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Historical Errors in the Quran: Difference between revisions
→The afterlife in the Torah: Have added another religious doctrine teaching that doesn't align with our historical knowledge of the earlier Abrahamic religions. Have cited academic Gordon D Nickel who although is a Christian is a genuine academic (with a respected PhD under Andrew Rippin) and historian who covers the point succinctly here. See his academic background: https://saiacs.academia.edu/GordonNickel
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(→The afterlife in the Torah: Have added another religious doctrine teaching that doesn't align with our historical knowledge of the earlier Abrahamic religions. Have cited academic Gordon D Nickel who although is a Christian is a genuine academic (with a respected PhD under Andrew Rippin) and historian who covers the point succinctly here. See his academic background: https://saiacs.academia.edu/GordonNickel) |
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One of the major criticisms brought to bear against the [[Quran]], as well as the [[Hadith]], by both serious scholars and critics is that it reinforces historical misconceptions common among the Arab contemporaries of its 7th century author. While much effort has been exerted by modern Islamic scholars towards reconciling what appear to modern readers as blatant historical errors with the Islamic belief in the inerrancy of the Quran, their arguments have not yet won any assent outside their circles and are generally regarded as lacking rigor. It is important to note that modern Islamic scholars are not the first to note the contradictions between historical statements found in the Quran and the views of contemporary historians — in fact, even some classical Islamic scholars noted that there were certain historical claims in the Quran and hadith which, taken literally (as Islamic orthodoxy holds they should be), could not easily be reconciled with what they held to be basic and incontrovertible facts about history. | One of the major criticisms brought to bear against the [[Quran]], as well as the [[Hadith]], by both serious scholars and critics is that it reinforces historical misconceptions common among the Arab contemporaries of its 7th century author. While much effort has been exerted by modern Islamic scholars towards reconciling what appear to modern readers as blatant historical errors with the Islamic belief in the inerrancy of the Quran, their arguments have not yet won any assent outside their circles and are generally regarded as lacking rigor. It is important to note that modern Islamic scholars are not the first to note the contradictions between historical statements found in the Quran and the views of contemporary historians — in fact, even some classical Islamic scholars noted that there were certain historical claims in the Quran and hadith which, taken literally (as Islamic orthodoxy holds they should be), could not easily be reconciled with what they held to be basic and incontrovertible facts about history. | ||
[[File:Hegra-tombs-UNESCO.jpg|right|thumb|Some of the 1st century CE Nabatean Tombs at the Hegra UNESCO world heritage site between Medina and Tabuk. The Quran mistakes these for homes and palaces built before the time of Pharaoh.]] | |||
== Regarding ancient religious doctrine == | == Regarding ancient religious doctrine == | ||
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===Ezra as the son of God in Jewish doctrine=== | ===Ezra as the son of God in Jewish doctrine=== | ||
Historically, Judaism has been a strict form of monotheism. The Quran, by contrast, describes the Jews as practitioners of polytheism by stating that they hold ''Uzair'' (Ezra) to be the son of God. This is compared directly with the Christian doctrine which hold Jesus to be the son of God. This appears to be a confusion resulting from conflating the alternative senses in which Jewish and Christian theologians have employed and understood the word "son".{{Quote|{{Quran|9|30}}| | Historically, Judaism has been a strict form of monotheism. The Quran, by contrast, describes the Jews as practitioners of polytheism by stating that they hold ''Uzair'' (Ezra) to be the son of God. This is compared directly with the Christian doctrine which hold Jesus to be the son of God. This appears to be a confusion resulting from conflating the alternative senses in which Jewish and Christian theologians have employed and understood the word "son".{{Quote|{{Quran|9|30}}|The Jews say, "Ezra is the son of Allah "; and the Christians say, "The Messiah is the son of Allah." That is their statement from their mouths; they imitate the saying of those who disbelieved [before them]. May Allah destroy them; how are they deluded?}} | ||
The Jews | |||
=== The afterlife in the Torah === | === The afterlife in the Torah === | ||
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</ref> While apologists argue the Torah has been corrupted, this corruption would have been enormous, happening across many different people in the community and different time periods to change such a fundamental aspect of the religion, with no clear reason as to why. | </ref> While apologists argue the Torah has been corrupted, this corruption would have been enormous, happening across many different people in the community and different time periods to change such a fundamental aspect of the religion, with no clear reason as to why. | ||
This apologetic view also goes against scholarly consensus that ideas of rewards for the good and punishment for the evil only developed during Second-Temple Judaism, found in scriptures written centuries post the torah; particularly due to its interactions with the Hellenistic Greeks, and the theological problems of | This apologetic view also goes against scholarly consensus that ideas of rewards for the good and punishment for the evil only developed during Second-Temple Judaism, found in scriptures written centuries post the torah; particularly due to its interactions with the Hellenistic Greeks, and the theological problems of its righteous members (Jews) dying and facing oppression for their belief for no reward.<ref>''[https://eprints.whiterose.ac.uk/95914/1/BR2_Finney.pdf This is a repository copy of Afterlives of the Afterlife: The Development of Hell in its Jewish and Christian Contexts.]'' Finney, M.T. (2013) Afterlives of the Afterlife: The Development of Hell in its Jewish and Christian Contexts. In: Exum, J.C. and Clines, D.J.A., (eds.) Biblical Reception. Sheffield Phoenix Press , Sheffield . ISBN 978-1-907534-70-6 | ||
E.g. see the section: ''Second-Temple Judaism: Resurrection and the Myths of Israel''</ref> As Biblical scholar Bart Ehrman, who wrote a book on the subject ''Journeys to Heaven and Hell'',<ref>''[https://yalebooks.co.uk/book/9780300265163/journeys-to-heaven-and-hell/ Journeys to Heaven and Hell Tours of the Afterlife in the Early Christian Tradition.]'' Bart D. Ehrman. Yale University Press. 2022.</ref> stated in an article for Time Magazine. | E.g. see the section: ''Second-Temple Judaism: Resurrection and the Myths of Israel''</ref> As Biblical scholar Bart Ehrman, who wrote a book on the subject ''Journeys to Heaven and Hell'',<ref>''[https://yalebooks.co.uk/book/9780300265163/journeys-to-heaven-and-hell/ Journeys to Heaven and Hell Tours of the Afterlife in the Early Christian Tradition.]'' Bart D. Ehrman. Yale University Press. 2022.</ref> stated in an article for Time Magazine. | ||
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But Jews began to change their view over time, although it too never involved imagining a heaven or hell. About two hundred years before Jesus, Jewish thinkers began to believe that there had to be something beyond death—a kind of justice to come.}} | But Jews began to change their view over time, although it too never involved imagining a heaven or hell. About two hundred years before Jesus, Jewish thinkers began to believe that there had to be something beyond death—a kind of justice to come.}} | ||
There is also no known scripture given to Abraham. | There is also no known scripture given to Abraham. | ||
=== Muhammad predicted by Jesus === | |||
The Qur'an claims [[Isa al-Masih (Jesus Christ)|Jesus]] predicted a future messenger named Ahmad, which Islamic tradition unanimously agrees is another name for the Islamic prophet Muhammad.<ref>E.g. see Tafsirs on [https://quranx.com/tafsirs/61.6 Surah 61 Verse 6] </ref> | |||
{{Quote|{{Quran|61|6}}|And when said Jesus, son (of) Maryam, "O Children (of) Israel! Indeed, I am (the) Messenger (of) Allah to you, confirming that which (was) between my hands of the Torah <b> and bringing glad tidings (of) a Messenger to come from after me, whose name (will be) Ahmad."</b> But when he came to them with clear proofs, they said, "This (is) a magic clear."}} | |||
There is no contemporary evidence for this claim which actively contradicts Christian teachings and writings. | |||
