; variant spelling ''djinn'') living among us. In the [[Qur'an]], satan/devil(s) are also jinn ({{Quran|18|50}}), which like humans are sent prophets and have (''at least some, see [[Qur'an, Hadith and Scholars:Predestination]]'') free-will and will be judged accordingly alongside mankind ({{Quran|6|130}}). They can interact with us ({{Quran|6|128}}) and even possess humans ({{Quran|2|275}}) (which the main article elaborates on), and cause people to forget things ({{Quran|18|63}}). As well as create buildings/structures ({{Quran|34|12-13}}). There is no evidence that these exist.{{Quote|{{quran|72|1}}|Say, [O Muhammad], "It has been revealed to me that a group of the jinn listened and said, 'Indeed, we have heard an amazing Qur'an.}}El-Zein (2009) notes the Qur’an mentions only three terms related to the species of jinn: the generic “jinn,” marid, and ‘ifrit. However, Arabic and Islamic literature provides extended descriptions of them as sub-types of jinn (and others not specifically mentioned in the Qur'an).<ref>El-Zein, Amira. Islam, Arabs, and the Intelligent World of the Jinn (Contemporary Issues in the Middle East) (p. 139). Syracuse University Press. Kindle Edition.</ref>{{Quote|El-Zein, Amira. <i>Islam, Arabs, and the Intelligent World of the Jinn (Contemporary Issues in the Middle East) (p. 142).</i> Syracuse University Press. Kindle Edition.|THE ‘IFRIT The term ‘ifrit is mentioned only once in the Qur’an, when the prophet king Solomon asked for the throne of the Queen of Sheba to be brought to him. One ‘ifrit from among the jinn consented to fulfill his request: “An ‘ifrit of the jinn said, ‘I will bring it to thee, before thou risest from thy place; I have strength for it and I am trusty” (Qur’an 27:39). The term ‘ifrit often presents a problem for the scholars trying to classify the jinn. Many commentators on the verse cited above maintain the word ‘ifrit is an adjective referring to a specific powerful jinni rather than a separate and distinct type among the jinn. Later the word came to describe any powerful and cunning man; in which case, it could refer to dark powers within the human psyche.<sup>17</sup><br> THE MARID In the Qur’an, the marid is an unruly force always striving to predict the future by means of astrological hearsay. The term marid is mentioned only once in the Qur’an in the following verse “We have adorned the lower heaven with the adornment of the stars and to preserve against every [rebel satan (shaytan marid)]; they listen not to the High Council, for they are pelted from every side” (Qur’an 37:7–8). This kind of jinn is mostly found in popular medieval literature, in particular in the stories of The Nights dealing with Solomon. Finally, as with the term ‘ifrit, the term marid could also be applied to humans. Used as an adjective, it denotes a rebellious man.<sup>18</sup>}}
==== Iblis/Satan/The Devil ====
{{Main|Iblis (Satan)}}The Qur'an contains the well-known supernatural character of Satan (with a capital "S"), or "The Devil", (al-shayṭān); also called Iblīs, who tempts unbelievers into disobedience against god, furthering them in their sin, and generally causing evil on Earth.<ref name=":023">''shayṭān | devil al-shayṭān | the devil, Satan'' Sinai, Nicolai. Key Terms of the Qur'an: A Critical Dictionary (p. 451). Princeton University Press. Kindle Edition.</ref> Similar to later traditions on the book of Genesis (originally the serpent who tempts Eve to eat the fruit in the garden of Eden is not identified with Satan, only in the approximately 4 centuries preceding to the Common Era, known as the intertestamental period does this appear),<ref>Wray, T. J.; Mobley, Gregory. ''The Birth of Satan: Tracing the Devil's Biblical Roots (pp. 68-70, Chapters 5 & 6).'' St. Martin's Publishing Group. Kindle Edition.</ref> he originally lives in paradise. After refusing to obey God’s command to prostrate (sajada) himself to the newly created Adam, Iblīs is expelled from God’s retinue and subsequently retaliates against his nemesis Adam by persuading him and Eve to eat from the forbidden tree (e.g. {{Quran|2|34-39}}, {{Quran|7|11-25}} and {{Quran|20|115-124}}).<ref>''shayṭān | devil al-shayṭān | the devil, Satan'' Sinai, Nicolai. Key Terms of the Qur'an: A Critical Dictionary (p. 453). Princeton University Press. Kindle Edition.</ref>


There are however some differences with Christian-Judeo beliefs, such as him being an evil jinn rather than a 'fallen' angel. Along with him (Iblīs), the term for satans/devils (al-shayāṭīn), “the devils”, usually refer to evil jinn in the Qur'an.<ref name=":023" /> While Iblīs/al-shayṭān is a specific devil who takes on a more defined role in the Qur'an.
* Bauer, T. (2009). "The Relevance Of Early Arabic Poetry For Qur’Anic Studies Including Observations On Kull And On Q 22:27, 26:225, And 52:31". In ''The Qurʾan in Context''. Leiden, The Netherlands: Brill. <nowiki>https://doi.org/10.1163/ej.9789004176881.i-864.185</nowiki> (see in: https://ia800306.us.archive.org/1/items/TheQuranInContext/The%20Quran%20in%20Context.pdf)


This Iblīs is in line with late-antique beliefs, with the devil is in some sense to be envisaged as the chief of the evil demons.<ref name=":123">Ibid. Kindle Edition. pp. 459</ref> Sinai (2023) notes for example one verse mentions Iblīs’s “offspring” (dhurriyyah, {{Quran|18|50}}), raising the possibility that the descendants in question are to be identified with wicked demons, and {{Quran|26|95}} speaks of the “hosts (junūd) of Iblīs” being cast into hell, especially since these hosts are mentioned in addition to “those who have gone astray” (al-ghāwūn) {{Quran|26|94}}, who would seem to refer to human sinners, the “hosts of Iblīs” are probably to be understood as the latter’s demonic minions.<ref name=":123" />
* Dmitriev , K 2009 , An Early Christian Arabic Account of the Creation of the World . in A Neuwirth , N Sinai & M Marx (eds) , The Qurʾān in Context : Historical and Literary Investigations into the Qurʾānic Milieu . Texts and Studies on the Qurʾān , vol. 6 , Brill , pp. 349-387 . <nowiki>https://doi.org/10.1163/ej.9789004176881.i-864.81</nowiki>
==== The existence and attributes of angels ====
Similarly to Judeo-Christian literature, the Quran, Hadith and Sira affirms the existence of angels, traditionally said to be made from light as mentioned in Islamic tradition (such as {{Muslim|42|7134}}),<ref>[https://islamqa.info/en/answers/843/angels-in-islam#of-what-are-the-angels-created Angels in Islam.] Of what are the Angels created? Islam Q&A. 2000</ref> while other have asserted they are made from fire like jinn based on (see: {{Quran|38|73-76}} and {{Quran|7|11-12}}),<ref>El-Zein, Amira. ''Islam, Arabs, and the Intelligent World of the Jinn (Contemporary Issues in the Middle East) (Kindle Edition. pp. 44-46 ).'' Syracuse University Press.</ref> before humans ({{Quran|2|30}}).


