Meccan Period Research Articles

The beginning of prophethood and the stages of Islamic call during the Meccan period in (Kitab Al-Umm) by Al-Shafi'i

The history of the prophet's life (peace be upon him) begins with the revelation. Furthermore, historians give importance to the pre-Islamic period, meaning the conditions of people before the Islamic religion. Additionally, Muhammad's choice (peace be upon him) for prophecy. This invitation is divided into two phases in Mecca: the secret invitation phase lasted for three years in the first year of the prophecy, 610 AD. And the stage of declaration of the invitation is also divided into two stages: the stage of the prophet's invitation (peace be upon him) to his close relatives, and the stage of invitation to people in general and the people of Mecca in particular. This stage ended with the migration of Muslims to Medina in the thirteenth year of the prophecy. Imam Al-Shafi'i, may God have mercy on him, in his book Al-Umm, which is the primary focus of this research, conveys to us all this information in the various parts of his book, utilizing verses of the noble Quran and the Hadiths of the Prophet as evidence for his opinions on every topic he posed.

Philosophical Paradigm, Prophetic Paradigm, Islamic Worldwide View on Economics: Concept and Practice for Management

The prophetic paradigm is a philosophical approach that explores the role of prophets and their messages in religious doctrine. This research aims to outline the various philosophical paradigms and their applications in management. In addition, the Islamic view of economics is also explained through three chronological periods, namely the Meccan period, the Medina period, and the Islamic knowledge structure period. After understanding these aspects, this research focuses on explaining the prophetic paradigm. This research is a literature research with a qualitative approach. The data was analysed using Miles and Huberman's qualitative data analysis method. The results showed that although the values drawn from this paradigm may vary among religions and traditions, there are often some common values, such as justice, compassion, and wisdom. Some of the implications of this paradigm for management practices can assist managers in implementing Islamic values in their businesses. Islamic values impact management practices through the influence of institutional and individual factors, which in turn contribute to the adoption of ethical behaviour and improved performance within the organisation.

Evolution of an Islamic Ritual Salāh: From a Personal Ritual to a Communal One

The ṣalāh (prayer) command in the Qur'an frequently accompanies zakāh (alms-giving). Nonetheless, during the Meccan period, the command of ṣalāh was often stated separately. This article analyzes the command for ṣalāh in the Meccan verses to highlight how this ritual evolved from a personal ritual of the Prophet Muhammad into a communal one. As previous studies have highlighted ṣalāh about pre-Islamic rituals known to the first audience of the Qur’an, this article is intended to examine the extent to which ṣalāh had evolved following the nubuwwah (prophethood) paradigm of the Prophet Muhammad, which was initially intended to be more personal and vertical, into risālah (apostolate), which was more public and horizontal. By analyzing the Meccan verses about the command for prayer in the context of the chronology of revelation, this article argues that prayer in the Qur’an evolved from the private ritual practice of the Prophet Muhammad into a communal one through the prophetic justification of the rituals of earlier prophets and their followers. This evolution went hand in hand with the nubuwwah paradigm, namely the claim that the Prophet Muhammad was able to communicate with the metaphysical realm, on the one hand, and the risālah paradigm, i.e., his claim about the mission of conveying this metaphysical information to his people, on the other.

Womens participation in the Spread of islam during the meccan period

Womens participation in the Spread of islam during the meccan period

The Inner-Qurʾānic Development of the Images of Women in Paradise: From the Ḥūr ʿĪn to Believing Women

Abstract This article explores the inner-qurʾānic development of the images of women in the qurʾānic Paradise and explains the possible reasons for this development via a consideration of qurʾānic images of women more broadly. Women appear in the qurʾānic Paradise as “houris” (ḥūr ʿīn), “spouses” (azwāj), “spouses who acted righteously” (wa-man ṣalaḥa min … azwājihim), “pure spouses” (azwāj muṭahharah), and “believing women” (muʾmināt). Such references to women in Paradise correspond to the inner-qurʾānic development of the female image. The “houris” are mentioned only in the Meccan period, while references to “pure spouses” and “believing women” occur exclusively in the Medinan period. Furthermore, after the believing men are rewarded with the houris in earlier Meccan verses, later Meccan verses discuss earthly spouses. In these later Meccan verses, as earthly women gradually rise in station as the spouses of believing men in Paradise, the houris seemingly disappear. In parallel with this development in the qurʾānic account of women in Paradise, the early Meccan sūrahs do not explicitly describe women as “believing women,” thus putting forward no explicit rules of good conduct for earthly spouses. Finally, it is not until the Medinan verses that women are treated as moral agents.