{{Quote|Nickel, Gordon D.. The Quran with Christian Commentary: A Guide to Understanding the Scripture of Islam (p. 566). Zondervan Academic. Kindle Edition.|The Quran asserts that ‘Īsā speaks of “a messenger who will come after me.” The name of this messenger would be aḥmad, a word that literally means “more praised.” Muslims have interpreted aḥmad to be another name for Muhammad, and many have cited this verse to claim that the coming of Islam’s messenger was prophesied. In the Gospel accounts, Jesus spoke not of a messenger but of a “Counselor” (Gk. paraklētos) to come, whom Jesus clearly identified as the “Holy Spirit” and the “Spirit of truth” (John 14:17, 26; 15:26; 16:15). Jesus further specified that this Counselor would be sent by the Father in Jesus’ name (John 14:26), would testify about Jesus (John 15:26), would remind believers of everything that Jesus said (John 14:26), and would bring glory to Jesus by taking what belongs to Jesus and making it known (John 16:14). Neither Quran nor hadith fulfill these prophecies about the “Counselor” found in the New Testament, and it is fair to question whether the tasks of the Holy Spirit as described by Jesus in John 14–16 are within the capabilities of any human. The New Testament documents the fulfillment of Jesus’ words in the coming of the Holy Spirit in Acts 2.}} | |||
== Regarding general history == | == Regarding general history == | ||
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==== Dhul-Qarnayn/Alexander the great as a monotheist ==== | ==== Dhul-Qarnayn/Alexander the great as a monotheist ==== | ||
{{Main|Dhul-Qarnayn and the Alexander Romance}} | {{Main|Dhul-Qarnayn and the Alexander Romance}} | ||
We find in Surah Al-Kahf, ({{Quran|18|83-101}}), a story about a powerful prophet of Allah 'Dhul-Qarnayn' (meaning 'The Two horned one'), who along with other tasks, builds the massive wall of iron mentioned above. This is a retelling of a common antiquity story based of Alexander the Great.<ref>Van Bladel, Kevin, “''[https://www.google.co.uk/books/edition/The_Qur_an_in_its_Historical_Context/DbtkpgGn4CEC?hl=en&gbpv=1&pg=PA175&printsec=frontcover The Alexander legend in the Qur‘an 18:83-102″, in "The Qur’ān in Its Historical Context]''", Ed. Gabriel Said Reynolds, New York: Routledge, 2007.</ref> However, this is not the real/historical Alexander, who was a polytheist with no relation to the Judaeo-Christian religion,<ref>''[https://ddd.uab.cat/pub/karanos/karanos_a2022v5/karanos_a2022v5p51.pdf Religion and Alexander the Great.]'' Edward M. Anson. Karanos 5, 2022 51-74. </ref> but rather a legendary version later recast as monotheist by Christians, | We find in Surah Al-Kahf, ({{Quran|18|83-101}}), a story about a powerful prophet of Allah 'Dhul-Qarnayn' (meaning 'The Two horned one'), who along with other tasks, builds the massive wall of iron mentioned above. This is a retelling of a common antiquity story based of Alexander the Great.<ref>Van Bladel, Kevin, “''[https://www.google.co.uk/books/edition/The_Qur_an_in_its_Historical_Context/DbtkpgGn4CEC?hl=en&gbpv=1&pg=PA175&printsec=frontcover The Alexander legend in the Qur‘an 18:83-102″, in "The Qur’ān in Its Historical Context]''", Ed. Gabriel Said Reynolds, New York: Routledge, 2007.</ref> However, this is not the real/historical Alexander, who was a polytheist with no relation to the Judaeo-Christian religion,<ref>''[https://ddd.uab.cat/pub/karanos/karanos_a2022v5/karanos_a2022v5p51.pdf Religion and Alexander the Great.]'' Edward M. Anson. Karanos 5, 2022 51-74. </ref> but rather a legendary version later recast as monotheist by Christians, whose connections and evidence for this can be seen in the main article. | ||
===David invented coats of mail=== | ===David invented coats of mail=== | ||
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===Crucifixions in ancient Egypt=== | ===Crucifixions in ancient Egypt=== | ||
The first historical reference to crucifixion as a method of execution is from 500 BCE, when the technique began being used in several middle eastern cultures. The Qur'an, by contrast, tells of crucifixions at the time of Moses (approximately 1500 BCE) as well as Joseph (approximately 2000 BCE). | The first historical reference to crucifixion as a method of execution is from 500 BCE, when the technique began being used in several middle eastern cultures.<ref>[https://www.britannica.com/topic/crucifixion-capital-punishment crucifixion] | capital punishment | Britannica</ref> The Qur'an, by contrast, tells of crucifixions at the time of Moses (approximately 1500 BCE) as well as Joseph (approximately 2000 BCE). | ||
{{Quote|{{Quran|12|41}}| | {{Quote|{{Quran|12|41}}| | ||
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eBook ISBN9780203813539 | eBook ISBN9780203813539 | ||
</ref> so the Qur'an takes | </ref> so the Qur'an takes its understanding of the Biblical Pharoah rather than Egyptian one.<ref>Ibid. pp. 467.</ref> | ||
However the Bible understands “Pharaoh” to be a regal title while the Qurʾān takes Firʿawn to be a more sharply defined historical character.<ref>Ibid. pp. 468</ref> Pharoah is not used with the definite article 'al'/the for 'the pharaoh', as it is always used for singular specific kings correctly ''(see: mentions of [https://corpus.quran.com/search.jsp?q=king King on QuranCorpus]''), which most official translations reflect (though Ali Ahmed and Muhammad Sarwar add 'the' in). | However the Bible understands “Pharaoh” to be a regal title while the Qurʾān takes Firʿawn to be a more sharply defined historical character.<ref>Ibid. pp. 468</ref> Pharoah is not used with the definite article 'al'/the for 'the pharaoh', as it is always used for singular specific kings correctly ''(see: mentions of [https://corpus.quran.com/search.jsp?q=king King on QuranCorpus]''), which most official translations reflect (though Ali Ahmed and Muhammad Sarwar add 'the' in). | ||
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Another such detail is the storage of "two of each kind" of animal aboard the ship, since it is not clear what purpose this would serve if the flood were local - and no other punishment narrative contains this detail. Similarly, the purpose of the boat itself appears unclear in this reading - as with the ample warning time that Noah was given, he and his family could have simply evacuated the area that was to be flooded. The relevant passage also states plainly that nothing, not even a tall mountain, could save an individual from drowning on that day except for Allah - this seems to contradict the idea that individuals and animals could have escaped the flood simply by evacuating the flooded area. Noah is recorded praying to God, "O my Lord! Leave not of the Unbelievers [kuffar], a single one on Earth!" - the flood is an answer to this prayer, which likewise suggests that the flood described is a global flood that drowns all those not chosen by Allah to persist aboard the ark. | Another such detail is the storage of "two of each kind" of animal aboard the ship, since it is not clear what purpose this would serve if the flood were local - and no other punishment narrative contains this detail. Similarly, the purpose of the boat itself appears unclear in this reading - as with the ample warning time that Noah was given, he and his family could have simply evacuated the area that was to be flooded. The relevant passage also states plainly that nothing, not even a tall mountain, could save an individual from drowning on that day except for Allah - this seems to contradict the idea that individuals and animals could have escaped the flood simply by evacuating the flooded area. Noah is recorded praying to God, "O my Lord! Leave not of the Unbelievers [kuffar], a single one on Earth!" - the flood is an answer to this prayer, which likewise suggests that the flood described is a global flood that drowns all those not chosen by Allah to persist aboard the ark. | ||
Not to mention all major traditional Islamic scholars, who dedicated their lives to studying the meaning of the Quran, unanimously took the language in these verses to mean referring to a global flood, including (but certainly not limited to) Al-Jalalayn / Al-Mahalli and Al-Suyuti, Ibn ‘Abbâs, Ibn Kathir, Al-Tabari, Muqatil ibn Sulayman, Al-Razi and Al-Qurtubi etc.<ref>''For example on verse 37:77, with all stating that all humans are descended from Noah, with many listing the ancestors of different races. These comments indicating a global flood can be found on their commentary on many other verses.''''[https://quranx.com/Tafsir/Jalal/37.77 Tafsir Al-Jalalayn on verse 37:77].'' Al-Jalalayn / Al-Mahalli and as-Suyuti. Published 1505CE. | Noah's flood was also used by a wide range of pre-modern Muslim historians and theologians to mark history into Prediluvian and Postdiluvian era's for dating,<ref>van Bladel, Kevin. ''The Arabic Hermes: From Pagan Sage to Prophet of Science (Oxford Studies in Late Antiquity) (E.g. Kindle Edition. pp.121, 123, 125-126, 130-131, 144-146, 160, 190, 193 & 194)'' Oxford University Press.</ref> such as Abū Ma'shar making it the central event.<ref>Ibid. pp. 149</ref> Not to mention all major traditional Islamic scholars, who dedicated their lives to studying the meaning of the Quran, unanimously took the language in these verses to mean referring to a global flood, including (but certainly not limited to) Al-Jalalayn / Al-Mahalli and Al-Suyuti, Ibn ‘Abbâs, Ibn Kathir, Al-Tabari, Muqatil ibn Sulayman, Al-Razi and Al-Qurtubi etc.<ref>''For example on verse 37:77, with all stating that all humans are descended from Noah, with many listing the ancestors of different races. These comments indicating a global flood can be found on their commentary on many other verses.''''[https://quranx.com/Tafsir/Jalal/37.77 Tafsir Al-Jalalayn on verse 37:77].'' Al-Jalalayn / Al-Mahalli and as-Suyuti. Published 1505CE. | ||
