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218⁄833). Ibn Is āq’s compilation served as a model to later historiographers who quoted large portions of his accounts. His compilation contains numerous allusions to qur ānic verses about the Jews. ). These tribes based their military power on fortresses built of stone, within which they lived, and thanks to which they retained predominance over their Arab neighbors. ) following the Babylonian and the Roman conquests of that area. ), but other traditions trace their origins to certain ancient Arab clans who are said to have converted to Judaism (see tribes and clans).

3:19; 5:82; see tolerance and compulsion), (d) to preach or argue with them peaceably (q 3:64; 4:63; 16:64, 125; 29:46; 41:34; see invitation), and (e) to fight them under certain restrictions (q 2:190, 191-4, 217; 4:91; 9:36, 123; 16:126; 22:39-40). There are also qur ānic references to treaties with infidels and to peace (q 2:208; 4:90; 8:61; cf. q 3:28; 47:35; see contracts and alliances). All these are in conflict with the clear orders to fight, expressed in q 9:5 and 9:29 (cf. q 2:244). q 9:5 instructs the Muslims to fight the idolaters (mushrikūn) until they are converted to Islam and is known as “the sword verse” (āyat al-sayf, see polytheism and atheism).

S. Hodgson, Abd Allāh b. S. Humphreys, Islamic history. A framework for inquiry, Minneapolis 1988 (especially 255-83), Princeton 1991 (rev. J. Kister, The massacre of the Banū Quray a, in jsai 8 (1986), 61-96; Lane; M. , Muslims, Jews and pagans. Studies on early Islamic Medina, Leiden 1995; B. Lewis, The Jews of Islam, Princeton 1984; A. Noth, Abgrenzungsprobleme zwischen Muslimen und nicht-Muslimen. Die “Bedingungen Umars (al-shurū al- umariyya)” unter einem anderen Aspect gelesen, in jsai 9 (1987), 290-315; Paret, Kommentar; U.

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An Examination of the Mystic Tendencies in Islām in the Light of the Qur'ān and Traditions by Zuhurud-Din M. M. Ahmad

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