Kh @Khometmibro Twitter profile

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Kh

@Khometmibro

4 months

This is an excellent book. I enjoy reading people like Zellentin and Sinai who adopt the structure of traditional chronology, and actually care about what the Qur'an is trying to say within that framework.

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Kh

@Khometmibro

1 year

The biggest internal queue though is the ending of Sūra al-Kahf (18:109), which IMO speaks to the authenticity of this story. I think this was something argued by Shari Lowin in an IQSA talk (though I wasn't there, so I can't say for sure).

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Kh

@Khometmibro

3 months

This thread raises interesting questions Qur’anic end rhymes, and their contribution to word choice. While I agree rhyme could be a determining factor in some verses, sūrah al-Ikhlaṣ is a bad example to use.

Elon ⚪

@hadithworks

4 months

🧵 [1/6] On the RHYMES of sūrat AL-IKHLĀṢ Considerations about the rhyme (-ad) play a crucial part in the formation of each of this short sūra’s 4 āyas…

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Kh

@Khometmibro

29 days

I'm not familiar enough with biblical studies to make a definitive comment but having read critical commentaries on the bible and sat in a few classes of Hebrew bible interpretation, scholars tend to be about as respectful with the bible as Islamicists are with the Qur'an.

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@Khometmibro

4 months

To expand further on how the primary audience of sūra al-Kahf are pagan: the entire sura is a polemic against people who deny the Last Day. The seven sleepers is evidence for God raising the dead (18:21), so is the parable of the two gardens (v. 36)...

Kh

@Khometmibro

4 months

I suppose if you accept the Meccan chronology for sura al-Ikhlas, that would mean the Qur'an is quite forward thinking in its interactions. Which seems unusual at first but considering how the Qur'an recasts Christian stories (aṣḥāb al-Kahf, DQ) in addressing the pagans...

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@Khometmibro

9 months

Thread: On Dhu al-Qarnayn, Cosmology, and What-Ought-To-Be. A useful way to approach any theological "problem" in the Qur'an is to first ask the question - "What would we expect from divine revelation?" My friend @ZaidAbuHurayra has shown me how universally applicable...

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@Khometmibro

6 months

@DerMenschensohn Its literary style; how it manages to sound extremely personal while employing a divine voice. How it uses a plethora of intertexts in a remarkably original way, its interesting literary structures, what it sounds like when its recited etc. There's a lot!

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@Khometmibro

7 months

Useful collection of verses. Given that is the Qur'an is THE primary source for the Qur'anic milieu you'd assume it'd paint the clearest picture of that milieu.

Proving Islam

@provingislam

7 months

Refuting the Orientalist Fantasy Of There Being an "Oral Bible Culture" in Makkah 🧵

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@Khometmibro

1 year

Muqatil b. Sulayman's tafsīr (one of the earliest) records a tradition where the pagans went to the Jews to ask for questions to test the Prophet. The questions were: Who are the people of the cave, who is Dhū al-Qarnayn, and what is the soul (rūḥ).

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@Khometmibro

1 year

I see this sentiment here and there, and in my opinion, when you dig a little deeper it usually just boils down to, "Muslims are using arguments from a scholarship base I don't agree with."

Jeremy McLellan

@JeremyMcLellan

1 year

Very disappointed in the quality of Muslim writing on Christianity. Usually just a lazy rehash of secular liberal polemic, very little familiarity with broader New Testament scholarship aside from pop scholars saying what they want to hear, rarely describing Christian beliefs in

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@Khometmibro

4 months

This was a great article. On a somewhat irrelevant note, if you follow the Qur'anic chronology (+ the modern renditions of it), the Muslim community only began to have detailed interactions with the Christian community in the late Meccan / Medinan period...

Zishan Ghaffar

@GhaffarZishan

4 months

My new article on "The Many Faces of Sūrat al-Ikhlāṣ". It is Open Access👇

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@Khometmibro

1 year

I totally agree with the spirit of the argument, it's the same one what the Qur'an makes, but I think Dye is really overrated. Some scholars will find intertextual connections anywhere and then exaggerate the implications.