They are also God's messengers like humans ({{Quran|22|75}}), with generally a humanoid shape,<ref>''malak | angel; angels.'' Sinai, Nicolai. Key Terms of the Qur'an: A Critical Dictionary (p. 632). Princeton University Press. Kindle Edition. ''Despite their wings and their potential invisibility, the default appearance of angels on earth is humanoid: “had we made him”—namely, the Qur’anic Messenger—“an angel, we would have made him a man (rajul),” i.e., endowed him with the appearance of an ordinary human, Q 6:9 affirms. Perhaps one is to understand that angels can exist in two different states of aggregation, as it were: a celestial one involving wings and invisibility to the human eye, and a state of manifestation to humans, in which they appear by and large like humans themselves (see also Burge 2012, 57). It is worth highlighting that Q 6:9, by virtue of employing the word rajul, additionally implies that angels are male. This corresponds to Biblical assumptions (e.g., Matt 16:5) and helps make sense of the Qur’anic polemic against belief in female angels (Q 17:40, 37:149–153, 43:16–19, 53:27–28; see also DTEK 102). A particular aspect of the angels’ humanoid appearance—namely, their possession of hands—is corroborated by Q 6:93, according to which the angels “stretch out their hands” for the wrongdoers when these latter are in the throes of death (DTEK 121). Moreover, it must be on account of the angels’ anthropomorphic appearance that Abraham initially mistook the divinely sent “messengers” (rusul) dispatched to him for ordinary humans, only realising their supernatural—i.e., angelic—status when his guests declined the food offered to them (Q 11:69–70 and 51:26–28; see below and Sinai 2020a, 282–283).26 The generally humanoid shape of Qur’anic angels also emerges from the fact that the female friends of Joseph’s Egyptian mistress so admire him that they exclaim, “This is no human but a noble angel!” (Q 12:31).''</ref> and have at least either two, three or four (pairs of) wings.{{Quote|{{Quran|35|1}}|All praise belongs to Allah, originator of the heavens and the earth, maker of the angels [His] messengers, possessing wings, two, three or four [of them]... He adds to the creation whatever He wishes. Indeed Allah has power over all things.}}They are said to hold God’s throne (in the heavens) {{Quran|69|17}} and some stand around it ({{Quran|40|7}}). Eight angels will carry the throne of God on Judgement Day ({{Quran|69|17}}). Two to the left and right of people write down everyone's deeds for judgment day ({{Quran|50|17-21}}), hovering above people ({{Quran|82|10-12}}). They also ask forgiveness for the faithful on Earth ({{Quran|42|5}}), help fight with believers against non-believers ({{Quran|8|12}}) chastise unbelievers ({{Quran|8|50}}). As well as blow the trumpets on judgement day<ref>[https://islamqa.info/en/answers/49009/what-is-meant-by-the-blowing-of-the-trumpet What is meant by the blowing of the Trumpet?] Islam Q&A. 2003.</ref> in e.g. {{Quran|6|73}} {{Quran|18|99}}
Link:https://research-repository.st-andrews.ac.uk/handle/10023/4426


They praise and worship God constantly,<ref>Decharneux, Julien. ''Creation and Contemplation: The Cosmology of the Qur'ān and Its Late Antique Background (Studies in the History and Culture of the Middle East Book 47) (p. 311).'' De Gruyter. Kindle Edition.</ref> e.g. {{Quran|13|13}}, {{Quran|7|206}}, {{Quran|21|19}}, {{Quran|40|7}}, {{Quran|41|38}}, {{Quran|42|5}}, {{Quran|69|17}} and carry out his divine will - and unlike biblical angels, do not seem to be able to disobey god.<ref>Sinai, Nicolai. Key Terms of the Qur'an: A Critical Dictionary (p. 633). Princeton University Press. Kindle Edition. ''...“do as they are commanded” (Q 16:50, 66:6: yafʿalūna mā yuʾmarūn; see also 21:27: wa-hum bi-amrihi yaʿmalūn),30 “do not disobey God” (Q 66:6: lā yaʿṣūna llāha), and “do not deem themselves above serving him” (Q 7:206, 21:19: lā yastakbirūna ʿan ʿibādatihi; see also 16:49: wa-hum lā yastakbirūn)...''</ref>
https://research-repository.st-andrews.ac.uk/bitstream/handle/10023/4426/K_Dmitriev_EarlyChristianArabic.pdf?sequence=1&isAllowed=y


{{Quran|72|8-9}} describes the firmament as being guarded by watchful protectors [ḥaras], who are undoubtedly angels.<ref>Decharneux, Julien. Creation and Contemplation: ''The Cosmology of the Qur'ān and Its Late Antique Background (Studies in the History and Culture of the Middle East Book 47) (Kindle Edition. pp. 313).'' De Gruyter.</ref> They play an active role in the cosmos by thwarting spying jinn/devils who attempt to eavesdrop on divine decrees from the 'exalted assembly' (''see: [[Shooting Stars in the Quran]]'').  These intruders are repelled by stars or meteors ({{Quran|15|16-18}}, {{Quran|37|6-10}}, {{Quran|67|5}}, {{Quran|72|8-9}}.


There is no evidence that these exist.
* https://www.newyorker.com/culture/culture-desk/a-new-history-of-arabia-written-in-stone?utm_source=chatgpt.com
===== '''Cherubs''' =====
* https://www.research.ed.ac.uk/en/projects/the-quran-and-pre-islamic-poetry-worldviews-negotiated?utm_source=chatgpt.com
The Qur'an mentions  'al-muqarrabūn' [Those close to god]. The traditional view of 'al-muqarrabūn' is often a rank of angels.<ref>[https://theoceanofthequran.org/83-21/ The Ocean of the Qur'an: Q 83:21]</ref> Some academics have suggested these are [https://en.wikipedia.org/wiki/Cherub cherubs], which have existed in some classical Islamic cosmologies, such as the famous philosopher Ibn Sīnā's (often known as Avicenna in the West).<ref>Stephen Burge. ''"Angels (malāʾika)." [https://www.saet.ac.uk/Islam/Angels#section4.3 4.3 Angels in classical emanationist cosmologies]'' In St Andrews Encyclopaedia of Theology, edited by Brendan N. Wolfe et al. University of St Andrews. Article published August 29, 2024. <nowiki>https://www.saet.ac.uk/Islam/Angels</nowiki>. Journal TSAQAFAH ''[https://philarchive.org/archive/ARIDEA Divine Emanation As Cosmic Origin: Ibn Sînâ and His Critics] pp 334.'' Syamsuddin Arif* Institut Studi Islam Darussalam (ISID)</ref>{{Quote|Decharneux, Julien. <i>Creation and Contemplation: The Cosmology of the Qur'ān and Its Late Antique Background</i> (Studies in the History and Culture of the Middle East Book 47) (pp. 306-307). De Gruyter. Kindle Edition.|As for the cherubs, they are designated by the name al-muqarrabūn in a few passages:<br> <i>By no means! Surely the book of the pious is indeed in ‘Illiyīn. And what will make you know what ‘Illiyīn is? A written book. The ones brought near bear witness to it [yashhadu-hu l-muqarrabūna]. (Q 83:18 – 21)</i> <br>Despite the rather cryptic character of these verses, we see here the motif already studied of angels “witnessing” celestial phenomena. In another passage, Jesus and the angels are also called al-muqarrabūn (“the ones brought near”; Q 4:172). This designation is very odd, especially ascribed to Jesus. The word muqarrabūn sounds like a deformation of the Hebrew or Syriac word for “cherubs”, kerūbīm/krūbē. The name kerūbīm in the Bible is an Assyrian loanword and designates “those who pray” but the root KRB is not used otherwise in the Bible. The cherubs are specifically said to support God’s throne in the Bible (1 Sam 4:4; 2 Sam 6:2; 1 Ch 13:6; 2 K 19:15; Is 37:16; Ps 80:2, 90:1).713 In light of this function, the Qur’ān seems to distort the original Semitic root KRB into QRB so as to give a new meaning to these angels’ name. The cherubs are now muqarrabūn, “the ones close to God”.}}
==== Houri's (Heavenly Virgins) ====
{{Main|Houri (Heavenly Virgin)}}There are allegedly heavenly maidens to service righteous men in paradise. No equivalent male version exists for women (or homosexuals).{{Quote|{{Quran|56|22}}|And [for them are] fair women with large, [beautiful] eyes,}}{{Quote|{{Quran|78|33}}|and maidens with swelling breasts, like of age,}}
==== Giants ====
{{Quote|{{Quran|5|22-24}}|They said, "O Musa! Indeed, in it (are) people (of) tyrannical strength and indeed, we never will enter it until they leave from it, and if they leave [from] it then certainly we (will) enter (it)." Then out spake two of those who feared (their Lord, men) unto whom Allah had been gracious: Enter in upon them by the gate, for if ye enter by it, lo! ye will be victorious. So put your trust (in Allah) if ye are indeed believers. They said: O, Moses! We will never enter (the land) while they are in it. So go thou and thy Lord and fight! We will sit here.”}}According to many prominent tafsirs these powerful people ''(qawman jabbārīna)'' are giants.<ref>E.g. Tafsir Al-Jalalayn on [https://quranx.com/Tafsir/Jalal/5.22 ''Verse 5:22''] and ''[https://quranx.com/tafsirs/5.22 others].''</ref> There is no evidence that these existed.
==== Gog and Magog (Yājūj and Mājūj) ====
''Main article: [[Historical Errors in the Quran#Massive wall of iron|Historical Errors in the Quran - Massive wall of iron]]''


