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User:CPO675/Sandbox 1: Difference between revisions
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'''<s>Invisible armies assumed to be angels - fight in wars:</s>''' | '''<s>Invisible armies assumed to be angels - fight in wars:</s>''' | ||
<s>“Allah had helped you at Badr, when ye were a contemptible little force; then fear Allah, that you may show your gratitude. Remember, you said to the Faithful, ‘Is it not enough for you that Allah should help you with three thousand angels, sent down?’ Nay, but if you remain firm, and act aright, even if the enemy should rush here on you suddenly, your Lord would help you with five thousand angels, making a terrific onslaught. Allah made it but a message of hope for you, and an assurance to your hearts. There is no help except from Allah. The Exalted, the Wise.” (3: 123-126)</s> | <s>“Allah had helped you at Badr, when ye were a contemptible little force; then fear Allah, that you may show your gratitude. Remember, you said to the Faithful, ‘Is it not enough for you that Allah should help you with three thousand angels, sent down?’ Nay, but if you remain firm, and act aright, even if the enemy should rush here on you suddenly, your Lord would help you with five thousand angels, making a terrific onslaught. Allah made it but a message of hope for you, and an assurance to your hearts. There is no help except from Allah. The Exalted, the Wise.” (3: 123-126)</s> | ||
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===== As is his donkey ===== | ===== As is his donkey ===== | ||
See above {{Quran|2|259}} | |||
===== And his food is kept from rotting ===== | |||
See above {{Quran|2|259}} | See above {{Quran|2|259}} | ||
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Edward Omar Moad. “Al-Ghazali on Power, Causation, and ‘Acquisition.’” ''Philosophy East and West'', vol. 57, no. 1, 2007, pp. 1–13. ''JSTOR'', <nowiki>http://www.jstor.org/stable/4488073</nowiki>. Accessed 3 Feb. 2025.</ref> https://www.ghazali.org/articles/gz-theo-nkm.pdf | Edward Omar Moad. “Al-Ghazali on Power, Causation, and ‘Acquisition.’” ''Philosophy East and West'', vol. 57, no. 1, 2007, pp. 1–13. ''JSTOR'', <nowiki>http://www.jstor.org/stable/4488073</nowiki>. Accessed 3 Feb. 2025.</ref> https://www.ghazali.org/articles/gz-theo-nkm.pdf | ||
God is active in the Cosmos & continuous creation{{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) (Kindle Edition. pp. 203-204).</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.}}He is seen as deciding the outcome of battles {{Quran|36|74-75}} (36: 74-75), and other gods cannot {{Quran|46|28}} (46: 28), and working through believers to fight unbelievers {{Quran|8|17}} Q8:17<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}} (3: 123-126), {{Quran|33|9}} Q33:9, Q9:26 {{Quran|9|26}} | God is active in the Cosmos & continuous creation{{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) (Kindle Edition. pp. 203-204).</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.}}He is seen as deciding the outcome of battles {{Quran|36|74-75}} (36: 74-75), and other gods cannot {{Quran|46|28}} (46: 28), and working through believers to fight unbelievers {{Quran|8|17}} Q8:17<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}} (3: 123-126), {{Quran|33|9}} Q33:9, Q9:26 {{Quran|9|26}} (cf: {{Quran|3|123-126}} Q3:123-126) | ||
=== Natural scientifically explained processes as miracles === | === Natural scientifically explained processes as miracles === | ||
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{{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 prostrated 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}}). | {{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 prostrated 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}}). | ||
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 phenonoma 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" /> (i.e. explained by science), it is difficult to see why it would give people hope. | 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 phenonoma 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" /> (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}} | {{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}} | ||
==== Inanimate objects refused the task of being Gods followers, but humans accepted. ==== | ==== Inanimate objects refused the task of being Gods 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 (unless you think they're magic pegs in the Earth) that he already knew couldn't answer the task, nor how they refused it. (look at tafsirs (some such as al-Jalalayn say they could speak at that time: https://quranx.com/tafsirs/33.72, Ibn Kathir doesn't mention that but took it literally). | It is hard to know what was meant by this or why Allah would offer an inanimate object with no biology for consciousness (unless you think they're magic pegs in the Earth) that he already knew couldn't answer the task, nor how they refused it. (look at tafsirs (some such as al-Jalalayn say they could speak at that time: https://quranx.com/tafsirs/33.72, Ibn Kathir doesn't mention that but took it literally). | ||
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.<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. | 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.<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. | ||
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See also: Kahneman, D. (2011). ''Thinking, fast and slow.'' ''Chapter 26: Prospect Theory.''</ref> | See also: Kahneman, D. (2011). ''Thinking, fast and slow.'' ''Chapter 26: Prospect Theory.''</ref> | ||
Tafsirs often say this applied to Adam - unsure why it would therefore apply to everyone? | |||
{{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.}} | {{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 === | === Allah speaks to the heavens/skies and the earth and they respond === | ||