''[https://quranx.com/Tafsir/Abbas/37.77 Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs on Verse 37:77.]'' Attributed to Ibn Abbas but of unknown medieval scholar's origin. | ''[https://quranx.com/Tafsir/Abbas/37.77 Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs on Verse 37:77.]'' Attributed to Ibn Abbas but of unknown medieval scholar's origin. | ||
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[https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=3&tSoraNo=37&tAyahNo=77&tDisplay=yes&UserProfile=0&LanguageId=1 ''Tafsir Al-Qurtubi on Verse 37:77.''] Al-Qurtubi d. 1273CE. | [https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=3&tSoraNo=37&tAyahNo=77&tDisplay=yes&UserProfile=0&LanguageId=1 ''Tafsir Al-Qurtubi on Verse 37:77.''] Al-Qurtubi d. 1273CE. | ||
</ref> As do many modern Islamic scholars and sheiks.<ref>E.g. see: IslamQ&A. 2013. [https://islamqa.info/en/answers/130293/did-everyone-on-earth-drown-at-the-great-flood-at-the-time-of-nooh-peace-be-upon-him Did everyone on earth drown at the great Flood at the time of Nooh (peace be upon him)?]</ref> {{Quote|{{Quran-range|54|11|12}}|Then opened We the gates of heaven with pouring water And caused the earth to gush forth springs, so that the waters met for a predestined purpose.}}{{Quote|{{Quran|11|40}}| | </ref> As do many modern Islamic scholars and sheiks.<ref>E.g. see: IslamQ&A. 2013. [https://islamqa.info/en/answers/130293/did-everyone-on-earth-drown-at-the-great-flood-at-the-time-of-nooh-peace-be-upon-him Did everyone on earth drown at the great Flood at the time of Nooh (peace be upon him)?]</ref> | ||
Similar to [https://www.biblegateway.com/passage/?search=Genesis%207%3A11&version=NIV Genesis 7:1] in the Bible ("on that day all the springs of the great deep burst forth, and the floodgates of the heavens were opened."), the Quran states that waters poured from the gates of heaven, as well as gushing from springs below the ground. In addition, Q 11:40 and Q 23:27 quoted below likely allude to a late antique legend that the wife of Noah's son Ham was alerted to the onset of the flood by water gushing up through a bread oven, which was a large hole dug into the ground.<ref>Olivier Mongellaz (2024) [https://brill.com/view/journals/arab/71/4-5/article-p513_4.xml Le four de Noé : un cas d’intertextualité coranique], Arabica 71(4-5), 513-637. https://doi.org/10.1163/15700585-20246900</ref> | |||
{{Quote|{{Quran-range|54|11|12}}|Then opened We the gates of heaven with pouring water And caused the earth to gush forth springs, so that the waters met for a predestined purpose.}} | |||
{{Quote|{{Quran|11|40}}|[So it was], '''until when Our command came and the oven overflowed''', We said, "Load upon the ship of each [creature] two mates and your family, except those about whom the word has preceded, and [include] whoever has believed." But none had believed with him, except a few.}}{{Quote|{{Quran|23|27}}|So We inspired to him, "Construct the ship under Our observation, and Our inspiration, and '''when Our command comes and the oven overflows''', put into the ship from each [creature] two mates and your family, except those for whom the decree [of destruction] has proceeded. And do not address Me concerning those who have wronged; indeed, they are to be drowned.}} | |||
{{Quote|{{Quran|11|42}}|And it sailed along with them <b>amid waves [rising] like mountains.</b> Noah called out to his son, who stood aloof, ‘O my son! ‘Board with us, and do not be with the faithless!’}}{{Quote|{{Quran|11|43}}|The son replied: "I will <b>betake myself to some mountain:</b> it will save me from the water." Noah said: '''"This day nothing can save''', from the command of Allah, any but those on whom He hath mercy! "And the waves came between them, and the son was among those overwhelmed in the Flood.}}{{Quote|{{Quran|11|44}}|Then it was said, ‘O earth, swallow your water! O sky, leave off!’ The waters receded; the edict was carried out, <b>and it settled on [Mount] Judi.</b> Then it was said, ‘Away with the wrongdoing lot!’}}{{Quote|{{Quran-range|71|26|28}}|My Lord, <b>leave not one of the unbelievers upon the earth!</b> Surely, if you leave them, they will lead your servants astray, and will beget none but unbelieving libertines.}}{{Quote|{{Quran-range|37|75|82}}|Noah called to Us; and how excellent were the Answerers! | |||
And We delivered him and his people from the great distress, | And We delivered him and his people from the great distress, | ||
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Lane's Lexicon Classical Arabic Dictionary: dhurriyyat / dhurriyyāt see [https://lexicon.quranic-research.net/pdf/Page_0957.pdf p 957] & [https://lexicon.quranic-research.net/pdf/Page_0958.pdf 958]</ref> e.g. the above “''descendants of those whom We carried [in the ark] with Noah” ((dhurrīyat) man ḥamalnā maʿa Nūḥ''") {{Quran|17|3}}. | Lane's Lexicon Classical Arabic Dictionary: dhurriyyat / dhurriyyāt see [https://lexicon.quranic-research.net/pdf/Page_0957.pdf p 957] & [https://lexicon.quranic-research.net/pdf/Page_0958.pdf 958]</ref> e.g. the above “''descendants of those whom We carried [in the ark] with Noah” ((dhurrīyat) man ḥamalnā maʿa Nūḥ''") {{Quran|17|3}}. | ||
In {{Quran|4|163}} Noah is labelled as before the other biblical prophets chronologically (see also: {{Quran|6|84}}), who are descendants of him. Similarly in {{Quran|3|33 | In {{Quran|4|163}} Noah is labelled as before the other biblical prophets chronologically (see also: {{Quran|6|84}}), who are descendants of him. Similarly in {{Quran-range|3|33|34}} we are given Adam and Noah linked together when noting some of prophets are descendants of others (Cf: {{Quran|19|58}}). | ||
And Q11:48 we are told that nations/peoples (umam) will come from those with Noah, with some of them being blessed and others will be punished - usually taken by exegetes as reference to future [https://en.wikipedia.org/wiki/Punishment_narratives_in_the_Quran punishment narratives] on peoples/nations, or individual judgements | And Q11:48 we are told that nations/peoples (umam) will come from those with Noah, with some of them being blessed and others will be punished - usually taken by exegetes as reference to future [https://en.wikipedia.org/wiki/Punishment_narratives_in_the_Quran punishment narratives] on peoples/nations, or individual judgements,<ref>See commentaries on [https://quranx.com/tafsirs/11.48 ''Q11:48'']</ref> another statement not given to any of the other prophets. | ||
{{Quote|{{Quran|11|48}}|It was said, ‘O Noah! Disembark in peace from Us and with [Our] blessings upon you and upon nations <b>(umam)</b> [to descend] from those who are with you, and nations whom We shall provide for, then a painful punishment from Us shall befall them.’}} | {{Quote|{{Quran|11|48}}|It was said, ‘O Noah! Disembark in peace from Us and with [Our] blessings upon you and upon nations <b>(umam)</b> [to descend] from those who are with you, and nations whom We shall provide for, then a painful punishment from Us shall befall them.’}} | ||
===Noah's ark holding every species=== | ===Noah's ark holding every species=== | ||
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===Arabian idols from the time of Noah=== | ===Arabian idols from the time of Noah=== | ||
Five gods from the time of Noah are mentioned in one verse. Strangely, according to Ibn Abbas these happened to be idols worshipped by Arab tribes at the time of Muhammad. Some such as Wadd have been confirmed from Southern Arabian inscriptions in the centuries preceding Islam | Five gods from the time of Noah are mentioned in one verse. Strangely, according to Ibn Abbas these happened to be idols worshipped by Arab tribes at the time of Muhammad. Some such as Wadd have been confirmed from Southern Arabian inscriptions in the centuries preceding Islam,<ref>[https://brill.com/display/title/69380?language=en ''Muḥammad and His Followers in Context:'' ''The Religious Map of Late Antique Arabia'']: 209 (Islamic History and Civilization) Nov. 2023. Ilkka Lindstedt. pp. 66</ref> and Nasr has been found in both North and Southern Arabian Epigraphy.<ref>Neuwirth, Angelika. ''The Qur'an: Text and Commentary, Volume 2.1: Early Middle Meccan Suras: The New Elect (p. 282)''. Yale University Press. Kindle Edition. | ||
''The names are also attested outside of the Qurʾan and are partly classified as Old South Arabian (on Wadd see Horovitz, KU, 150; on Nasr, known from epigraphic testimonies in southern and northern Arabia, see KU, 144; on Yaghūth and Yaʿūq see KU, 153, and generally Wellhausen 1897: 19–22).''</ref> It is far fetched even on the Quran's own terms to place Arab idols back in the time of Noah, not least since all the disbelievers of Noah's time were supposedly destroyed by the flood. | |||