Ebionite Supremacist

@muslimcritiques

1 year

Secular Academia profiling of the Qur’an showing it’s divine origins. Notice he posits a second author of the Quran simply because no man in the Hejaz could have access to the information the Quran does especially not an illiterate man even though it’s in our earliest manuscripts

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@Khometmibro

1 month

Qur'an 25:4 - The Prophet is accused of being taught by "another people" <قوم آخرون>. I think, given that <قوم> is overwhelmingly used to demarcate separate ethnic or religious groups in the Qur'an, the accusation here that the Prophet is being taught by a foreigner?

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@Khometmibro

2 years

On a related note it’s fascinating that this accusation pops up a lot in the Qur'an from the mushrikīn, who are trying to place the source of the Prophet’s knowledge of Jewish-Christian scripture. There’s an interesting constellation of verses around this theme:

Ahmed Shaker

@shakerr_ahmed

2 years

@Nightey04386956 What matters from a Quranic standpoint is that Prophet Muhammad was illiterate in terms of knowing Jewish and Christian scriptures. (Q29:48).

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Kh

@Khometmibro

6 months

@chonkshonk1 It works like this 1. Event happens 2. Anonymous author write ex eventu prophecy. 3. Tells everyone the text is before his time. Do you expect this to work in the prophetic milieu? Unlike a lot of texts Q is expressed as a conversation to its community, not a book of visions.

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@Khometmibro

2 months

Useful points about biblical cosmology by a Christian scholar. I don't think the Qur'an is so explicit or as frequent about activating the primary audiences' beliefs re: late antique cosmology. I expect this same analysis for the Qur'an will be an interesting point of departure.

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@Khometmibro

5 months

Am I the only one that thinks passing references to biblical lore in the Meccan Qur'an is intentionally allusive for literary effect, as opposed to being a marker for background knowledge of biblical lore? If you read really early Meccan sūras it's full of mystical language...

chonkshonk

@chonkshonk1

5 months

@provingislam @shahanSean No it doesnt lol. Sinai, Key Terms, pp. 389-90. (1) is irrelevant, no one said the mushriks were as familiar with Christian & Jewish tradition as the Christians and Jews. dAs for (2), your interpretation of Q 29:47 is simply incoherent. Not much else to add there. And, to no

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@Khometmibro

2 years

I came across this thread in my feed and thought it was a good opportunity to share some reflections on Qur’anic interpretation. The argument being made by @FraterAgape is that the Qur'an in 7:80 claims that nobody before Lot's people committed such acts.

Rev. Frater Ali Muad'Dib777🌈

@FraterAgape

2 years

I find Quran 7:80 to be historically and anthropologically questionable: homosexuality was never seen prior to the people of Sodom? Idk…it was documented by Assyrian, Greek, Egyptian, North and South American indigenous peoples. Seems like a potential historical blunder?

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@Khometmibro

1 month

A theological question: Is it reasonable to expect a Divine Author to intentionally accommodate multiple interpretations of Scripture? Prelim thoughts: Yes. If scripture seems particularly ambiguous about something, that must also be for a good reason.

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@Khometmibro

4 months

Say, ‘I do not have the treasures of God, nor do I know the unseen, nor do I tell you that I am an angel. I only follow what is revealed to me.’ Say, ‘Is a blind person like one who can see? Why will you not reflect?’ (6:50)

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@Khometmibro

4 months

This doesn't strike me as similar at all, I think people are getting excited over the use of abbreviations in both texts. Babai is just marking subject matter for sections of his work as an indexing tool. ִI.e. a chapter is about God (Alaha), he marks with an A/aleph/ܐ...

Rurouni_Phoenix

@Rurouni_Phoenix

4 months

Post by @chonkshonk1 speculating that Babai the Great may have had a similar understanding of enigmatic letters like the Quran from r/AcademicQuran the source for all things pertaining to Islamic studies, the Quran and early Islam:

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@Khometmibro

6 months

Feel like spewing some thoughts out for a bit so here goes - Q 16:103 is an interesting verse. It seems to record an instance of a meeting between the Prophet and some non-Arab who the Prophet's opponents accuse of teaching the Qur'an.

