Muhammad Is Not the Father of Any of Your Men: The Making of by David S. Powers

By David S. Powers

"Powers's paintings is such a lot outstanding all through. . . . Muhammad isn't the Father of Any of Your males is punctiliously researched, meticulously documented, and cogently argued. He offers a desirable thesis for Islamic students to evaluate for its validity."—Review of Biblical Literature

"A very important contribution to scholarship at the Qur'an and early Islam."—Fred M. Donner, college of Chicago

"Powers's skill to imagine during the production of the narrative of the sonship of Zayd, his divorce, and Muhammad's marriage is actually compelling. The reader feels that the writer is in overall regulate of the fabric, although it levels so generally around the close to East and plenty of disciplines."—Andrew Rippin, collage of Victoria

The Islamic declare to supersede Judaism and Christianity is embodied within the theological statement that the place of work of prophecy is hereditary yet that the road of descent ends with Muhammad, who's the seal, or final, of the prophets.

While Muhammad had no usual sons who reached the age of adulthood, he's stated to have followed a guy named Zayd, and mutual rights of inheritance have been created among the 2. Zayd b. Muhammad, often referred to as the loved of the Messenger of God, was once the 1st grownup male to develop into a Muslim and the one Muslim except Muhammad to be named within the Qur'an. but when prophecy is hereditary and Muhammad has a son, David Powers argues, then he will not be the final Prophet. Conversely, if he's the final Prophet, he can't have a son.

In Muhammad isn't the Father of Any of Your males, Powers contends sequence of radical strikes have been made within the first centuries of Islamic heritage to make sure Muhammad's place because the final Prophet. He makes a speciality of narrative bills of Muhammad's repudiation of Zayd, of his marriage to Zayd's former spouse, and of Zayd's martyrdom in conflict opposed to the Byzantines. Powers argues that theological imperatives drove alterations within the ancient list and ended in the abolition or reform of key criminal associations. In what's prone to be the main debatable point of his booklet, he deals compelling actual proof that the textual content of the Qur'an itself used to be altered.

David S. Powers is Professor of close to jap reports at Cornell college. he's writer of legislation, Society and tradition within the Maghrib, 1300-1500.

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Extra resources for Muhammad Is Not the Father of Any of Your Men: The Making of the Last Prophet

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Be that as it may, one or the other explanation suffers from three shortcomings. First, by characterizing the Qur a¯nic legislation as a response to the tribal customary law of pre-Islamic Arabia, the Islamic sources obfuscate any connection between the practice of adoption in Arabia, on the one hand, and in the greater Near East, on the other. This may explain why the handful of Western scholars who have treated the abolition of adoption focus exclusively on Arabia before and after the rise of Islam without paying any attention to the Near East in late antiquity.

36–38) In pre-Islamic times, a young bedouin (a ra¯ bı¯ ) by the name of Zayd b. ” As a result of his adoption, Zayd was renamed Zayd b. 12 Shortly after the hijra to Medina, Zayd informed his father that he wanted to marry the beautiful Zaynab bt. Jah ˘sh, Muh ˘ammad’s paternal cross-cousin. Unlike the biblical Abraham, who insisted that his son Isaac marry within his tribe, Muh ˘ammad protested that it would be inappropriate for his son to marry this noble Qurashı¯ woman, while at the same time assuring Zayd that he would acquire a beautiful wife for him.

Even if the resulting narrative expansion of the Qur a¯nic account was produced after the fact, Islamic tradition teaches that this narrative refers to an event in the life of the Prophet. It was this antecedent event that resulted in the revelation of v. 37, that is to say, the historical event is the sabab al-nuzu¯l or occasion on which the verse was revealed. Alternatively, it is possible to read v. 37 of Su¯rat al-Ah ˘za¯ b as a sacred legend or fabula that is derived from earlier models and designed to address an important theological issue.

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