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In Izutsu’s words, the polytheist understanding of God was “surprisingly close to the Islamic concept”.1 Since the mušrikūn are assumed to have been pagans whereas the Messenger explicitly identified his God as the God of Moses and Jesus, this is something of a problem. Why did the pagans accept the identification? You.
The repeated expression of certain positions by Lucian himself and by what would seem to be sympathetic voices do suggest that Lucian believed the divine to be an all-good, all-giving entity that was completely self-sufficient and so was deaf to the blandishments of prayer and sacrifice.
The two verses most commonly referred to in this context are John 14: 6 (Jesus said: ‘I am the way, the truth and the life; no one comes to the father, but by me’), and Acts 4: 12 (Peter said: ‘There is salvation in no one else, for there is no other name under heaven . . . by which we must be saved’).
Fritz Graf considers the criticism of sacrifice by the Syrian Greek satirist, Lucian of Samosata. He argues that sacrifice, in Lucian as in other.
The general question is what we can say about that milieu by combining a careful reading of the relevant parts of the Qurʾan with what we know about the religious trends of Late Antiquity in Arabia and elsewhere.
May 8, 2021 · Whereas Lange and Abuali focus on medieval Islamic texts that seek to understand the nature of light in relation to God, André Chappatte’s article examines how long-standing Sufi ideas about God as light (yeleen) are mobilized on the ground, among Muslims in contemporary Odienné, Ivory Coast.
Apr 22, 2015 · The choice of Lucian’s On the Death of Peregrinus is certainly very appropriate for this purpose: Lucian’s koiné with atticizing elements can easily be read and understood by beginners, and the serio-comic tone makes reading this text a very enjoyable experience.
