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Guest
I would say that history supports Christianity in a way that it doesn’t support Islam.
Jesus died on the cross. The Quran denies it. Historians agree with Christians. Historians disagree with the Quran.
Jesus’ first followers were Christians, not Muslims (as a “valid” hadith of Ibn Abbas claims) – in the period between 30 and 50 AD . Historians agree with Christians, not Muslims.
The Quran uses stories about Jesus from the region where it originated. Many of those stories were written using Christian stories written centuries after Jesus actually lived and died. For example, the Quan’s story of the child Jesus blowing life into clay birds was found in the Syriac Infancy Gospel – a language common among some Arabs. Also, the story of the “Companions in the Cave” is taken from the story of the “Seven Sleepers of Ephesus,” a Christian story found in the writings the eastern father, Ephraim.
The Quran has an incongruous repetition of John 6’s bread of life discourse in Sura 5:112-115. It looks like an intertext reference. What is the possible purpose of a Eucharist in the Quran? This is just one of many pieces of evidence to suggest that the Quran is a pastiche of regional Christian and Jewish writings, including possibly a lectionary. The word “Quran” is close to the Syriac word “Qeryana,” which means “lectionary.” (see also the work of Christopher Luxenberg).
The Quran misstates the doctrine of the trinity. This may be a result of its originating in a region where its nearest neighbors were non-Chalcedonian Christians. The Quran’s statements could easily have been taken from debates within the region between Jacobites and Nestorians (which the hadith of Ibn Abbas incorrectly claims to be present at the time of Jesus).
Mecca, supposedly a great center of trade in the Middle East at the time Muhammad lived, does not appear on any extant map before the 9th century, and was not located on any known major trade route (based on the work of Patricia Crone).
The earliest mosques don’t have qibla facing either Jerusalem or Mecca, but Pella (based on Dan Gibson’s work). The geography of the holy city of Bakkah in the Quran does not match the geography of Mecca.
There is little archaeological evidence of the “great battles” of the early Rashidun military victories recorded in Muslim histories of the region. (Fred Donner)
The story of Muhammad’s first revelation at Hira was first narrated (supposedly) by Ibn Ishaq, who was a court tutor in Baghdad during the reign of Al-Mansur, the Abbasid caliph. He was present when an embassy from the Frankish King. At the time, the most popular and widespread of Germanic poets was a hymnist named Caedmon from Whitby Abbey in Northumbria (England), which had close ties to the Frankish court (for example, Alcuin was a member of Charlemagne’s inner circle). Arabs were known for their love of poetry, and the story of how Caedmon was called to produce poetry – as narrated in Book 4, Chapter 24 of Venerable Bede’s Ecclesiastical History of the English People – is virtually identical to the story of Muhammad at Hira. Notably, Ibn Ishaq’s original biography is entirely lost to history, and it was “edited” by his protege, Ibn Hisham. It’s very probable that the story of Muhammad’s original revelation comes from the story of Caedmon.
None of the valid hadith can be credibly dated using the isnads (chains of transmission) before the early eight century, during the reign of Abd al-Malik (based on the work of Schact and Juynboll). It’s likely that the manufacturing of a new religion, based on a possible previously compiled Quran, to support the new Umayyad empire was employed a means of political centralization and control.
Jesus died on the cross. The Quran denies it. Historians agree with Christians. Historians disagree with the Quran.
Jesus’ first followers were Christians, not Muslims (as a “valid” hadith of Ibn Abbas claims) – in the period between 30 and 50 AD . Historians agree with Christians, not Muslims.
The Quran uses stories about Jesus from the region where it originated. Many of those stories were written using Christian stories written centuries after Jesus actually lived and died. For example, the Quan’s story of the child Jesus blowing life into clay birds was found in the Syriac Infancy Gospel – a language common among some Arabs. Also, the story of the “Companions in the Cave” is taken from the story of the “Seven Sleepers of Ephesus,” a Christian story found in the writings the eastern father, Ephraim.
The Quran has an incongruous repetition of John 6’s bread of life discourse in Sura 5:112-115. It looks like an intertext reference. What is the possible purpose of a Eucharist in the Quran? This is just one of many pieces of evidence to suggest that the Quran is a pastiche of regional Christian and Jewish writings, including possibly a lectionary. The word “Quran” is close to the Syriac word “Qeryana,” which means “lectionary.” (see also the work of Christopher Luxenberg).
The Quran misstates the doctrine of the trinity. This may be a result of its originating in a region where its nearest neighbors were non-Chalcedonian Christians. The Quran’s statements could easily have been taken from debates within the region between Jacobites and Nestorians (which the hadith of Ibn Abbas incorrectly claims to be present at the time of Jesus).
Mecca, supposedly a great center of trade in the Middle East at the time Muhammad lived, does not appear on any extant map before the 9th century, and was not located on any known major trade route (based on the work of Patricia Crone).
The earliest mosques don’t have qibla facing either Jerusalem or Mecca, but Pella (based on Dan Gibson’s work). The geography of the holy city of Bakkah in the Quran does not match the geography of Mecca.
There is little archaeological evidence of the “great battles” of the early Rashidun military victories recorded in Muslim histories of the region. (Fred Donner)
The story of Muhammad’s first revelation at Hira was first narrated (supposedly) by Ibn Ishaq, who was a court tutor in Baghdad during the reign of Al-Mansur, the Abbasid caliph. He was present when an embassy from the Frankish King. At the time, the most popular and widespread of Germanic poets was a hymnist named Caedmon from Whitby Abbey in Northumbria (England), which had close ties to the Frankish court (for example, Alcuin was a member of Charlemagne’s inner circle). Arabs were known for their love of poetry, and the story of how Caedmon was called to produce poetry – as narrated in Book 4, Chapter 24 of Venerable Bede’s Ecclesiastical History of the English People – is virtually identical to the story of Muhammad at Hira. Notably, Ibn Ishaq’s original biography is entirely lost to history, and it was “edited” by his protege, Ibn Hisham. It’s very probable that the story of Muhammad’s original revelation comes from the story of Caedmon.
None of the valid hadith can be credibly dated using the isnads (chains of transmission) before the early eight century, during the reign of Abd al-Malik (based on the work of Schact and Juynboll). It’s likely that the manufacturing of a new religion, based on a possible previously compiled Quran, to support the new Umayyad empire was employed a means of political centralization and control.