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Convenient Revelations: Difference between revisions
Removed "offering" for private meeting. The word in the verses is sadaqah, which just means voluntary charity as is clear in many other verses. Maybe was corruption in reality, but far to weak on available evidence for this page.
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m (→Muhammad judges personal disputes: Have moved the citation as 'essentially controlling the outcome' are my words, the first half are from the book. Also FYI the last explanation for the update on the 'Quran Contradictions' is meant to say '...Worth putting in as PhD quotes are rare for studying the Qur'an contradictions', where I missed the last word 'contradictions' so it didn't make sense.. but hopefully does now.) |
Lightyears (talk | contribs) (Removed "offering" for private meeting. The word in the verses is sadaqah, which just means voluntary charity as is clear in many other verses. Maybe was corruption in reality, but far to weak on available evidence for this page.) |
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Despite adopted sons not being treated as real sons in Islam, another legal fiction was at one time endorsed according to hadiths. [[Adult Suckling]] was a practice which allowed an unrelated male to become a woman's mahram until that ruling was later abrogated. | Despite adopted sons not being treated as real sons in Islam, another legal fiction was at one time endorsed according to hadiths. [[Adult Suckling]] was a practice which allowed an unrelated male to become a woman's mahram until that ruling was later abrogated. | ||
The only other contemporary of Muhammad to be named directly is Abu Lahab, who according to tradition was his (half) uncle who along with his wife, was a fierce opponent of Muhammad,<ref>See commentaries on [https://quranx.com/Tafsirs/111.1 ''verse 111.1'']</ref> with Surah 111 / Al Lahab (the flame) dedicated solely to scorning him and his wife. | |||
{{Quote|{{Quran|111|1-5}}|Perish the hands of Abu Lahab, and perish he! Neither his wealth availed him, nor what he had earned. Soon he will enter the blazing fire, and his wife [too], the firewood carrier, with a rope of palm fibre around her neck.}} | |||
===Permission to have relations with concubine despite promising otherwise=== | ===Permission to have relations with concubine despite promising otherwise=== | ||
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When Hafsa found this out and questioned him, Muhammad promised (on oath) not to touch Mary again if Hafsa would keep the occurrence a secret, and promised that Umar (Hafsa's father) and Abu Bakr (Aisha's father) would be his successors. Hafsa, however, did not keep quiet and told Aisha about this event. As a result Muhammad had no interactions with any of his wives for a full month during which he lived with Mary alone.<ref>Gerhard Nehls & Walter Eric - [http://answering-islam.org/Nehls/tt1/tt2.html The Challenge of Islam/ Chapter II] - English Press Limited Nairobi, New Revised Edition 1996, ISBN 9966 895 16 7</ref> In response, Aisha and Hafsa conspired with the rest of the prophet's wives against Muhammad and isolated him from physical relations. | When Hafsa found this out and questioned him, Muhammad promised (on oath) not to touch Mary again if Hafsa would keep the occurrence a secret, and promised that Umar (Hafsa's father) and Abu Bakr (Aisha's father) would be his successors. Hafsa, however, did not keep quiet and told Aisha about this event. As a result Muhammad had no interactions with any of his wives for a full month during which he lived with Mary alone.<ref>Gerhard Nehls & Walter Eric - [http://answering-islam.org/Nehls/tt1/tt2.html The Challenge of Islam/ Chapter II] - English Press Limited Nairobi, New Revised Edition 1996, ISBN 9966 895 16 7</ref> In response, Aisha and Hafsa conspired with the rest of the prophet's wives against Muhammad and isolated him from physical relations. | ||
Regarding his actions with Mary, Muhammad received the following revelation: | Regarding his actions with Mary, Muhammad received the following revelation:<ref>See: commentaries on [https://quranx.com/Tafsirs/66.1 ''verse 66:1'']</ref> | ||
{{Quote|{{Quran|66|1}}|O Prophet! Why do you disallow [yourself] what Allah has made lawful for you, seeking to please your wives? And Allah is all-forgiving, all-merciful.}} | {{Quote|{{Quran|66|1}}|O Prophet! Why do you disallow [yourself] what Allah has made lawful for you, seeking to please your wives? And Allah is all-forgiving, all-merciful.}} | ||
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{{Quote|{{Quran|66|2}}|Allah has certainly made lawful for you the dissolution of your oaths, and Allah is your master and He is the All-knowing, the All-wise.}} | {{Quote|{{Quran|66|2}}|Allah has certainly made lawful for you the dissolution of your oaths, and Allah is your master and He is the All-knowing, the All-wise.}} | ||
Allah then proceeded to chastise Aisha and Hafsa for getting upset with Muhammad for having sex with Mary: | Allah then proceeded to chastise Aisha and Hafsa for getting upset with Muhammad for having sex with Mary, and seems to subtly threaten them with divorce and the opportunity of Muhammad to marry better wives should they gossip again: | ||