{{Quote|{{Quran-range|71|21|23}}|Noah said, "My Lord, indeed they have disobeyed me and followed him whose wealth and children will not increase him except in loss. And they conspired an immense conspiracy. And said, 'Never leave your gods and never leave Wadd or Suwa' or Yaghuth and Ya'uq and Nasr.}} | {{Quote|{{Quran-range|71|21|23}}|Noah said, "My Lord, indeed they have disobeyed me and followed him whose wealth and children will not increase him except in loss. And they conspired an immense conspiracy. And said, 'Never leave your gods and never leave Wadd or Suwa' or Yaghuth and Ya'uq and Nasr.}} | ||
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{{Quote|1=[https://www.biblegateway.com/passage/?search=Luke%201&version=NIV Luke 1:61]|2=They said to her, "There is no one among your relatives who has that name."}} | {{Quote|1=[https://www.biblegateway.com/passage/?search=Luke%201&version=NIV Luke 1:61]|2=They said to her, "There is no one among your relatives who has that name."}} | ||
===Supernatural destruction of cities=== | ===Supernatural destruction of cities (the punishment stories)=== | ||
The Quran | The Quran states that around the vicinity of Arabia there existed cities and tribes destroyed by Allah for rejecting his messengers and Islam. All towns are said to experience this, an idea which is linked to that of each having its own Messenger.<ref>Durie, Mark. ''The Qur'an and Its Biblical Reflexes: Investigations Into the Genesis of a Religion. pp 49 - 50.'' 2018. Lexington books. | ||
</ref> Durie (2018) notes; a ''repeated formulaic system is kam ahlaknā / qaṣamnā (qablahum / min qab lihim / min qablikum) min qarnin / mina l‑qurūni / min qaryatin “how many generations/towns (before them/you) did we destroy/shatter!” (Q6:6; Q7:4; Q10:13; Q17:17; Q19:74, 98; Q20:128; Q21:11; Q36:31; Q50:36)'' is used (along with others) to further highlight this point.<ref name=":4">Ibid. pp. 49.</ref> Drawing on another recurring formula, the Qur'an frequently urges its audience to '<nowiki/>''travel through the earth and observe''<nowiki/>' how Allah brought destruction upon sinners of the past, i.e. visible ruins (Q3:137; Q6:11; Q12:109; Q16:36; Q27:69; Q29:20; Q30:9, 42; Q35:44; Q40:21, 82; Q47:10).<ref name=":4" /> | |||
{{Quote|{{Quran|17|58}}|There is not a town but We will destroy it before the Day of Resurrection, or punish it with a severe punishment. That has been written in the Book.}} | |||
Each example is told in a common literary narrative structure known in academia as a 'punishment story/narrative'. These narratives follow a pattern: A prophet is sent to an unbelieving community by God with a message (to worship God alone and to live righteously). The community rejects the prophet and mocks or opposes him. Despite warnings, the people persist in disbelief. Eventually, God punishes the community, often through a natural disaster or sudden destruction, as a sign of divine justice.<ref name=":3">Marshall, D. (2018). ''Punishment Stories. In Encyclopaedia of the Qur'ān Online.'' Brill. <nowiki>https://doi.org/10.1163/1875-3922_q3_EQCOM_00162</nowiki></ref> These narratives are a recurring rhetorical and theological structure in the Qur'an, particularly in the Meccan suras, where the Qur'an recounts stories of previous prophets send to their communities to warn their contemporaries of the consequences of rejecting divine guidance, of which Muhammad is the latest in the line of these messengers.<ref name=":3" /> | |||
{{Quote|{{Quran|41|13}}|If they turn away, say ‘I warn you of a thunderbolt like the thunderbolt of ʿĀd and Thamūd’}}{{Quote|{{Quran|15|2-5}}|Leave them to eat and enjoy and to be diverted by longings. Soon they will know<br> And not We destroyed any town but (there was) for it a decree known.<br> No people can hasten or delay the term already fixed for them.}} | |||
In each specific example presented in the Qur'an (the people of ''A'ad'', ''Thamud'', ''Midian'', [[Lut|''Lut'' (Lot)]], and the Pharoah's army), the destruction of the disbelievers is sudden and total. Archaeological research, by contrast, has revealed that historical cities and tribes were only gradually ruined by natural disasters, famine, wars, migration, or neglect, often taking years or decades to unfold. In this respect, the Quran appears to have adopted and adapted contemporary Arabian myths regarding the destruction of neighboring cities, some of which may not have existed. | |||
In the Qur'an, the people of ''Thamud'' are killed instantly by an earthquake {{Quran|7|78}} or thunderous blast {{Quran|11|67}}, {{Quran-range|41|13|17}}, {{Quran|51|44}}, {{Quran|69|5}}. The people of ''A'ad'' are killed by a fierce wind that blew for 7 days {{Quran-range|41|13|16}},{{Quran-range|46|24|35}},{{Quran|51|41}}, {{Quran-range|69|6|7}}. The people of Midian (''Midyan'') are killed overnight by an earthquake {{Quran|7|91}}, {{Quran|29|36}}. The towns of Lot (''Lut'') are destroyed by a storm of stones from the sky {{Quran|54|32}}, {{Quran|29|34}}. The actual locations of these towns or tribes is unknown. Midian in particular was a wide geographical desert region rather than a particular location or city, which makes archaeological investigation difficult. | In the Qur'an, the people of ''Thamud'' are killed instantly by an earthquake {{Quran|7|78}} or thunderous blast {{Quran|11|67}}, {{Quran-range|41|13|17}}, {{Quran|51|44}}, {{Quran|69|5}}. The people of ''A'ad'' are killed by a fierce wind that blew for 7 days {{Quran-range|41|13|16}},{{Quran-range|46|24|35}},{{Quran|51|41}}, {{Quran-range|69|6|7}}. Pharoah's people are drowned in {{Quran|10|90}}, {{Quran|2|50}}, {{Quran|26|66-68}}, {{Quran|7|136}}, {{Quran|89|10-13}}. Moses's people who worship the Samaria's calf are struck with a thunderbolt {{Quran|2|55}} and later (after being brought back to life in Q2:56 and continuing to transgress) a punishment from the sky ''rijz min al-samāʾi'' {{Quran|2|59}}.<ref>Marshall, David. ''God, Muhammad and the Unbelievers (p. 127).'' Taylor & Francis. Kindle Edition.</ref> The people of Midian (''Midyan'') are killed overnight by an earthquake {{Quran|7|91}}, {{Quran|29|36}}. The towns of Lot (''Lut'') are destroyed by a storm of stones from the sky {{Quran|54|32}}, {{Quran|29|34}}, {{Quran|11|82}}. The actual locations of these towns or tribes is unknown. Midian in particular was a wide geographical desert region rather than a particular location or city, which makes archaeological investigation difficult. Similarly the people of ''Tubba''' are listed as a destroyed people for denying their messenger in {{Quran|44|37}} and {{Quran|50|14}}, with Tubba' most commonly identified as a Himyarite (a Southern Arabian Empire primarily covering modern day Yemen) king by traditional Islamic scholars<ref>See classical commentaries [https://quranx.com/tafsirs/44.37 on Q44:37]</ref> without the method of destruction being specified in the Qur'an. | ||
Critics have also asked why it is that various other polytheistic cultures worldwide did not encounter similar fates as those outlined in the Quran, especially if there is 'no change in the way of Allah' ({{Quran|33|62}}){{Quote|{{Quran|22|45}}|And how many a township have We destroyed because it had been immersed in evildoing - and now they [all] lie deserted, with their roofs caved in! And how many a well lies abandoned, and how many a castle that [once] stood high!}}The suddenness of Allah's punishment is stressed repeatedly in Surah al-A'raf:{{Quote|{{Quran|7|4}}|How many a township have We destroyed! As a raid by night, or while they slept at noon, Our terror came unto them.}}{{Quote|{{Quran|7|34}}|And every nation hath its term, and when its term cometh, they cannot put it off an hour nor yet advance (it).}}{{Quote|{{Quran-range|7|97|98}}|Are the people of the townships then secure from the coming of Our wrath upon them as a night-raid while they sleep? Or are the people of the townships then secure from the coming of Our wrath upon them in the daytime while they play?}} | Critics have also asked why it is that various other polytheistic cultures worldwide did not encounter similar fates as those outlined in the Quran, especially if there is 'no change in the way of Allah' ({{Quran|33|62}}, {{Quran|35|43}}){{Quote|{{Quran|22|45}}|And how many a township have We destroyed because it had been immersed in evildoing - and now they [all] lie deserted, with their roofs caved in! And how many a well lies abandoned, and how many a castle that [once] stood high!}}The suddenness of Allah's punishment is stressed repeatedly in Surah al-A'raf:{{Quote|{{Quran|7|4}}|How many a township have We destroyed! As a raid by night, or while they slept at noon, Our terror came unto them.}}{{Quote|{{Quran|7|34}}|And every nation hath its term, and when its term cometh, they cannot put it off an hour nor yet advance (it).}}{{Quote|{{Quran-range|7|97|98}}|Are the people of the townships then secure from the coming of Our wrath upon them as a night-raid while they sleep? Or are the people of the townships then secure from the coming of Our wrath upon them in the daytime while they play?}} | ||
==== The Total Destruction of Pharaohs/Egypts Monuments ==== | ==== The Total Destruction of Pharaohs/Egypts Monuments ==== | ||
