MUḤAMMAD’S NIGHT JOURNEY IN ITS PALESTINIAN CONTEXT

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MUḤAMMAD’S NIGHT JOURNEY IN ITS PALESTINIAN CONTEXT – A PERFECT SOLUTION TO A FO
OP - November 07, 2015, 12:19 AM

A new paper published by Daniel Beck in academia.
A very interesting paper, i will try to discuss it in the next weeks.
https://www.academia.edu/17318352/Mu%E1%B8%A5ammad_s_Night_Journey_in_its_Palestinian_Context_a_Perfect_Solution_to_a_Forgotten_Problem_Q_17_1_
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MUḤAMMAD’S NIGHT JOURNEY IN ITS PALESTINIAN CONTEXT – A PERFECT SOLUTION TO A FO
Reply #1 - November 07, 2015, 03:51 PM

Muḥammad's night journey in the Qurʾān

ORIENTALISTS' VIEW ON THE NIGHT JOURNEY

Al-Aqida Al-Tahawiyya., Imām_Abū Jaʿfar Aḥmad ibn Muḥammad bin Salāma al-Azdī

Do not let silence become your legacy.. Question everything
I renounced my faith to become a kafir,
the beloved betrayed me and turned in to a Muslim
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MUḤAMMAD?S NIGHT JOURNEY IN ITS PALESTINIAN CONTEXT ? A PERFECT SOLUTION TO A FO
Reply #2 - November 25, 2015, 01:47 PM

MUḤAMMAD’S NIGHT JOURNEY...p.19, note 75.
Quote
Surprisingly few Qur’anic scholars have focused on the connections between anti-Chalcedonian asceticism, Arabia, and Christological controversy in the late fifth-late sixth centuries. That is disappointing given how well this milieu suits the emergence of archaic Qur’anic texts and discourse – an Arabic-speaking population that fiercely opposed the Chalcedonians, seething with Christological controversy, largely bereft of (and often hostile towards) priestly hierarchy, populating Biblical locations outside the Holy Land, and suffused with ascetic messengers who followed Syriac Christianity. It is hard to picture a better milieu for the early evolution of Arabic discourse that privileged pious ascetic messengers against a corrupt ecclesiastical establishment, to the point of creating an innovative Arabic counter-liturgy and counter-rituals (rejecting sacraments administered by Chalcedonian priests).
Yet traditional conceptions of Qur’anic origins in Mecca, and revisionist conceptions of very late Qur’anic composition in Syria and Mesopotamia, have tended to overshadow the potential role of this earlier milieu.

I agree here to the points highlighted. However, I read somewhere that the conceptions of Wansbrough can be applied to an earlier milieu : that "islam" was formed not after the conquest in Irak, but 100 years before the emergence of an Arab power in Syria. By "islam" I mean the writing of the texts of what will be the Quran which is a corpus.
It has to be outlined that the Quran describes the divisions between Christians, (Q 5,14 : And with those who say: "Lo! we are Christians," We made a covenant, but they forgot a part of that whereof they were admonished. Therefor We have stirred up enmity and hatred among them till the Day of Resurrection, when Allah
will inform them of their handiwork).
Therefore it places iself outside the melee. It has therefore nothing to do with the Christian Factions : the Quran observes the situation, it is not a part of it, from its point of view.
From my point of view it is of course a part of it, I mean here that the Quran is a part of the world of the Biblical Revelation, then it is engaged in the combat of "who has the right interpretation" after the "Jesus event".
To its audience, the Quran uses the division between Christians not to judge who is right or not, he uses it to point that the division itself is the sign that "Christianity" of its time is false.
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MUḤAMMAD?S NIGHT JOURNEY IN ITS PALESTINIAN CONTEXT ? A PERFECT SOLUTION TO A FO
Reply #3 - November 25, 2015, 03:07 PM

Note 87, p23.
Quote
The usual objection to interpreting Qur’anic text in close relation with anti-Chalcedonian tradition is that the anti- Chalcedonians shared an extremely high Christology, while “the Qur’ān” (an anachronism when used to signify a unified Christological view) asserts a very low Christology, akin to Nestorianism. As I plan to argue in a forthcoming article, that may be a misleading way to look at the problem. The assumption that Qur’anic Christology is relatively uniform—often accompanied by an analytical approach that aggressively assimilates archaic Qur’anic text either to the doctrines of ancient Christian sects or else to later Qur’anic textual layers—has obscured significant theological innovations displayed in the early textual layers.

It looks like the theory of Segovia.
The Christology (and Mariology) of the Quran is unified and quite simple : Jesus is always a man, period. Mary is a woman, period. There is no "layers" of anything about Jesus which change the nature of Jesus from his mere human nature : nada... "Word of God", coming from the "Spirit of God" bring nothing to the nature of Jesus in the Quran. Nothing in the Quran which says : "As the Word of God Jesus did this or that contrary to the other prophets who were not "Word of God"". Au contraire, what Jesus did, the miracles, are by the permission of God, etc.

They are words used by the Quran towards its christianized audience to trick them, seduce them...

Likely, it is difficult to see any Nestorian influence on the quranic Christology which deny constantly the filiation of Jesus to God and any part of divinity in him. The Nestorians believed that Jesus was the Son of God the Second Hypostase of the Trinity (with some differences of wording with others) but nothing to to with the mere man of the Quran : in fact, exactly the contrary. With the Council of Ephese, 431, convoqued against Nestorius, "Ephesians"(catholic, protestant, orthodox of today) were accused by Monophysites to be Nestorians !
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