What Changed in Medina: The Place of Peace and War in the Life of Prophet Muhammad

The Prophet of Islam, Muhammad, is depicted through extremely polar interpretations. Some perceive his life as a source for peace-making societies, whereas others portray him as a “warmonger” or “Prophet of the sword”, and use his examples to justify violence and terrorist attacks. The major incidents referred to in the latter context are the wars and conflicts that occurred after his migration to Medina. These conflicts are also prominent in sīrah narratives of his Medinan life from classical and modern periods. One can argue that there is a significant difference in the way Prophet Muhammad acted in Medina compared to the Meccan period. This is mostly attributed to the power balance, as the Muslims had little power in Mecca, which resulted in them enduring adversities, including verbal insults and physical torture while remaining peaceful and non-violent. In Medina, however, the Muslims obtained relatively more power and behaved differently. The main criticism of the Prophet at this juncture is that he took advantage of this power and became violent; this is the reason all the battles fall in his Medinan life. This article examines the root causes of his behaviour and shift in attitude. It clarifies the Prophet’s goal and agenda at this stage of his life. The article highlights his attitude towards peace and war by holistically analysing the battles and skirmishes that unfolded during the Medinan period. It examines the time spent on war and peace throughout his prophetic mission. In doing so, it enumerates statistical data, such as the number of battlefield casualties and those from expeditions. To attain accurate information in this regard, classical sīrah works and modern research on the battles are referred to as the main resources.

The Narrative Structure of Ashab al-Kahf Story

This paper examined the narrative structure, language style, and chronology of Aşḥāb Al-Kahfi story in Al-Qur'an. The research data were obtained from Al-Qur'ān. The Qur’anic verses which told about Aşḥāb Al-Kahf were collected in Surah Al-Kahf (18) verses 9-26. The results showed that the narrative structure of this story consists of orientation I, sequence of events I, coda I, complication, orientation II, sequence of events II, orientation III, coda II, orientation IV, and resolution. These structures are interrelated and form a logical, holistic, and beautiful story unit that fulfil all elements of Mark Anderson’s and Kathryn Anderson’s narrative-structure concepts. Meanwhile, the dialogue style dominates in the presentation of stories that are in accordance with the journey of the Prophet’s da’wa. The dialogue style used in the presentation of the story is calm and acceptable. This style is intended to defend the call of the prophet's da'wa and refute people’s rejection in the middle Meccan period through the theme of monotheism value and the mention of Allah’s powers. This study contributes to putting the theory of stylistics and narratology in the reading of story verses. Hence, this paper suggests a further study of the story verse covering the narrative structure’s meaning and function as well as aspects of the beauty of pronunciation and story verse meanings.

Aspects of Social Welfare in the Islam: Suraht Al-Ma'un as a Model

Objectives: The study aims to highlight the relationship between the Islamic faith and social welfare and the impact of believing in God and the Last Day in combating poverty, fragility and vulnerability. Methods: The study relied on the descriptive-analytical approach by tracing the descent of the Holy Quran in the Meccan period, and focusing on the essential information related to the Islamic faith and its impact on social welfare. Additionally, the reasercher reviewed and compared the opinions of scientists. The research focused on studying and analyzing one Surah of the Holy Quran, namely Surah Al-Ma'oon, due to the positive connotations of its name, such as cooperation and extending a helping hand to those who need it from various segments of society, especially who are usually neglected, oppressed and sometimes attacked. Results: The effect of God’s monotheism and certainty in what He has prepared for His righteous servants in compassion witn the needy and the poor, kindness for the widow and orphan, and mercy for the weak and needy. Being a true believer has a close relationship with good deeds, mainly what is directed to the disadvantaged groups in the Muslim community. Conclusions: The study recommended the need to take care of the factual impact of the Islamic faith and highlighted the importance of correct perception of the matters of the unseen in purifying souls and urging them to give and spread the spirit of affection and brotherhood among believers.

