Peter Teed 1992 , p | Moreover, many of them provide evidence of embellishment and invention that were introduced to serve the purposes of political or religious apologetic |
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5, "One major challenge to examining initial contacts between Byzantium and the early Muslim umma arises from the controversy surrounding the traditional Islamic account |
, Revelation unsealed: a narrative critical approach to John's Apocalypse, 138• Larry Joseph Kreitzer , 61• By Mary Beard, John A.
28Lapidus 2002 , pp 0 | Richard Dellamora, Postmodern apocalypse: theory and cultural practice at the end, 117• Frances Carey, The Apocalypse and the shape of things to come, 138• Meyers, Toni Craven, Ross Shepard Kraemer , p |
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See, for example, Bowersock, Glen Warren, Peter Robert Lamont Brown and Oleg Grabar Late Antiquity: A Guide to the Postclassical World 1999, Harvard University Press p | Denis Gril, Miracles, , Brill, 2007 |
Kafih Jerusalem, 1984 , ch.
137 Netanel's work was virtually unknown beyond his native Yemen until modern times, so had little influence on later Jewish thought• These sources contain internal complexities, anachronisms, discrepancies, and contradictions | sources are not contemporaneous with the events they purport to relate and sometimes were written many centuries later |
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597, which notes that many of the details surrounding Muhammad's life as given in the biographies, are "problematic in certain respects, the most important of which is that they represent a tradition of living narrative that is likely to have developed orally for a considerable period before it was given even a relatively fixed written form |
however, there is no relevant archaeological, epigraphic, or numismatic evidence dating from the time of Muhammad, nor are there any references to him in non-Muslim sources dating from the period before 632.
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