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@Khometmibro

3 months

@hadithworks The Qur'an often claims to be a continuation of previous scripture (cf. 2:41, 3:3, and so on). Arguably one of the most well known creedal texts of the Bible is the Shema; where the first verse ends with, "YHWH is one (ʾeḥād)".

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@Khometmibro

1 year

Shoemaker notes that Bakkah (Q3:96) = the valley of Baka (Psalm 84), which is a convincing inference many have made. But then he seems to want to argue that this means that the Qur'an's shrine was in Jerusalem... though doesn't even firmly commit to that view.

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@Khometmibro

29 days

Even when navigating questions about the multiple sources that made the Pentateuch, our professor would always direct our attention to the question of what is the Pentateuchal editor *trying to say* (even if doing so through the grafting of various textual sources).

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@Khometmibro

4 months

A unique feature of the Qur'an relates to its polemical or disputational character. So often in the Qur'an you see a statement like "They say... tell them..."; and most of the time it's disbelievers being argued with. It's an interesting literary feature.

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@Khometmibro

1 month

Rereading @MohsenGT 's awesome article, "The Ascent of Ishmael." This excerpt describing the Qur'an's view of the Ishmaelites and how they relate to non-Abrahamic peoples reminds me of biblical passages about Israel being the example of all nations,

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@Khometmibro

2 years

"We have written in the Psalms after the Reminder, 'My righteous servants shall inherit the land (ʾanna al-ʾardha yarithuhā ʿibādī al-ṣāliḥīn)'" cf. Psalm 37:29, "...The righteous shall inherit the land" (ṣadiqim yireshū ʾāreṣ)

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@Khometmibro

4 years

@joebradford You 100% only see this on twitter. These people don't exist in real life.

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@Khometmibro

1 year

This is actually great. Though using baby hitler here might not be a wise move, since it alludes to discussions on utilitarian ethics ("Would you kill baby hitler?") whereas al-Khidr's story is about God's wise purposes in the world and NOT human action.

Safia Latif

@safialatif

2 years

My oil painting of Khidr killing baby Hitler

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@Khometmibro

3 months

@hadithworks By employing a direct parallel (aḥad), the Qur'an's core creedal text positions itself as a continuation of previous scripture (*via its core creedal text*) in a way that simply using "wāḥid" would not.

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@Khometmibro

29 days

A lot of the scholarship we were required to read reflected that. Also, it seems crazy to think that academic Qur'anic studies conforms to traditional Islam by some social or political force. If it did, we wouldn't see the deluge of intertexts being dug up over the past decades.

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@Khometmibro

29 days

...studies has way more Christians and Jews who actually believe in the truth claims of the bible, even if in a non-traditional sense, than there are Muslims in western scholarship.

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@Khometmibro

1 year

This parallel seems a little generic to me. God breathed into Adam the breath of life in the bible (Gen 2:7). Although ruaḥ isn't used in that verse, it seems to be interchangeable with it (Gen 6:3, Job 27:3).

Sean W. Anthony

@shahanSean

1 year

Striking Q. 38:75: “[God] blew into [Adam] of his spirit and gave you hearing, sight, and minds" Aphrahaṭ (Dem. XVII.5; ed. Wright, 338), “[God] blew into [Adam] of his spirit and gave him knowledge of discernment (wa-npaḥ beh men rūḥeh w-yahb īdaʿtā d-pūršānā)”

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@Khometmibro

4 months

I just randomly came across the funny "God prays for the prophet" polemic again and remembered this. 🤔

Kh

@Khometmibro

1 year

@MohsenGT @PhDniX @tafsirdoctor @hamza_khw I only skimmed this paper but it seems like the most valuable point made is that Syriac ṣly ʿl carries both the meaning of "pray for" and "bless". Maybe ad-hoc to limit the latter meaning for God, but if it could mean bless independent of the subject, that makes sense.

