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<metadesc>Qur'anists are a small group who reject the hadith and sunnah, a critical component of Islam. They are rejected as apostates by mainstream Muslims.</metadesc>
<metadesc>Qur'anists are a small group who reject the hadith and sunnah, a critical component of Islam. They are rejected as apostates by mainstream Muslims.</metadesc>


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==Five Pillars of Islam==
==Five Pillars of Islam==
The concept "[[Five Pillars of Islam|5 pillars in Islam]]" is practiced and preached widely in the Muslim world and is a crucial part of the Muslim way of life. Yet this concept is not described or defined in the Qur'an in any way. It is only found in the hadith. Looking at the pillars individually, four out of five of Islam’s Pillarsfind their basis in the Hadith, and do not come (explicitly) from the Quran.
The concept "[[Five Pillars of Islam|5 pillars in Islam]]" is practiced and preached widely in the Muslim world and is a crucial part of the Muslim way of life. Yet this concept is not described or defined in the Qur'an in any way. It is only found in the hadith. Looking at the pillars individually, four out of five of Islam’s Pillars find their basis in the Hadith, and do not come (explicitly) from the Quran.


===Shahadah===
===Shahadah===
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===Characters in the Quran===
===Characters in the Quran===
There are also characters supposedly contemporary to Muhammad such as [[Abu Lahab]] ({{Quran|111|1}} (and his wife {{Quran|111|4}})) and [https://en.wikipedia.org/wiki/Zayd_ibn_Haritha_al-Kalbi Zayd] ({{Quran|33|37}}), who have no equivalents in biblical literature to refer to, that are named but not introduced formally - so the meaning of the verses and who they are is highly obscure (if not impossible to understand fully) without secondary literature.
The Quran also refers to contempories to Muhammad such as [[Abu Lahab]] ({{Quran|111|1}} (and his wife {{Quran|111|4}})) and [https://en.wikipedia.org/wiki/Zayd_ibn_Haritha_al-Kalbi Zayd] ({{Quran|33|37}}), who are not mentioned at all in the Bible - so the meaning of the verses and who they are referring to is highly obscure (if not impossible to understand fully) without the Sunnah and sirah.  


=== Abrogation ===
=== Abrogation ===
Scholars of Islam developed the principle of [[Naskh (Abrogation)]] which is used to reconcile seemingly contradictory commandments ''(e.g. see: [[List of Abrogations in the Qur'an]])'' in the Quran. This is where an earlier verse is 'abrogated' by new verses, and becomes no longer valid as the latest verse now applies.
Scholars of Islam developed the principle of [[Naskh (Abrogation)]] which is used to reconcile seemingly contradictory commandments ''(e.g. see: [[List of Abrogations in the Qur'an]])'' in the Quran. In this is "later" verses can abrogate or cancel out "earlier verses" if the "earlier" verse contradicts the "later" verse.


The main issue specifically for Quranists is that the Quran itself does not come in [[:en:Chronological_Order_of_the_Qur'an|chronological order]] of the time of revelation, but mostly follows a pattern of longer Surahs at the beginning getting shorter as one goes through the book. Only by using extra-Quranic material from traditions is it possible to come up with an order to know which ruling would abrogate which.
This issue arises for Quranists since the Quran itself is not arranged in [[:en:Chronological_Order_of_the_Qur'an|chronological order]] of the time of revelation, but mostly follows a pattern of longer Surahs at the beginning getting shorter ones towards the end of the book. Only by using extra-Quranic material from traditions is it possible to come up with an order to know which ruling would abrogate which.


For example, many classical Islamic scholars (such as Ibn Kathir)<ref>[https://quranx.com/Tafsir/Kathir/4.15 ''Ibn Kathir Tafsir on Verse 4:15.''] Ibn Kathir d.1373</ref> believe that the verse commanding women to be confined to house arrest until death for a vague 'lewdness' (l-fāḥishata) charge:
For example, many classical Islamic scholars (such as Ibn Kathir)<ref>[https://quranx.com/Tafsir/Kathir/4.15 ''Ibn Kathir Tafsir on Verse 4:15.''] Ibn Kathir d.1373</ref> believe that the verse commanding women to be confined to house arrest until death for a vague 'lewdness' (l-fāḥishata) charge:
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Was then abrogated by a newly mentioned punishment for adultery:
Was then abrogated by a newly mentioned punishment for adultery:
{{Quote|{{Quran|24|2}}|The [unmarried] woman or [unmarried] man found guilty of sexual intercourse - lash each one of them with a hundred lashes, and do not be taken by pity for them in the religion of Allah, if you should believe in Allah and the Last Day.}}
{{Quote|{{Quran|24|2}}|The [unmarried] woman or [unmarried] man found guilty of sexual intercourse - lash each one of them with a hundred lashes, and do not be taken by pity for them in the religion of Allah, if you should believe in Allah and the Last Day.}}
But there is no obvious way to reconcile these on the basis of which time they were revealed in without the extra traditions.
There is no way to use [[Naskh (Abrogation)]] as it is classically understood to reconcile these two verses without the aide of the sunnah and sirah.  


