Paul DdA Ellis

[Paul DdA Ellis @PDdAEllis]

@Leafywashere00 However, I dispute that revisionist theories require 'massive' amnesia. The Qur'an gives little indication of the size of the believers' movement. It could have been quite small, and easily wiped out/scattered, leaving behind an enthralling scripture but no one to explain it.

[Paul DdA Ellis @PDdAEllis]

@Leafywashere00 Mass amnesia is what the evidence shows. Whenever a difficult passage can be explained by inventing a story, at least one story, sometimes several, inevitably appear. Whenever the Qur'an poses a conundrum that cannot be explained from imagination alone, the tradition is silent...

[Paul DdA Ellis @PDdAEllis]

@Leafywashere00 Eg:
- the mysterious letters,
- the chronological order of the surahs,
- why Q9 has no basmala,
- why the prophet's home is spelt Maka in 1 place, Baka elsewhere,
- the identity of the Sabi'un,
- the story of the camel of God,
- who Jews call the son of God in Q 9.30,
etc.

[Paul DdA Ellis @PDdAEllis]

@My3Jazmine Both good points. The Qur'an talks of a place where Allah's name is remembered which I suggest is a reference to the temple (fn 519 if you want to cheat and read ahead).

Paradise is raised to a mountaintop by Ezekiel - you should soon reach a passage on this (p 53).

[Paul DdA Ellis @PDdAEllis]

I have today posted on Academia the first nine chapters of my pending book, Jerusalem, City of Islam, proposing that the Qur'an's references to the masjid al-haram, etc, are to the summit of Mt Moriah, the Foundation Stone of the former Jerusalem temples. https://t.co/6ZkKbC10lg

[Paul DdA Ellis @PDdAEllis]

@My3Jazmine Slow reading is definately the best way to be. Skimming is 'why bother' reading.

[Paul DdA Ellis @PDdAEllis]

@My3Jazmine Part of my reasons for thinking this is that the text of the Qur'an tells a story that fits with what we know of the period (defending the Temple Mt, leaving Jerusalem, apocalypse, war, occupying Temple Mt).

Hopefully, you will be convinced as you read on!

[Paul DdA Ellis @PDdAEllis]

@My3Jazmine There are distinctions between these terms (scripture, physical documents, specifically the Psalmody). But whilst there has clearly been extensive subsequent editing and the author's mission, style and lexicon change considerably, I see one principal author behind it all.

[Paul DdA Ellis @PDdAEllis]

@My3Jazmine There are some similarities, certainly, but why would that indicate that the author of those verses was a different person to the author of the rest of the Qur'an?

[Paul DdA Ellis @PDdAEllis]

@My3Jazmine IMO, the Qur'an shows signs of having a single primary author, athough his style and circumstances change. I don't see many large interpolations.
Just a few:

Q 9.1-39,
Q 18.60-64,
Q 19.34-40
(Q 113-114?).

There may be more, but each one has to be proved. Not many whole pages.

[Paul DdA Ellis @PDdAEllis]

@My3Jazmine You are v kind. I welcome pushback , because it is in having our ideas challenged that we advance.

I am, however, amazed at tge lack of curiosity on the part of both Muslims and non-Muslims in this area that is of such importance to the world (and which I find so fascinating!)

[Paul DdA Ellis @PDdAEllis]

@My3Jazmine My book is by far the most detailed and comprehensive revisionist explanation of the Qur'an to have ever been produced.

Whilst some may contest some details, I believe that its revolutionary core thesis is so well supported by evidence as to be compelling to any honest reader.

[Paul DdA Ellis @PDdAEllis]

@My3Jazmine We agree on much!

[Paul DdA Ellis @PDdAEllis]

@My3Jazmine I do think that 'Muhammad' was an epithet rather than a name (although my reasoning is not contained in the Open Access portion of my book.)

I have no view as to what his real name might have been.

[Paul DdA Ellis @PDdAEllis]

@My3Jazmine I can't find an English translation that mentions Qutham on its 39th page, but are you referring to Haykal's mention of a claim that Qutham was Muhammad's given name?

If so, I understand that this report dates from the late 9th C, which I would treat as inherently unreliable.

[Paul DdA Ellis @PDdAEllis]

@My3Jazmine They are now!

[Paul DdA Ellis @PDdAEllis]

22. ... I propose that in both instances, the true identity of the masjid al haram underwent a quasi-Freudian transference to serve as the other place, whose defining feature in the text is that it is *not* the masjid al-ḥarām.

[Paul DdA Ellis @PDdAEllis]

01. On 7.10.26 I delivered my fourth video presentation from my book, Jerusalem, City of Islam.
https://t.co/mwpRrQBbo6

[Paul DdA Ellis @PDdAEllis]

21. Finally, I note that in the only 2 occasions in the Qur’an in which the masjid al-haram is juxtaposed with another place (Q 17.1 and the qibla-changing passage), the sira asserts that the other place was Jerusalem, despite there being no indications of this in the text ...