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Convenient Revelations: Difference between revisions
→The Jews of Medina get double reward for accepting him: Have added another verse that gives Muhammad personal power/gain by being the one to settle disputes, and an academic reference confirming the interpretation with the page mentioning the Constitution of Medina in this context too. As well as highlighted another verse seemingly possessive over his wives.
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(→Permission to have relations with concubine despite promising otherwise: Expanded the section with another relevant convenient verse missed out here.) |
(→The Jews of Medina get double reward for accepting him: Have added another verse that gives Muhammad personal power/gain by being the one to settle disputes, and an academic reference confirming the interpretation with the page mentioning the Constitution of Medina in this context too. As well as highlighted another verse seemingly possessive over his wives.) |
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[[Aisha]], the favorite wife of Muhammad, was expressly suspicious about this sort of revelation. After Muhammad received the verse above, Aisha commented, "I feel that your Lord hastens in fulfilling your wishes and desires."<ref>{{Bukhari|6|60|311}}</ref> | [[Aisha]], the favorite wife of Muhammad, was expressly suspicious about this sort of revelation. After Muhammad received the verse above, Aisha commented, "I feel that your Lord hastens in fulfilling your wishes and desires."<ref>{{Bukhari|6|60|311}}</ref> | ||
=== No one can marry Muhammad's wives after he dies === | |||
{{Quote|{{Quran|33|53}}|...You should not offend the Apostle of Allah, nor may you ever marry his wives after him. Indeed that would be a grave [sin] with Allah.}} | |||
===Permission to wed adopted son's ex-wife=== | ===Permission to wed adopted son's ex-wife=== | ||
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{{Quote|{{Quran|80|1-12}}| | {{Quote|{{Quran|80|1-12}}| | ||
The Prophet frowned and turned away. Because there came to him the blind man, [interrupting]. But what would make you perceive, [O Muhammad], that perhaps he might be purified. Or be reminded and the remembrance would benefit him? As for he who thinks himself without need, To him you give attention. And not upon you [is any blame] if he will not be purified. But as for he who came to you striving [for knowledge]. While he fears [ Allah ], From him you are distracted. No! Indeed, these verses are a reminder;}} | The Prophet frowned and turned away. Because there came to him the blind man, [interrupting]. But what would make you perceive, [O Muhammad], that perhaps he might be purified. Or be reminded and the remembrance would benefit him? As for he who thinks himself without need, To him you give attention. And not upon you [is any blame] if he will not be purified. But as for he who came to you striving [for knowledge]. While he fears [ Allah ], From him you are distracted. No! Indeed, these verses are a reminder;}} | ||
===Condemnation of house guests=== | ===Condemnation of lingering house guests=== | ||
Muhammad's followers were at one point staying too long in and around his house and talking to his wives, to Muhammad's chagrin. Muhammad thus received a verse condemning this behavior on the part of his [[Sahabah|companions]]. | Muhammad's followers were at one point staying too long in and around his house and talking to his wives, to Muhammad's chagrin. Muhammad thus received a verse condemning this behavior on the part of his [[Sahabah|companions]]. | ||
{{Quote|{{Quran|33|53}}|O you who believe! Enter not the Prophet's houses, except when leave is given to you for a meal, (and then) not (so early as) to wait for its preparation. But when you are invited, enter, and when you have taken your meal, disperse, without sitting for a talk. Verily, such (behaviour) annoys the Prophet, and he is shy of (asking) you (to go), but Allah is not shy of (telling you) the truth. And when you ask (his wives) for anything you want, ask them from behind a screen, that is purer for your hearts and for their hearts. And it is not (right) for you that you should annoy Allah's Messenger, nor that you should ever marry his wives after him (his death). Verily! With Allah that shall be an enormity.}} | {{Quote|{{Quran|33|53}}|O you who believe! Enter not the Prophet's houses, except when leave is given to you for a meal, (and then) not (so early as) to wait for its preparation. But when you are invited, enter, and when you have taken your meal, disperse, without sitting for a talk. Verily, such (behaviour) annoys the Prophet, and he is shy of (asking) you (to go), but Allah is not shy of (telling you) the truth. And when you ask (his wives) for anything you want, ask them from behind a screen, that is purer for your hearts and for their hearts. And it is not (right) for you that you should annoy Allah's Messenger, nor that you should ever marry his wives after him (his death). Verily! With Allah that shall be an enormity.}} | ||