Who is meant by the Divine ‘O mankind!’ and ‘O you who believe!’ calls? A Study in the Scope of Muqātil b. Sulaymān’s Tafsīr

The branch of science that studies the types of addresses in the Qur’ān is Khitāb al-Qur’ān. In this paper, we will examine the address forms “O mankind!” and “O you who believe!” which are repeated many times in the Qur’ān. These addresses have been interpreted in different ways by the scholars. The most prominent of these today is “Is the Qur’ān an address or a text?” discussion. The Qur’ān is an address that was revealed in the Arabian peninsula in the 7th century. This address was transfered into a book shortly after the death of the prophet. As a result of the canonization and the rule that “the specificity of the reason does not prevent the generality of the judgment”, which was later put forward by the procedural scholars, the Qur’ān has been subjected to a supra historical reading, but the culture of the period in which it was revealed and the reasons for which the verses were revealed were often ignored. It is on this basis that this paper aims to reveal whether the two addresses in question in the context of Muqātil's tafsīr refer to the people in the revelation period of the Qur'ān since it is the first complete tafsīr that we have received and because it gives a lot of place to the reasons for the revelation of the verses and clearly states who they are addressed to. We have prepared the indications of these addresses in tables. Within this scope, first of all, we determined the places where these two addresses are mentioned in the Qur’ān. Afterwards, we determined who is meant by these addresses adhering to Muqātil’s tafsīr. We touched upon the views of scholars on the nature of these addresses and to whom they signified. As a result of examination, we have come to the conclusion that the general belief that all people are meant by the address of “Oh, people!” and the Muslims who believe in Muhammad is meant by the address of “Oh, you who believe” is not correct. The information conveyed by Muqātil or the information given directly by him emphasizes that “O mankind!”, refers to the infidels of Mecca living in the Meccan period or particular people, and “O you who believe!” refers to hypocrites and other religious groups living in the Medinan period. This result revealed that the views that prove the universality of the Qur’ān on the basis of “O mankind!” address are not correct. In this case, it can be considered as a sign that the universality of the Qur’ān should be examined not through the verses but through the practices of the Prophet. It is among the findings that Muqātil's tafsîr clearly argues that the Qur’ān is an address.

مکی عہد نبویﷺ کے وفود کی دعوتی خدمات : تجزیاتی مطالعہ: Invitational Services for the Delegations of the Prophet in Meccan Period: An Analytical Study

The chain of Da'wah to Allah continues from Adam (A.H). The preaching of the Oneness of Allah has been the first duty of the Holy Prophets. The Holy Prophet ﷺalso adopted the same duty and continued to preach Islam day and night. For this, He prepared his followers in a good way and also told them the method of preaching Islam to others. He who is guided by the Prophet of Allah does not need to be guided by anyone else. The Companions used to learn the style of preaching and convey this message to others in the best way. If we take a closer look at the time of the Prophetﷺ , it was a difficult stage in which all kinds of enemies were present. Those who took the name of Islam could not be tolerated under any circumstances. In the time of the Prophet ﷺthe work of da'wah required great wisdom. The infidels of Makkah wanted to convert Muslims from Islam in every possible way. And they wanted to keep the same outdated system by practicing their religion. But the Companions of the Holy Prophet ﷺ who received the title of the Al.Sabiqoon Awaloon faced all sorts of problems and lit the candle of Islam which soon spread the light of Islam all over the world. The individual and collective efforts of the Companions in spreading Islam in the beginning of Islam cannot be forgotten. The Companions did not spare any effort to spread the religion of the Prophet ﷺ at the expense of their family, tribe and the infidels of Makkah.The Companions continued to perform this duty with full perseverance as per the instructions of the Holy Prophetﷺ .But the Prophet ﷺtaught his followers the method of Da'wah in such a way that they followed it and spread Islam to the world. This article gives an overview of the delegations that came from different parts of the world during the Makki erra. What was the attitude of the Prophet ﷺ towards these delegations and what teachings should he give to those whom he sent to other areas?۔ Even in this age, relations with other countries can be established only in accordance with the teachings of the Holy Prophetﷺ. Foreign relations and policy must also be formulated in accordance with Islamic principles in order to spread Islamic teachings effectively.

Dismantling the sacred in the name of humanity: Mahmud Muhammad Taha’s cultural revolution

ABSTRACT The Sudanese thinker Mahmud Muhammad Taha (d. 1985) was a bold advocate of Arab enlightenment, which he based on a synthesis of Sufism, democracy and socialism that in his view represented the ideal amalgamation of ethics, freedom, and equality. The model of Islam he sought to renew was the Islam of Mecca (612–622). In his view, the Meccan period advocated universal values such as justice, freedom and peace, and ought hence be revived. The Medinan period (622–632), which turned Islam into a religion of coercion and exploitation, needed to be abolished. Taha’s sharp division of the Qurʾan into two parts, one exalted and the other inferior, signified a total break with past legacies. His dismantling of the sacred in the name of humanity was intertwined with his deconstruction of Arab collective memory regarding the Arab-Israeli conflict, as he called for reconciliation with the Jewish State. While Taha’s vigorous writing rocked Islamic and Arabic scholarship, it left him and his followers on the fringes of consensus. This study opens a wider window onto the worldview of one of the most creative, and controversial, Arab thinkers in modern times – as yet not thoroughly researched – while framing him within a broader discussion of Arab liberalism.