The Qur'an relates a story where a servant of Allah ([[:en:Dhul-Qarnayn_and_the_Alexander_Romance|Dhul-Qarnayn]]) traps "Gog and Maggog" behind an iron wall where they will remain until judgment day (essentially making them creatures that live a beyond human lifespan, if not immortal), where they will then swarm the Earth. Most scholars say they are humans, for example Ibn Kathir says they are also descents of Noah through his son Yafith (Japheth), who was the father of the Turks; Turk referring to the group of them who were left behind the barrier which was built by Dhul-Qarnayn.<ref>Ibn Kathir (d 1373.) [https://quranx.com/Tafsir/Kathir/21.95 ''Commentary on Verse 21:96 (95-97)'']</ref> Though others such as al-Idrisi (d. 1165) say they are monsters, with some 120 cubits high and the same length wide among other non-human descriptions.<ref>van Donzel, Emeri; Schmidt, Andrea. ''Gog and Magog in Early Eastern Christian and Islamic Sources: Sallam's Quest for Alexander's Wall''. Leiden: Brill. ''pp. 91-92''. [[International Standard Book Number|ISBN]] [[Special:BookSources/9789004174160|9789004174160]], 2010. The full book and their analysis of the journey taken by Sallam can be read on the ''[https://archive.org/details/gogandmagoginearlyeasternchristianandislamicsources/page/n109/mode/2up Internet Archive linked here.] (page 110 of 229 the PDF)''</ref> However regardless if they are monsters or humans they are still mythical as clearly they would have been found if trapped behind a giant wall until judgement day given we have explored all the land on Earth.{{Quote|{{Quran|18|94}}|They said, "O Dhul-Qarnayn, indeed Gog and Magog are [great] corrupters in the land. So may we assign for you an expenditure that you might make between us and them a barrier?"}}{{Quote|{{Quran|21|96}}|Until when [the dam of] Gog and Magog has been opened and they, from every elevation, descend}}
=== Morals ===
==== Buraq, the winged horse ====
daf
{{Main|Buraq}}While it took one week to travel from Mecca to Jerusalem (the location of the alleged 'farthest Mosque') by camel, Islamic scripture states that a magical winged horse, called the Buraq, transported Muhammad from Mecca to Jerusalem in a matter of minutes. Creatures like the Buraq were common characters in near-East myths.<ref>E.g. Adnan Qureshi, Christmas in North Korea, Cambridge Scholars Publishing 2020, pp. 141-142: ''Chollima joins the other mythical flying horses such as the horses of Eos, Helios, Apollo, Sol Invictus, and Pegasus (in Greek mythology), al-Buraq (a winged horse in Islamic tradition), Haizum (a heavenly winged horse, ridden by Gabriel according to Islamic tradition), Ponkhiraj (a flying horse from Bangladesh), and the wind horse (in Mongolian, ancient Turkish, and Tibetan traditions).''


& khosravi, M., taheri, A. (2018). 'A Comparative Study on the Image of “Buraq” in the Islamic Art with some Motifs of the Luristan Bronze', ''Journal of Archaeological Studies'', 10(2), pp. 67-81. doi: 10.22059/jarcs.2018.226529.142389</ref>{{Quote|{{Quran|17|1}}|
=== Cosmology ===
Glory to (Allah) Who did take His servant for a Journey by night from the Sacred Mosque to the farthest Mosque, whose precincts We did bless,- in order that We might show him some of Our Signs: for He is the One Who heareth and seeth (all things). }}
===The existence of magic and sorcerers===
''Main article: [[Qur'an, Hadith and Scholars:Witchcraft and the Occult]]''


No evidence has ever proven that magic is real. However, {{Quran|113|4}} ("evil of those who blow on knots") is reported in commentaries as referring to those who practice magic.<ref name=":022223">[https://quranx.com/tafsirs/113.4 Tafsirs for Quran 113:4]</ref> Knots were commonly associated with magic in antiquity.<ref name=":122223">Day, C. L. (1950). [https://www.jstor.org/stable/1520741 Knots and Knot Lore. Western Folklore], 9(3), 229–256</ref> The next verse, {{Quran|113|5}} ("evil of the envious when he envies), is said to refer to a superstitious belief known as 'The Evil Eye', a physical and mental supernatural condition that affects those who envy. For further explanation see the [[Qur'an, Hadith and Scholars:Witchcraft and the Occult|main article]].{{Quote|{{Quran|113|1-5}}|1. Say: I seek refuge in the Lord of the dawn<BR />
==== Mountains ====
2. From the evil of what He has created<BR />
sds
3. And from the evil of the utterly dark night when it comes<BR />
{{Quote|Neuwirth, Angelika. <i>The Qur'an: Text and Commentary, Volume 2.1: Early Middle Meccan Suras: The New Elect (p. 162).</i> Yale University Press. Kindle Edition.|Not only is this metonymy immediately understandable thanks to the early ‘excuse’ in Q 79:32: wa-l-jibāla arsāhā (“and established the mountains firmly”), it is also already prepared in the poetry (see Zuhayr 13:101: a-lā lā arā ʿalā l-hawādithi bāqiyan wa-lā khālidan illā l-jibāla l-rawāsiyā, “I see nothing that can withstand the processes or is eternal but the established mountains”; see SEAP, 516). Because it is based on the image of the anchor throwing, cf. Noah’s Ark Q 11:41: wa-qāla rkabū fīhā bi-smi llāhi majrāhā wa-mursāhā (“He said: ‘Embark in it, in the name of God make it journey and drop anchor.’​”). The idea of the mountains as supporting pillars on which the tent of Heaven rests can already be found in the Psalms, for example Ps 104, which is reflected in the Qurʾan in Q 78 (see HC 1, 274–289).}}
<b>4. And from the evil of those who blow on knots<BR />
5. And from the evil of the envious when he envies</b>}}At least once, humans are taught magic by satans (believed to be jinn) and angels ([[w:Harut and Marut|Harut and Marut]] are named in this verse):{{Quote|{{Quran|2|102}}|and they follow what the Satans recited over Solomon's kingdom. Solomon disbelieved not, but the Satans disbelieved, <b>teaching the people sorcery,</b> and that which was sent down upon Babylon's two angels, Harut and Marut; they taught not any man, without they said, 'We are but a temptation; do not disbelieve.' From them they learned how they might divide a man and his wife, yet they did not hurt any man thereby, save by the leave of God, and they learned what hurt them, and did not profit them, knowing well that whoso buys it shall have no share in the world to come; evil then was that they sold themselves for, if they had but known.}}
=== The Holy Spirit (rūḥ al-qudus) ===
{{Main|Jibreel (Gabriel) and al-Ruh al-Qudus (the Holy Spirit) in the Qur'an}}The holy spirit in the Qur'an is presented sometimes as an angel or quasi-angelic intermediary or agent of God.<ref>''rūḥ | spirit rūḥ al-qudus | the holy spirit'' Sinai, Nicolai. Key Terms of the Qur'an: A Critical Dictionary (p. 355). Princeton University Press. Kindle Edition.</ref> Other times as a vivifying or fortifying principle emanating from God.<ref>Ibid. pp. 357</ref> Other times it is more complex to classify.<ref>Ibid. pp. 360</ref>
{{Quote|{{Quran|2|87}}|And We did certainly give Moses the Torah and followed up after him with messengers. And We gave Jesus, the son of Mary, clear proofs and supported him with the Pure Spirit. But is it [not] that every time a messenger came to you, [O Children of Israel], with what your souls did not desire, you were arrogant? And a party [of messengers] you denied and another party you killed.}}{{Quote|{{Quran|66|12}}|And [the example of] Mary, the daughter of ʿImrān, who guarded her chastity, so We blew into [her garment] through Our angel [i.e., Gabriel], and she believed in the words of her Lord and His scriptures and was of the devoutly obedient.}}


=== Sacred geography ===
=== Style ===
Sacred (''ḥaram'')<ref>[https://lexicon.quranic-research.net/data/06_H/076_Hrm.html ''ḥā rā mīm'' (ح ر م)] Lane's Lexicon - Quranic Research ''ḥaram'' [https://lexicon.quranic-research.net/pdf/Page_0553.pdf Lane's Lexicon Book 1 page 553] & [https://lexicon.quranic-research.net/pdf/Page_0554.pdf 554]</ref> geography is in Qur'anic theology, currently in Mecca, the Ka'ba. The sacred house referred to as the sacred mosque/place of worship (''al-masjidi al-ḥarāmi'') E.g. {{Quran|17|1}} or the sacred house ''al-bayta al-haram'' {{Quran|5|2}}{{Quote|{{Quran|5|97}}|Allah has made the Ka‘bah, the Sacred House, standing for the people and [has sanctified] the sacred months and the sacrificial animals and the garlands [by which they are identified]. That is so you may know that Allah knows what is in the heavens and what is in the earth and that Allah is Knowing of all things.}}Similarly Jerusalem temple referred to as the furthest mosque (''al-masjidi al-aqṣā''), which although not directly called in the Qur'an it is implied at least was sacred, and later tradition was undecided on the matter.<ref>Neuwirth, Angelika. (2003). ''From the Sacred Mosque to the Remote Temple: Sūrat al-Isrā' between Text and Commentary.'' 10.1093/acprof:oso/9780195137279.003.0025. </ref>{{Quote|{{Quran|17|1}}|Immaculate is He who carried His servant on a journey by night from the Sacred Mosque to the Farthest Mosque whose environs We have blessed, that We might show him some of Our signs. Indeed, He is the All-hearing, the All-seeing.}}Israel is described as the holy land (''al-arḍa al-muqadasata'')<ref>[https://lexicon.quranic-research.net/data/21_q/037_qds.html ''qāf dāl sīn'' (ق د س)] Lane's Lexicon - Quran research
dsf


''muqadasata -'' [https://lexicon.quranic-research.net/pdf/Page_2497.pdf Lane's Lexicon Book 1 page 2497]</ref> by Moses.
=== Words ===
{{Quote|{{Quran|5|21}}|O my people, enter the Holy Land which Allah has ordained for you, and do not turn your backs, or you will become losers.’}}
Direct phrases
And a sacred valley (see also: {{Quran|79|16}}).