{{Quote|{{Quran|66|3-5}}|And (remember) when the Prophet disclosed a matter in confidence to one of his wives (Hafsah), so when she told it (to another i.e. 'Aishah), and God made it known to him, he informed part thereof and left a part. Then when he told her (Hafsah) thereof, she said: "Who told you this?" He said: "The All-Knower, the All-Aware (God) has told me". If you two (wives of the Prophet , namely 'Aishah and Hafsah) turn in repentance to God, (it will be better for you), your hearts are indeed so inclined (to oppose what the Prophet likes), but if you help one another against him (Muhammad), then verily, God is his Maula (Lord, or Master, or Protector, etc.), and Jibrael (Gabriel), and the righteous among the believers, and furthermore, the angels are his helpers. It may be if he divorced you (all) that his Lord will give him instead of you, wives better than you, Muslims (who submit to God), believers, obedient to God, turning to God in repentance, worshipping God sincerely, fasting or emigrants (for God's sake), previously married and virgins."}}Stewart (2024) notes the further threatening analogies to his wives at the end of the surah ({{Quran|66|10-12}}). | |||
{{Quote|Stewart, Devin. (2024). <i>[https://www.researchgate.net/publication/382862079_Signs_for_Those_Who_Can_Decipher_Them_Ancient_Ruins_in_the_Quran“ Signs for Those Who Can Decipher Them”: Ancient Ruins in the Qurʾān.] pp. 58-59. </i>10.1163/9789004683167_004.|The history of prophets in the Qur'an is presented within a typological frame-work of interpretation. The examples of the past salvation history are not just of antiquarian interest but have immediate relevance to the contemporary situation of the Prophet Muhammad and his immediate audience. The various situations earlier prophets faced in the past are seen to mirror, prefigure, and provide insight into the situations faced by the Prophet Muhammad and his community. The regular pattern of prophetic missions in history makes it possible to predict the contours of the Prophet Muhammad's mission, or, to put it somewhat differently, fulfill predictions embodied in those earlier examples from salvation history. | |||
A clear instance of this type of analogical reasoning is seen in surat al-Tahrim (Q66) which blames the wives of the prophet for divulging confidence and for committing some other unnamed infraction. Examples of commendable women are presented: Mary the mother of Jesus and the wife of Pharaoh. Examples of blameworthy women are presented: the wife of Noah and the wife of Lot. | |||
The point is not just historical, for an analogical argument is being made about the present. Just as Muhammad is parallel to messengers of the past, so too are his wives parallel to the wives of past messengers. If his wives persist in their bad behavior, they will meet the fate met by the wives of Noah and Lot. No immunity is granted to wives of prophets on account of their close ties to God's chosen messengers: they will not escape punishment just because they are married to or revered and spiritually outstanding figures. This type of analogical, typological argument is made in dozens of Qur'anic suras but is often not stated directly. In some passages, an analogical argument is made explicit though specific hints and comparative statements, but in others, it remains implicit. This typological framework remains in the background of all Qur'anic passages that present narratives of prophets of the past.<sup>7</sup>}} | |||
(The few verses inbetween ({{Quran|66|6-9}}) talk about obedience to Allah to get to heaven and avoid hell). | |||
===Excusing the Satanic Verses=== | ===Excusing the Satanic Verses=== | ||
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{{Quote|{{Quran|49|4-5}}|Indeed those who call you from behind the apartments, most of them do not use their reason. | {{Quote|{{Quran|49|4-5}}|Indeed those who call you from behind the apartments, most of them do not use their reason. | ||
Had they been patient until you came out for them, it would have been better for them, and Allah is all-forgiving, all-merciful.}} | Had they been patient until you came out for them, it would have been better for them, and Allah is all-forgiving, all-merciful.}} | ||
=== Followers are told not to speak in hostility about Muhammad in private === | === Followers are told not to speak in hostility about Muhammad in private === | ||
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=== Muhammad judges personal disputes === | === Muhammad judges personal disputes === | ||
As | As Lindstedt (2023) 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,<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> essentially controlling the outcome. | ||
{{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.}} | {{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.}} | ||
=== Jews will not see the miracle they are expecting as previous Jews killed prophets === | |||
The Jews of Medina were rejecting Muhammad's prophethood as he could not produce a specific miracle they were seemingly expecting.<ref>See commentaries on [https://quranx.com/tafsirs/3.183 Q3:183]</ref> A revelation rebukes this by saying past messengers did this and they were still killed; which seems to be a non-sequitur as these are completely different people who should not be judged on others actions, and a convenient reason to get out of performing a miracle as a sign of prophethood, which other prophets from Allah allegedly did. | |||
{{Quote|{{Quran|3|183}}|Tell those who say, ‘Allah has pledged us not to believe in any apostle unless he brings us an offering consumed by fire,’ ‘Apostles before me certainly did bring you manifest signs and what you speak of. Then why did you kill them, if you are truthful?’}} | |||
==See also== | ==See also== | ||