Exploring The Controversy: The Satanic Verses of The Quran Unveiled

The Satanic Verses of The Quran Unveiled – This Blogs written to David Powers, Cornell University- One of the maximum arguable episodes within the lifestyles of the Prophet Muhammad worries an incident in which he allegedly mistook words suggested by way of Satan as divine revelation.

Known because the Satanic verses, those praises to the pagan deities contradict the Islamic notion that Allah is one and absolute. Muslims these days—of all sects—deny that the incident of the Satanic verses occurred. But as Shahab Ahmed explains, Muslims did no longer usually maintain this view.

Before Orthodoxy wrestles with the question of how religions set up fact—particularly religions consisting of Islam that lack a centralized authority to codify beliefs. Taking the now universally rejected incident of the Satanic verses as a case have a look at inside the formation of Islamic orthodoxy,

Ahmed indicates that early Muslims, circa 632 to 800 CE, held the exact opposite notion. For them, the Satanic verses have been an established fact inside the history of the Prophet.

Ahmed offers a detailed account of the attitudes of Muslims to the Satanic verses within the first two centuries of Islam and traces the chains of transmission in the historic reports known as riwāyah.

Touching at once on the character of Muhammad’s prophetic visions, the translation of the Satanic verses incident is a query of profound significance in Islam, one which performs a position in defining the bounds of what Muslims might also legitimately say and do—issues important to knowledge the cutting-edge Islamic global.

Exploring The Controversy: The Satanic Verses of The Quran Unveiled, Quran, Quran Surahs, Quran Juz

Table of Contents

Introduction: How Does Truth Happen?