{{Quote|{{Quran|20|12}}|Indeed, I am your Lord, so remove your sandals. Indeed, you are in the sacred valley of Tuwa.}}
=== Saj3 ===
[https://phoenixblog.typepad.com/blog/2016/07/the-quran-in-relation-to-pre-islamic-poetry.html#:~:text=The%20Quran's%20poetic%20style%20seems,different%20Pre%2DIslamic%20Arabic%20dialects. https://phoenixblog.typepad.com/blog/2016/07/the-quran-in-relation-to-pre-islamic-poetry.html#:~:text=The%20Quran's%20poetic%20style%20seems,different%20Pre%2DIslamic%20Arabic%20dialects.]


There is no evidence they are more sacred or special than anywhere else on Earth, therefore this is another superstition.
=== Negative textuality ===


=== Sacred months ===
== Inscriptions ==
''Main article: [[Pre-Islamic Arab Religion in Islam#The%20Four%20Sacred%20Months|Pre-Islamic Arab Religion in Islam - The Four Sacred Months]]''
pp40 Ahmed
 
The Quran contains a mention of four sacred (''ḥurum)''<ref>[https://lexicon.quranic-research.net/data/06_H/076_Hrm.html ''ḥā rā mīm'' (ح ر م)] Lane's Lexicon - Quranic Research
 
''ḥurumun'' [https://lexicon.quranic-research.net/pdf/Page_0555.pdf Lane's Lexicon Book 1 page 555]</ref> months. These are the lunar-based months Dhul Qadha, Dhul Hijjah, Muharram and Rajab, from Arabic pagan beliefs (see [[Pre-Islamic Arab Religion in Islam#The Four Sacred Months|main article]]). Again there is no evidence they are more sacred or different to any other months.{{Quote|{{Quran|9|36-37}}|Indeed, the number of months with Allah is twelve [lunar] months in the register of Allah since the day He created the heavens and the earth; of these, four months are sacred. That is the correct religion, so do not wrong yourselves during them. And fight against the disbelievers collectively as they fight against you collectively. And know that Allah is with the righteous [who fear Him]. Indeed, the postponing [sacred months] is an increase in disbelief by which those who have disbelieved are led [further] astray. They make it lawful one year and unlawful another year to correspond to the number made unlawful by Allah and [thus] make lawful what Allah has made unlawful.}}{{Quote|{{Quran|9|5}}|And when the sacred months have passed, then kill the polytheists wherever you find them and capture them and besiege them and sit in wait for them at every place of ambush. But if they should repent, establish prayer, and give zakah, let them [go] on their way. Indeed, Allah is Forgiving and Merciful.}}And similarly Ramaḍān is the month of fasting.
{{Quote|{{Quran|2|187}}|Permitted to you, upon the night of the Fast, is to go in to your wives; -- they are a vestment for you, and you are a vestment for them. God knows that you have been betraying yourselves, and has turned to you and pardoned you. So now lie with them, and seek what God has prescribed for you. And eat and drink, until the white thread shows clearly to you from the black thread at the dawn; then complete the Fast unto the night, and do not lie with them while you cleave to the mosques. Those are God's bounds; keep well within them. So God makes clear His signs to men; haply they will be godfearing.}}
 
=== Tree of immortality ===
In jannah where Adam lives, there is a tree of immortality Adam is tempted by Satan to eat from.
{{Quote|{{Quran|20|120}}|Then Satan whispered to him; he said, "O Adam, shall I direct you to the tree of eternity and possession that will not deteriorate?"}}
 
==Miracles and myths==
Miracles and myths, often taken via prophets but other times directly by Allah are listed below. Many are absurd and contradict science.
=== Prophet Miracles ===
=== Noah (Nūḥ) ===
==== Lived to be 950+ years old ====
Noah is said to be be at least 950 years old, with many traditional Islamic commentators taking this to mean he was preaching for this long until the flood came, and was therefore older in total (many exegetes for example say he was granted prophethood at age 40),<ref>See commentaries from [https://quranx.com/tafsirs/29.14 ''Islamic scholars on Q29:14'']</ref> and we are not told how long he lives after these events, but this could easily push him to be over a 1,000 years old in total. No human can live this long. Interestingly none of his companions mention this, seem to think this is strange, or consider it a reason to believe his prophethood in the Qur'anic story.{{Quote|{{Quran|29|14}}|Certainly We sent Noah to his people, and he remained with them for a thousand-less-fifty years. Then the flood overtook them while they were wrongdoers.}}
=== Adam (ʾĀdam) ===
Adam is not said to have performed any miracles directly (or through Allah) in the Qur'an, though he was magically created from clay rather than evolving.<ref>McAuliffe, J. D. (Eds.). (01 Jan. 2001). "Encyclopaedia of the Qur'ān". In Encyclopaedia of the Qur'ān. Leiden, The Netherlands: Brill. Retrieved Mar 8, 2025, from <nowiki>https://brill.com/view/serial/ENQU</nowiki> ''Page 24.'' ''Adam and Eve.'' Read for [https://archive.org/details/encyclopaedia-of-the-quran-6-volumes-jane-dammen-mc-auliffe/page/n61/mode/2up free on internet archive, page (62/3956) of the PDF]
 
''The Quran mentions several materials from which Adam was created, i.e. earth or dust (twrab, Q 3:59), clay (tan, Q7:12; see cLAy), and sticky clay or mud (tin lazib). More specifically, it is described as “clay from fetid foul mud” (salsal min hama’ masnin) and “clay like earthenware,” 1.e. baked or dry clay (salsal ka-l-fakhkhar). These terms are commonly interpreted as describing the different states of a single material.'' </ref> And [[User:CPO675/Sandbox 1#The Holy Spirit (Rūḥ al-qudus)|the holy spirit]] was made to create him (e.g. {{Quran|15|29}}, {{Quran|32|6-9}} and {{Quran|38|72}}). And lived in paradise amoung the angels (and at least one jinn who turned into 'the devil') "Allah placed Adam in a paradisical Garden. After Adam sinned by eating from the forbidden tree (Tree of Immortality) after God forbade him from doing so, so paradise was declined to him and he was sent down to live on Earth."
 
