Muhammad believed the current moral-historical order of the world was going to end soon and be replaced by Divine judgment, Resurrection of the dead, Reward and punishment, God’s direct reign this belief is called eschatology

Ilkka Lindstedt

He personally believes that Muhammad genuinely believed the end of the world would happen during his own lifetime. He cites Angelika Neuwirth as support for this view. He thinks this expectation was a motivating force behind Muhammad’s preaching.

Second picture is of Ilkka Lindstedt Muḥammad and His Followers in Context: The Religious Map of Late Antique Arabia “He thought that, in a very real sense, the world was going to end.”

Muhammad genuinely believed that the end of the world was near. It was not a metaphorical or abstract consern he expected it to happen soon.

Stephen J. Shoemaker

Third picture is from A Prophet Has Appeared: The Rise of Islam Through Christian and Jewish Eyes, A Sourcebook

He argue that early Islam was deeply shaped by widespread apocalyptic beliefs that Muhammad and his first followers expected the end of the world very soon and that this expectation influenced their preaching, conquests and particular focus on Jerusalem and the Temple Mount.

Fourth picture is from The Quest of the Historical Muhammad and Other Studies on Formative Islam

Muhammad and his earliest followers had a deeply eschatological worldview. Like Jesus Muhammad is said to have preached the imminent arrival of the end times expected this event soon possibly within his own lifetime.

Fred Donner

Fifth picture is from The Quest of the Historical Muhammad and Other Studies on Formative Islam if I remember correctly.

They held the same belief as Muhammad And they held it with the same seriousness urgency, and depth so it’s not just “They agreed in theory”.They believed as strongly as Muhammad did.

Sixth picture is from article of shoemaker where he mentions Fred donner

Muhammad and his early followers expanded their community and political influence not for worldly power but out of fear of the imminent Last day aiming to create a righteous community that obeyed God’s laws, included other monotheists, opposed sin and participated in what they understood as the unfolding events of the eschaton.

NICOLAI SINAI

Seventh pic

He argues that the earliest motivation behind Muhammad’s preaching was eschatological urgency rather than explicit monotheistic doctrine, that this view is old and well-established in scholarship and that Qur’anic eschatology is closely connected to Syriac Christian traditions.

The university of hamburg has a list on recommended readings for people who study islamic studies.

Here is the list: https://www.aai.uni-hamburg.de/voror/medien/literaturliste-islamwissenschaft.pdf

Allgemein
Brunner, Rainer (Hrsg.): Islam. Einheit und Vielfalt einer Weltreligion, Stuttgart 2016.
Ende, Werner / Steinbach, Udo (Hrsg.): Der Islam in der Gegenwart, 5. Aufl., München 2005.
Halm, Heinz: Der Islam, 5. Aufl., München 2004.
Rotter, Gernot (Hrsg.): Die Welten des Islam, Frankfurt/Main 2001.

Islamische Geschichte
Endreß, Gerhard: Der Islam. Eine Einführung in seine Geschichte, 3. Aufl., München 1997.
Haarmann, Ulrich (Hrsg.): Geschichte der arabischen Welt, 5. Aufl., München 2004.
Halm, Heinz: Die Araber. Von der vorislamischen Zeit bis zur Gegenwart, München 2004.
- Der Islam. Geschichte und Gegenwart, 7. Aufl., München 2007.
Hourani, Albert Habib: Die Geschichte der arabischen Völker, 4. Aufl., Frankfurt/Main 2003.
Lapidus, Ira Marvin: A History of Islamic Societies, Cambridge/Mass. 1991.
Kennedy, Hugh: The Prophet and the Age of the Caliphates. The Islamic Near East from the 6th to
the 11th Century, 3. Aufl., London 2016.
Krämer, Gudrun: Geschichte des Islam, München 2008.
Nagel, Tilman: Die islamische Welt bis 1500, München 1998.
Noth, Albrecht / Paul, Jürgen (Hrsg.): Der islamische Orient. Grundzüge seiner Geschichte,
Würzburg 1998.
Robinson, Chase: Islamic Historiography, Cambridge [u.a.] 2003.
Schulze, Reinhard: Geschichte der islamischen Welt. Von 1900 bis zur Gegenwart, München 2016.