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''"…Although Egypt had an old and fully developed tradition of brick architecture, she never evolved, as did Mesopotamia, a monumental style in this material. While brick continued to be the most common building material throughout Egyptian history, it was used more for practical construction than for important monuments."''</ref> | ''"…Although Egypt had an old and fully developed tradition of brick architecture, she never evolved, as did Mesopotamia, a monumental style in this material. While brick continued to be the most common building material throughout Egyptian history, it was used more for practical construction than for important monuments."''</ref> | ||
Silverstein (2008)<ref>Adam Silverstein. 2008. [https://www.academia.edu/30959178/Hamans_transition_from_the_Jahiliyya_to_Islam ''Haman's transition from the Jahiliyya to Islam.''] ''pp. 301-303.''</ref> and (2012)<ref name=":0">Silverstein 2012. The Qur'anic Pharoah. pp. 474-475</ref> notes this transformation likely occurred because the story is based on an older but still very popular Mesopotamian story in the near-east, of Ahiqar the sage, where an Egyptian pharaoh challenges the Assyrian ruler to build a tower to the heavens; which left its mark on Jewish, Christian and Muslim scriptures. The story of Aḥīqar is alluded to in the Book of Tobit (second century BCE) directly, but with Haman replaced a similarly evil character in the story "Nādān" with a similar sounding (the C1āC2āC3 pattern of “Nādān” easily lends itself to a corruption in the form of “Hāmān”) rhyming name, suggesting the characters of separate stories | Silverstein (2008)<ref>Adam Silverstein. 2008. [https://www.academia.edu/30959178/Hamans_transition_from_the_Jahiliyya_to_Islam ''Haman's transition from the Jahiliyya to Islam.''] ''pp. 301-303.''</ref> and (2012)<ref name=":0">Silverstein 2012. The Qur'anic Pharoah. pp. 474-475</ref> notes this transformation likely occurred because the story is based on an older but still very popular Mesopotamian story in the near-east, of Ahiqar the sage, where an Egyptian pharaoh challenges the Assyrian ruler to build a tower to the heavens; which left its mark on Jewish, Christian and Muslim scriptures. The story of Aḥīqar is alluded to in the Book of Tobit (second century BCE) directly, but with Haman replaced by a similarly evil character in the story "Nādān" with a similar sounding (the C1āC2āC3 pattern of “Nādān” easily lends itself to a corruption in the form of “Hāmān”) rhyming name, suggesting the characters of separate stories began to mix.<ref name=":0" /> | ||
More connections include the towers of [https://www.britannica.com/technology/ziggurat ziggurats] (large, terraced, stepped temple towers built in ancient Mesopotamia made with baked brick exterior) likely being the inspiration of Earth to heaven towers "...''although they are ascendable nowadays, pyramids at the time were not “stepped” in the way that Babylonian ziggurats are; they were smooth and could not be climbed. In fact, Babylonian ziggurats are a much more likely candidate for being the inspiration behind both the Tower of Babel and – indirectly – the ṣarḥ. The ancient Babylonians called their temples “ bīt(u) temen šamē u erṣētim ”, a translation of the Sumerian etemenanki, which itself means “the foundation platform of heaven and earth”; as such, the ziggurat was the link between the heavens and the earth.''<ref>Ibid. pp. 472.</ref> And in the Qur'an they reach the '[[Cosmology of the Quran#The%20Sky-ways%20(asb%C4%81b)%20of%20the%20Heavens|asbāb]]' of the heavens, | More connections include the towers of [https://www.britannica.com/technology/ziggurat ziggurats] (large, terraced, stepped temple towers built in ancient Mesopotamia made with baked brick exterior) likely being the inspiration of Earth to heaven towers "...''although they are ascendable nowadays, pyramids at the time were not “stepped” in the way that Babylonian ziggurats are; they were smooth and could not be climbed. In fact, Babylonian ziggurats are a much more likely candidate for being the inspiration behind both the Tower of Babel and – indirectly – the ṣarḥ. The ancient Babylonians called their temples “ bīt(u) temen šamē u erṣētim ”, a translation of the Sumerian etemenanki, which itself means “the foundation platform of heaven and earth”; as such, the ziggurat was the link between the heavens and the earth.''<ref>Ibid. pp. 472.</ref> And in the Qur'an they reach the '[[Cosmology of the Quran#The%20Sky-ways%20(asb%C4%81b)%20of%20the%20Heavens|asbāb]]' of the heavens, whose literal meaning is a cord or rope,<ref>Lane's Lexicon classical Arabic to English Dictionary: [https://www.studyquran.org/LaneLexicon/Volume4/00000009.pdf ''sīn bā bā'' (س ب ب) p. 1285] | ||
See also: Sinai, Nicolai. ''Key Terms of the Qur'an: A Critical Dictionary (p. 412).'' Princeton University Press. Kindle Edition.</ref> has strong imagery parallels in the Aḥīqar story "''Aḥīqar commissioned rope-weavers to produce two ropes of cotton, each two thousand cubits long, that would lift boys borne by eagles high into the air, from where the summit of the tower could be built. The role played in the Aḥīqar story by these overlong ropes strikingly prefigures that which is played in Firʿawn’s ṣarḥ by the asbāb. Presumably, the version of the Aḥīqar story that was familiar in seventh-century Arabia is the version known to Tobit ’s author. That Aḥīqar was known in Muḥammad’s Arabia is indicated by the parallels between some of his maxims and those that are attributed to Luqmān in the Qurʾān.<sup>39</sup> What Aḥīqar and Luqmān have in common, of course, is that they are both paradigmatic “sages” in the Near East, the adjective ḥakīm being applied to both of them.'' "<ref>Silverstein 2012. pp. 475.</ref> | See also: Sinai, Nicolai. ''Key Terms of the Qur'an: A Critical Dictionary (p. 412).'' Princeton University Press. Kindle Edition.</ref> has strong imagery parallels in the Aḥīqar story "''Aḥīqar commissioned rope-weavers to produce two ropes of cotton, each two thousand cubits long, that would lift boys borne by eagles high into the air, from where the summit of the tower could be built. The role played in the Aḥīqar story by these overlong ropes strikingly prefigures that which is played in Firʿawn’s ṣarḥ by the asbāb. Presumably, the version of the Aḥīqar story that was familiar in seventh-century Arabia is the version known to Tobit ’s author. That Aḥīqar was known in Muḥammad’s Arabia is indicated by the parallels between some of his maxims and those that are attributed to Luqmān in the Qurʾān.<sup>39</sup> What Aḥīqar and Luqmān have in common, of course, is that they are both paradigmatic “sages” in the Near East, the adjective ḥakīm being applied to both of them.'' "<ref>Silverstein 2012. pp. 475.</ref> | ||
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And: Noegel, Scott B.; Wheeler, Brannon M.. ''The A to Z of Prophets in Islam and Judaism (The A to Z Guide Series Book 176)'' (Kindle Edition pp. 358-359). Scarecrow Press. </ref> Durie (2018) notes that basic biblical narrative material is repurposed in the Qur'an, but sometimes with little awareness of chronological knowledge or wider details,<ref>Durie, Mark. ''The Qur’an and Its Biblical Reflexes: Investigations into the Genesis of a Religion'' (pp. xxv- xxvi Introduction) (Kindle Edition pp. 27-28). Lexington Books.</ref> which given the almost no direct extended citations of the text, suggests Muhammad's information most likely from oral exposure of popular tales rather than detailed readings of the bible.<ref>Ibid. (pp. xxvi Introduction ) (Kindle Edition pp. 28)</ref> | And: Noegel, Scott B.; Wheeler, Brannon M.. ''The A to Z of Prophets in Islam and Judaism (The A to Z Guide Series Book 176)'' (Kindle Edition pp. 358-359). Scarecrow Press. </ref> Durie (2018) notes that basic biblical narrative material is repurposed in the Qur'an, but sometimes with little awareness of chronological knowledge or wider details,<ref>Durie, Mark. ''The Qur’an and Its Biblical Reflexes: Investigations into the Genesis of a Religion'' (pp. xxv- xxvi Introduction) (Kindle Edition pp. 27-28). Lexington Books.</ref> which given the almost no direct extended citations of the text, suggests Muhammad's information most likely from oral exposure of popular tales rather than detailed readings of the bible.<ref>Ibid. (pp. xxvi Introduction ) (Kindle Edition pp. 28)</ref> | ||
Some examples he cites of the Qur'an showing little interest in historical narrative have already been listed here; such as [[Historical Errors in the Quran#The%20Israelites%20inherit%20Egypt%20as%20well%20as%20Israel/Palestine|Moses taking Egypt]], the [[Historical Errors in the Quran#Samarians%20in%20ancient%20Egypt|Samaria in Moses's time]], [[Historical Errors in the Quran#Haman%20in%20ancient%20Egypt|Hāmān moving time periods]], and also the [[Historical Errors in the Quran#Mary%20as%20Miriam|Mariam/Mary change]]. One aspect not yet mentioned that he notes to support that Muhammad was missing an understanding of the stages of the formation of Israel and | Some examples he cites of the Qur'an showing little interest in historical narrative have already been listed here; such as [[Historical Errors in the Quran#The%20Israelites%20inherit%20Egypt%20as%20well%20as%20Israel/Palestine|Moses taking Egypt]], the [[Historical Errors in the Quran#Samarians%20in%20ancient%20Egypt|Samaria in Moses's time]], [[Historical Errors in the Quran#Haman%20in%20ancient%20Egypt|Hāmān moving time periods]], and also the [[Historical Errors in the Quran#Mary%20as%20Miriam|Mariam/Mary change]]. One aspect not yet mentioned that he notes to support that Muhammad was missing an understanding of the stages of the formation of Israel and its timeline is Moses telling the people of Israel that god had given them prophets and kings, before the kingdom existed in the first place. | ||