==== Eve (Ḥawwā') ====
Though not mentioned by name in the Qur'an, the mate miraculously created from Adam is interpreted as Eve, and named in the [https://sunnah.com/search?q=eve hadith] and commentaries. No miracles are directly attributed to her either, but she originally lived in jannah (paradise), and is also miraculously created, as Shock (2006) notes "the early commentators report that she was created from the lowest of Adam’s ribs (qusayra) — which is sometimes also understood as the shortest rib",<ref>McAuliffe, J. D. (Eds.). (01 Jan. 2001). "Encyclopaedia of the Qur'ān". In Encyclopaedia of the Qur'ān. Leiden, The Netherlands: Brill. Retrieved Mar 8, 2025, from <nowiki>https://brill.com/view/serial/ENQU</nowiki> ''Page 24.'' ''Adam and Eve.'' Read for [https://archive.org/details/encyclopaedia-of-the-quran-6-volumes-jane-dammen-mc-auliffe/page/n61/mode/2up free on internet archive, page (62/3956) of the PDF]</ref> also [[Scientific Errors in the Quran#Evolution|contradicting evolution]] as the first woman.
{{Quote|{{Quran|4|1}}|O mankind! Be wary of your Lord who created you from a single soul, and created its mate from it, and from the two of them scattered numerous men and women. Be wary of Allah, in whose Name you adjure one another and [of severing ties with] blood relations. Indeed Allah is watchful over you.}}
 
=== Abraham (Ibrāhīm) ===
==== Magically cooling fire ====
Abraham is thrown into a fire that magically cools for him and burns only his chains.<ref>Tafsir al-Jalalayn on [https://quranx.com/Tafsir/Jalal/21.69 verse 21:69]</ref>{{Quote|{{Quran|21|69}}|We said, ‘O fire! Be cool and safe for Abraham!’}}
==== Cut up birds and bring them back to life ====
{{Quote|{{Quran|2|260}}|And when Abraham said, ‘My Lord! Show me how You revive the dead,’ He said, ‘Do you not believe?’ He said, ‘Yes indeed, but in order that my heart may be at rest.’ He said, ‘Catch four of the birds. Then cut them into pieces, and place a part of them on every mountain, then call them; they will come to you hastening. And know that Allah is all-mighty and all-wise.’}}
==== '''Shown the universe''' ====
{{Quote|{{Quran|6|75}}|And thus did We show Abraham the realm of the heavens and the earth that he would be among the certain [in faith].}}
==== Gives Abraham and his old wife a child ====
{{Quote|{{Quran|11|69-73}}|“There came Our messengers to Abraham with glad tidings. They said, ‘Peace!’ He answered, ‘Peace!’ and hastened to entertain them with a roasted calf. But when he saw their hands went not towards the (meal), he felt some mistrust of them, and conceived a fear of them. They said: ‘Fear not: we have been sent against the people of Lut.’ And his wife was standing (there), and she laughed, but We gave her glad tidings of Isaac, and after him, of Jacob. She said, ‘Alas for me! shall I bear a child, seeing I am an old woman, and my husband here is an old man? That would indeed be a wonderful thing!’ They said, ‘Dost thou wonder at Allah’s decree? The grace of Allah and His blessings on you, O, ye people of the house! For He is indeed worthy of all praise, full of all glory!’”}}
=== Ishmael (ʾIsmāʿīl) ===
Ishmael is Abraham's son, who God originally asks Abraham to sacrifice Ishmael to prove his devotion ({{Quran|37|100-108}}). Ishmael agrees but God swaps him with a ram (according to Islamic commentaries on this verse) before he completes it.<ref>See commentaries on [https://quranx.com/tafsirs/37.107 verse 37:107]</ref>
{{Quote|{{Quran|37|107}}|And We ransomed him with a sacrifice great,}}
 
=== Abel (Hābīl) and Cane (Qābīl) ===
A raven sent from God shows Abel where to bury his brother Cain.{{Quote|{{Quran|5|31}}|Then Allah sent a crow, exploring in the ground, to show him how to bury the corpse of his brother. He said, ‘Woe to me! Am I unable to be [even] like this crow and bury my brother’s corpse?’ Thus he became regretful.}}
 
=== Jonah (Yunus) ===
 
==== Living inside a big fish ====
The Quran presents a version of the Biblical tale in which Jonah is swallowed by a whale ('the big Fish') and then lives in the whale for some time while praying. Scientific research, however, suggests that a person could not persist long inside a whale's digestive tract and, if not crushed by the whale or by water pressure, would almost immediately suffocate.{{Quote|{{Quran|37|142}}|Then the big Fish did swallow him, and he had done acts worthy of blame. Had it not been that he (repented and) glorified Allah, He would certainly have remained inside the Fish till the Day of Resurrection. But We cast him forth, on the naked shore in a state of sickness}}
=== Joseph (Yūsuf) ===
==== Dream interpreting ====
Birds are seen in a dream which Joseph interprets in reality.{{Quote|{{Quran|12|36-41}}|There entered the prison two youths along with him. One of them said, ‘I dreamt that I am pressing grapes.’ The other said, ‘I dreamt that I am carrying bread on my head from which the birds are eating.’ ‘Inform us of its interpretation,’ [they said], ‘for indeed we see you to be a virtuous man.’ He said, ‘Before the meals you are served come to you I will inform you of its interpretation. That is among things my Lord has taught me. Indeed, I renounce the creed of the people who have no faith in Allah and who [also] disbelieve in the Hereafter... ...O my prison mates! As for one of you, he will serve wine to his master, and as for the other, he will be crucified and vultures will eat from his head. The matter about which you inquire has been decided.’}}
 
==== A shirt regains his sons sight ====
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?’’ ’}}
 
=== Jobe (Ayyūb) ===
 
==== Magic water spring ====
Though he doesn't seem to perform any miracles directly like Jesus or Moses in the Qur'an, Allah instructs him to strike the ground with his foot, and a spring of water emerges, which heals him.<ref>See commentaries on [https://quranx.com/tafsirs/38.42 verse 38:42]</ref> This might be considered a divine blessing or sign rather than a miracle performed by Jobe himself.
 
{{Quote|{{Quran|38|42}}|[We told him:] ‘Stamp your foot on the ground; this [ensuing spring] will be a cooling bath and drink.’}}
 