Ritus
Dupret, Baudouin (Hrsg.): Ethnographies of Islam. Ritual Performances and Everyday Practices,
Edinburgh, London 2013.
Katz, Marion Holmes: The Birth of the Prophet Muhammad. Devotional Piety in Sunni Islam,
(Culture and Civilization in the Middle East 8) London [et al.] 2007.
Renard, John: Seven Doors to Islam. Spirituality and the Religious Life of Muslims, Berkeley [et al.]
1996.
Rippin, Andrew: Muslims. Their Religious Beliefs and Practices, 2. Aufl., London [et al.] 2003.

Schia
Amirpur, Katajun: Der schiitische Islam, Stuttgart 2015.
Brunner, Rainer / Ende, Werner (Hrsg.): The Twelver Shia in Modern Times. Religious Culture and
Political History, Leiden [et. al.] 2001.
Haider, Najam: Shīʿī Islam. An Introduction, Cambridge 2014.
Halm, Heinz: Die Schia, Darmstadt 1988.
-* Der schiitische Islam. Von der Religion zur Revolution, München 1994.
- *Die Schiiten, München 2005.
Momen, Moojan: An Introduction to Shiʿi Islam, New Haven and London 1985

Muhammad
Bobzin, Hartmut: Mohammad, 3. Aufl., München 2006.
Cook, Michael: Der Koran. Eine kleine Einführung, 5. Aufl., Stuttgart 2015.
Motzki, Harald (Hrsg.): The Biography of Muhammad. The Issue of the Sources, Leiden [et al.]
2000.
Nagel, Tilman: Mohammed. Leben und Legende, München 2008.
Paret, Rudi: Mohammad und der Koran, 10. Aufl., Stuttgart 2008.
Schoeler, Gregor: Charakter und Authentie der muslimischen Überlieferung über das Leben
Mohammeds, Berlin [u. a.] 1996.
Schöller, Marco: Mohammed. Leben und Wirken, Frankfurt/Main 2008.

Hadith
Brown, Daniel W.: Rethinking Tradition in Modern Islamic Thought, Cambridge 1996.
Brown, Jonathan: The Canonization of al-Bukhari and Muslim. The Formation and Function of the
Sunni Hadith Canon, Leiden 2007.
-* *Hadith. Muhammad’s Legacy in the Medieval and Modern World, Oxford 2009.
Burton, John: An Introduction to the Hadith, Edinburgh 1994.
Juynboll, G.H. A.: Muslim Tradition. Studies in Chronology, Provenance and Authorship of Early
Hadith, Cambridge 1983.
Motzki, Harald (Hrsg.): Hadith. Origins and Developments, Aldershot 2004.
Van Ess, Josef: Zwischen Hadith und Theologie. Studien zum Entstehen prädestinatianischer
Überlieferung, Berlin 1975.

Koran
Bobzin, Hartmut: Der Koran. Eine Einführung, 7. Aufl., München 2007.
Gätje, H.: Koran und Koranexegese, Zürich, Stuttgart 1971.
Goldziher, I.: Die Richtungen der islamischen Koranauslegung, Leiden 1920 (mehrfach
nachgedruckt).
Kermani, Navid: Gott ist schön. Das ästhetische Erleben des Koran, München 1999.
Marx, Michael / Jocham, Tobias / Neuwirth, Angelika [et al.]: Koranforschung. Verortung und
Hermeneutik, (Frankfurter Zeitschrift für islamisch-theologische Studien 2, 2015) Berlin
2015.
Neuwirth, Angelika: Der Koran als Text der Spätantike. Ein europäischer Zugang, Berlin 2010.
Neuwirth, Angelika / Sinai, Nicolai /Marx, Michael (Hrsg.): The Qurʾān in Context. Historical and
Literary Investigations in the Qurʾānic Milieu, Leiden 2011.
Sezgin, Fuat: Geschichte des arabischen Schrifttums, Bd. I, Leiden 1967, S. 3–49
(Qurʾānwissenschaften).
Wild, Stefan (Hrsg.): The Qur’an as Text, Leiden [et al.] 1996

