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Chronological Order of the Qur'an: Difference between revisions
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Chronological Order of the Qur'an (view source)
Revision as of 20:41, 27 December 2024
, 27 December 2024→Mecca-Medina Split: Added in small sentence on Medinan change of Muhammad now enforcing the rules, unlike in Mecca, with Academic source cited and preview linked along with DOI number.
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(→Mecca-Medina Split: Added another key Medinan change from preaching god will destroy the unbelievers in Mecca to the military activism to do so in Medinan period.) |
(→Mecca-Medina Split: Added in small sentence on Medinan change of Muhammad now enforcing the rules, unlike in Mecca, with Academic source cited and preview linked along with DOI number.) |
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The Qur'an begins to directly criticize key doctrines of the Jews and Christians. | The Qur'an begins to directly criticize key doctrines of the Jews and Christians. | ||
{{Quote|Sinai, Nicolai. Qur'an: A Historical-Critical Introduction (The New Edinburgh Islamic Surveys) (pp. 196-197). Edinburgh University Press. Kindle Edition.|...they betray an explicit demarcation of the Qur’anic community from Judaism and Christianity and harshly criticise Jewish and Christian beliefs (for example, Q 5: 12–19, 5: 41–86, and 5: 116–118).<sup>38</sup> This forms a contrast to surahs that do not allude to the Medinan constellation. To be sure, non-Medinan texts do occasionally feature critical references to disunity among the post-Mosaic Israelites and to schisms among the followers of Jesus,<sup>39</sup> casually accuse some of them of ‘wrongdoing’ (Q 29: 46), and insist that Jesus is not God’s ‘child’ but only His ‘servant’ (Q 19: 34–40 and 43: 57–65).<sup>40</sup> Nonetheless, texts lacking references to the Medinan constellation are generally devoid of explicit, targeted, and sustained anti-Jewish and anti-Christian polemics. Instead, their polemical attention is squarely focused on the pagan Associators, against whom the ‘Israelites’ or earlier recipients of ‘the Scripture’ are occasionally invoked as witnesses who would confirm the truth of Muhammad’s revelations (for example, Q 6: 20.114, 10: 94, 17: 101, and 26: 197). Indeed, it is only in surahs that form core texts of the Medinan subcorpus (Q 2–5, 9, and 22) that we even come across the Qur’anic expressions for ‘Christians’ (al-naārā, ‘Nazoraeans’) and ‘Jews’ (alladhīna hādū, al-yahūd).<sup>41</sup>}} | {{Quote|Sinai, Nicolai. Qur'an: A Historical-Critical Introduction (The New Edinburgh Islamic Surveys) (pp. 196-197). Edinburgh University Press. Kindle Edition.|...they betray an explicit demarcation of the Qur’anic community from Judaism and Christianity and harshly criticise Jewish and Christian beliefs (for example, Q 5: 12–19, 5: 41–86, and 5: 116–118).<sup>38</sup> This forms a contrast to surahs that do not allude to the Medinan constellation. To be sure, non-Medinan texts do occasionally feature critical references to disunity among the post-Mosaic Israelites and to schisms among the followers of Jesus,<sup>39</sup> casually accuse some of them of ‘wrongdoing’ (Q 29: 46), and insist that Jesus is not God’s ‘child’ but only His ‘servant’ (Q 19: 34–40 and 43: 57–65).<sup>40</sup> Nonetheless, texts lacking references to the Medinan constellation are generally devoid of explicit, targeted, and sustained anti-Jewish and anti-Christian polemics. Instead, their polemical attention is squarely focused on the pagan Associators, against whom the ‘Israelites’ or earlier recipients of ‘the Scripture’ are occasionally invoked as witnesses who would confirm the truth of Muhammad’s revelations (for example, Q 6: 20.114, 10: 94, 17: 101, and 26: 197). Indeed, it is only in surahs that form core texts of the Medinan subcorpus (Q 2–5, 9, and 22) that we even come across the Qur’anic expressions for ‘Christians’ (al-naārā, ‘Nazoraeans’) and ‘Jews’ (alladhīna hādū, al-yahūd).<sup>41</sup>}} | ||
The authority and status of Muhammad is severely elevated from being simply a 'warner' to having complete authority over his community; also see Sinai (2018) | The authority and status of Muhammad is severely elevated from being simply a 'warner' providing the revelations from God, to having complete authority over his community; also see Sinai (2018),<ref>Sinai, Nicolai. “''[https://ora.ox.ac.uk/objects/uuid:34ef078e-0bb9-422e-8fd7-a42c8d1bdf1b/files/m73f645bb4eda180c5d419565b2b19ce0 Muhammad as an Episcopal Figure.]''” Arabica, vol. 65, no. 1-2, Brill Academic Publishers, 2018, pp. 1–30. ''PP13.'' <nowiki>https://doi.org/10.1163/15700585-12341480</nowiki></ref> and Durie (2018)<ref>Durie, Mark. ''The Qur’an and Its Biblical Reflexes: Investigations into the Genesis of a Religion (pp. 174-177)''. Lexington Books. Kindle Edition | ||