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@Khometmibro

1 year

The Qur'an's engagement with the Alexander Legends is extremely interesting and quite incredible.

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@Khometmibro

1 month

If so, that would bring this accusation in line with 16: 103, where the Meccans alleged an Aʿjamī was accused of teaching the Prophet. In 25:4-6, it seems foreigners are accused of teaching the Prophet "ancient fables", presumably because biblical lore is a foreign enterprise.

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@Khometmibro

5 months

Its funny how the word "apologetics" just becomes synonymous with "disingenuous and stupid" in religious discourse. Apologists of one religion will accuse apologists of other religions of "doing apologetics". What's the alternative? "Confessional academia" just sounds lame.

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@Khometmibro

3 months

@hadithworks Moreover, @ZishanGhaffar traces the use of ṣamad to concur with Syriac Christian intertexts, where the word means "whole" (which the Qur’an employs with anti-trinitarian intent). There's a plausible explanation for why ṣamad was used outside of considerations for rhyme.

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@Khometmibro

29 days

If academic Qur'anic studies broadly confirms the Muslim tradition at certain topics, that's just a positive feature of traditional scholarship on that topic (why should we assume traditional sources are always wrong?). Finally, I don't think it can be denied that biblical...

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Kh

@Khometmibro

7 months

I initially thought the Neṣḥānā depicts Alexander's first journey (to the Okeyanos / fetid sea) as being towards the east, but it's clearly towards the west. After failing to cross the sea, Alexander is said to be traveling somewhere near the "window of heaven."

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@Khometmibro

3 months

@hadithworks @zishanghaffar that is to say, academics and mufassirūn are justified in speculating about the semantics behind the Qur'an's use of words like aḥad, ṣamad, etc.

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@Khometmibro

3 months

Thinking more about the accusation of a biblical teacher. There's two ways to read this verse. The first way, as Holger Zellentin does (and I think this is a popular reading), is that the Qur'an does not deny that this individual taught the Prophet...

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@Khometmibro

4 months

while also removing the Trinitarian and Christian connotations; the people of the book are (during the Meccan stage) just groups of people who can either testify to the Prophet's biblical heritage, or at a distance, merely two groups who differed among themselves (Q10:93-94).

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@Khometmibro

4 months

The combination of the audience denying the day of Judgement + having multiple gods + ahl al-kitab never being named even once ("disbelievers" is usually a term reserved for the polytheists) better fits the Meccan pagan audience than any Christian or Jewish group.

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@Khometmibro

3 months

I guess ʾazwāj *could* refer to livestock here, it's a sensible reading, if not for the biblical subtexts which say pairs of every animal. But @Quranic_Islam notes that Noah had wait for the punishment to come before gathering these 'azwāj', which does point to a local flood.

Qur'anic Islam

@Quranic_Islam

3 months

@DrJavadTHashmi @GabrielSaidR @chonkshonk1 Permit me to disagree with your disagreement @chonkshonk1 😅 The pairs isn't for "every living thing" nor "animals", neither of which appears in the text. Rather it is azwaj. & the azwaj are enumerated in the Qur'an as the four primary livestock It's these that concerned Nuh...

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@Khometmibro

4 months

...then finally, DQ also prognosticates about the day of judgement followed by a final warning to those who 'deny the meeting with [their Lord]' (18: 105). Also scattered throughout the entire sura is polemic against those who worship multiple gods (e.g. v. 4, 52, 102).

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@Khometmibro

1 year

@MohsenGT @PhDniX @tafsirdoctor @hamza_khw I only skimmed this paper but it seems like the most valuable point made is that Syriac ṣly ʿl carries both the meaning of "pray for" and "bless". Maybe ad-hoc to limit the latter meaning for God, but if it could mean bless independent of the subject, that makes sense.

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@Khometmibro

4 years

@tafsirdoctor I don't get why people say al-Razi is "everything but Tafsir". It's tafsīr par excellence.