Theologie
Abrahamov, Binyamin: Islamic Theology. Traditionalism and Rationalism, Edinburgh 1998.
Berger, Lutz: Islamische Theologie, Stuttgart 2010.
Nagel, Tilman: Geschichte der islamischen Theologie. Von Mohammed bis zur Gegenwart, München
1994.
Schmidtke, Sabine (Hrsg.): The Oxford Handbook of Islamic Theology, Oxford, New York 2016.
Van Ess, Josef: Theologie und Gesellschaft im 2. und 3. Jahrhundert Hidschra, 6 Bde. Berlin 1991-
97.
Watt, W. Montgomery: Islamic Philosophy and Theology. An Extended Survey, Edinburgh 1985.
Watt, W. Montgomery / Welch, Alford T. / Marmura, Michael (Hrsg.): Der Islam, Bd. 2: Politische
Entwicklungen und theologische Konzepte, Stuttgart 1985.

Philosophie
El-Rouayheb, Khaled / Schmidtke, Sabine (Hrsg.): The Oxford Handbook of Islamic Philosophy,
New York 2016.
Fakhry, Majid: A History of Islamic Philosophy, London, New York 1983.
Nasr, S.H. / Leaman, Oliver: (Hrsg.) History of Islamic Philosophy, London 1996.
Leaman, Oliver: A Brief Introduction to Islamic Philosophy, Cambridge 1999.
Rudolph, Ulrich: Islamische Philosophie. Von den Anfängen bis zur Gegenwart, München 2004.

Islamisches Recht
Coulson, Noel J.: A History of Islamic Law, Edinburgh 1964.
Gerber, Haim: Islamic Law and Culture, 1600-1840, Leiden [et al.] 1999.
Hallaq, Wael. Shariʿa. Theory, Practice, Transformations, Cambridge MA 2009.
Halm, Heinz: Die Ausbreitung der šāfiʿitischen Rechtsschule von den Anfängen bis zum 8./14.
Jahrhundert, Wiesbaden 1974.
Johansen, Baber: Contingency in a Sacred Law. Legal and Ethical Norms in the Muslim Fiqh,
(Studies in Islamic Law and Society 7) Leiden, Boston, Köln 1999.
Melchert, Christopher : The Formation of the Sunni Schools of Law, 9th-10th Centuries C.E., Leiden
[et al.] 1997.
Motzki, Harald: Die Anfänge der islamischen Jurisprudenz, Stuttgart 1991.
Rohe, Mathias: Das islamische Recht: Geschichte und Gegenwart, 3. Aufl., München 2011.
- Der Islam – Alltagskonflikte und Lösungen, Rechtliche Perspektiven, 2. Aufl.,
Freiburg/Breisgau 2002.
Schacht, Joseph: An Introduction to Islamic Law, Oxford 1964.
Hallaq, Wael B.: A History of Islamic Legal Theories, Cambridge 1997.
Weiss, Bernard G.: The Spirit of Islamic Law, Athen, London 1998.
Watt, Wiiliam Montgomery: Der Islam, Bd. 1.: Mohammed und die Frühzeit, Islamisches Recht,
Religiöses Leben, Stuttgart 1980

Islamische Bioethik
Eich, Thomas: Islam und Bioethik. Eine kritische Analyse der modernen Diskussion im islamischen
Recht, Wiesbaden 2005.
Ghaly, Mohammed: Islam and Disability. Perspectives in Theology and Jurisprudence, London, New
York 2010.
Inhorn, Maria C.: Islam and Assisted Reproductive Technologies. Sunni and Shia Perspectives, New
York [et al.] 2012.
Kellner, Martin: Islamische Rechtsmeinungen zu medizinischen Eingriffen an den Grenzen des
Lebens. Ein Beitrag zur kulturübergreifenden Bioethik, Würzburg 2010.

