817
edits
Parallels Between the Qur'an and Late Antique Judeo-Christian Literature: Difference between revisions
Parallels Between the Qur'an and Late Antique Judeo-Christian Literature (view source)
Revision as of 12:36, 10 May 2025
, 10 May→Noah's ark left behind as a sign: Minor change of simply 'Ibid' to the same page citation for neatness.
| [unchecked revision] | [checked revision] |
(→Noah's disbelieving wife: Added another non-biblical late antique parrallel.) |
m (→Noah's ark left behind as a sign: Minor change of simply 'Ibid' to the same page citation for neatness.) |
||
| Line 787: | Line 787: | ||
== Noah's ark left behind as a sign == | == Noah's ark left behind as a sign == | ||
{{Quote|{{Quran|54|13-15}}|And We carried him on a [construction of] planks and nails, Sailing under Our observation as reward for he who had been denied. And We left it as a sign, so is there any who will remember?}} | {{Quote|{{Quran|54|13-15}}|And We carried him on a [construction of] planks and nails, Sailing under Our observation as reward for he who had been denied. And We left it as a sign, so is there any who will remember?}} | ||
Unlike the bible, which does not mention the ark as a sign for future generations, Neuwirth (2024) notes the salvation of Noah is made physically plausible to the listeners through the reference to the material verifiability of the ark, which could be taken from various late antique traditions, for example Flavius Josephus (b. 37AD) reports in the ''Jewish Antiquities (I 3.5 § 92)'' of the existence of the remains of Noah’s ark in Armenia (Clementz 1959: 22).<ref>Neuwirth, Angelika. ''The Qur'an: Text and Commentary, Volume 2.1: Early Middle Meccan Suras: The New Elect (p. 62).'' Yale University Press. Kindle Edition.</ref> She also notes that the appeal to the willingness of the listeners to be admonished by the sign (āya) of Noah’s ark is also reminiscent of the Talmudic story (bSanhedrin 96a) of the death of Sennacherib, who was led to a fateful decision by seeing the remains of Noah’s ark.<ref | Unlike the bible, which does not mention the ark as a sign for future generations, Neuwirth (2024) notes the salvation of Noah is made physically plausible to the listeners through the reference to the material verifiability of the ark, which could be taken from various late antique traditions, for example Flavius Josephus (b. 37AD) reports in the ''Jewish Antiquities (I 3.5 § 92)'' of the existence of the remains of Noah’s ark in Armenia (Clementz 1959: 22).<ref name=":0">Neuwirth, Angelika. ''The Qur'an: Text and Commentary, Volume 2.1: Early Middle Meccan Suras: The New Elect (p. 62).'' Yale University Press. Kindle Edition.</ref> She also notes that the appeal to the willingness of the listeners to be admonished by the sign (āya) of Noah’s ark is also reminiscent of the Talmudic story (bSanhedrin 96a) of the death of Sennacherib, who was led to a fateful decision by seeing the remains of Noah’s ark.<ref name=":0" /> | ||
==Moses not suckled by Egyptians== | ==Moses not suckled by Egyptians== | ||