809
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 15:05, 26 May 2025
, 26 May→Late antique Christian Martyrdom: Added more Late Antique Christian Martydom influence noted by Angelika Neuwirth and Nora Schmid.
| [checked revision] | [checked revision] |
Lightyears (talk | contribs) (Making sure readers get the key point of the article) |
(→Late antique Christian Martyrdom: Added more Late Antique Christian Martydom influence noted by Angelika Neuwirth and Nora Schmid.) |
||
| Line 857: | Line 857: | ||
See also {{Quran|2|154}}. | See also {{Quran|2|154}}. | ||
Sinai (2017) similarly notes strong ideological parallels a 6th century hagiographical text (the Panegyric on Macarius, Bishop of Tkow by Pseudo-Dioscorus of Alexandria) of a 5th-century martyr, Egyptian Bishop Macarius of Tkow who was martyred for opposing the council of Chalcedon. Citing Michael Gaddis's summary of the document, ‘He was both willing to die for his faith, and willing to kill for it.’ he notes the same idea in {{Quran|9|111}} … they fight in the way of Allah, kill, and are killed.. <ref>Ibid. (Kindle Edition. pp. 299).</ref> As well as citing English historian of the Byzantine Empire James Howard-Johnston "''..James Howard-Johnston draws attention to a passage in the Chronicle of Theophanes Confessor (d. 818), which reports that at about the same time when the Qur’an promised those ‘killed in the path of God’ immediate entry to paradise, the Byzantine emperor Heraclius similarly announced that those fighting the Sasanians would be recompensed with eternal life. In Heraclius’s address as reported by Theophanes Confessor, we find some of the same general ingredients that are noticeable in Qur’anic calls to militancy…''"<ref>Ibid. (Kindle Edition. pp. 301).</ref> | Sinai (2017) similarly notes strong ideological parallels a 6th century hagiographical text (the Panegyric on Macarius, Bishop of Tkow by Pseudo-Dioscorus of Alexandria) of a 5th-century martyr, Egyptian Bishop Macarius of Tkow who was martyred for opposing the council of Chalcedon. Citing Michael Gaddis's summary of the document, ‘He was both willing to die for his faith, and willing to kill for it.’ he notes the same idea in {{Quran|9|111}} … they fight in the way of Allah, kill, and are killed.. <ref>Ibid. (Kindle Edition. pp. 299).</ref> As well as citing English historian of the Byzantine Empire James Howard-Johnston "''..James Howard-Johnston draws attention to a passage in the Chronicle of Theophanes Confessor (d. 818), which reports that at about the same time when the Qur’an promised those ‘killed in the path of God’ immediate entry to paradise, the Byzantine emperor Heraclius similarly announced that those fighting the Sasanians would be recompensed with eternal life. In Heraclius’s address as reported by Theophanes Confessor, we find some of the same general ingredients that are noticeable in Qur’anic calls to militancy…''"<ref>Ibid. (Kindle Edition. pp. 301).</ref> He notes these similarities are likely caused by being on the fringes of the Roman empire.<ref>Ibid. (Kindle Edition. pp. 301).</ref> | ||
Neuwirth (2024) also notes the influence of Christian martyrdom stories on the sudden conversion and prayers/asking for forgiveness to God of Pharaoh's magician's, who are originally opponents of Moses until he shows them proof of his prophecy via a miracle in the face of a sudden and violent death as threatened by the arrogant ruler (e.g. in {{Quran|26|50-51}} and {{Quran|20|71-73}}).<ref>Neuwirth, Angelika. ''The Qur'an: Text and Commentary, Volume 2.1: Early Middle Meccan Suras: The New Elect (p. 204).'' Yale University Press. Kindle Edition. </ref> Both Jewish and Christian traditions present individual “anti-Moses” sorcerers named Jannes and Jambres, who continue to appear in later interpretations; citing Nora Schmid, she notes that, although there is no explicit textual reference and the magicians are typically depicted in a negative light, they came to be associated with penance and martyrdom in Christian tradition - in the Qurʾan, this idea is developed further: the forgiveness that Jannes and Jambres either did not receive or only partially received in earlier sources is ultimately granted.<ref>Ibid. pp. 251-252</ref> | |||
{{Quote|Neuwirth, Angelika. The Qur'an: Text and Commentary, Volume 2.1: Early Middle Meccan Suras: The New Elect (p. 204). Yale University Press. Kindle Edition.|V. 72–73 qālū lan nuʾthiraka ʿalā mā jāʾanā mina l-bayyināti wa-lladhī faṭaranā fa-qḍi mā anta qāḍin innamā taqḍī hādhihi l-ḥayāta l-dunyā / innā āmannā birabbinā li-yaghfira lanā khaṭāyānā wa-mā akrahtanā ʿalayhi mina l-siḥri wallāhu khayrun wa-abqā] Conversion scene as later in Q 26:50–51. The sorcerers renounce their allegiance to Pharaoh on the basis of the obvious evidence (bayyināt) and give preference to the Creator God, they submit to their worldly fate and hope for the forgiveness of their sins and what they have been forced to do by the ruler—they are a role model for the community, which is also subject to pressure from outside. The request for forgiveness of sins before a violent death is a topos of Christian martyr stories. The entire scene, leaving the context of ‘ancient’ Egypt, reflects the notion of Christian martyrdom stories. Khaṭāyā (singular khaṭīʾa) also lets a Syriac terminus technicus ring through, but the word can be derived from the Arabic root KhṬʿ (“to miss a goal”) (see FVQ, 123ff.). The idea of the forgiveness of sins is prominent in the Christian liturgy—not only through the Lord’s Prayer. In addition to khaṭīʾa, there is the genuine Arabic dhanb, dhunūb.}} | |||
== Parallels in the hadith == | == Parallels in the hadith == | ||