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Table of contents
- Search the full Guide
- Quran (Koran) - New World Encyclopedia
- The cardiac patient in Ramadan
- General Style
- Harvard System
The Muslims began to migrate there, soon followed by the Prophet himself, narrowly escaping an attempt to assassinate him. This move to Yathrib, known as the Migration Hijra , was later adopted as the start of the Muslim calendar.
Upon arrival in Yathrib, Muhammad built the first mosque in Islam, and he spent most of his time there, teaching and remoulding the characters of the new Muslims from unruly tribesmen into a brotherhood of believers. One of the reasons the people of Yathrib invited the Prophet to migrate there was the hope that he would be a good arbitrator between their warring tribes, as indeed proved to be the case.
Settled in Yathrib, Muhammad made a pact of mutual solidarity between the immigrants muhajirun and the Muslims of Yathrib, known as the ansar —helpers. This alliance, based not on tribal but on religious solidarity, was a departure from previous social norms. Muhammad also made a larger pact between all the tribes of Yathrib, that they would all support one another in defending the city against attack. Each tribe would be equal under this arrangement, including the Jews, and free to practise their own religions.
This was the period in which the revelations began to contain legislation on all aspects of individual and communal life, as for the first time the Muslims had their own state. Negotiations followed, where the Muslims accepted that they would return to Medina for the time being but come back the following year to finish the pilgrimage.
A truce was agreed for ten years. However, in AH 8 a Meccan ally broke the truce. The Muslims advanced to attack Mecca, but its leaders accepted Islam and surrendered without a fight. From this point onwards, delegations started coming from all areas of Arabia to meet the Prophet and make peace with him.
In AH 10 the Prophet made his last pilgrimage to Mecca and gave a farewell speech on the Mount of Mercy, declaring equality and solidarity between all Muslims. By this time the whole Arabian peninsula had accepted Islam and all the warring tribes were united in one state under one head. These four leaders are called the Rightly Guided Caliphs.
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The Islamic state stretched by the end of its first century from Spain, across North Africa, to Sind in north-west India. Muslim migrants like the Turks and Tartars also spread into parts of northern Europe, such as Kazan and Poland. After the Second World War there was another major influx of Muslims into all areas of the world, including Europe, America, and Australia, and many people from these continents converted to the new faith. When he explained that he could not read, 3 Moreover, until the first revelation came to him in the cave, Muhammad was not known to have composed any poem or given any speech.
I lived a whole lifetime among you before it came to me. How can you not use your reason? As Muslim writers on education point out e. For the first experience of revelation Muhammad was alone in the cave, but after that the circumstances in which he received revelations were witnessed by others and recorded. His face would become flushed and he would fall silent and appear as if his thoughts were far away, his body would become limp as if he were asleep, a humming sound would be heard about him, and sweat would appear on his face, even on winter days. The revelation could descend on him as he was walking, sitting, riding, or giving a sermon, and there were occasions when he waited anxiously for it for over a month in answer to a question he was asked, or in comment on an event: the state was clearly not the Prophet's to command.
As each new piece was revealed, Gabriel instructed the Prophet as to where it should go in the final corpus. In addition, most followers learned parts of it by heart and many learned all of it from the Prophet over years spent in his company.
Quran (Koran) - New World Encyclopedia
Also see H. They belonged to a cultural background that had a long-standing tradition of memorizing literature, history, and genealogy. Material was placed in different sections, not in chronological order of revelation, but according to how they were to be read by the Prophet and believers. These sections are each known in Arabic as sura , and we will use this word to refer to them.
Again, an aya can run into several lines and consist of several sentences, or it can be one single word, but it normally ends in Arabic with a rhyme. The titles of the suras require some explanation. The introductions to the suras in this translation are intended to help the reader in this respect. These issues were especially pertinent to the Meccans. Most of them believed in more than one god. It states that Muslims should believe in all of them without making any distinction between them 2: The Meccans likewise could not conceive of the Resurrection of the Dead.
Examples of these can be found in Suras 2, 3, 4, 6, 8, and 9. In verses dealing with retaliation 2: —9 , once the principles are established the text goes on to soften the hearts of both parties: offender and victims. In introducing the obligation of the fast of Ramadan 2: — 7 , the aim throughout is to make the fast seem easy and highly desirable, and it is indeed perceived this way by Muslims.
