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Quranism: Difference between revisions
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→Differences between the Meccan - Medinan Split
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=== Differences between the Meccan - Medinan Split === | === Differences between the Meccan - Medinan Split === | ||
As Mark Durie notes, | As Mark Durie notes below, a stark difference iin the Quran exists between the so-called "Meccan" and "Medinan" surahs, reflecting change in message from that of a 'warner' to a military leader of a warlike religious community. | ||
{{Quote|Durie, Mark. The Qur’an and Its Biblical Reflexes: Investigations into the Genesis of a Religion (pp. 174-177). Lexington Books.|Before the Eschatological Transition the Messenger is “only” a “bringer of good news” (bashīr) and “a warner” (nadhīr) (Q7:188; Q17:105; Q25:1), with no “authority” or “lawful power” (sulṭān), just like previous messengers (Q14:11). Other pre-transitional descriptions of the Messenger are in the same vein: he is neither a “watcher” (ḥafīẓ; Q6:104, 107; Q11:86; Q42:48), nor a “guardian” (wakīl; Q6:66, 107; Q10:108; Q11:12; Q17:54; Q25:43; Q39:41; Q42:6), nor a “controller” or “record-keeper”12 (muṣayṭir; Q88:21–22), nor a “tyrant” (jabbār; Q50:45) over believers, nor does he himself guide them (Q28:56),13 so “nothing of their account (falls) on you” (Q6:52).14 For believers, the emphasis at this stage is on believing the signs of Alla¯h, trusting in Alla¯h, rejecting association (shirk), and being eager to do good deeds, including making contributions (zakat), and performing daily prayers [...] | {{Quote|Durie, Mark. The Qur’an and Its Biblical Reflexes: Investigations into the Genesis of a Religion (pp. 174-177). Lexington Books.|Before the Eschatological Transition the Messenger is “only” a “bringer of good news” (bashīr) and “a warner” (nadhīr) (Q7:188; Q17:105; Q25:1), with no “authority” or “lawful power” (sulṭān), just like previous messengers (Q14:11). Other pre-transitional descriptions of the Messenger are in the same vein: he is neither a “watcher” (ḥafīẓ; Q6:104, 107; Q11:86; Q42:48), nor a “guardian” (wakīl; Q6:66, 107; Q10:108; Q11:12; Q17:54; Q25:43; Q39:41; Q42:6), nor a “controller” or “record-keeper”12 (muṣayṭir; Q88:21–22), nor a “tyrant” (jabbār; Q50:45) over believers, nor does he himself guide them (Q28:56),13 so “nothing of their account (falls) on you” (Q6:52).14 For believers, the emphasis at this stage is on believing the signs of Alla¯h, trusting in Alla¯h, rejecting association (shirk), and being eager to do good deeds, including making contributions (zakat), and performing daily prayers [...] | ||
[...] After the transition, the community of believers becomes dissociated from disbelievers, who are not to be taken as “allies.” The believers are a more regulated community, which now “commands right and forbids wrong,” exercising authority even over disbelievers. The Messenger’s function also changes after the transition, when he assumes a position of command over believers, whose duty is no longer merely to listen to the Messenger and believe, but to obey, giving him their total personal allegiance (Sinai 2015–2016, 68). The community is now to “obey Alla¯h and (obey) His/the Messenger,” for “Whoever obeys the Messenger has obeyed Alla¯h” (Q4:80).15 It is striking that the formula “obey Alla¯h and (obey) His/the Messenger” appears 21 times in post-transitional sūrahs but never in pre-transitional sūrahs. The phrase “Alla¯h and the/his Messenger” joins the authority of the Messenger to that of Alla¯h.16 “Alla¯h” is conjoined with “the/his Messenger” (and sometimes “messengers”) 97 times after the transition, in 16 of the 23 post-transitional sūrahs, but only twice before the transition (Q72:23 and Q7:158). [...] | [...] After the transition, the community of believers becomes dissociated from disbelievers, who are not to be taken as “allies.” The believers are a more regulated community, which now “commands right and forbids wrong,” exercising authority even over disbelievers. The Messenger’s function also changes after the transition, when he assumes a position of command over believers, whose duty is no longer merely to listen to the Messenger and believe, but to obey, giving him their total personal allegiance (Sinai 2015–2016, 68). The community is now to “obey Alla¯h and (obey) His/the Messenger,” for “Whoever obeys the Messenger has obeyed Alla¯h” (Q4:80).15 It is striking that the formula “obey Alla¯h and (obey) His/the Messenger” appears 21 times in post-transitional sūrahs but never in pre-transitional sūrahs. The phrase “Alla¯h and the/his Messenger” joins the authority of the Messenger to that of Alla¯h.16 “Alla¯h” is conjoined with “the/his Messenger” (and sometimes “messengers”) 97 times after the transition, in 16 of the 23 post-transitional sūrahs, but only twice before the transition (Q72:23 and Q7:158). [...] | ||
[...] Before the transition the emphasis is on believing Alla¯h’s warnings through the Messenger, and responding to these warnings by doing good deeds. After the transition the emphasis is on obedience in conformity to the specific instructions—the “limits”—brought by the Messenger, who is paired with Alla¯h in authority over believers.}} | [...] Before the transition the emphasis is on believing Alla¯h’s warnings through the Messenger, and responding to these warnings by doing good deeds. After the transition the emphasis is on obedience in conformity to the specific instructions—the “limits”—brought by the Messenger, who is paired with Alla¯h in authority over believers.}} | ||
Without the doctrine of [[Naskh (Abrogation)]], dependant as it is on the sirah and hadith which Quranists reject, this stark difference in tone and message is hard to reconcile, as the two groups of surahs seem to present very different messages. | |||
==See Also== | ==See Also== | ||