{{Quote|Durie, Mark. 2018. Lexington Books. <i>The Qur’an and Its Biblical Reflexes: Investigations into the Genesis of a Religion</i> (pp. xxv - xxvi).|In other respects the Biblical timeline has been flattened, so the Qurʾan displays little awareness of stages in the history of Israel. For example, in Q5:20–21 Mūsā addresses his people before they enter the holy land, telling them to remember that Allāh had appointed prophets and kings among them in the past, even though in the Biblical account there were no kings of Israel until some time after Canaan was settled. In spite of this previous account, elsewhere the Qurʾan describes how the people of Israel, after Allāh had drowned “Pharaoh’s people” (and not just his army) in the sea, did not move on toward a promised land, but took over the farms, gardens, and buildings of the Egyptians, succeeding them (Q44:25–28; cf. Q7:136–37).}}{{Quote|{{Quran|5|20-21}}|And when said Musa to his people, "O my people, remember (the) Favor (of) Allah upon you when He placed among you Prophets and <b>made you kings</b> and He gave you what not He (had) given (to) anyone from the worlds. "O my people! <b>Enter the land,</b> the Holy, which (has been) ordained (by) Allah for you and (do) not turn on your backs, then you will turn back (as) losers."}} | {{Quote|Durie, Mark. 2018. Lexington Books. <i>The Qur’an and Its Biblical Reflexes: Investigations into the Genesis of a Religion</i> (pp. xxv - xxvi).|In other respects the Biblical timeline has been flattened, so the Qurʾan displays little awareness of stages in the history of Israel. For example, in Q5:20–21 Mūsā addresses his people before they enter the holy land, telling them to remember that Allāh had appointed prophets and kings among them in the past, even though in the Biblical account there were no kings of Israel until some time after Canaan was settled. In spite of this previous account, elsewhere the Qurʾan describes how the people of Israel, after Allāh had drowned “Pharaoh’s people” (and not just his army) in the sea, did not move on toward a promised land, but took over the farms, gardens, and buildings of the Egyptians, succeeding them (Q44:25–28; cf. Q7:136–37).}}{{Quote|{{Quran|5|20-21}}|And when said Musa to his people, "O my people, remember (the) Favor (of) Allah upon you when He placed among you Prophets and <b>made you kings</b> and He gave you what not He (had) given (to) anyone from the worlds. "O my people! <b>Enter the land,</b> the Holy, which (has been) ordained (by) Allah for you and (do) not turn on your backs, then you will turn back (as) losers."}} | ||
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We are told that every 'umma' أمة (people/nation) was sent a messenger. | We are told that every 'umma' أمة (people/nation) was sent a messenger. | ||
{{Quote|{{Quran|16|36}}|And <b>We certainly sent into every nation a messenger,</b> [saying], "Worship Allah and avoid ṭāghūt. [false objects of worship]." And among them were those whom Allah guided, and among them were those upon whom error was [deservedly] decreed. So proceed through the earth and observe how was the end of the deniers.}}{{Quote|{{Quran|35|24}}|Surely We have sent you with the truth as a bearer of good news and a warner; and <b>there is not a people but a warner has gone among them.</b>}} | {{Quote|{{Quran|16|36}}|And <b>We certainly sent into every nation a messenger,</b> [saying], "Worship Allah and avoid ṭāghūt. [false objects of worship]." And among them were those whom Allah guided, and among them were those upon whom error was [deservedly] decreed. So proceed through the earth and observe how was the end of the deniers.}}{{Quote|{{Quran|35|24}}|Surely We have sent you with the truth as a bearer of good news and a warner; and <b>there is not a people but a warner has gone among them.</b>}} | ||
The word for people/nation 'umma' (أمة) is generally interchangeable with words town/city ('madeena' مدينة), and village ('qarya' قرية) in the context of | The word for people/nation 'umma' (أمة) is generally interchangeable with the words town/city ('madeena' مدينة), and village ('qarya' قرية) in the context of warners being sent in the Quran.<ref>For example: in ''{{Quran|10|98}}'', the town/village (قرية) of prophet Yunus is mentioned as having believed, implying prophets are sent to smaller areas than one per nation. And again in ''{{Quran|7|101}}'' we are told of earlier 'towns' whose warners were given miracles, and similarly 'towns' having warnings before their destruction in ''{{Quran|26|208}}.''</ref> They generally mean a group of people residing in a particular place, so people/nation is used for that as well rather than as how we might interpret a nation/people in modern times. For example in Q28:23. | ||
{{Quote|{{Quran|28|23}}|And when he came to the well of Madyan, he found there a crowd of people <b>(umma)</b> watering [their flocks], and he found aside from them two women driving back [their flocks]. He said, "What is your circumstance?" They said, "We do not water until the shepherds dispatch [their flocks]; and our father is an old man."}} | {{Quote|{{Quran|28|23}}|And when he came to the well of Madyan, he found there a crowd of people <b>(umma)</b> watering [their flocks], and he found aside from them two women driving back [their flocks]. He said, "What is your circumstance?" They said, "We do not water until the shepherds dispatch [their flocks]; and our father is an old man."}} | ||
Some people sometimes get more than one messenger. | Some people sometimes get more than one messenger. | ||
{{Quote|{{Quran|36|14}}|When We sent to them two but they denied them, so We strengthened them with a third, and they said, "Indeed, we are messengers to you."}} | {{Quote|{{Quran|36|14}}|When We sent to them two but they denied them, so We strengthened them with a third, and they said, "Indeed, we are messengers to you."}} | ||
We see this too with the Jews having many prophets (though many classical commentaries have interpreted the other prophets in the previous verse ({{Quran|36|14}}) as being Jesus's followers, who is also a Jewish prophet),<ref>E.g. View the classical tafsirs on [https://quranx.com/tafsirs/36.14 ''verse 36:14''] on quranx.com</ref> and the Arabs (and Meccans specifically) with Abraham coming before Muhammad (Quran 3.96 - 3.97), and his son Ishmael supposedly building the Ka'ba (Quran 2.125). Some of these messengers are extremely powerful kings such as Suliman, who were are told a kingdom like his will not be given to anyone else ({{Quran|38|35}}), and | We see this too with the Jews having many prophets (though many classical commentaries have interpreted the other prophets in the previous verse ({{Quran|36|14}}) as being Jesus's followers, who is also a Jewish prophet),<ref>E.g. View the classical tafsirs on [https://quranx.com/tafsirs/36.14 ''verse 36:14''] on quranx.com</ref> and the Arabs (and Meccans specifically) with Abraham coming before Muhammad (Quran 3.96 - 3.97), and his son Ishmael supposedly building the Ka'ba (Quran 2.125). Some of these messengers are extremely powerful kings such as Suliman, who were are told a kingdom like his will not be given to anyone else ({{Quran|38|35}}), and Dhu'l Qarnayn ({{Quran|18|84}}), who is given authority over the earth and rides to the rising and setting of the sun. | ||
Despite these prophets supposedly visiting all pre-Islamic people and some ruling mighty empires, there is no trace of their monotheistic mission in any society (the two rulers mentioned only appear in biblical writings<ref>[https://www.britannica.com/question/When-was-the-Bible-written ''When was the Bible written?''] Britannica Entry. www.britannica.com</ref> and separate Christian literature (''see: [[Dhul-Qarnayn and the Alexander Romance]]'') written centuries after the events supposedly happened; and are absent from contemporary writings and archaeological evidence). This is extremely odd that the entire administration of the empires (or surrounding | Despite these prophets supposedly visiting all pre-Islamic people and some ruling mighty empires, there is no trace of their monotheistic mission in any society (the two rulers mentioned only appear in biblical writings<ref>[https://www.britannica.com/question/When-was-the-Bible-written ''When was the Bible written?''] Britannica Entry. www.britannica.com</ref> and separate Christian literature (''see: [[Dhul-Qarnayn and the Alexander Romance]]'') written centuries after the events supposedly happened; and are absent from contemporary writings and archaeological evidence). This is extremely odd that the entire administration of the empires (or surrounding ones) had not a left a trace of a monotheistic religion or their message as a warner - which assumingly they would as prophethood became the rulers life's purpose. | ||