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''In the early Medinan period, a new group of hearers appears on the stage, if not in reality, then at least virtually: the Medinan Jews. Jews appear as believers (Q 2:62, 5:69, 22:17), or in other places they are confronted with the requirement of accepting the new message (Q 4:162). In some Qur’anic texts, they belong to the “peoples of the writing” (Q 3:113–114) '''and obtain assurances of a doubled reward in view of their belief in their own revealed writings and the Qur’an (Q 28:52–54).<sup>10</sup>'''<sup>1</sup> But the full significance of their presence only becomes clear by means of a Qur’anic strategy that seems to presuppose Jewish hearers: older Qur’anic texts are extensively reworked, and thus adapted to the expectations of a more complex Medinan listenership. Textual analyses show that some biblical narratives that were already formulated in Mecca were subjected to a revision in Medina, and thus gained theological dimensions that clearly relate to Jewish biblical exegesis.''</ref> It is not clear exactly what this reward will look like, or why these people alone would gain double-reward as all Muslims must affirm belief in both the Torah and Qur'an coming from Allah regardless, so critics argue this may be a cynical ploy to gain followers. It is worth noting that no other group [[:en:Convenient_Revelations#Muhammad's_wives_have_double_reward_and_punishment|bar his wives]] are given this assurance. | ''In the early Medinan period, a new group of hearers appears on the stage, if not in reality, then at least virtually: the Medinan Jews. Jews appear as believers (Q 2:62, 5:69, 22:17), or in other places they are confronted with the requirement of accepting the new message (Q 4:162). In some Qur’anic texts, they belong to the “peoples of the writing” (Q 3:113–114) '''and obtain assurances of a doubled reward in view of their belief in their own revealed writings and the Qur’an (Q 28:52–54).<sup>10</sup>'''<sup>1</sup> But the full significance of their presence only becomes clear by means of a Qur’anic strategy that seems to presuppose Jewish hearers: older Qur’anic texts are extensively reworked, and thus adapted to the expectations of a more complex Medinan listenership. Textual analyses show that some biblical narratives that were already formulated in Mecca were subjected to a revision in Medina, and thus gained theological dimensions that clearly relate to Jewish biblical exegesis.''</ref> It is not clear exactly what this reward will look like, or why these people alone would gain double-reward as all Muslims must affirm belief in both the Torah and Qur'an coming from Allah regardless, so critics argue this may be a cynical ploy to gain followers. It is worth noting that no other group [[:en:Convenient_Revelations#Muhammad's_wives_have_double_reward_and_punishment|bar his wives]] are given this assurance. | ||
{{Quote|{{Quran|28|52-54}}|Those to whom We gave the Book before it are the ones who believe in it, and when it is recited to them, they say, ‘We believe in it. It is indeed the truth from our Lord. Indeed we were Muslims [even] before it [came].’ <b>Those will be given their reward two times for their patience.</b> They repel evil [conduct] with good, and spend out of what We have provided them}} | {{Quote|{{Quran|28|52-54}}|Those to whom We gave the Book before it are the ones who believe in it, and when it is recited to them, they say, ‘We believe in it. It is indeed the truth from our Lord. Indeed we were Muslims [even] before it [came].’ <b>Those will be given their reward two times for their patience.</b> They repel evil [conduct] with good, and spend out of what We have provided them}} | ||
=== Muhammad judges personal disputes === | |||
As Ilkka Lindstedt notes, in the Medinan period he became the leader of the community, which we see reflected in the Medinan Quran (as we have seen already) and 'Constitution of Medina', including being in a position of authority to judge disputes between different parties, essentially controlling the outcome.<ref>Ilkka Lindstedt. 2023. [https://brill.com/display/book/9789004687134/BP000005.xml Muḥammad and His Followers in Context: The Religious Map of Late Antique Arabia.] (Islamic History and Civilization, Volume: 209). Chapter 5. The Rise of the Gentile Prophet in Mecca. pp. 149.</ref> | |||
{{Quote|{{Quran|4|59}}|O you who have faith! Obey Allah and obey the Apostle and those vested with authority among you. <b>And if you dispute concerning anything, refer it to Allah and the Apostle,</b> if you have faith in Allah and the Last Day. That is better and more favourable in outcome.}} | |||
==See also== | ==See also== | ||