The Qur'an and Inter-Religious Relation Models in Contemporary World

This article examines interreligious relations during the Qur’anic revelation and its contextualization in the contemporary world. This library research, focusing on ‘Ali Jum’ah’s thought, utilizes a qualitative with a historical approach. The results of this research show that the Qur'an was revealed in four models of Muslim and non-Muslim relations: the Meccan period model; the Habasyah phase, the first migration of some Muslims and as a minority under non-Muslims authority; and two Medina periods (the Early and the Latter) when Muslims become a majority who lived together peacefully with other religious communities under Muslim authority. Ali Jum'ah uses nasā’ as a theory to contextualize the four models of interfaith relations. According to him, each of these models can be applied and developed in contemporary Muslims, especially in the Indonesian context, based on the principles of the Qur'an.

The Composition and Writing of the Quran: Old Explanations and New Evidence

أهداف البحث: يُفنّد هذا البحث الطرح القائل بأن القرآن الكريم لم يكتمل ككتاب منزل خلال حياة النبي بل أخذ شكله النهائي بعد وفاته بفترة غير قصيرة، ويبحث فيما إذا كان لهذا الطرح أن يصمد أمام تحليل لواحدةٍ من الروابط البنيوية المتجلية في النص. منهج الدراسة: يتَّبع هذا البحث المنهجين التحليلي والتاريخي؛ إذ يبحث في الرابطة بين المركز والمحيط في سور متعاقبة، نزلت في مراحل شتى من مراحل نزول الوحي (إذ يُفضي بنا الاتساق البنيوي إلى استنتاج مفاده أن نظم القرآن يعود إلى مصدر واحد على الأرجح، بينما يدفع غياب الاتساق تجاه نتيجة مؤدّاها تعدد المصادر). وتَمضي هذه الدراسة إلى مقارنة النتائج مع ما توصلت إليه الدراسات الإحصائية والموضوعية الحديثة. النتائج: يسلِّط هذا البحث الضوء على الاستمرارية، وهو ما يتفق مع التحليل الأسلوبي للنص والذي يكشف عن مسلك أسلوبي متماسك، كما يتوافق البحث مع دراسة في موضوع الجهاد في القرآن بيَنت هي الأخرى التماسك والترابط النصي والتقيُّد بالمبادئ الأساسية. أصالة البحث: هذا البحث هو البحث الأول من نوعه الذي يُلقي الضوء على الاتساق في الربط بين المركز والمحيط في القرآن، وهو ما يزيد من تعظيمنا لنظم النص. وكما يساعدنا هذا البحث على فهم الروابط بين السور المتعاقبة، فإنه قد يساعدنا أيضًا في التأويل النصي. وأخيرًا، وطالما أن النتائج تُفنّد الطرح القائل بأن القرآن الكريم تم ترتيبه في مرحلة متأخرة، فإنها تقدم فرضية مُحدَّثة حول كتابة القرآن ونقله في مرحلة مبكرة؛ أخذًا في الاعتبار وجود اختلافات طفيفة في المخطوطات القديمة، والتقارير حول اللجنة التي تولت إصدار نسخة موحدة من القرآن في عهد الخليفة عثمان بن عفان، إضافةً إلى حقيقة عدم العثور على المسودّات الأولية.

Evaluation of Riwayahs of Tafsīr in the Context of Correlated with ʿAbdallāh b. Salām Verses in Meccan Suras

Evaluation of Riwayahs of Tafsīr in the Context of Correlated with ʿAbdallāh b. Salām Verses in Meccan Suras

PENDIDIKAN ISLAM PADA MASA RASULLAH SAW. (PERIODE MEKAH DAN MADINAH)

Islamic education today cannot be separated from Islamic education in Islamic classical era. The Prophet Muhammad has served as a central figure of Islamic education from Islamic classical era to modern Era. The implementation of Islamic education in the time of the Prophet Muhammad can be categorized into Meccan period and Medina Period. In Meccan period, the prophet put emphasis on tawhid, who used to adhare to politism, to adhare to monotism, that is to believe in Allah the only God. The strategy of education employed by the prophet was secret in nature. Initially, he conducated Islamic education amongst the members of his family and his companions then to more extended cummunity. In Mecca, the Prophet made the house of al-Arqam ibn Abi Al-Arqam, as the centre of Islamic education. In Medinan period, the prophet conducted more complex Islamic education than that he did in Mecca. Islamic education conducted to covered (a) Islamic brotherhood; (b) social walfare education; and (c) nation defence education. In this period, it was mosque that served as the centre of Islamic education.