In fact, we see the opposite, with pretty much all ancient societies being polytheistic, henotheistic, animistic, manistic (ancestor worship), shamanistic, pantheistic, heliolithic, folk religion or a combination thereof. This includes all major empires from the ancient world such as, but not limited to, Egyptian, Mesopotamian, African, Americas, European, Greek, Nordic, Roman, Chinese, Indian etc. Essentially all ancient cultures were polytheistic, with the idea of monotheism only gradually and slowly appearing as an innovation,<ref>Denova, R. (Emeritus Lecturer in the Early History of Christianity, Department of Religious Studies, University of Pittsburgh) (2019, October 17). [https://www.ancient.eu/article/1454/ ''Monotheism in the Ancient World. Ancient History Encyclopaedia.''] </ref> (rather than appearing and reappearing constantly). | In fact, we see the opposite, with pretty much all ancient societies being polytheistic, henotheistic, animistic, manistic (ancestor worship), shamanistic, pantheistic, heliolithic, folk religion or a combination thereof. This includes all major empires from the ancient world such as, but not limited to, Egyptian, Mesopotamian, African, Americas, European, Greek, Nordic, Roman, Chinese, Indian etc. Essentially all ancient cultures were polytheistic, with the idea of monotheism only gradually and slowly appearing as an innovation,<ref>Denova, R. (Emeritus Lecturer in the Early History of Christianity, Department of Religious Studies, University of Pittsburgh) (2019, October 17). [https://www.ancient.eu/article/1454/ ''Monotheism in the Ancient World. Ancient History Encyclopaedia.''] </ref> (rather than appearing and reappearing constantly). | ||
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This also begs the question on how societies for most of human history are to be judged if the message seemingly got lost before anyone ever recorded it, if the sole purpose of man (and [[:en:Jinn|jinn]]) is to worship Allah specifically ({{Quran|51|56}}). | This also begs the question on how societies for most of human history are to be judged if the message seemingly got lost before anyone ever recorded it, if the sole purpose of man (and [[:en:Jinn|jinn]]) is to worship Allah specifically ({{Quran|51|56}}). | ||
Interestingly, all of the stories told in the Quran are of well-known Jewish-Christian prophets (''see: [[Parallels Between the Qur'an and Late Antique Judeo-Christian Literature]]'') and three local Arabian prophets Hud, Salih, and Shu'aib. There are none mentioned outside the Near-East and Arabia of antiquity, and nothing about the entire hunter-gather section of humanity which lasted most of the 300,000 years humans have existed,<ref>''[https://www.cambridge.org/core/books/abs/ultrasocial/our-huntergatherer-heritage-and-the-evolution-of-human-nature/F0FAE24179317811BE1420E9BA5A290E Our Hunter-Gatherer Heritage and the Evolution of Human Nature.]'' Part I - The Evolution of Human Ultrasociality. John M. Gowdy. Published online by Cambridge University Press: 09 October 2021.</ref> with the stories taking place in towns that match contemporary | Interestingly, all of the stories told in the Quran are of well-known Jewish-Christian prophets (''see: [[Parallels Between the Qur'an and Late Antique Judeo-Christian Literature]]'') and three local Arabian prophets Hud, Salih, and Shu'aib. There are none mentioned outside the Near-East and Arabia of antiquity, and nothing about the entire hunter-gather section of humanity which lasted most of the 300,000 years humans have existed,<ref>''[https://www.cambridge.org/core/books/abs/ultrasocial/our-huntergatherer-heritage-and-the-evolution-of-human-nature/F0FAE24179317811BE1420E9BA5A290E Our Hunter-Gatherer Heritage and the Evolution of Human Nature.]'' Part I - The Evolution of Human Ultrasociality. John M. Gowdy. Published online by Cambridge University Press: 09 October 2021.</ref> with the stories taking place in towns that match ones contemporary to Muhammad's time. | ||
Critics argue this missed opportunity to explain the history of the world and what happened elsewhere with the prophets (i.e. the Quran only recalls local tales like a human with knowledge limited to the vicinity would, where it would have looked to someone in living in Arabia at the time, that monotheism was all over the world as the surrounding Byzantine (Roman), Sasanian (Persian) Empires in the North and former Himyarite Kingdom and Aksumite Empire in the South were ''(See: [[Pre-Islamic Arab Religion in Islam#General Judeo-Christian Monotheism in Arabia]]'')), along with the lack of historical evidence of these other messengers where we would expect it, is damning. | Critics argue this missed opportunity to explain the history of the world and what happened elsewhere with the prophets (i.e. the Quran only recalls local tales like a human with knowledge limited to the vicinity would, where it would have looked to someone in living in Arabia at the time, that monotheism was all over the world as the surrounding Byzantine (Roman), Sasanian (Persian) Empires in the North and former Himyarite Kingdom and Aksumite Empire in the South were ''(See: [[Pre-Islamic Arab Religion in Islam#General Judeo-Christian Monotheism in Arabia]]'')), along with the lack of historical evidence of these other messengers where we would expect it, is damning. | ||
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Despite these claims in the Quran (as well as hadith and commentaries) of an extremely powerful and at least somewhat imperialistic kingdom in the Near-east/Israel/Palestine region built with supernatural abilities, of which we would expect to see an exceptionally large and unique kingdom in the archaeological record, material evidence for Solomon’s reign, as for that of his father, is scant.<ref>[https://www.britannica.com/biography/Solomon ''Solomon Britannica Entry''] Cyrus H. Gordon. Matt Stefon. Michael Cardoza. Solomon | Sources, Meaning, Temple, & Facts | Britannica. </ref> There are also no known writings or stories from surrounding kingdoms in the Near-East and beyond about his reign, of which there were many thriving civilizations across e.g. Egypt, Arabia, Persia and Mesopotamia. | Despite these claims in the Quran (as well as hadith and commentaries) of an extremely powerful and at least somewhat imperialistic kingdom in the Near-east/Israel/Palestine region built with supernatural abilities, of which we would expect to see an exceptionally large and unique kingdom in the archaeological record, material evidence for Solomon’s reign, as for that of his father, is scant.<ref>[https://www.britannica.com/biography/Solomon ''Solomon Britannica Entry''] Cyrus H. Gordon. Matt Stefon. Michael Cardoza. Solomon | Sources, Meaning, Temple, & Facts | Britannica. </ref> There are also no known writings or stories from surrounding kingdoms in the Near-East and beyond about his reign, of which there were many thriving civilizations across e.g. Egypt, Arabia, Persia and Mesopotamia. | ||
Instead the closest and main source of information about comes from the bible, | Instead the closest and main source of information about comes from the bible, primarily in the First Book of Kings and the Second Book of Chronicles,<ref>''[https://www.britannica.com/biography/Solomon Solomon Britannica Entry]'' Cyrus H. Gordon. Matt Stefon. Michael Cardoza. Solomon | Sources, Meaning, Temple, & Facts | Britannica.</ref> with the former believed to be written around (c. 550 BC)<ref>''[https://www.britannica.com/topic/books-of-Kings Books of Kings Britannica Entry.]'' Bible. History & Society. Scriptures. Philosophy & Religion. Britannica.com</ref> and the latter around 350–300 BC.<ref>''[https://www.britannica.com/topic/books-of-the-Chronicles Books of the Chronicles Britannica Entry]''. Old Testament. History & Society. Scriptures. Philosophy & Religion. Britannica.com</ref> The other sources are rabbinic commentaries composed many centuries after that (''see: [[Parallels Between the Qur'an and Late Antique Judeo-Christian Literature#Jinn help Solomon build temples]]''). | ||
Solomon is supposed to have lived around 1000BC, | Solomon is supposed to have lived around 1000BC, preceding the bible which most sources of his life come from,<ref>''[https://www.britannica.com/biography/Solomon Solomon Britannica Entry]'' Cyrus H. Gordon. Matt Stefon. Michael Cardoza. Solomon | Sources, Meaning, Temple, & Facts | Britannica.</ref> making these sources extremely late, so that only bible literalists, rather than official academics, hold this kingdom's descriptions to be literally true. For a brief summary of scholars in this area, see the Smithsonian magazine article: [https://www.smithsonianmag.com/history/archaeological-dig-reignites-debate-old-testament-historical-accuracy-180979011/ ''An Archaeological Dig Reignites the Debate Over the Old Testament’s Historical Accuracy''] where it is made clear remains do not match these descriptions, with the lack of structures being found making many doubt the existence of any kingdom at all during this time period, and the previous time period it seems Egyptians ruled over the area in discussion. And despite the promising title of the Smithsonian article, the society in question is suggested to be ''a more complex nomadic one'' in the area likely belonging to the Edomites (put forward by Israeli archaeologist Erez Ben-Yosef at Tel-Aviv University), that may have inspired the biblical stories, rather than one corresponding to the supernaturally build vast Islamic structures and wide reaching monotheistic rule. | ||