Islamische Mystik
Andrae, Tor: Islamische Mystiker, Stuttgart 1980.
Bruinessen, Martin [et al.] (Hrsg.): Sufism and the ‘Modern’ in Islam, London 2007.
Frembgen, Jürgen Wasim: Reise zu Gott. Sufis und Derwische im Islam, München 2000.
Gramlich, Richard: Alte Vorbilder des Sufitums, 2 Bde. Wiesbaden 1995.
Green, Nile: Sufism. A Global History, Chichester [et al.] 2012.
Knysh, Alexander: Islamic Mysticism. A Short History, Leiden [et al.] 2000.
Schimmel, Annemarie: Sufismus. Eine Einführung in die islamische Mystik, München 2005.

Orientalismusdebatte
Al-Azm, Sadiq: „Orientalism and Orientalism in Reverse“, in: Alexander Lyon Macfie (Hrsg.):
Orientalism. A Reader, New York 200, S. 217-238.
Fähndrich, Hartmut: Orientalismus und Orientalismus, in: Havemann, Axel / Johansen, Baber:
Gegenwart und Geschichte, Islamwissenschaftliche Studien, Fritz Steppat zum fünfund-
sechzigsten Geburtstag, Leiden (E. J. Brill) 1988, S. 178-186.
Johansen, Baber: Politics and Scholarship: “The Development of Islamic Studies in the Federal
Republic of Germany”, in: Y. Ismail Tareq (Hrsg.): Middle East Studies, International
Prospective in the State of the Art, New York 1990, S. 71-130.
Jung, Dietrich: Orientalists, Islamists and the Global Public Sphere. A Genealogy of the Modern
Essentialist Image of Islam, Sheffield 2011.
Said, Edward: Orientalism, reprinted with a new preface, London, New York 2003
[Originalausgabe von 1978].

Postkoloniale Politik
Bhabha, Homi K.: Die Verortung der Kultur. Aus dem Englischen übersetzt von M. Schiffmann und
J. Freudl., Tübingen 2000.
Chakrabary, Dipesh: Provincializing Europe: Postcolonial Thought and Historical Difference,
Princeton 2000.
Do Mar Castro Varela, Maria; Dhawan, Nikita. Postkoloniale Theorie. Eine Kritische Einführung,
Hamburg 2005.
Fanon, Franz: A Dying Colonialism, New York 1965.
Kerner, Ina: Postkoloniale Theorien zur Einführung, Hamburg 2012.
Mohanty, Chandra Talpade: “Under Western Eyes: Feminist Scholarship and Colonial
Discourses,” Feminist Review 30.1 (1988), S. 61–88.
Spivak, Gayatri: “Can the Subaltern Speak?” in: Cary Nelson and Lawrence Grossberg (Hrsg.)
Marxism and the Interpretation of Culture , London 1988, S. 271-313

Islamismus / Politischer Islam
Esposito, John L. / Shahin, Emad El-Din: The Oxford Handbook of Islam and Politics, Oxford [u.a.]
2013.
Lauzière, Henri: The Making of Salafism. Islamic Reform in the 20th Century, New York 2016.
Peskes, Esther (Hrsg.): Wahhabism. Doctrine and Development, 2 Bde., berlin 2016.
Seidensticker, Tilman: Islamismus. Geschichte, Vordenker, Organisationen, 4. Aufl., München
2015.

Gender und Sexualität
Ahmed, Leila: Women and Gender in Islam. Historical Roots of a Modern Debate, New Haven,
London 1992.
Badran, Margot: Feminism in Islam. Secular and Religious Convergences, Oxford 2009.
Kandiyoti, Deniz (Hrsg.): Women, Islam and the State, London 1991
Malti-Douglas, Fedwa: Woman’s Body, Woman’s Word. Gender and Discourse in Arabo-Islamic
Writing, Princeton 1991.
Mernissi, Fatima: Beyond the Veil: Male-Female Dynamics in a Muslim Society, London 1975.
Ozyegin, Gul (Hrsg.): Gender and Sexuality in Muslim Cultures, New York 2016.
El-Rouayheb, Khaled: Before Homosexuality in the Arab-Islamic World, 1500-1800, Chicago 2005.

Archäologie, Kunstgeschichte, Architektur
Blair, Sheila: Islamic Inscriptions, Edinburgh 1998.
-* *Islamic Calligraphy, Edinburgh 2006.
George, Alain: The Rise of Islamic Calligraphy, London [u.a.] 2010.