How to Read the Earliest Sources?
The Earliest Narrative Reports (Riwāyahs) and Their Transmitters
Riwāyahs 1 to 7: From Muḥammad b. Ka‘b al-Quraẓī
Riwāyah 1: From the Rayy Recension of the Sīrah of Muḥammad Ibn Isḥāq
Riwāyah 2: Abū Ma‘shar’s Report from Muḥammad b. Ka‘b and Muḥammad b. Qays
Riwāyah three: al-Wāqidī’s Report from al-Muṭṭalib b. Ḥanṭab and the Banū Ẓafar
Riwāyahs 4 to 6: Summary Reports from Muḥammad b. Ka‘b al-Quraẓī
Riwāyah 4: A Summary Report from Muḥammad b. Ka‘b inside the Tafsīr of Abū al-Layth al-Samarqandī
Riwāyah five: A Summary Report from Muḥammad b. Ka‘b in the Tafsīr of Ibn Abī Ḥātim al-Rāzī
Riwāyah 6: A Summary Report from Muḥammad b. Ka‘b within the Tafsīr of Abū al-Shaykh al-Iṣbahānī
Riwāyah 7: From the Maghāzī of Yūnus b. Bukayr
Riwāyahs eight to 13: From ‘Urwah b. Al-Zubayr
Riwāyah eight: From Abū al-Aswad’s Egyptian Recension of ‘Urwah’s Maghāzī
Riwāyah nine: al-Bayhaqī’s Citation of the Maghāzī of Mūsā b. ‘Uqbah, and Ibn Kathīr’s Citation from Ibn Abī Ḥātim of the Maghāzī of Mūsā b. ‘Uqbah
Riwāyah 10: al-Dhahabī’s Citation of the Maghāzī of Mūsā b. ‘Uqbah
Riwāyah eleven: Abū Nu‘aym al-Iṣbahānī’s Citation of the Maghāzī of Mūsā b. ‘Uqbah
Riwāyah 12: al-Suyūṭī’s Citation from Ibn Abī Ḥātim’s Tafsīr of the Maghāzī of Mūsā b. ‘Uqbah
Riwāyah 13: al-Kilā‘ī’s Citation of the Maghāzī of Mūsā b. ‘Uqbah
Riwāyahs eight to 13: Conclusions
Riwāyahs 14 and 15: al-Zuhrī from Abū Bakr ‘Abd al-Raḥmān b. Al-Ḥārith
Riwāyah 14: Probably from al-Zuhrī’s Tafsīr with a ṣaḥīḥ mursal isnād
Riwāyah 15: Probably from al-Zuhrī’s Kitāb al-maghāzī
Riwāyahs 14 and 15: Conclusions
Riwāyahs sixteen to 20: From Abū al-‘Āliyah al-Baṣrī
Riwāyah sixteen: Cited with the aid of al-Ṭabarī with a ṣaḥīḥ mursal Basran isnād
Riwāyah 17: Also Cited through al-Ṭabarī with a ṣaḥīḥ mursal Basran isnād
Riwāyah 18: Cited by means of al-Suyūṭī in the Durr from the Tafsīrs of al-Ṭabarī, Ibn al-Mundhir and Ibn Abī Ḥātim by an Unspecified ṣaḥīḥ isnād
Riwāyah 19: Cited via al-Suyūṭī within the Durr from the Tafsīrs of al-Ṭabarī, Ibn al-Mundhir and Ibn Abī Ḥātim al-Rāzī
Riwāyah 20: Cited by means of Yaḥyā b. Sallām al-Baṣrī in his Tafsīr
Riwāyahs 16 to 20: Conclusions
Riwāyahs 21 and 22: From al-Suddī
Riwāyah 21: In the Tafsīr of ‘Abd b. Ḥumayd al-Samarqandī
Riwāyah 22: In the Tafsīr of Ibn Abī Ḥātim al-Rāzī
Riwāyah 23: From Muḥammad b. Al-Sā’ib al-Kalbī
Riwāyahs 24 to 26: From Qatādah b. Di‘āmah
Riwāyah 24: Cited by means of Yaḥyā b. Sallām al-Baṣrī in His Tafsīr
Riwāyah 25: al-Ṭabarī’s Citation of Tafsīr Muḥammad ibn Thawr ‘an Ma‘mar ‘an Qatādah, and of al-Ḥasan b. Yaḥyā’s Citation of Qatādah in the Baghdādī Transmission of the Tafsīr of ‘Abd al-Razzāq al-Ṣan‘ānī
Riwāyah 26: From the Tafsīr of ‘Abd al-Razzāq al-Ṣan‘ānī
Riwāyahs 24 to 26: Conclusions
Riwāyahs 27 to 30: From Muqātil b. Sulaymān
Riwāyah 27: Muqātil’s Commentary on Qur’ān 22:52 al-Ḥajj
Riwāyah 28: Muqātil’s Commentary on Qur’ān 53:19–26 al-Najm
Riwāyah 29: Muqātil’s Commentary on Qur’ān 109 al-Kāfirūn
Riwāyah 30: Muqātil’s Commentary on Qur’ān 39:43–forty five al-Zumar
Riwāyahs 27 to 30: Conclusions
Riwāyahs 31 to 33: From Mujāhid b. Jabr
Riwāyah 31: From Mujāhid’s Commentary on Qur’ān 22:fifty two al-Ḥajj Cited by Ibn ‘Aqīlah
Riwāyah 32: From Mujāhid’s Commentary on Qur’ān 39:forty five al-Zumar Cited by al-Wāḥidī
Riwāyah 33: From Mujāhid’s Commentary on Qur’ān 17:73 al-Isrā’ Cited by al-Tha‘labī
Riwāyah 34: From al-Ḍaḥḥāk b. Muzāḥim al-Balkhī
Riwāyahs 35 to forty four: Attributed to ‘Abd Allāh b. ‘Abbās
Riwāyah 35: From ‘Aṭiyyah b. Sa‘d al-‘Awfī
Riwāyah 36: From Abū Ṣāliḥ
Riwāyah 37: From ‘Aṭā’ b. Abī Rabāḥ al-Makkī
Riwāyah 38: Cited Directly from Ibn ‘Abbās inside the Gharā’ib al-Qur’ān of Niẓām al-Dīn al-Naysābūrī
Riwāyah 39: From Abū Sāliḥ; from ‘Ikrimah the mawlā of Ibn ‘Abbās; and from an Unnamed Source
Riwāyahs forty to 44: Sa‘īd b. Jubayr from Ibn ‘Abbās
Riwāyahs forty, forty one and forty two: ‘Uthmān b. Al-Aswad ← Sa‘īd b. Jubayr
Riwāyah 40: In the Mukhtārah of al-Ḍiyā’ al-Maqdisī with a Deficient isnād
Riwāyah forty one: In the Tafsīr of Abū al-Layth al-Samarqandī with an Unacknowledged ṣaḥīḥ isnād
Riwāyah 42: In the Asbāb al-nuzūl of al-Wāḥidī with an isnād Stopping at Sa‘īd b. Jubayr
Riwāyahs forty three and 44: Shu‘bah ← Abū Bishr ← Sa‘īd b. Jubayr ← Ibn ‘Abbās
Riwāyah 43: Cited from Yūsuf b. Ḥammād al-Baṣrī inside the Musnad of al-Bazzār with Two Cautionary Remarks
Riwāyah forty four: Cited from Yūsuf b. Ḥammād al-Baṣrī in the Mu‘jam al-Kabīr of al-Ṭabarānī and within the Tafsīr of Ibn Mardawayh, with an Interesting Remark
Riwāyahs 35 to 44: Conclusions
Riwāyahs 45 to 47: From Sa‘īd b. Jubayr without Attribution to Ibn ‘Abbās
Riwāyah 45: Cited via al-Ṭabarī from Sa‘īd b. Jubayr thru Shu‘bah and Abū Bishr Ja‘a long way b. Abī Waḥshiyyah
Riwāyah 46: Cited by means of Ibn Abī Ḥātim al-Rāzī from Sa‘īd b. Jubayr thru Shu‘bah and Abū Bishr Ja‘a long way b. Abī Waḥshiyyah
Riwāyah 47: Cited by al-Suyūṭī in the Durr with out an isnād
Riwāyahs 40 to forty seven: Conclusions
Riwāyah forty eight: From ‘Ikrimah, the mawlā of Ibn ‘Abbās
Riwāyahs 49 and 50: From al-Ḥasan al-Baṣrī
Riwāyah 49: Cited from al-Ḥasan al-Baṣrī in al-Nukat wa-al-‘uyūn of al-Māwardī
Riwāyah 50: Cited from al-Ḥasan al-Baṣrī in Aḥkām al-Qur’ān of al-Jaṣṣāṣ
Conclusions: The Satanic Verses, Riwāyahs 1 to 50