=== Verses that have no meaning ===
=== Verses that have no meaning ===
Many verses lack any clear meaning without further context, a few (of many) are given below. For example it is impossible to know what the following verses are talking about by themselves (tafsirs generally link them to angels, though the third verse is sometimes also linked to humans reciting the Quran).<ref>''[https://quranx.com/Tafsir/Jalal/37.1 Tafsir Jalalayn on verse 31:1].'' Al Jalalayn / Jalal ad-Din al-Maḥalli and Jalal ad-Din as-Suyuti. Published in 1505.</ref><ref>''[https://quranx.com/Tafsir/Kathir/37.1 Tafsir Ibn Kathir on Verse 37:1-5]''. Ibn Kathir d 1373.</ref>{{Quote|{{Quran|37|1-4}}|“By those ranged in ranks.  
Many verses lack any clear meaning without further context, a few (of many) are given below. By themselves these verses lack the necessary context for complete understanding (tafsirs generally link them to angels, though the third verse is sometimes also linked to humans reciting the Quran).<ref>''[https://quranx.com/Tafsir/Jalal/37.1 Tafsir Jalalayn on verse 31:1].'' Al Jalalayn / Jalal ad-Din al-Maḥalli and Jalal ad-Din as-Suyuti. Published in 1505.</ref><ref>''[https://quranx.com/Tafsir/Kathir/37.1 Tafsir Ibn Kathir on Verse 37:1-5]''. Ibn Kathir d 1373.</ref>{{Quote|{{Quran|37|1-4}}|“By those ranged in ranks.  
Then those who drive away with reproof.  
Then those who drive away with reproof.  
And those who recite a reminder.  
And those who recite a reminder.  
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Then by oath of those which distribute by the command.}}
Then by oath of those which distribute by the command.}}


As well as (see the expansive explanation in Tafsir Al-Jalalayn).<ref>[https://quranx.com/Tafsir/Jalal/38.34 ''Tafsir Al-Jalalayn on Verse 34:38.''] Jalal al-Din al-Mahalli (d. 864 ah / 1459 ce) and Jalal al-Din al-Suyuti (d. 911 ah / 1505 ce)</ref>
As well as this (see the expansive explanation in Tafsir Al-Jalalayn).<ref>[https://quranx.com/Tafsir/Jalal/38.34 ''Tafsir Al-Jalalayn on Verse 34:38.''] Jalal al-Din al-Mahalli (d. 864 ah / 1459 ce) and Jalal al-Din al-Suyuti (d. 911 ah / 1505 ce)</ref>


{{Quote|{{Quran|38|34}}|And We certainly tried Solomon and placed on his throne a body; then he returned.}}
{{Quote|{{Quran|38|34}}|And We certainly tried Solomon and placed on his throne a body; then he returned.}}
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Some verses that seem to be spoken by the jinn in surah 72 (surah al-jinn)<ref>Durie, Mark. The Qur’an and Its Biblical Reflexes: Investigations into the Genesis of a Religion pp. 25. (pp. 116 Kindle Edition). Lexington Books.  
Some verses that seem to be spoken by the jinn in surah 72 (surah al-jinn)<ref>Durie, Mark. The Qur’an and Its Biblical Reflexes: Investigations into the Genesis of a Religion pp. 25. (pp. 116 Kindle Edition). Lexington Books.  


..There are conversations reported between the Messenger and others and between believers and disbelievers, and there are often rapid switches between different conversations. ''There are even conversations where jinn speak to each other (Q72)...''</ref> beginning from verse 8 onwards, would not seem to be attributable to Allah without the tradition informing us that this is the case.Even the whole of Surah 105 (Surah of the Elephant) would be difficult to explain, as if Allah is speaking he's very strangely referring to himself in the 3rd person. The meaning of these verses are also very unclear without the tradition.<ref>E.g. ''[https://quranx.com/Tafsir/Jalal/105.1 Tafsir Jalalayn on verse 105:1.]'' (Al Jalalayn / Jalal ad-Din al-Maḥalli and Jalal ad-Din as-Suyuti. Published in 1505.) summarises the general story.</ref>
..There are conversations reported between the Messenger and others and between believers and disbelievers, and there are often rapid switches between different conversations. ''There are even conversations where jinn speak to each other (Q72)...''</ref> beginning from verse 8 onwards, would not seem to be attributable to Allah without the tradition providing the information that this is the case.Even the whole of Surah 105 (Surah of the Elephant) would be difficult to explain, as the verse refers to Allah in the third person. The meaning of these verses are also very opaque and lacking in context without the tradition.<ref>E.g. ''[https://quranx.com/Tafsir/Jalal/105.1 Tafsir Jalalayn on verse 105:1.]'' (Al Jalalayn / Jalal ad-Din al-Maḥalli and Jalal ad-Din as-Suyuti. Published in 1505.) summarises the general story.</ref>
{{Quote|{{Quran|105|1-5}}|Have you not regarded how your Lord dealt with the army of the elephants?  
{{Quote|{{Quran|105|1-5}}|Have you not regarded how your Lord dealt with the army of the elephants?  
Did He not put their scheme into ruin?  
Did He not put their scheme into ruin?  
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=== Differences between the Meccan - Medinan Split ===
=== Differences between the Meccan - Medinan Split ===
As Mark Durie notes, there are stark differences between the Meccan and Medinan split of the role of Muhammad, in which he goes from a mere 'warner' to a military leader of a new theocracy requiring complete obedience alongside God.
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.}}
Which is when the Qur'an shows this development, creating problems for Quranists. Critics content this change in theology shows a man-made difference in response to the surrounding circumstances rather than a consistent God as is claimed in {{Quran|35|43}} ''(But you will never find in the way of Allah any change, and you will never find in the way of Allah any alteration'').
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==
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