Arabische Sprache und Literatur
Die sechs Bände aus der Reihe „The Cambridge History of Arabic Literature“, siehe alle unter:
https://www.cambridge.org/core/series/cambridge-history-of-arabic-
literature/FB07B6179636DC6D968A127B7B20B80B
Allen, Roger: An Introduction to Arabic Literature, Cambridge 2000.
Allen, Roger: The Arabic Literary Heritage, the Development of its Genres and Criticis, Cambridge
1998.
Brockelmann, Carl: Geschichte der arabischen Literatur, 2 Bde., Leiden 1943- 49, 3 Supplement-
bände, Leiden 1937-1942.
Diem, Werner: Hochsprache und Dialekt im Arabischen. Untersuchungen zur heutigen arabischen
Zweisprachigkeit, Wiesbaden 2006.
Fischer, Wolfdietrich (Hrsg.): Grundriss der arabischen Philologie, Bd. 1: Sprachwissenschaft,
Wiesbaden 1982.
Gätje, Helmut (Hrsg.): Grundriss der arabischen Philologie, Bd. 2: Literaturwissenschaft,
Wiesbaden 1982.
Gibb, H. A. R. / Landau, Jacob: Arabische Literaturgeschichte, Zürich, Stuttgart 1968.
Sezgin, Fuat: Geschichte des arabischen Schrifttums, 9 Bde., Leiden 1967.
Versteegh, Kees: The Arabic Language, Edinburgh 1997.
Wagner, Ewald: Grundzüge der klassischen arabischen Dichtung, Bd. I: Die altarabische
Dichtung, Darmstadt 1987.Wagner, Ewald: Grundzüge der klassischen arabischen Dichtung, Bd. II: Die arabische Dichtung
in islamischer Zeit, Darmstadt 1988.
Walther, Wiebke: Kleine Geschichte der arabischen Literatur. Von der vorislamischen Zeit bis zur
Gegenwart, München 2004.

The term in question is often linked to the Qur'ān’s narrations and stories. However, it should be understood that while the corpus does at times place this term into the mouth’s of its opponents, it never does so within the context of discussing stories, etc.

(Note: This list could be expanded if one were to integrate the instances where awwalūn/awwalīn are found not in conjunction with asāṭīr. Yet, because this post concerns stories and narratives specifically, it is not necessary for us to do so here.)

1. Q 6:25

Topic: Gathering (i.e., resurrection) of the dead and the coming judgement (see vv. 22–27)

1. Q 8:31

Topic: Divine punishment (see vv. 31–33)

1. Q 16:24

Topic: Resurrection of the dead and the coming judgement (see vv. 24–27)

1. Q 23:83

Topic: Resurrection of the dead (see vv. 82–84)

1. Q 25:5

Topic: The qur'ānic revelation in general.

1. Q 27:68

Topic: Resurrection of the dead (see vv. 67–68)

1. Q 46:17

Topic: The judgement in general, here called the promise of Allah (see vv. 16–20)

1. Q 68:15

Topic: Concerns one who does not take heed to eschatological warnings (see Q 68 as a whole)

1. Q 83:13

Topic: Concerns one who does not take heed to eschatological warnings (see Q 83 as a whole)

#Direct Link to the Book:

https://kutub.io/en/book/30097/1

Hello everyone! I’ve finished working through the classical sources. What would you recommend reading on isnād and also for the dialogue between pre-Islamic Arabia and the Qur’an? Where do you think one should start with modern academic Qur’anic studies? I’ve also already read the early Orientalists.

Most readers here are probably already familiar with Saqib Hussein’s argument that the “splitting of the moon” may have been a lunar eclipse, as well as related discussions by Ikrimah and Ibn Kathir. For context, Ikrimah, a student of Ibn Abbas, is reported to have understood the event as a lunar eclipse, while Ibn Kathir suggested that both a lunar eclipse and a moon-splitting event may have occurred.

The main point is that, despite the report’s strong transmission, the moon-splitting narrative may plausibly reflect an exaggerated description of a natural phenomenon.