three. Why Did the Early Muslim Community Accept the Satanic Verses Incident as Truth?

Bibliography

Acknowledgments

Index

Reviews and Endorsements

“[Ahmed] became no longer involved with whether or not the Satanic Verses incident without a doubt passed off or now not. His topic is instead what human beings believed to have passed off. The outcomes are all of the greater perceptive (and precious) for that.”—Bruce Fudge, The Times Literary Supplement

“[Ahmed] gives the maximum systematic, important observe of an especially crucial way of life from early Islamic records, the so-known as incident of the Satanic verses.”—S. J. Shoemaker, Choice

“The struggle over Islamic orthodoxy maintains to rage on today, making this paintings of contemporary relevance… A treasured piece of in-intensity scholarship on the formation of the early Islamic community and its discourses approximately Muslim beliefs and practices.”—Publishers Weekly

“Well prepared and virtually written, this paintings is based upon an exhaustive exam of the assets. The analysis is meticulous, the e-book sober in its conclusions.

Ahmed’s goal is to give an explanation for one factor of the formation of Islamic orthodoxy through investigating ‘how reality occurs.’ He makes an essential distinction between the three types of supply fabric that make up ancient memory discourse:

sirah or biography; tafsir or Quranic exegesis; and hadith or prophetic exemplum. Ahmed asks properly questions—and he answers them in a convincing way.”—David Powers, Cornell University

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