User:CPO675/Sandbox 1: Difference between revisions

From WikiIslam, the online resource on Islam
Jump to navigation Jump to search
(→‎A barrier between two seas: @Lightyears - I've just noticed this old archived article on the old Wikiislam (https://archive.wikiislam.net/wiki/Meeting_of_Fresh_and_Salt_Water_in_the_Quran), and was wondering A) Is anyone planning to move or rewrite it on the new/less polemic one? B) If not, can I use some of the material there for this article please? Many thanks, CPO675)
 
(236 intermediate revisions by 3 users not shown)
Line 1: Line 1:
== A barrier between two seas ==


=== Introduction ===
== Pre-Islamic Arabic poetry and Arabian inscription parallels. ==
When a fresh water river flows into the sea or ocean, there is a transition region in between. This transition region is called an estuary where the fresh water remains temporarily separated from the salt water. However, this separation is not absolute, is not permanent, and the different salinity levels between the two bodies of water eventually homogenize. The Qur'an, by contrast, suggests that there is a separation between two seas, one salty and one fresh water, maintained by some sort of divine barrier placed between them.
Strong similarities with immediate environment than special eternal non-influenced by culture god.


'''Miracle claim'''


The Quran is referring to XX Different bodies of water have different densities causes a barrier between them


=== The Qur'an ===
== Poetry Parallels ==
We are told that there are two seas, one freshwater (palatable and sweet), and one seawater (salt and bitter), and that there is a barrier that it is forbidden to be pass.
[[Qur'an#Poetry and prose]]
{{Quote|{{Quran|25|53}}|It is He Who has let free the two bodies of flowing water: One palatable and sweet, and the other salt and bitter; yet has He made a barrier between them, a partition that is forbidden to be passed.}}


* '''Problem - the seas do mix - get source, there is no barrier between them.'''
<u>Articles</u>
* Partition forbidden to pass - uses term for never - however entre sealine changes over time
* This happens everywhere - why talking about two seas - historical context
*Doesn't say riverنھر (Nahar) - although to be fair every large body of water was referred to using this word in classical Arabic. A specific word for ocean or lake did not exist either.


{{Quran|55|22}} quoted below states that coral emerge from both seas. However, coral are found only in salt water oceans, and exposure to freshwater leads to coral bleaching.
* Bauer, T. (2009). "The Relevance Of Early Arabic Poetry For Qur’Anic Studies Including Observations On Kull And On Q 22:27, 26:225, And 52:31". In ''The Qurʾan in Context''. Leiden, The Netherlands: Brill. <nowiki>https://doi.org/10.1163/ej.9789004176881.i-864.185</nowiki> (see in: https://ia800306.us.archive.org/1/items/TheQuranInContext/The%20Quran%20in%20Context.pdf)
{{Quote|{{Quran|55|19-22}}|He released the two seas, meeting [side by side]; Between them is a barrier [so] neither of them transgresses. So which of the favors of your Lord would you deny? From both of them emerge pearl and coral.}}
Again, there is a barrier between the two seas "al-bahrain, ٱلْبَحْرَيْنِ".
{{Quote|{{Quran|27|61}}|Is He [not best] who made the earth a stable ground and placed within it rivers and made for it firmly set mountains and placed between the two seas a barrier? Is there a deity with Allah? [No], but most of them do not know.}}


* Dmitriev , K 2009 , An Early Christian Arabic Account of the Creation of the World . in A Neuwirth , N Sinai & M Marx (eds) , The Qurʾān in Context : Historical and Literary Investigations into the Qurʾānic Milieu . Texts and Studies on the Qurʾān , vol. 6 , Brill , pp. 349-387 . <nowiki>https://doi.org/10.1163/ej.9789004176881.i-864.81</nowiki>


Another reference to "the two seas" (bahrayn) is found in the story of Moses and his servant, where a man (Al-Khidr) who has special knowledge of events that have not yet happened from god:
Link:https://research-repository.st-andrews.ac.uk/handle/10023/4426


{{Quote|{{Quran|18|60-61}}|And [mention] when Moses said to his servant, "I will not cease [traveling] until I reach the junction of the two seas or continue for a long period." But when they reached the junction between them, they forgot their fish, and it took its course into the sea, slipping away.}}
https://research-repository.st-andrews.ac.uk/bitstream/handle/10023/4426/K_Dmitriev_EarlyChristianArabic.pdf?sequence=1&isAllowed=y


The full story of Moses ad Al-Khidr can be found at the bottom of the page for context.