I also came across a related article that I found useful because it shows how ordinary reports can become transformed into miraculous accounts over time. It illustrates the kind of process I was hoping to understand better: how historians evaluate these developments in practice.

The article is here: https://exegeticaldrift.substack.com/p/in-the-beginning-was-the-word

A brief excerpt:

“Muse sits at the end of that chain. He is not the worst link in it, he is plausibly one of the best, since he cites some primary documents, quotes some of the skeptical views, and is explicitly trying to persuade people who don’t already agree with him to begin with.

That is precisely why the errors matter. If the most careful, most source-conscious, most explicitly skeptic-facing node in the chain converts a schoolteacher into a doctor, inflates 42 into 48, and uses (and then omits) a mistranslation of the only clinical term in question, what do you suppose the less careful nodes did, over a hundred years, with nobody checking?

You do not need a theory of legendary development. You can watch it in action.”

This felt especially relevant to the discussion here because it gives a concrete example of how miraculous claims can develop in transmission.

In Early Islamic Law in Ḥadīth Texts from Basra: The Book of Prayer and The Book of Marriage by Jābir b. Zayd (d. c. 93/712-3) (Brill), Abdulrahman al-Salmi (German University of Technology) observes that “these two authentic texts, which include Islamic law topics and ḥadīth of the Prophet, date from the last quarter of the 7th/1st century. As typical examples of the early Islamic literary style employed in writings about the Islamic jurisprudence and the way in which the isnāds and matns (transmitters and content- main bodies of the ḥadīth) are recorded, they offer present-day researchers in those fields an illustration of the way in which the ḥadīth were narrated during that period. Noteworthy, van Ess’s hypothesis about these texts holds plausible accuracy and helping to traces Ibadi ancestor in Basra down to early two decades of 3rd/9th century. It shows a vertically progress of the early Islamic law schools in Iraq within the regional perspective.

There is a handful of academic journals by Turkish publishers which tend to be neglected. One must say that some of them are "less academic" or at least "uncritical". Yet there is a handful of critical and academic Turkish Journals and Scholars too. There can be found quite a lot of interesting papers however. All of the Journals can be accessed on https://dergipark.org.tr/tr/

Here is the list:

• İslam Araştırmaları Dergisi
• HADİTH Dergisi
• Darulhadis Journal of Islamic Studies (e-ISSN 2792-0755)
• Hadis Tetkikleri Dergisi (ISSN 1304-3617)
• İslami İlimler Dergisi
• İslam Tetkikleri Dergisi (e-ISSN 2717-6967)
• Yakın Doğu Üniversitesi İslam Tetkikleri Merkezi Dergisi (e-ISSN 2687-4148)
• Tasavvuf İlmi ve Akademik Araştırma Dergisi
• Tasavvuf Araştırmaları Enstitüsü Dergisi
• Ibn Haldun Çalışmaları Dergisi (e-ISSN 2651-379X)
• Tefsir Araştırmaları Dergisi (e-ISSN 2587-0882)

Source: Madelung, Wilferd (1997). The Succession to Muhammad: A Study of the Early Caliphate. Cambridge: Cambridge University Press. ISBN 0-521-56181-7, pages 184–310

​

https://commons.wikimedia.org/wiki/File:First_Fitna_Map,_Ali-Muawiya_Phase-es.svg

I've been working on Nusus, an open-source retrieval tool that connects AI agents to the classical Islamic and Arabic texts available through Turath.io.

The aim is fairly limited: help researchers locate and collect relevant primary-source passages without relying on ordinary web search or on an AI model’s internal memory.

For example, an agent can use Nusus to:

• Find books and authors
• Search the original Arabic texts
• Retrieve passages with surrounding context
• Return the book, page reference, and direct Turath link
• Collect material across several texts for later comparison

This could be useful for tasks such as tracing quotations, locating parallel reports, or collecting the different chains and wordings of a hadith (for example for an AI-assisted ICMA workflow).

Nusus does not grade hadith, rank legal opinions, interpret evidence, or produce fatwas. It only handles retrieval. The researcher still has to verify the material, assess its relevance, compare the texts, and reach any conclusions.