The cardiac patient in Ramadan
The month of Ramadan is a time of festivity and rejoicing. It may be useful to readers to mention some of the important features of this style. This stylistic feature serves to reinforce the message, to persuade and to dissuade. For instance, in the midst of discussion about divorce and settlements, it suspends the introduction of regulations and instructs the believers to keep up prayer and stand in obedience to God 2: —8 , later to resume discussion of the divorce regulations.
While urging people to give in charity, before the day comes when there will be no trade and no help from friends or intercessors, it shifts to the Throne verse 2: to describe the glory of God and refer to the time when no one can intercede for anyone else.
Afterwards, having reminded people of God's power, it resumes its injunctions to give in charity. In a religion that seeks to affect people's beliefs and behaviour in all aspects of life it is never sufficient to say something once or twice, and if the material on God, on earlier prophets, or on the Day of Judgement were each dealt with only once, the effect would not be so all-pervasive.
This has been studied in great detail, and scholars have found truly remarkable patterns of contrasts: angels and devils, life and death, secrecy and openness, and so on, occurring exactly the same number of times. Abraham in 2: ; Noah in 45—8 , between prophets and their audiences e. Salih and the Thamud people in 61—5 , and between different individuals e.
Solomon and the hoopoe, Solomon and his chieftains, and the Queen of Sheba talking to her advisers, all in 19— This is an accepted rhetorical practice in Arabic, similar to features used in some European literature. It is called in Arabic iltifat i. To anyone who does these things, seeking to please God, We shall give a rich reward.
This will apply at any time or place.
General Style
Reformers, preachers, and anyone standing for the truth can apply this readily to themselves, because such statements are put in a proverbial style. They identify the circum stances of the revelations and refer to names and details of what actually happened. These oral testimonies were collected and later written down. A verse may contain several sentences in short, proverbial style, with pronominal references relating them to a wider context. Both non-Muslims eager to criticize Islam and some Islamic extremists have historically used this technique to justify their views.
Thus the Prophet and his followers are here being allowed to fight the Meccans who attack them. As exegetes and commentators explain, the Muslims were anxious that if their enemies attacked them in Mecca, which was and is a sanctuary in which no Muslim is allowed to fight, or kill even an animal or plant , and they retaliated and killed, they would be breaking the law.
However, the six verses that concern war 2: —5 contain many restrictions and are couched in restraining language that appeals strongly to the Muslims' conscience. It was these hardened polytheists in Arabia, who would accept nothing other than the expulsion of the Muslims or their reversion to paganism, and who repeatedly broke their treaties, that the Muslims were ordered to treat in the same way—either to expel them or to accept nothing from them except Islam. But, even then, the Prophet and the Muslims were not simply to pounce on such enemies, reciprocating by breaking the treaty themselves: an ultimatum was issued, giving the enemy notice that, after the four sacred months mentioned in 9: 5 above, the Muslims would wage war on them.
This far-fetched interpretation isolates and decontextualizes a small part of a sentence and of a passage, 9: 1—15 , which gives many reasons for the order to fight such polytheists: they continually broke their agreements and aided others against the Muslims, they started hostilities against the Muslims, barred others from becoming Muslims, expelled them from the Holy Mosque and even from their own homes.
At least eight times the passage mentions the misdeeds of these people against the Muslims. The whole of this context to verse 5 , with all its restrictions, is ignored by those who simply isolate one part of a sentence to build on it their theory of war and violence in Islam. Dawood, Penguin Classics. Those who read this word islam in the sense of the religion of the Prophet Muhammad will set up a barrier, illegitimately based on this verse, between Islam and other monotheistic religions.
Harvard System
Indeed it urges the Christians and the Jews to practise their religion 5: 68 , 45 , These are explicit statements which Muslims involved in interfaith dialogue rely upon. Misinterpretation is also observed with regard to the status of women. The context is in questions of divorce, between wives and husbands. Partly based on a misinterpretation of this verse, for example, most traditional scholars came to the view that Muslim women could not be judges, whereas Abu Hanifa d. A further example of discrimination against women due to disregard of context is found in the way some scholars interpreted 2: If two men are not there, then call one man and two women out of those you approve as witnesses, so that if one of the two women should forget the other can remind her.
The majority view was to generalize this to all testimony and all other situations. In the preceding pages, it urges wealthy people to give in charity, but it then turns in the above verse to ensure that their money is not taken fraudulently or through neglect.