The story of Moses and his servant is one of four stories in Surah al-Kahf. Modern academic scholarship has identified antecedants of each story in the lore of late antiquity. This particular story is almost unanimously considered to derive from a legend about Alexander the Great and his search for the water of life. For details see the section on the four stories in Surah al-Kahf in the article [[Parallels Between the Qur'an and Late Antique Judeo-Christian Literature]].
* https://www.newyorker.com/culture/culture-desk/a-new-history-of-arabia-written-in-stone?utm_source=chatgpt.com
* https://www.research.ed.ac.uk/en/projects/the-quran-and-pre-islamic-poetry-worldviews-negotiated?utm_source=chatgpt.com


It may further be compared to the ancient Akkadian myth of the Abzu, the name for a fresh water underground sea that was given a religious quality in Sumerian and Akkadian mythology. Lakes, springs, rivers, wells, and other sources of fresh water were thought to draw their water from the Abzu underground sea, while the Ocean that surrounded the world was a saltwater sea. This underground sea is called Tehom in the Hebrew Bible. For example, Genesis 49:25 says, "blessings of the heavens above, and Tehom lying beneath". Wensinck explains, "Thus it appears that the idea of there being a sea of sweet water under our earth, the ancient Tehom, which is the source of springs and rivers, is common to the Western Semites". Similarly in Greek mythology, the world was surrounded by Oceanus, the world-ocean of classical antiquity. Oceanus was personified as the god Titan, whose consort was the aquatic sea goddess Tethys. It was also thought that rainfall was due a third ocean above the "Firmament of the Sky" (a vast reservoir above the firmament of the sky is also described in the Genesis creation narrative).
=== Morals ===
daf


Whether the two seas mentioned in the Qur'an referred to these mythological seas or a more general inviolable barrier between bodies of salt and fresh water, critics argue that the verse in question is scientifically wrong.
=== Cosmology ===


== Moses and Al-Khidr ==
==== Mountains ====
{{Quote|{{Quran|18|65-81}}|18:65 And they found a servant from among Our servants to whom we had given mercy from us and had taught him from Us a [certain] knowledge.
sds
18:66 Moses said to him, “May I follow you on [the condition] that you teach me from what you have been taught of sound judgement?”
{{Quote|Neuwirth, Angelika. <i>The Qur'an: Text and Commentary, Volume 2.1: Early Middle Meccan Suras: The New Elect (p. 162).</i> Yale University Press. Kindle Edition.|Not only is this metonymy immediately understandable thanks to the early ‘excuse’ in Q 79:32: wa-l-jibāla arsāhā (“and established the mountains firmly”), it is also already prepared in the poetry (see Zuhayr 13:101: a-lā lā arā ʿalā l-hawādithi bāqiyan wa-lā khālidan illā l-jibāla l-rawāsiyā, “I see nothing that can withstand the processes or is eternal but the established mountains”; see SEAP, 516). Because it is based on the image of the anchor throwing, cf. Noah’s Ark Q 11:41: wa-qāla rkabū fīhā bi-smi llāhi majrāhā wa-mursāhā (“He said: ‘Embark in it, in the name of God make it journey and drop anchor.’​”). The idea of the mountains as supporting pillars on which the tent of Heaven rests can already be found in the Psalms, for example Ps 104, which is reflected in the Qurʾan in Q 78 (see HC 1, 274–289).}}
18:67 He said, “Indeed, with me you will never be able to have patience.
 
18:68 And how can you have patience for what you do not encompass in knowledge?”
=== Style ===
18:69 [Moses] said, “You will find me, if Allah wills, patient, and I will not disobey you in [any] order.”
dsf
18:70 He said, “Then if you follow me, do not ask me about anything until I make to you about it mention.”
 
18:71 So they set out, until when they had embarked on the ship, al-Khidr tore it open. [Moses] said, “Have you torn it open to drown its people? You have certainly done a grave thing.”
=== Words ===
18:72 [Al-Khidr] said, “Did I not say that with me you would never be able to have patience?”
Direct phrases
18:73 [Moses] said, “Do not blame me for what I forgot and do not cover me in my matter with difficulty.”
 
18:74 So they set out, until when they met a boy, al-Khidr killed him. [Moses] said, “Have you killed a pure soul for other than [having killed] a soul? You have certainly done a deplorable thing.”
=== Ruins ''aṭlāl'' ( ''sing.'' ''ṭalal'') ===
18:75 [Al-Khidr] said, “Did I not tell you that with me you would never be able to have patience?”
https://www.euppublishing.com/doi/10.3366/ccs.2022.0454
18:76 [Moses] said, “If I should ask you about anything after this, then do not keep me as a companion. You have obtained from me an excuse.”
 