{{Quote|Sinai, Nicolai. Qur'an: A Historical-Critical Introduction (The New Edinburgh Islamic Surveys) (p. 197). Edinburgh University Press. Kindle Edition.|Another key doctrinal trait of the Medinan proclamations is their heightened emphasis on the status and far-reaching authority of the Qur’anic Messenger: whereas non-Medinan texts limit themselves to presenting him as a divinely sent ‘warner’ and ‘bringer of good tidings’ (for example, Q 17: 105, 25: 56, 51: 50–51, and 79: 45), Medinan surahs additionally cast him as a ‘prophet’ (nabiyy; for example, Q 33: 1.6.13), a title that non-Medinan texts reserve for figures from Biblical history.<sup>42</sup> Moreover, Medinan texts over and over again enjoin their audience to obey ‘God and His Messenger’ (for example, Q 3: 32, 4: 13, and 5: 92).}}The previous calls in the Meccan verses of Allah destroying unbelievers who rejected Gods messengers in the '[https://en.wikipedia.org/wiki/Punishment_narratives_in_the_Quran punishment narratives]' are replaced with calls of military activism to carry out the punishment themselves. As Durie (2018) notes, "''...the key aspect of the marked developments traditionally associated with the contrast between “Meccan” and “Medinan” sūrahs, is a shift in eschatology from an expectation of future punishment of rejectors in this world to a “realized eschatology” (Ladd 1993, 56) of judgment in the here and now, at the hands of believers. This critical change in the Qurʾan’s message takes place in the context of an emerging crisis of confidence caused by an apparent delay in divine punishment of disbelievers, combined with growing opposition to, and persecution of believers.''"<ref>Durie, Mark. ''The Qur’an and Its Biblical Reflexes: Investigations into the Genesis of a Religion. pp. 47-48 (Kindle Edition pp. 149).'' 2018. Lexington Books. | |||
A summary can be read here: [[Quranism#Differences%20between%20the%20Meccan%20-%20Medinan%20Split|Quranism - Differences between the Meccan - Medinan Split]]</ref> on this. | |||
{{Quote|Sinai, Nicolai. Qur'an: A Historical-Critical Introduction (The New Edinburgh Islamic Surveys) (p. 197). Edinburgh University Press. Kindle Edition.|Another key doctrinal trait of the Medinan proclamations is their heightened emphasis on the status and far-reaching authority of the Qur’anic Messenger: whereas non-Medinan texts limit themselves to presenting him as a divinely sent ‘warner’ and ‘bringer of good tidings’ (for example, Q 17: 105, 25: 56, 51: 50–51, and 79: 45), Medinan surahs additionally cast him as a ‘prophet’ (nabiyy; for example, Q 33: 1.6.13), a title that non-Medinan texts reserve for figures from Biblical history.<sup>42</sup> Moreover, Medinan texts over and over again enjoin their audience to obey ‘God and His Messenger’ (for example, Q 3: 32, 4: 13, and 5: 92).}}Unlike in the Meccan Qur'an which instructs his followers to engage in righteous behaviors, but is ultimately not responsible for them or their actions, O'Connor (2022) notes in the Medinan Qur'an for the first time he is in charge of enforcing those behaviors in the new community, with Muhammad's authority asserted in legal matters, warfare, theology/eschatology, communal negotiation, and domestic affairs.<ref>''"[https://www.academia.edu/81912959/_Preview_Obeying_God_and_His_Messenger_Medinan_Prophetology_in_the_Meccan_Quran_Unlocking_the_Medinan_Quran_edited_by_Nicolai_Sinai_Leiden_Brill_2022_288_312?email_work_card=title Obeying God and His Messenger: Medinan Prophetology in the Meccan Qur'an?]"'' Andrew O’Connor. Unlocking the Medinan Qur'an, edited by Nicolai Sinai. Leiden: Brill, 2022. 288-312 | |||
DOI: <nowiki>https://doi.org/10.1163/9789004509702_009</nowiki></ref> | |||
The previous calls in the Meccan verses of Allah destroying unbelievers who rejected Gods messengers in the '[https://en.wikipedia.org/wiki/Punishment_narratives_in_the_Quran punishment narratives]' are replaced with calls of military activism to carry out the punishment themselves. As Durie (2018) notes, "''...the key aspect of the marked developments traditionally associated with the contrast between “Meccan” and “Medinan” sūrahs, is a shift in eschatology from an expectation of future punishment of rejectors in this world to a “realized eschatology” (Ladd 1993, 56) of judgment in the here and now, at the hands of believers. This critical change in the Qurʾan’s message takes place in the context of an emerging crisis of confidence caused by an apparent delay in divine punishment of disbelievers, combined with growing opposition to, and persecution of believers.''"<ref>Durie, Mark. ''The Qur’an and Its Biblical Reflexes: Investigations into the Genesis of a Religion. pp. 47-48 (Kindle Edition pp. 149).'' 2018. Lexington Books. | |||
''See also Chapter 2: The Eschatological Crisis & 3: A Nonbiographical Qurʾanic Chronology.''</ref> | ''See also Chapter 2: The Eschatological Crisis & 3: A Nonbiographical Qurʾanic Chronology.''</ref> | ||