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@Khometmibro

3 months

@hadithworks @zishanghaffar Based on inner-Qur'anic chronology, the Prophet's first adversaries were the mushrikūn, who held that God had children (e.g. 43:16, 23:91). On the other hand, the Qur'an doesn't really criticize them as much (if at all, I think?) for believing God is born.

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@Khometmibro

3 months

@hadithworks @zishanghaffar @hadithworks then moves onto v.3, and here his reasoning falls to pure subjectivity. To him, v.3 is arranged as such because one is *born* before they give birth - so the Qur'an's negation goes against the “natural” order.

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@Khometmibro

3 months

It's not a large sūrah where the overarching rhyme might dominate the word choice of particular verses. This consideration gives us a reason to suspect that at least *some* of the ending words in this sūrah were chosen for their specific meaning, and not just to enforce a rhyme.

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@Khometmibro

6 months

@chonkshonk1 That would make him look really stupid because his community would be aware of when the text was revealed. When people insert ex eventu prophecies into texts they think it works because they are casting the prophecy (or the text) to be something that originated before their time.

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@Khometmibro

1 month

I think Zellentin would agree, he seems to think 25:5-6 refers to some People of Scripture.

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@Khometmibro

4 months

@1Rebii In my experience, some people don't really care about the Qur'an past a very specific interest of uncovering its sources, which academic literature can help with. It's a myopic view and their understanding of the Qur'an suffers because of it.

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@Khometmibro

3 months

Firstly, the sūrah itself is very short, a mere 4 verses. Why even select the *-ad end rhyme when the entire sūrah could just as easily be recomposed with a totally different end rhyme, using more ‘traditional’ Qur'anic vocabulary?

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@Khometmibro

2 years

There’s two problems here. Firstly, though the Qurʾān claims to be “clear” (mubīn), it never claims to being unequivocal. It *tells* us that some of its verses require interpretation (3:7), and in fact one of the Prophet’s roles is to clarify scripture (16:44 - yubayyin).

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@Khometmibro

4 months

On the other hand, I suppose one could date sura al-Ikhlas to much later in the Prophet's career; but it's a pretty core creedal text so it's not surprising that it would be early. Just thinking out loud...

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@Khometmibro

4 months

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@Khometmibro

1 year

As for the rest, Aphrahat says God gave him moral discernment ("dnprwš ṭb mn byš"— so that he may know good from evil) whereas the Qur'an is talking about sense perception (which might lead to signs of God, but I don't think there's an explicit link to moral knowledge).

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@Khometmibro

3 months

Now let's go verse-by-verse with the OP's analysis to see if this consideration bears fruit.

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@Khometmibro

2 years

@FraterAgape So the verse in question can simply mean that Lot’s people were by far the most excessive in committing this sin. This opinion is found in some pre-modern commentaries.

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@Khometmibro

4 months

While the Qur'an is obviously removing any trinitarian connotations from the stories it presents, the immediate audience aren't Christian. This is how the Qur'an could be 'polyvalent': the pagans are the primary addressees, but there's a very subtle polemic against Christians.

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@Khometmibro

1 year

Why would a Muslim pointing out that the gospels contain historical fabrications automatically mean we have to suspect that Moses didn't exist? I think this argument only makes sense if you view scholarship the way that I highlighted above.

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@Khometmibro

4 months

I suppose if you accept the Meccan chronology for sura al-Ikhlas, that would mean the Qur'an is quite forward thinking in its interactions. Which seems unusual at first but considering how the Qur'an recasts Christian stories (aṣḥāb al-Kahf, DQ) in addressing the pagans...

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@Khometmibro

1 year

At the same time, there's parts of the Qur'an that are *convincingly chiastic* but I can't pin in to syntax (or at least not exclusively).

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@Khometmibro

3 months

@provingislam Yes that's true, though that observation applies in either scenario I mentioned. Either the Prophet or the aʿjamī speaker must have known a second language. Since aʿjamī is contrasted with "clear Arabic", I doubt the foreigner knew Arabic.

