R
R_not
Guest
It is confusing. I got a couple of books ‘Moonotheism I and II’ that outline the different periods and the different verses.But the question about which are Medina verses and which are Mekka verses seems to imply that there was a progression or a change in Muhammad’s teachings (if I understand well the point that several posters tried to bring our attention to), especially about those involving respect and love for those who worship the One true God and the Jihad against the Infidels (which certain groups of Muslims apparently include the Jews and the Christians, and anyone who is not a Muslim…)
Here I don’t think all Muslims are of only one opinion on this and probably can’t be. Am I mistaken?
here is an article about the medina and meccan surahs
One thing is that the medina surahs were usually placed before the meccan surahs. But it is not easy to discern that is why I use some books to just outright tell me which are which.
here is a site that talks about abrogated surahs (those replaced by the more violent, medina surahs).
koran - abrogation
yes, there was a change in mohammed’s teachings. He went from a relatively benign position to outright violence, theft, killing, torture, etc. I have often shown that even in his ‘what we will call peaceful period at mecca - he was still a pill’ to people and the elders went to mohammed’s uncle to ask him to stop mohammed from behaving so poorly. These following hadiths show that mohammed’s assertions about his being treated poorly was in fact the opposite and mohammed was the one who behaved poorly.
**Ishaq:119 “'Abu Tabib, your nephew Muhammad has cursed our gods [at this point he had cursed all of them, including Allah], insulted our religion [more correctly, insulted them by trying to steal their religion], mocked our way of life and accused our forefathers of error. Either you stop him or let us get to him. For you, like us, are in opposition to him. He gave them a conciliatory reply. They returned a second time and said, ‘We have asked you to put a stop to your nephew’s activities but you have not done so. By Allah, we cannot endure having our fathers reviled and our customs mocked.’ Muhammad thought that his uncle had the idea of abandoning and betraying him, and that he was going to lose his support. The Apostle broke into tears.”
Tabari VI:93 “The Quraysh went to Abu Talib and said, ‘Your nephew [Muhammad] has reviled our gods, denounced our religion, derided our traditional values, and told us that our forefathers were misguided [and burning in hell]. Either curb his attacks on us or give us a free hand to deal with him, for you are as opposed to him as we are.’ They said, ‘We asked you to forbid your nephew from attacking us, but you did nothing. By Allah, we can no longer endure this vilification of our forefathers, this derision of our traditional values, and this abuse of our gods.’ This breach and enmity with his tribe weighed heavily on Talib. ‘Abu Talib, you are our elder and our chief, so give us justice against your nephew and order him to desist from reviling our gods, and we will leave him to his god.’”
Tabari VI:95 “Abu Talib sent for Muhammad. ‘Nephew, here are the shaykhs and nobles of your tribe. They have asked for justice against you. You should desist from reviling their gods and they will leave you to your god.’”
Tabari VI:96 “Abu Talib said to Muhammad, ‘Nephew, how is it that your tribe is complaining of you and claiming that you are reviling their gods and saying this, that, and the other?’ The Messenger said, 'I want them to utter one saying. If they say it, the Arabs will submit to them and the non-Arabs will pay the jizyah [submission tax] to them.”**