=== Moses (Mūsā) ===
==== Sea split in half ====
The Quran present a version of the Biblical story where Moses splits the sea and crosses it with the Israelites. There is no historical or other evidence that such an event occurred.{{Quote|{{Quran|2|50}}|
And remember '''We divided the sea for you''' and saved you and drowned Pharaoh's people within your very sight. }}
==== Stick turned serpent ====
The Quran states that Moses' staff transformed into a serpent.{{Quote|{{Quran|7|107}}|
Then (Moses) threw his rod, and behold! it was a serpent, plain (for all to see)! }}
==== Plagues of Egypt ====
{{Quote|{{Quran|7|133}}|So We sent against them a flood and locusts, lice, frogs and blood, as distinct signs. But they acted arrogantly, and they were a guilty lot.}}
==== Mountain lifted up and dropped in front of him (from Allah) ====
{{Quote|{{Quran|7|143}}|When Moses arrived at Our tryst and his Lord spoke to him, he said, ‘My Lord, show [Yourself] to me, that I may look at You!’ He said, ‘You shall not see Me. But look at the mountain: if it abides in its place, then you will see Me.’ So when his Lord disclosed Himself to the mountain, He levelled it, and Moses fell down swooning. When he recovered, he said, ‘Immaculate are You! I turn to You in penitence, and I am the first of the faithful.’}}{{Quote|{{Quran|2|63}}|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.’}}
==== Moses's magic white hand ====
{{Quote|{{Quran|27|12}}|‘Insert your hand into your shirt. It will emerge white and bright, without any fault—among nine signs meant for Pharaoh and his people. Indeed they are a transgressing lot.’}}
==== 12 Springs magically appear from a rock ====
{{Quote|{{Quran|12|60}}|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.’}}
==== Dead fish (for food) comes back to life at the junction of the two seas ====
{{Main|A Barrier Between Two Seas and the Cosmic Ocean}}Moses's dead fish comes back to life at the junction of the two seas, in a verse [[Parallels Between the Qur'an and Late Antique Judeo-Christian Literature#Moses, his servant and the fish|paralleling late antique Christian literature.]] {{Quote|{{Quran|18|61-63}}|So when they reached the confluence between them, they forgot their fish, which found its way into the sea, sneaking away. Then when they had passed beyond he said to his boy, "Bring us our morning meal. Certainly we have suffered in our journey this, fatigue." He said, 'What thinkest thou? When we took refuge in the rock, then I forgot the fish-and it was Satan himself that made me forget it so that I should not remember it -- and so it took its way into the sea in a manner marvellous.'}}
==== Mooing statue ====
The Qur'an describes a statue of a calf that was capable of mooing.{{Quote|{{Quran|20|88}}|So he brought forth for them a calf, a (mere) body, which had a mooing sound, so they said: This is your god and the god of Musa, but he forgot.}}
==== Testimony of a dead man by slapping a cow ====
The Quran states that Allah instructed a group of people to strike a murdered man with a piece of a heifer (young female cow that has not yet borne a calf) in order to temporarily resurrect him and discover the identity of the murderer.{{Quote|{{Quran|2|73}}|
And We said: Smite him with some of it. Thus Allah bringeth the dead to life and showeth you His portents so that ye may understand. }}
==== Korah (Qārūn) swallowed ====
{{Quote|{{Quran|28|76-82}}|Korah indeed belonged to the people of Moses, but he bullied them. We had given him so much treasures that their chests indeed proved heavy for a band of stalwarts. When his people said to him, ‘Do not boast! Indeed Allah does not like the boasters. Seek the abode of the Hereafter by means of what Allah has given you, while not forgetting your share of this world. Be good [to others] just as Allah has been good to you, and do not try to cause corruption in the land. Indeed Allah does not like the agents of corruption.’... ...So We caused the earth to swallow him and his house, and he had no party that might protect him from Allah, nor could he rescue himself. By dawn those who longed to be in his place the day before were saying, ‘Don’t you see that Allah expands the provision for whomever He wishes of His servants, and tightens it? Had Allah not shown us favour, He might have made the earth swallow us too. Don’t you see that the faithless do not prosper?’}}
=== David (Dāwūd) ===
==== Understanding birds ====
{{Quote|{{Quran|27|16}}|Solomon inherited from David, and he said, ‘O people! We have been taught the speech of the birds, and we have been given out of everything. Indeed this is a manifest advantage.’}}
==== Mountains and birds sing psalms ====
The Qur'an states that hills and birds would sing the psalms with David.{{Quote|{{Quran|34|10}}|
And assuredly We gave David grace from Us, (saying): O ye hills and birds, echo his psalms of praise! And We made the iron supple unto him}}
==== Allah making iron soft for David ====
{{Quote|{{Quran|34|10}}|Certainly We gave David our grace: ‘O mountains and birds, chime in with him!’ And We made iron soft for him.}}
=== Solomon (Sulaymān) ===
==== Solomon's Army of jinn and birds (controlling them) ====
A story in the Qur'an, drawing on Jewish folklore, states that Solomon commanded a massive army comprised of 'Jinns and men and birds'. Solomon is described as speaking with a Hoopoe bird and thereafter desiring to execute the bird when it is tardy to his assembly. The Hoopoe bird, it is then revealed, was only delayed because it had been spying on a beautiful female ruler, Queen Sheba, who Solomon subsequently insists is misguided and must be conquered. At this point, Solomon assigns a Jinn from his assembly the task of stealing Queen Sheba's magnificent throne. There is, however, no scientific evidence that Jinn exist, that birds can be commanded as soldiers, or that birds can engage in elaborate conversations with humans.{{Quote|{{Quran|27|16-17}}|
And Solomon was David's heir. He said: "O ye people! We have been taught the speech of birds, and on us has been bestowed (a little) of all things: this is indeed Grace manifest (from Allah.)And before Solomon were marshalled his hosts― of Jinns and men and birds, and they were all kept in order and ranks.}}{{Quote|{{Quran|27|20-23}}|
And he took a muster of the Birds; and he said: "Why is it I see not the Hoopoe? Or is he among the absentees? I will certainly punish him with a severe Penalty, or execute him, unless he bring me a clear reason (for absence). But the Hoopoe tarried not far: he (came up and) said: "I have compassed (territory) which thou hast not compassed, and I have come to thee from Saba with tidings true. I found (there) a woman ruling over them and provided with every requisite; and she has a magnificent throne.}}
==== Fountain of bronze ====
{{Quote|{{Quran|34|12}}|And We caused a fount of (molten) brass to flow for him, and there were jinns that worked in front of him, by the Leave of his Lord, and whosoever of them turned aside from Our Command, We shall cause him to taste of the torment of the blazing Fire.}}
==== Solomon speaks to an ant ====
Solomon understands the speech of an ant advising caution to his fellows{{Quote|{{Quran|27|18}}|When they came to the Valley of Ants, an ant said, ‘O ants! Enter your dwellings, lest Solomon and his hosts should trample on you while they are unaware.’}}
==== Solomons dead body doesn't decompose properly ====
{{Quote|{{Quran|34|14}}|When We decreed death for him, nothing apprised them of his death except a worm which gnawed away at his staff. And when he fell down, [the humans] realized that had the jinn known the Unseen, they would not have remained in a humiliating torment.}}
==== Manipulating the wind ====
The Quran says that Solomon had the power to control the wind and traditional sources elaborate that Solomon could use this wind to fly upon a gigantic wooden carpet to wherever he pleased.{{Quote|{{Quran|38|36}}|
Then We subjected the wind to his power, to flow gently to his order, Whithersoever he willed  }}{{Quote|Tafsir Ibn-Kathir on 21:81 | A flying carpet made from wood, on top of which he could carry everything in his kingdom including chairs, to wherever Solomon wants to go, whilst flocks of birds would fly over to give shade }}
=== Zechariah (Zakariyā) ===
==== Cures his wife barreness ====
This produces John the Baptist (Yaḥyā) in the Qur'an.{{Quote|{{Quran|21|89-90}}|“And (remember) Zakariya, when he cried to his Lord: ‘O, my Lord! leave me not childless, and Thou art the best of inheritors.’ So We responded to him, and We granted him Yahya, We cured his wife’s (barrenness) for him. These (three) were ever quick in emulation in good works; they used to call on Us with love and reverence, and humble themselves before Us.”}}
=== Jesus (ʿĪsā) ===
{{Main|Isa al-Masih (Jesus Christ)}}
==== Born from Mary (Mariam) who was a virgin ====
Like the bible, and other pagan mythologies,<ref>[https://www.richardcarrier.info/archives/11161 Virgin Birth: It’s Pagan, Guys.] Get Over It. PhD Richard Carrier.  2016.</ref> Jesus is also born from a virgin, provided by the holy spirit; usually taken as a reference the angel Gabriel here. Given he is not the son of God, it is unclear what the purpose of this is.{{Quote|{{Quran|19|17-21}}|Thus did she seclude herself from them, whereupon We sent to her Our Spirit and he became incarnate for her as a well-proportioned human. She said, ‘I seek the protection of the All-beneficent from you, should you be Godwary!’ He said, ‘I am only a messenger of your Lord that I may give you a pure son.’
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 ====
{{Quote|{{Quran|3|45-46}}|(And remember) when the angels said: O Mary! Lo! Allah giveth thee glad tidings of a word from him, whose name is the Messiah, Jesus, son of Mary, illustrious in the world and the Hereafter, and one of those brought near (unto Allah). He will speak unto mankind in his cradle and in his manhood, and he is of the righteous.}}
==== Supernatural food ====
The Qur'an states that Jesus received a feast sent down from heaven.{{Quote|{{Quran-range|5|114|115}}|
Jesus, son of Mary, said: O Allah, Lord of us! '''Send down for us a table spread with food from heaven, that it may be a feast for us''', for the first of us and for the last of us, and a sign from Thee. Give us sustenance, for Thou art the Best of Sustainers. Allah said: Lo! I send it down for you. And whoso disbelieveth of you afterward, him surely will I punish with a punishment wherewith I have not punished any of (My) creatures.}}
==== Magically curing the Blind and Lepersy affected ====
{{Quote|{{Quran|3|49}}|and [he will be] an apostle to the Children of Israel, [and he will declare,] “I have certainly brought you a sign from your Lord: I will create for you the form of a bird out of clay, then I will breathe into it, and it will become a bird by Allah’s leave. I heal the blind and the leper and I revive the dead by Allah’s leave. I will tell you what you have eaten and what you have stored in your houses. There is indeed a sign in that for you, should you be faithful.}}
==== Raising the dead ====
See above {{Quran|3|49}}
==== Clay birds becoming alive ====
See above {{Quran|3|49}}
=== Luqman (Luq'mān) ===
==== Given special wisdom ====
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. 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" />
 
{{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."}}
=== Saleh (Ṣāliḥ) ===
==== The She-Camel of Saleh (Ṣāliḥ) ====
A camel appears to the people of Thamūd from a rock after the unbelieving people ask for a sign Salih is a prophet.<ref>See commentaries [https://quranx.com/tafsirs/7.73 on verse 7:73]</ref>{{Quote|{{Quran|7|73}}|And to [the people of] Thamud [We sent] Salih, their brother. He said, ‘O my people, worship Allah! You have no other god besides Him. There has certainly come to you a manifest proof from your Lord. This she-camel of Allah is a sign for you. Let her alone to graze [freely] in Allah’s land, and do not cause her any harm, for then you shall be seized by a painful punishment.}}
=== Allah Miracles - Misc. ===
==== Speaking body parts ====
The Quran states that human organs will, on the Day of Judgement, testify against their own persons.{{Quote|{{Quran|24|24}}|
On the Day when their tongues, their hands, and their feet will bear witness against them as to their actions. }}
==== Army of magic birds attacking Abraha's army ====
''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 ====
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.’}}
==== Vivifying Rainfall and Resurrection ====
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 ====
{{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.’}}
 