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@Khometmibro

6 months

Does ܡܫܬܥܒܕܝܢ ܩܕܡܘܗܝ actually mean "worship"? I can only find the meaning of "subdue" in lexicons. Can anyone help? This is from Zellentin's translation of a passage of CoT but Budge renders it the same way.

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@Khometmibro

5 months

The ḥadīth on the seven aḥruf is *super* interesting. It's pretty odd that ancient people would consciously recognize that an oral "text" would be multiformal (at least, the Prophet did).

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@Khometmibro

1 year

(2) No evidence provided that the "first House" in 3:96/14:37 is al-Masjid al-Ḥarām, or the Ka'ba (this is exactly the sort of reasoning he would use to undercut a Meccan shrine), given his hermeneutics it could just be any shrine.

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@Khometmibro

1 year

(3) He's very convenient with his use of Islamic tradition. Why should I admit this as evidence under his epistemology?

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@Khometmibro

4 years

@ProjectAndalus Are you guys actually related? one time he came to my uni and I asked him if you were his brother 😂. He said no lol

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@Khometmibro

3 months

@provingislam And yeah the Prophet probably wasn't bilingual, else that would be a very easy avenue for the Meccans to latch onto to explain the Prophet's knowledge of foreign scripture.

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@Khometmibro

1 month

@AlFinlandi Not sure how that would make sense of 'nufikha fī al-ṣūr' indicating the day of judgment context. I'd read the mention of the disbelievers crashing over each other as apocalyptic language (see 78:18 for example).

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@Khometmibro

1 year

Dr. Abdullah Ali

@BinhamidAli

1 year

I don’t believe the earth is flat, but I do believe the moon landing was faked. My religion does not require me to believe the earth is round nor that the moon landing was real. It likewise doesn’t demand that I deny the possibility of either. No person has a perfect landing of

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@Khometmibro

1 year

A few problems: (1) As he himself notes this is just the Qur'an biblicizing the sacred House. But doesn't seem to want to admit this undercuts his argument, because then the link to Baka isn't spatial, its spiritual.

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@Khometmibro

2 years

@shahanSean @FGhoddoussi @DrJavadTHashmi @JosephLumbard Fascinating, had no idea this interaction happened

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@Khometmibro

2 years

@shakerr_ahmed The main impression I get is that the pagans had a surface level familiarity of jewish-christian lore, enough to call it “fables of the ancients”, but the level of detail in the Qurʾān was much more than what they knew, hence he had to learn it from an outside party.

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@Khometmibro

6 months

@DerMenschensohn Independent researcher is just another word for unemployed 🥲

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@Khometmibro

1 year

@PoirotOf @IanCook321 @shahanSean @nubianscribes @GabrielSaidR Plus there's at least some islamic influence on those supplementary tales. I think the burden of proof lies the other way.

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@Khometmibro

2 years

Syriac poems on biblical stories are an interesting genre in light of the Qurʾān IMO. Syriac authors frequently reworked biblical stories with a lot of liberty. *One* reason was to sanitize biblical narratives (within the bounds of the text, if only loosely).

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@Khometmibro

3 months

V1: I'm surprised @hadithworks couldn’t find a semantic reason for why the Qur'an should use aḥad here instead of wāḥid, when it’s obvious to anyone who has studied the Qur'an with its intertexts.

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@Khometmibro

3 months

@hadithworks Could not v. 2 had said something like, “lam yakum lahu walad" ('he has no child')? This utterance, which occurs elsewhere in the Qur'an (v. 4:11), would have fit the context. (It would mean modifying the first part of v.3, but that hardly seems difficult).

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@Khometmibro

5 months

@Nightey04386956 Yes, it's necessary. The lack of a strong academic apologetics scene even until now is a huge failure of modern Muslim scholarship tbh. It took Christians very long to develop that but they started very early.

