Comments by "You\x27re boring me now" (@You.are.boring.me.now2024) on "Chris At Speakers Corner"
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@adamraj8517 so you haven't read it?
The ‘Gospel of Barnabas’
Chapter 42
Jesus confessed, and said the truth: ' I am not the Messiah .'
Chapter 97
Jesus answered: 'The name of the Messiah is admirable, for God himself gave him the name when he had created his soul, and placed it in a celestial splendour. God said: 'Wait Mohammed ; for thy sake I will to create paradise, the world, and a great multitude of creatures, whereof I make thee a present, insomuch that whoso shall bless thee shall be blessed, and whoso shall curse thee shall be accursed. When I shall send thee into the world I shall send thee as my messenger of salvation, and thy word shall be true, insomuch that heaven and earth shall fail, but thy faith shall never fail." Mohammed is his blessed name .'
Where in the Quran is Muhammad called ‘the Messiah’ ?
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You've never actually read anything by Marijn van Putten have you?
"There are about 60 locations in the Quran, where these regional codices have a slightly different consonantal skeleton . The way that these variants are distributed form a perfect, uncontaminated, stemma (Cook 2004). When such regional difference in consonantal skeleton appears, it is consistently followed closely by the readers of these different regions. For example, the Syrian codex exclusively has Q اٮحٮكم 7:141 whereas the other codices have اٮحٮٮكم . This is reflected in the readings where the Syrian reader Ibn ʕāmir reads ʔanǧā-kum,whereas all other readers read ʔanǧaynā-kum (Ibn al-Ǧazarī §3137). Likewise, the Medinan and Syrian codices have Q ٮرٮدد 5:54 where the Basran and Kufan codices have ٮرٮد ; the Syrian Ibn ʕāmir, and the two Medinans Nāfiʕ and ʔabū Ǧaʕfar read this word as yartadid where the other readers read yartadda (Ibn al-Ǧazarī §2989).
The agreement of the readings with the rasm cannot be explained by an intentional accommodation of the rasm to already existing local oral traditions.Had this been the case, we would be unable to explain how the Syrian muṣḥaf shares all variants with the Medinan codex and not a single one with the Basran and Kufan codex, etc. So, whatever oral tradition existed was evidently subjected to a requirement to agree with the rasm rather than the rasm being updated to match the regional qirāʔāt . It is for these reasons that we must think of the Quranic reading traditions as being just that, primarily readings of the rasm. "
(pages 52/55 Quranic Arabic From its Hijazi Origins to its Classical
Reading Traditions - Marijn van Putten
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