===== As is his donkey =====
See above {{Quran|2|259}}
 
===== And his food is kept from rotting =====
See above {{Quran|2|259}}
 
==== Seven people are kept sleeping for three-hundred and nine years ====
{{Main|Seven Sleepers of Ephesus in the Quran}}{{Quote|{{Quran|18|25}}|So they stayed in their Cave three hundred years, and (some) add nine (more).}}And a dog keeps watch over them, presumably also given a supernatural lifespan.
{{Quote|{{Quran|18|18}}|You will suppose them to be awake, although they are asleep. We turn them to the right and to the left, and their dog [lies] stretching its forelegs at the threshold. If you come upon them, you will surely turn to flee from them, and you will surely be filled with a terror of them.}}
 
==== The Earth will throw out things on judgement day ====
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,}}
== Natural processes ascribed to God and magical properties assigned to inanimate objects ==
It could be argued that there is no randomness or natural law in the Qur'an, but rather every single thing including all causal events and interactions are not the results of material conditions and conjunctions, but rather determined by God/Allah's current will; an opinion argued by many Muslim theologians,<ref>Rudolph, Ulrich, 'Occasionalism', in Sabine Schmidtke (ed.), ''The Oxford Handbook of Islamic Theology'', Oxford Handbooks (2016; online edn, Oxford Academic, 3 Mar. 2014), <nowiki>https://doi.org/10.1093/oxfordhb/9780199696703.013.39</nowiki>, accessed 28 Mar. 2025.</ref> such as al-Ghazālī who claims that God is the ultimate cause.<ref>[https://www.ghazali.org/articles/kamali.htm CAUSALITY AND DIVINE ACTION: THE ISLAMIC PERSPECTIVE.] Mohammad Hashim Kamali. Ghazali.org</ref>
Decharneux (2023) highlights that God in the Qur'an is highly active in the cosmos, not just at the beginning of creation to set the world in place.{{Quote|Decharneux, Julien. De Gruyter. 2023. <i>Creation and Contemplation: The Cosmology of the Qur'ān and Its Late Antique Background (Studies in the History and Culture of the Middle East Book 47) (pp. 143).</i>|The text repeatedly ascribes to God the cosmic role of sustaining the world. God continuously provides humans with food and necessary supplies (e. g. Q 6:96, 7:9, 26:75, 28:57, 29:60, 30:40, 34:24, 36:71 – 73). He is also responsible for the regularity of astral motions in the sky (e. g. Q 7:54, 13:2, 14:33, 16:12, 29:61, 31:29, 35:13, 39:5), for the succession of day and night (e. g. Q 14:33, 16:12), as well as any other things that allow humans to live on a daily basis. All these passages show that the Qur’ān grants to the theme of the creatio continua (“continuous creation”; i. e. maintenance of the universe) a prominent place within the overall Qur’ānic cosmological discourse. This is hardly surprising given the natural theological system described in the first chapter. God’s creatorship is observable in the cycles and the regularity of the world.}}And similarly Sinai (2023).{{Quote|<i>allāh {{!}} God</i> Sinai, Nicolai. Key Terms of the Qur'an: A Critical Dictionary (pp. 62-63). Princeton University Press. Kindle Edition.|Even after having been fully set up, the natural realm is thus in no way causally independent of its creator, whom Q 55:29 describes as incessantly busy (kulla yawmin huwa fī shaʾn, “everyday he is engaged in something”).}}In similar fashion to the control seen in the doctrine of [[:en:Qur'an,_Hadith_and_Scholars:Predestination#Qur'an|Predestination in the Qur'an]], events aren't given a somewhat random cause and effect of individual people working within the laws of nature that have been set, but rather God interacts constantly. He (Allāh) regulates affairs from the heaven to the earth {{Quran|32|5}}, gives favour to people {{Quran|16|53}} and chooses when they die {{Quran|32|11}}, as with every nation {{Quran|7|34}} and thing {{Quran|6|67}}. He is seen as deciding the outcome of battles {{Quran|36|74-75}} (which other gods cannot {{Quran|46|28}}) and working through believers to fight unbelievers {{Quran|8|17}}<ref>Durie, Mark. ''The Qur’an and Its Biblical Reflexes: Investigations into the Genesis of a Religion. 2.4 An Act of God by Human Hands (p. 58-59) (Kindle Edition pp. 165-166)'' Lexington Books. 2018.</ref>  and sending invisible angels to Muhammad {{Quran|3|123-126}}, {{Quran|33|9}}, {{Quran|9|26}} (cf: {{Quran|3|123-126}}) etc.
 
=== Natural processes explained by science as miracles ===
 
==== Wind & rain ====
Wind is seen as a sign of God {{Quran|35|9}} rather than from heat differences,<ref>[https://www.eia.gov/energyexplained/wind/ Wind explained.] U.S Energy information Administration. Last reviewed December 2023. </ref> and God is said to bring down rain, rather than the natural process of water droplets<ref>[https://www.britannica.com/science/water-cycle Water Cycle Entry] - Britannica
 
[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}}). This is in line with the pre-Islamic Arabic poets worldview. <ref>See [https://ora.ox.ac.uk/objects/uuid:977914cb-d783-4949-aed4-f0b6c2eaa562/files/m34f1a166246ec073a79d42ea09d9cc1a Rain-Giver, Bone-Breaker, Score-Settler: Allāh in Pre-Quranic Poetry], ''pp. 15, pp.18, pp. 27-30: Chapter 6. Allāh as Creator and Provider of Rain.'' New Haven, Connecticut: American Oriental Society, 2019. Essay 15. Nicolai Sinai. </ref>
 
==== Lightning ====
The Qur'an states that lighting is a sign shown by god for fear (''khawfan'') and hope (''waṭamaʿan),'' however now we know that lightening is simply an electrical phenomena caused by negative and positive charges in clouds or between the cloud and the ground build up and suddenly discharge, creating a bright flash,<ref name=":0">[https://www.weather.gov/safety/lightning-science-overview Understanding Lightning Science.] Safety. National Weather Service.</ref> (i.e. explained by science), it is difficult to see why it would give people hope.
{{Quote|{{Quran|30|24}}|And among His Signs, He shows you the lightning, by way both of fear and of hope, and He sends down rain from the sky and with it gives life to the earth after it is dead}}
 
==== Ships sailing ====
Allah causes ships to stay afloat (and presumably sink) ({{Quran|55|24}}, {{Quran|17|70}}, {{Quran|17|66}}) rather than the scientific principle of buoyancy<ref>[https://letstalkscience.ca/educational-resources/stem-explained/why-do-ships-float Why do ships float?] Amy McDonald. 2019. STEM Explained. Let's Talk Science</ref> (and essentially randomness of those who's boats do not work).
 
==== The baby's sex and Infertility ====
He is said to cause infertility, which we now know has many medical causes, some of which are preventable.<ref>[https://www.mayoclinic.org/diseases-conditions/infertility/symptoms-causes/syc-20354317 Infertility - Symptoms and causes.] Diseases & conditions. Mayo Clinic.org</ref> 
{{Quote|{{Quran|42|49-50}}|He creates whatever He wants and bestows female to whomever He wants and bestows male to whomever He wants. Or He mingles them, males and females, and He makes barren whom He pleases. Lo! He is Knower, Powerful.}}
 
==== The embryo's sex ====
{{Main|Embryology in the Quran}}
In the same verse as above {{Quran|42|49-50}} God is said to decide who is male and who is female, rather than the sex chromosome of the sperm cell that fertilizes the ovum.<ref>For a simple explanation, see: ''[https://kidshealth.org/en/parents/week2.html#:~:text=Every%20egg%20has%20an%20X,baby%20will%20be%20a%20boy. Pregnancy Calendar: Your Baby's Development] Kidshealth.org'' or ''Pampers: [https://www.pampers.co.uk/pregnancy/pregnancy-symptoms/article/what-determines-the-sex-of-a-baby At What Point is a Baby's Sex Determined? 2023.]''</ref>
 
=== Inanimate objects and animals worship God ===
Inanimate objects that do not have a consciousness like those with complex brains, so are not capable of worshipping anything. 
 
{{Quote|{{Quran|13|13}}|<b>The Thunder celebrates His praise,</b> and the angels [too], in awe of Him, and He releases the thunderbolts and strikes with them whomever He wishes. Yet they dispute concerning Allah, though He is great in might.}}{{Quote|{{Quran|22|18}}|Have you not regarded that whoever is in the heavens and whoever is on the earth prostrates to Allah, as well as the sun, the moon, and the stars, the mountains, the trees, and the animals and many humans? And many have come to deserve the punishment. Whomever Allah humiliates will find no one who may bring him honour. Indeed Allah does whatever He wishes.}}
 
Even their shadows do somehow.
 
