END NOTES

 

1 Trimmingham, p. 44.

2 Guillaume, p. 151.

3 Ibid., p. 144.

4 Watt, p. 22.

5 Foster, pp. 129-30; and Shorter Encyclopedia, p. 174; and al-Husayni, pp. 298- 299; and Bell, p. 141.

6 Guillaume, pp. 14-15.

7 Hughes, p. 229.

8 Katerregga and Shank, p. 28.

9 Shorter Encyclopedia, p. 174.

10 Parrinder, pp. 93-94; Bell, pp. l47ff.

11 Robson, "Teachings," p. 38.  See also Qur. 43:57-65; and Foster, pp. 129-30.

12 Bell, pp. 106ff, 136, 140.  Bell in his chapter "Moulding of the Prophet," proposes an explanation of the Prophet's piecemeal and gradual conception of Judaeo-Christian tradition, and how this growing understanding and knowledge of detail of Biblical stories and their relation to each other, is reflected in the Qur'an.  Notable is his growing conception of God's nature as being merciful, while at first he saw only judgment and warning.

13 Sura 19:16-36.

14 al-Husayni, P. 298.

15 Rodwell (Koran), note pp. 409-410. Cf. Bell, pp. 140, l56ff; sura 5:50.

16 Parrinder, pp. 109-115.

17 Bell, p. 154.

18 Or his mother.  It appears that Muhammad was under the impression that the Christian trinity was God, Jesus, and Mary; sura 5:116-118.  (Note: versification is different in various English and Swahili translations of the Qur'an, particularly in Chapter 5.  I have generally followed Pickthall.)

19 Sura 5:72-75.

20 Rodwell (Koran), note p. 389.

21 Wilson, Introducing Islam, p. 51; Wensinck, pp. 200-201.

22 Wysham, p. 108.

23 al-Husayni, p. 302.

24 Ibid., p. 300.

25 Khan, p. 45 and p. 177.

26 Robson, "Tradition," p. 258. 27 Robson, "Teachings," p. 44.

28 Robson, "Teachings," p. 46; Shorter Encyclopedia, p. 174; Hayek, p. l35ff.

29 Robson, "Teachings," p. 47.

30 Hayek, p. 138.

31 Massignon, Essai, pp. 153-154. These citations from Massignon are my translations from the French.

32 Sura 21:91, 3:45, 19:34, 4:171, inter aliae.  Hughes, p. 229, indicates that in 4:169 (171), qawla is used, not kalimah, indicating here the spoken aspect of speech, the non-creative meaning of “word.”

33 Robson, “Teachings,” p. 40.

34 O'Shaughnessy, Word, pp. 7ff.

35 Ibid., pp. 20-21.

36 Encyclopedie, p. 884.

37 Rodwell (Koran), notes, p. 207 and p. 346.  Rodwell also says this is the concept of Muhammad in the phrase that Jesus was strengthened by the Holy Spirit (sura 2:81 -- or 2:87 in Arberry and Pickthall -- and many others).  This book will not go into this matter. Pickthall, an English Muslim, says, “‘The holy Spirit’ is a term for the angel of revelation, Gabriel,” p. 40.

38 Encyclopedie, p. 884.

39 Ibid.

40 Nicholson, p. 232.

41 O'Shaughnessy, Word, p. 31.

42 Nicholson, p. 225.

43 O'Shaughnessy, Word, p. 30.

44 Thompson, p. 383.

45 Encyclopedia (1954), Vol. 3: p. 100.

46 Thompson, pp. 385-386.

47 Ibid., pp. 388-389.

48 Ibid., and Nicholson, p. 214.

49 Khallikan (comments by translator De Slane), p. 423-426.

50 Guillaume, p. 145; and Thompson, p. 388.

51 Thompson, p. 392.

52 Massignon, Essai, p. 39; and Akhbar, pp. 62-63.

53 Encyclopedie, p. 254.

54 Kha11ikan, p. 423.

55 Nicholson, pp. 216-219; and Thompson, pp. 390-391.

56 Arberry, p. 60.

57 Nicholson, p. 217; and Thompson, pp. 389-391.

58 Thompson, p. 389.

59 Arberry, p. 60.

60 Nicholson, p. 218, and Thompson, p. 388; and Encyclopedia (1954), Vol. 3: 101- 102; and Khallikan, p. 424.

61 Nicholson, p. 217.

62 Massignon, Akhbar, p. 156.

 

 

END OF NOTES