As Aren Maeir (Israeli archaeologist and professor in the Department of Land of Israel Studies and Archaeology at Bar-Ilan University) says assessing his work, "''Because scholars have supposedly not paid enough attention to nomads and have over-emphasized architecture, that doesn’t mean the united kingdom of David and Solomon was a large kingdom—there’s simply no evidence of that on any level, not just the level of architecture.''” | As Aren Maeir (Israeli archaeologist and professor in the Department of Land of Israel Studies and Archaeology at Bar-Ilan University) says assessing his work, "''Because scholars have supposedly not paid enough attention to nomads and have over-emphasized architecture, that doesn’t mean the united kingdom of David and Solomon was a large kingdom—there’s simply no evidence of that on any level, not just the level of architecture.''” | ||
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=== The Historical Jesus === | === The Historical Jesus === | ||
The Qur'an includes references to [[:en:Isa_al-Masih_(Jesus_Christ)|Jesus (called | The Qur'an includes references to [[:en:Isa_al-Masih_(Jesus_Christ)|Jesus (called 'Isa in Islam)]], acknowledging him as a prophet of Allah and the Messiah. Unlike the Christian Bible, the Qur'an portrays Jesus as a human being similar to other messengers, not the son of God (E.g. {{Quran|4|171}}, {{Quran|17|111}} and {{Quran|2|116}}). He was also allegedly not actually crucified {{Quran|4|157}}. | ||
It states that Jesus preached the Gospel (Injeel) but suggests it has been corrupted, and though what these means exactly is debated (''see: [[:en:Qur'an,_Hadith_and_Scholars:Corruption_of_Previous_Scriptures|Qur'an, Hadith and Scholars: Corruption of Previous Scriptures]]'' and ''[[Corruption of Previous Scriptures]])'', however the current mainstream Sunni view is that the Christian Scripture (known as the New Testament which contains 4 'gospels'), does not reflect Jesus's original Islamic teachings.<ref>[https://islamqa.info/en/answers/47516/what-do-muslims-think-about-the-gospels What Do Muslims Think about the Gospels?] IslamQA. 2023. </ref> | It states that Jesus preached the Gospel (Injeel) but suggests it has been corrupted, and though what these means exactly is debated (''see: [[:en:Qur'an,_Hadith_and_Scholars:Corruption_of_Previous_Scriptures|Qur'an, Hadith and Scholars: Corruption of Previous Scriptures]]'' and ''[[Corruption of Previous Scriptures]])'', however the current mainstream Sunni view is that the Christian Scripture (known as the New Testament which contains 4 'gospels'), does not reflect Jesus's original Islamic teachings.<ref>[https://islamqa.info/en/answers/47516/what-do-muslims-think-about-the-gospels What Do Muslims Think about the Gospels?] IslamQA. 2023. </ref> | ||
While Muslims reject the Christian view of Jesus based on theological grounds, secular Biblical scholarship (separate to Islamic studies) has also long sought to reconstruct the historical Jesus through critical methods rather than faith-based | While Muslims reject the Christian view of Jesus based on theological grounds, secular Biblical scholarship (separate to Islamic studies) has also long sought to reconstruct the historical Jesus through critical methods rather than faith-based ones, of which the results differ greatly from the Qur'anic portrayal. | ||
'''Imminent Apocalyptic Preacher''' | '''Imminent Apocalyptic Preacher''' | ||
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</ref> In fact, the imminent apocalyptic message is completely absent in John, as it became more apparent the prophecy was not happening, and so 'kingdom of heaven' only now becomes a metaphor for Jesus's ministry.<ref>Ibid. pp. 130-131.</ref> | </ref> In fact, the imminent apocalyptic message is completely absent in John, as it became more apparent the prophecy was not happening, and so 'kingdom of heaven' only now becomes a metaphor for Jesus's ministry.<ref>Ibid. pp. 130-131.</ref> | ||
So we can trace the development of a Jewish preacher who believed the eschaton was imminent, being changed over time the further away from his message the writer is. Later apocrypha works written after the Gospel of John, and even further away from the time of Jesus, go further in | So we can trace the development of a Jewish preacher who believed the eschaton was imminent, being changed over time the further away from his message the writer is. Later apocrypha works written after the Gospel of John, and even further away from the time of Jesus, go further in its denial, and explicitly condemn the view.<ref>Ibid. pp. 131. | ||
''This “de-apocalypticizing” of Jesus’ message continues into the second century. In the Gospel of Thomas, for example, written somewhat later than John, there is a clear attack on anyone who believes in a future Kingdom here on earth. In some sayings, for example, Jesus denies that the Kingdom involves an actual place but “is within..'' | ''This “de-apocalypticizing” of Jesus’ message continues into the second century. In the Gospel of Thomas, for example, written somewhat later than John, there is a clear attack on anyone who believes in a future Kingdom here on earth. In some sayings, for example, Jesus denies that the Kingdom involves an actual place but “is within..'' | ||
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=== Destroyed towns nearby Mecca === | === Destroyed towns nearby Mecca === | ||
In addition to Lot above, in a surah said to be revealed in Mecca in the traditional account,<ref>[https://tanzil.net/docs/revelation_ordeR ''Traditional Revelation Order''] (''Taken from [https://playandlearn.org/Articles/HistoryOfQuran.pdf The History of the Quran] by Abu Abd Allah al-Zanjani''). Tanzil Project. (Tanzil is an international Quranic project aimed at providing a highly verified precise Quran text in Unicode.)</ref> a verse brings the attention of the audience to the destruction of the towns and | In addition to Lot above, in a surah said to be revealed in Mecca in the traditional account,<ref>[https://tanzil.net/docs/revelation_ordeR ''Traditional Revelation Order''] (''Taken from [https://playandlearn.org/Articles/HistoryOfQuran.pdf The History of the Quran] by Abu Abd Allah al-Zanjani''). Tanzil Project. (Tanzil is an international Quranic project aimed at providing a highly verified precise Quran text in Unicode.)</ref> a verse brings the attention of the audience to the destruction of the towns and peoples around them. | ||
{{Quote|{{Quran|46|27}}|Certainly We have destroyed the towns that were around you, and We have variously paraphrased the signs so that they may come back.}} | {{Quote|{{Quran|46|27}}|Certainly We have destroyed the towns that were around you, and We have variously paraphrased the signs so that they may come back.}} | ||
And as Patricia Crone mentioned in her 2008 article [https://www.opendemocracy.net/en/mohammed_3866jsp/ ''What do we actually know about Mohammed?''] ''<nowiki/>'There were many such ruined sites in northwest Arabia.','' while they are not known to be around Mecca, though archaeological digs there are currently limited.<ref>Schick, Robert, “[https://referenceworks.brillonline.com/entries/encyclopaedia-of-the-quran/archaeology-and-the-quran-EQSIM_00031?lang=fr ''Archaeology and the Qurʾān'']”, in: Encyclopaedia of the Qurʾān, General Editor: Johanna Pink, University of Freiburg. Consulted online on 09 March 2024 <<nowiki>http://dx.doi.org/10.1163/1875-3922_q3_EQSIM_00031</nowiki>></ref> | And as Patricia Crone mentioned in her 2008 article [https://www.opendemocracy.net/en/mohammed_3866jsp/ ''What do we actually know about Mohammed?''] ''<nowiki/>'There were many such ruined sites in northwest Arabia.','' while they are not known to be around Mecca, though archaeological digs there are currently limited.<ref>Schick, Robert, “[https://referenceworks.brillonline.com/entries/encyclopaedia-of-the-quran/archaeology-and-the-quran-EQSIM_00031?lang=fr ''Archaeology and the Qurʾān'']”, in: Encyclopaedia of the Qurʾān, General Editor: Johanna Pink, University of Freiburg. Consulted online on 09 March 2024 <<nowiki>http://dx.doi.org/10.1163/1875-3922_q3_EQSIM_00031</nowiki>></ref> | ||
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== External Links == | == External Links == | ||
* [https://www.youtube.com/watch?v=aZhi-e4jPlE&t=660s Part 42: Noah's Flood] and [https://www.youtube.com/watch?v=6ESfQpmmVig&t=649s Part 13: Christian Teachings in the Quran] ''-'' ''islamwhattheydonttellyou164 - YouTube videos'' | * [https://www.youtube.com/watch?v=aZhi-e4jPlE&t=660s Part 42: Noah's Flood], [https://www.youtube.com/watch?v=UKl9744lWKc Part 75: Crucifixion] and [https://www.youtube.com/watch?v=6ESfQpmmVig&t=649s Part 13: Christian Teachings in the Quran] ''-'' ''islamwhattheydonttellyou164 - YouTube videos'' | ||
== References == | == References == | ||