By by Shaikul-Islam Ibn Taimiyah ; abridged by Ash-Shahhat Ahmad At-Tahhan ; rendered into English by Bayan Translation Services.

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Then God sent down this verse. ”15 Illustrated in these anecdotes is the ambivalence of the information. Either the pre-Islamic Arabs did or did not run between the two hills. Both reports certainly provide a justification for the Muslims running between them (which, after all, is the central question for later Muslim jurists) and, at the same time, both reports provide a contrast with the pre-Islamic period. This contrast, note, can be positive or negative – either things are different from the past or they are the same.

5 His task on earth was to provide the “clear proofs” or “explanations” (Qur<ån 2/253 and elsewhere) and his mission was punctuated by miracles as in Qur<ån 3/49: healing, knowing secrets and fashioning birds out of clay into which he breathed 28 Formative elements of classical Islam life, the latter being a story known from the Christian apocryphal Infancy Gospel of Thomas. The crucifix-ion of Jesus, spoken of in Qur<ån 4/157–8, has created the greatest amount of interest, with a view to its possible reflection of sectarian Christian disputes: “[The Jews] neither killed nor crucified him, only a likeness of that was shown to them.

The crucifix-ion of Jesus, spoken of in Qur<ån 4/157–8, has created the greatest amount of interest, with a view to its possible reflection of sectarian Christian disputes: “[The Jews] neither killed nor crucified him, only a likeness of that was shown to them. . ” The notion that Jesus did not “really” die on the cross has been seen as a continuation of Christian discussions over the nature of Jesus – divine and/or human. Once again, however, the Qur<ån would seem to reflect a strange amalgam: on the one hand supporting the argument for the truly divine nature of Jesus and thus denying the reality of his death, while on the other hand denying that Jesus was anything other than a human being.

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