18:77 So they set out, until when they came to the people of a town, they asked its people for food, but they refused to offer them hospitality. And they found therein a wall about to collapse, so al-Khidr restored it. [Moses] said, “If you wished, you could have taken for it a payment.”
https://www.bbc.co.uk/culture/article/20180820-the-6th-century-poems-making-a-comeback
18:78 [Al-Khidr] said, “This is parting between me and you. I will inform you of the interpretation of that about which you could not have patience.  
 
18:79 As for the ship, it belonged to poor people working at sea. So I intended to cause defect in it as there was after them a king who seized every [good] ship by force.
=== Saj3 ===
18:80 And as for the boy, his parents were believers, and we feared that he would overburden them by transgression and disbelief.
[https://phoenixblog.typepad.com/blog/2016/07/the-quran-in-relation-to-pre-islamic-poetry.html#:~:text=The%20Quran's%20poetic%20style%20seems,different%20Pre%2DIslamic%20Arabic%20dialects. https://phoenixblog.typepad.com/blog/2016/07/the-quran-in-relation-to-pre-islamic-poetry.html#:~:text=The%20Quran's%20poetic%20style%20seems,different%20Pre%2DIslamic%20Arabic%20dialects.]
18:81 So we intended that their Lord should substitute for them one better than him in purity and nearer to mercy.}}
 
=== Negative textuality ===
 
== Inscriptions ==
pp40 Ahmed
 
== External Links ==
* dd
==References==
<references />

Latest revision as of 10:39, 20 July 2025

Pre-Islamic Arabic poetry and Arabian inscription parallels.

Strong similarities with immediate environment than special eternal non-influenced by culture god.


Poetry Parallels

Qur'an#Poetry and prose

Articles

  • Dmitriev , K 2009 , An Early Christian Arabic Account of the Creation of the World . in A Neuwirth , N Sinai & M Marx (eds) , The Qurʾān in Context : Historical and Literary Investigations into the Qurʾānic Milieu . Texts and Studies on the Qurʾān , vol. 6 , Brill , pp. 349-387 . https://doi.org/10.1163/ej.9789004176881.i-864.81

Link:https://research-repository.st-andrews.ac.uk/handle/10023/4426

https://research-repository.st-andrews.ac.uk/bitstream/handle/10023/4426/K_Dmitriev_EarlyChristianArabic.pdf?sequence=1&isAllowed=y


Morals

daf

Cosmology

Mountains

sds

Not only is this metonymy immediately understandable thanks to the early ‘excuse’ in Q 79:32: wa-l-jibāla arsāhā (“and established the mountains firmly”), it is also already prepared in the poetry (see Zuhayr 13:101: a-lā lā arā ʿalā l-hawādithi bāqiyan wa-lā khālidan illā l-jibāla l-rawāsiyā, “I see nothing that can withstand the processes or is eternal but the established mountains”; see SEAP, 516). Because it is based on the image of the anchor throwing, cf. Noah’s Ark Q 11:41: wa-qāla rkabū fīhā bi-smi llāhi majrāhā wa-mursāhā (“He said: ‘Embark in it, in the name of God make it journey and drop anchor.’​”). The idea of the mountains as supporting pillars on which the tent of Heaven rests can already be found in the Psalms, for example Ps 104, which is reflected in the Qurʾan in Q 78 (see HC 1, 274–289).
Neuwirth, Angelika. The Qur'an: Text and Commentary, Volume 2.1: Early Middle Meccan Suras: The New Elect (p. 162). Yale University Press. Kindle Edition.

Style

dsf

Words

Direct phrases

Ruins aṭlāl ( sing. ṭalal)

https://www.euppublishing.com/doi/10.3366/ccs.2022.0454

https://www.bbc.co.uk/culture/article/20180820-the-6th-century-poems-making-a-comeback

Saj3

https://phoenixblog.typepad.com/blog/2016/07/the-quran-in-relation-to-pre-islamic-poetry.html#:~:text=The%20Quran's%20poetic%20style%20seems,different%20Pre%2DIslamic%20Arabic%20dialects.

Negative textuality

Inscriptions

pp40 Ahmed

External Links

  • dd

References

Retrieved from "http://wikiislam.net/index.php?title=User:CPO675/Sandbox_1&oldid=139243"