User:CPO675/Sandbox 1: Difference between revisions

{{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.¹⁷<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.¹⁸}}

They can be messengers (Q22:75) https://www.saet.ac.uk/Islam/Angels.pdf

The Qur'an mentions  'al-muqarrabūn' [Those close to god]. The traditional view of 'al-muqarrabūn' [Those close to god] is often a rank of angels.<ref>[https://theoceanofthequran.org/83-21/ The Ocean of the Qur'an: Q 83:21]</ref> However some academics have suggested these are [https://en.wikipedia.org/wiki/Cherub cherubs].{{Quote|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) (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”.}}

{{Main|Houri (Heavenly Virgin)}}Heavenly maidens to service righteous men in heaven.{{Quote|{{Quran|56|22}}|Sahih International: And [for them are] fair women with large, [beautiful] eyes,}}{{Quote|{{Quran|78|33}}|and maidens with swelling breasts, like of age,}}

{{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.” (5: 22-24)}}According to some prominent tafsirs these powerful people were giants.<ref>E.g. Tafsir Al-Jalalayn on [https://quranx.com/Tafsir/Jalal/5.22 ''Verse 5:22'']</ref>

Yājūj and Mājūj - Get hadith/tafsir with them being described as monsters - TMA video. Most say humans, some say mythical creatures. However regardless they are still mythical as clearly not trapped behind a giant wall until judgement day given we have explored the Earth and not found it.{{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}}

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=":022">[https://quranx.com/tafsirs/113.4 Tafsirs for Quran 113:4]</ref> Knots were commonly associated with magic in antiquity.<ref name=":122">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 />

=== Nūḥ ===

=== Abraham (Ibrahim) ===

'''Shown the universe'''

=== Ishmael (ʾIsmāʿīl) ===

 

=== Joseph (Yūsuf) ===

=== Job ===

=== Moses (Mūsā) ===

God sent plagues of locusts, lice and frogs to punish the sinful Egyptians who thought themselves    mighty (Q7:133)

 

 

 

=== David (Dāwūd) ===

 

==== Understanding birds ====

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}}

 

 

=== Solomon ('''Sulaymān)''' ===

 

=== Jesus (ʿĪsā) ===

{{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.}}

==== The She-Camel of Saleh (Ṣāliḥ) ====

A camel appears to the people of Thamud 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>

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. }}

Quotes from other scholars{{Quote|Marshall, David. God, Muhammad and the Unbelievers (p. 53). Taylor & Francis. Kindle Edition.|If Muhammad again and again holds before the eyes of his Meccan fellow people the fate of earlier nations as a warning example … the intention can only have been to threaten them with a similar fate, referring to a punishment on Earth and not only in the Hereafter. (Horovitz 1926, p.30) There is no doubt that Muhammad proclaimed the imminence of a special and particular judgement upon the Meccans. (Bell 1926, p.121)}}(early Meccan period quote{{Quote|Marshall, David. God, Muhammad and the Unbelievers (pp. 49-50). Taylor & Francis. Kindle Edition.|The first point to make is simply the observation that by the end of the earliest Meccan period the Qurʾan has repeatedly narrated accounts of past acts of divine punishment in this world, which it makes clear are meant to serve as a warning to the unbelievers in Mecca. On the slender evidence available in this period it is difficult to prove that these passages implied a threat to the Meccans in this life rather than on the Last Day, but prima facie that would seem to be their message. At 79:25 we have already seen how the Qurʾan distinguishes between God’s eschatological and this-worldly punishment of unbelievers, a distinction which recurs later (e.g. 32:21; 39:26). This indicates that, although they are related, the two types of punishment are not identical. It would thus seem natural to assume that when the Qurʾan warns the Meccan unbelievers with accounts of divine punishment in this world, the primary reference is to the possibility of the recurrence of the same kind of this-worldly punishment, an event within a human history which continues thereafter, rather than the eschatological culmination of that history.}}Main academic works on this inc Marshall, David. God, Muhammad and the Unbelievers, Durie, Mark. Biblical Reflexes in the Qur'an: Investigations into the Genesis of a Religion Chapters 2 & 3.{{Quote|{{Quran|89|6-14}}|89:6–14 Have you not seen how your Lord dealt with ʿĀd, Iram of the pillars, the like of which was never created in the land, and Thamūd who hollowed the rocks in the valley, and Pharaoh, he of the tent-pegs, who all were insolent in the land and worked much corruption therein? Your Lord unloosed on them a scourge of punishment; surely your Lord is ever on the watch.}}{{Quote|{{Quran|53|50-54}}|53:50–4 [God] destroyed ʿĀd, the ancient, and Thamūd, and he did not spare them, and the people of Noah before - they did exceeding evil and were insolent - and the subverted city he also overthrew, so that there covered it that which covered.}}{{Quote|Hoyland, Robert G.. Arabia and the Arabs: From the Bronze Age to the Coming of Islam (Peoples of the Ancient World) (p. 223). Taylor & Francis. Kindle Edition.|It would appear from the audience’s reaction that these were well-known stories, and indeed all are either famous Biblical narratives (Noah and the Flood, Abraham the religious reformer, Moses and Pharaoh, Lot and licentiousness) or Arabian traditions that had already achieved, judging from the allusions to them in pre-Islamic Arabic poetry, legendary status. In the Quran all are constrained into one genre, the punishment story, and adduced as examples of how God vents his wrath upon those who fail to heed his warnings.}}Threatened to Mecca as well{{Quote|{{Quran|41|13}}|But if they [the unbelievers] turn away, then say, ‘I warn you of a thunderbolt like to the thunderbolt of ʿĀd and Thamūd.’}}

God 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.}}