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@Khometmibro

3 months

@hadithworks @zishanghaffar Again, I'm not saying that at times the word choice might just be motivated by rhyme (like in v. 4 perhaps), but the arguments employed for this happening in the rest of sūrah al-Ikhlas are just unconvincing; as though rhyme was the primary determinant for word choice...

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@Khometmibro

2 months

@MoreNizar48901 @Evollaqi @ZaidAbuHurayra @1Rebii @dioxidelic @mrsophisticatd @NeuroMaliki @RobinZuhd

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@Khometmibro

2 years

This is an interesting story from Irish mythology that seems to follow the outline of Alexander's quest for the water of life in the Syriac song of Alex. as well as the story of Mūsā in the Qurʾān. The rough parallels are:

Salmon of Knowledge - Wikipedia

en.wikipedia.org

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@Khometmibro

6 months

Well, it seems even Budge does not translate it as "worship." He does suggest that the angels worshipped Adam, but that's because he understands ܣܓܕ (s-g-d) that way, and NOT ܡܫܬܥܒܕ. The same is true for Su-min Ri it seems. I don't know if Zellentin's translation is appropriate🤨

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@Khometmibro

6 months

Does ܡܫܬܥܒܕܝܢ ܩܕܡܘܗܝ actually mean "worship"? I can only find the meaning of "subdue" in lexicons. Can anyone help? This is from Zellentin's translation of a passage of CoT but Budge renders it the same way.

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@Khometmibro

2 months

Wow I didn't actually think this would happen but Javad actually cooked the guy lol

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@Khometmibro

6 months

@foucaultyen @IanCook321 @Rurouni_Phoenix I think its the combination of "white" and "not leprous" (بيضاء بغير سوء) which seems to indicate a correction of Exodus, which has "white and leprous". The talmud isn't in line with Q, since its "white and leprous" and then "not white and not leprous" immediately after.

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@Khometmibro

7 months

This is the same place where the sun goes at night. That's obviously somewhere in the west... so DQ's first journey westward (if you want to interpret maghrib al-Shams spatially) would match the direction of Alexander's first journey.

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@Khometmibro

3 months

@hadithworks Now onto verse two: Could ṣamad have been used because there's no other way the Qur'an could have rhymed with aḥad? This doesn't seem likely, because there are other Arabic words out there that end with *-ad that might have also worked, e.g, ”walad” (child).

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@Khometmibro

4 years

@IbnAllan @razibkhan You should know a bit about socioeconomic background and its relationship to population health

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@Khometmibro

1 year

ergo- Where revisionists see evidence for a non-Ḥijāzī Qur'an, Muslims see evidence of a divine author. Is there a middle ground satisfying to secular scholarship? IMO it remains yet to be seen.

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@Khometmibro

3 months

@hadithworks @zishanghaffar Finally, verse 4, which ends with ʾaḥad too. Here @hadithworks believes that the grammar is “unusual”, apparently going against “standard” word order. No explanation is given. Moreover, the construction “wa lam yakun lahu…” is found elsewhere in the Qur’an (17: 111, 25:2).

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@Khometmibro

3 months

@hadithworks @zishanghaffar We see similar phrasing in v. 4 here, and the “standard” constructions which @hadithworks provided don’t follow this pattern. Of course, this verse could have been constructed differently, it’s not any worse off semantically for respecting the sūrah’s end-rhyme.

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@Khometmibro

1 year

Interestingly, Sinai made a similar point (while not endorsing it, ofcourse) - though in the context of "literary miracle" apologetics which I found amusing.

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@Khometmibro

2 years

@FraterAgape …aware and therefore weren't theologically motivated, that’s a great sign.

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@Khometmibro

4 years

@bdaiwi_historia @abaanmiodrag2 @ccsahner So is the saying historical or not? If traditional Hadith criticism is awful.

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@Khometmibro

2 months

@1Rebii @Quranic_Islam @drasticschultz Middle Meccan surahs are more detailed when retelling biblical lore but the audience hasn't changed, so I expect the allusiveness of early surahs are more style and less to do with the audiences' knowledge

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