Why Does the Qurʾān Need the Meccan Sanctuary? Response to Professor Gerald Hawting's 2017 Presidential Address

In this response to Prof. Hawting’s Presidential Address, I offer my views on the centrality of the Meccan sanctuary to the message of the Qur'an in the Meccan period, its subsequent salience in the Medinan period, and the evidence for its continued importance for the Muslims of the seventh century. Reverence for the Meccan sanctuary, I argue, was pivotal to the early community’s self-understanding as a discrete community, both distinct from the “People of the Book” (ahl al-kitab) and as a successor community with a shared biblical lineage. I contend, moreover, that reverence for a sanctuary in Mecca and its attendant rites was regarded as a touchstone feature of the religiosity of the newly hegemonic conquerors from Arabia by the earliest contemporary observers of the conquests and their aftermath. http://dx.doi.org/10.31441/jiqsa.3.2018.a002

Groundwork of the Moral Law: A New Look at the Qur'ān and the Genesis of Sharī'a

AbstractBy reevaluating modernist assumptions in Islamicist scholarship and in Western moral and legal philosophy, I arrive at the conclusion that the Qur'ān was a source of Islamic law since the early Meccan period, when the Prophet Muhammad began to receive the Revelation. This conclusion, supported by extensive evidence from the Qur'ān itself, compels a modification in the standard narrative about the genesis of Islamic law.

The Qur'an and tolerance: An interpretive essay on Verse 5:48

A master narrative on the Qur'an's attitudes toward non-Muslims dominates both classical Qur'anic exegesis and orientalist studies. During the Meccan period of revelation, according to this narrative, the Qur'an's message is generally one of tolerance toward non-believers, whether polytheist Arabs or Jews and Christians. This position was dictated by the Muslim community's military weakness. But when Muhammad relocated to Medina the Qur'an becomes increasingly belligerent towards non-Muslims until finally, near the end of the revelation, it commands war against polytheists until they convert and against Jews and Christians until they submit to Muslim domination. In this essay, the author challenges this master narrative by studying the evolution of Qur'anic views on tolerance. He argues that if the Qur'anic text is considered as a whole, the apparently belligerent verses emerge as limited in scope and application while an ethic of pluralism (best expressed in Q. 5:48) is consistently upheld.

God, Muhammad and the Unbelievers: A Quranic Study

Part 1 Introduction: general objectives of this study specific questions on this study's approach to the Qur'an. Part 2 The punishment-narratives: previous studies narrative criticism a note on the analysis of the punishment-narratives. Part 3 The punishment-narratives in the Meccan period: the early Meccan period the middle and late Meccan periods. Part 4 Medinan developments: a threat fulfilled but transformed the believers as instruments of the divine punishment a narrative discontinuity the Godward movement of messenger and the believers.

Muhammad and Joseph: A Study of Koranic Narrative

Previous articleNext article No AccessMuhammad and Joseph: A Study of Koranic NarrativeM. S. SternM. S. Stern Search for more articles by this author PDFPDF PLUS Add to favoritesDownload CitationTrack CitationsPermissionsReprints Share onFacebookTwitterLinkedInRedditEmail SectionsMoreDetailsFiguresReferencesCited by Journal of Near Eastern Studies Volume 44, Number 3Jul., 1985 Article DOIhttps://doi.org/10.1086/373129 Views: 7Total views on this site Citations: 2Citations are reported from Crossref Copyright 1985 The University of ChicagoPDF download Crossref reports the following articles citing this article:Ali Akbar A Historical-Contextualist Approach to the Joseph Chapter of the Qur’an, Open Theology 8, no.11 (Sep 2022): 331–344.https://doi.org/10.1515/opth-2022-0213F.V. Greifenhagen Clothes Encounters: Yūsuf’s Shirt in Qur’ān 12, Studies in Religion/Sciences Religieuses 39, no.11 (Apr 2010): 47–56.https://doi.org/10.1177/0008429809355121