{{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}}).
 
==== Inanimate objects refused the task of being God's followers, but humans accepted ====
It is hard to know what was meant by this or why Allah would offer an inanimate object with no biology for consciousness that he already knew couldn't answer the task, nor how they refused it. Some classical Islamic commentaries say they could speak at the time.<ref>E.g. Al-Jalalayn on verse [https://quranx.com/Tafsir/Jalal/33.72 33:72]</ref> 
 
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.
 
See also: Kahneman, D. (2011). ''Thinking, fast and slow.'' ''Chapter 26: Prospect Theory.''</ref>{{Quote|{{Quran|33|72}}|Indeed We presented the Trust to the heavens and the earth and the mountains, but they refused to undertake it and were apprehensive of it; but man undertook it. Indeed he is most unjust and ignorant.}}
 
=== 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 Allāh ===
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 ====
Sinai (2023) notes the parallels with pre-Islamic and contemporary literature suggesting that these verses are to be taken literally.<ref><i>allāh {{!}} God</i> Sinai, Nicolai. Key Terms of the Qur'an: A Critical Dictionary (p. 73-74). Princeton University Press. Kindle Edition.
 
''...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.<sup>106</sup> 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).<sup>107</sup>''</ref>{{Quote|{{Quran|38|75}}|He said, ‘O Iblis! What keeps you from prostrating before that which I have created with <b>My [own] two hands?</b> Are you arrogant, or are you one of the exalted ones?’}}
{{Quote|<i>allāh {{!}} God</i> 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.<sup>106</sup> 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).<sup>107</sup>}}
 
==== Eyes ====
{{Quote|{{Quran|11|37}}|Build the ark before <b>Our eyes</b> and by Our revelation, and do not plead with Me for those who are wrongdoers: they shall indeed be drowned.’}}{{Quote|{{Quran|20|39}}|"That cast him in the chest then cast it in the river, then let cast it the river on the bank; will take him an enemy to Me, and an enemy to him." And I cast over you love from Me, and that you may be brought up under <b>My eye.</b>}}{{Quote|{{Quran|52|48}}|So submit patiently to the judgement of your Lord, for indeed you fare before <b>Our eyes.</b> And celebrate the praise of your Lord when you rise [at dawn]}}
 
==== Sitting upright ====
Further adding to the special aspect, Sinai (2023) writes, these anthropomorphisms are further bolstered as literal with him "sitting" on a throne, which angels will carry specifically in the sky, most likely the highest one; i.e. part of the cosmos rather than a separate supernatural "universe" or in a state of indescribable non spatial existence. {{Quote|<i>allāh {{!}} God</i> Sinai, Nicolai. Key Terms of the Qur'an: A Critical Dictionary (p. 74). Princeton University Press. Kindle Edition.|Qur’an quite literally understands God to possess a countenance, sensory percipience, and limbs capable of touching, grasping, or imparting movement that the Islamic scripture employs various idioms and formulae involving these features. After all, there is no Qur’anic equivalent to Ephrem’s caveat that God only “put on the names of body parts”—i.e., speaks of himself in anthropomorphic and anthropopathic language—due to the weakness of human understanding (Beck 1955, no. 31:1–4). The Qur’anic God, therefore, is not merely a body but also, at least in some sense, an anthropomorphic body: he is endowed with a face, he is empirically receptive to worldly occurrences (rather than just knowing about them), and he can directly, with his own body, manipulate objects in the world. That the divine body has a fundamentally humanoid shape is further accentuated by the use of the verb istawā, “to stand up straight” or “to sit upright,” which is applied both to God, indicating the modality of his being located on the throne (Q 7:54, 10:3, 13:2, 20:5, 25:59, 32:4, 57:4),108 and to humans, who are described as “sitting upright” in a boat or on the back of a mount (Q 23:28, 43:13; see CDKA 142).}}
==== Made of light/photons ====
God is described as being made of light, which we now know from modern science would essentially be saying he is made of photons.<ref>[https://www.symmetrymagazine.org/article/what-is-a-photon?language_content_entity=und What is a photon?] Symmetry Magazine. Amanda Solliday and Kathryn Jepsen. 2021</ref>{{Quote|{{Quran|39|69}}|And (will) shine the earth with (the) light (of) its Lord and (will) be placed the Record and (will) be brought the Prophets and the witnesses, and it (will) be judged between them in truth, and they will not be wronged.}}
Similarly in regards to light Sinai (2023) notes:
 
{{Quote|<i>allāh {{!}} God</i> Sinai, Nicolai. Key Terms of the Qur'an: A Critical Dictionary (p. 71). Princeton University Press. Kindle Edition.|Nonetheless, with regard to Q 39:69 it seems more likely that the verse speaks of literal light, given that the same context also mentions the blowing of the eschatological trumpet (v. 68) and the display of the celestial register of deeds in preparation for the judgement (v. 69). But if reference is to concrete light rather than to the metaphorical light of divine guidance, then it stands to reason that this is light emitted by God, who arrives in order to judge humans and other moral agents.}}
 
And:
 
{{Quote|<i>allāh {{!}} God</i> Sinai, Nicolai. Key Terms of the Qur'an: A Critical Dictionary (p. 69). Princeton University Press. Kindle Edition.|The obvious reading of the material just surveyed is that the Qur’an considers God to be at least in principle visible and to be spatially located. The Qur’anic God cannot, therefore, be immaterial in any strict sense.}}


== External Links ==
== External Links ==
* [https://www.youtube.com/watch?v=6QvRSAAHjlo Yasir Qadhi on Ya'juj & Ma'Juj (Gog and Magog)] - YouTube video by Hassan Radwan
* dd
* [https://www.youtube.com/watch?v=ty_2G_esUvI The lost tribes of Gog & Magog in Islam] -  YouTube video by The Masked Arab
* [https://www.youtube.com/watch?v=pN8rSybXBaw Stories in the Qur'an] - YouTube video by Abdullah Sameer (now [https://www.youtube.com/@FriendlyExmuslim Friendly ExMuslim])
==References==
==References==
<references />
<references />

Latest revision as of 21:28, 12 July 2025

Pre-Islamic Arabic poetry and Arabian inscription parallels.

Strong similarities with immediate environment than special eternal non-influenced by culture god.


Poetry Parallels

Qur'an#Poetry and prose

Articles

  • Dmitriev , K 2009 , An Early Christian Arabic Account of the Creation of the World . in A Neuwirth , N Sinai & M Marx (eds) , The Qurʾān in Context : Historical and Literary Investigations into the Qurʾānic Milieu . Texts and Studies on the Qurʾān , vol. 6 , Brill , pp. 349-387 . https://doi.org/10.1163/ej.9789004176881.i-864.81

Link:https://research-repository.st-andrews.ac.uk/handle/10023/4426

https://research-repository.st-andrews.ac.uk/bitstream/handle/10023/4426/K_Dmitriev_EarlyChristianArabic.pdf?sequence=1&isAllowed=y


Morals

daf

Cosmology

Mountains

sds

Not only is this metonymy immediately understandable thanks to the early ‘excuse’ in Q 79:32: wa-l-jibāla arsāhā (“and established the mountains firmly”), it is also already prepared in the poetry (see Zuhayr 13:101: a-lā lā arā ʿalā l-hawādithi bāqiyan wa-lā khālidan illā l-jibāla l-rawāsiyā, “I see nothing that can withstand the processes or is eternal but the established mountains”; see SEAP, 516). Because it is based on the image of the anchor throwing, cf. Noah’s Ark Q 11:41: wa-qāla rkabū fīhā bi-smi llāhi majrāhā wa-mursāhā (“He said: ‘Embark in it, in the name of God make it journey and drop anchor.’​”). The idea of the mountains as supporting pillars on which the tent of Heaven rests can already be found in the Psalms, for example Ps 104, which is reflected in the Qurʾan in Q 78 (see HC 1, 274–289).
Neuwirth, Angelika. The Qur'an: Text and Commentary, Volume 2.1: Early Middle Meccan Suras: The New Elect (p. 162). Yale University Press. Kindle Edition.

Style

dsf

Words

Direct phrases

Saj3

https://phoenixblog.typepad.com/blog/2016/07/the-quran-in-relation-to-pre-islamic-poetry.html#:~:text=The%20Quran's%20poetic%20style%20seems,different%20Pre%2DIslamic%20Arabic%20dialects.

Negative textuality

Inscriptions

pp40 Ahmed

External Links

  • dd

References

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