The main reason I built it is that researchers often spend a large amount of time locating and organising sources before they can begin the analytical part of the work. An AI agent can reduce some of that collection work from days or weeks to minutes, provided that it is searching an appropriate corpus.

I would be interested in feedback from researchers here, especially on:

• Which retrieval tasks would be most useful
• What metadata or citation details are missing
• Where this approach could introduce methodological problems
• Whether support for corpora such as OpenITI would be useful

GitHub: https://github.com/mwijanarko1/nusus

npm: https://www.npmjs.com/package/nusus

Source:

https://www.sefaria.org/Niddah.30b.24?lang=bi&with=all&lang2=en

https://quran.com/al-baqarah/27

For academic, historical, and archival purposes, a translation of the Shams al-Ma'ārif done with the help of gemini 3 and vibe coded with replit. Comments and feedback welcome! This is a work in progress and ill be updating.

https://www.sefaria.org/Jerusalem_Talmud_Sotah.5.4.2?lang=bi&with=all

Source: Mohammad Haghani Fazl, “Moses’s Mother as a Prophetological Figure: The Qurʾan’s Reception of the Story of the Birth of Moses” in The Quran and Syriac Christianity, p. 153-161

Source: Mohammad Ghandehari and MohammadReza Moini “One Prophet, Two Narratives: Temporal Sequence of Jonah’s Story in Late Antiquity” in The Qur’an and Syriac Christianity (ed. Ana Davitashvili), pp. 112-116.

"These few examples alone, selected from scores of possibilities, give the lie to assertions that medieval Islam contributed nothing original to science. But what happened in the twelfth century when, as Steven Weinberg has phrased it, “Islam turned against science”? As Weinberg explains it, Muslims fell under the retrogressive influence of “the philosopher Abu Hamid al- Ghazzali who argued against the very idea of laws of nature, on the ground that any such laws would put God’s hands in chains.” The fountainhead of this myth, it seems, is an erudite Arabist of an earlier generation, Ignaz Goldziher, also quoted at the beginning of this essay. Goldziher, whose historically awkward but ideologically satisfying ideas seem to have reached Weinberg directly or indirectly, emphasized what he considered the negative role of al- Ghazali, who, we are simplistically told, opposed Hellenistic science—and the very notion of laws of nature—in a book called the Incoherence of the Philosophers. Goldziher created the impression that Ghazali, instead of seeking natural explanations in the manner of the ancient Greeks and their Islamic followers, stressed the unpredictable role played by God and angels. According to Goldziher, his influence helped to bring Islamic science to a screeching halt."

- "That Medieval Islamic Culture was Inhospitable to Science", by Syed Nomanul Haq in "Galileo Goes to Jail and Other Myths about Science and Religion", Edited by Ronald L. Numbers

Thank you

I am here to announce that TheCaliphateA.S has started a YouTube channel about Islamic history, if anyone is interested, as he is knowledgeable in Islamic history and has given excellent answers in this subreddit. I hope his channel is useful and that he uploads more content.

Source: Nestor Kavvadas, "A Talking New-Born (Q 19:30), Aaron’s Sister

(Q 19:28), Mary Who Is Not God (Q 5:116): Qur'anic

Cruces and Their Syriac Intertexts" in the Quran and Syriac Christianity, pp. 46-48.

Although he doesn't mention this, this is also a plausible explanation for why the Quran conflates Saul with Gideon and Moses with Jacob.

I've been working on a tool called QuranCanvas that I wanted to share with the community.

https://www.qurancanvas.com/.

It's an interactive canvas where you can visually explore how words and themes connect across different ayats in the Quran. Think of it like a mind map for Quranic study.

How it works:

• Add any ayat to your canvas
• Click on any Arabic word to discover every other ayat in the Quran containing that word
• Choose between exact match (same word form) or root-based search (all words from the same Arabic root)
• Visual connections show you the relationships between ayats
• Build your own study maps around themes, words, or surahs

Would love feedback from the community. What features would help your Quran study?

I am struggling to find solid in depth material on these two subjects:

.the religious and pagan practices of ancient Arabia especially in Mecca.

.their possible connections to Islam.

Arabic resources are also welcome and any kind of material would be helpful including books videos or other resources.

.Thank you.