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Switch to Forum Live View Question about conflicts between sura appearing earlier and later in the Qur'an
3 years ago  ::  Mar 21, 2012 - 8:20PM #1
rocketjsquirell
Posts: 16,558

I have often been told that there are no dumb questions. This might be one. I read in an article, which I can now not find, that the general rule is that if a later passage of the Qur'an conflicts with an earlier passage, the later passage controls. Is this true?

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3 years ago  ::  Mar 21, 2012 - 10:53PM #2
Miraj
Posts: 5,021

This is not a silly question at all.  I don't have the kind of time right now that it would take to address it fully, but I'll start.  A loose analogy is that the Meccan and the Medinan division is like the NT and the OT of the Bible.  Whether the Qur'an contradicts itself and the subject of abrogated verses are hotly debated within the scholarly community.  Personally, I don't support the abrogation model.  The Qur'an, having been revealed in real time for, not only the world, but for an specific community, addresses the situation in that community as well as general circumstances.  Some scholars take the differences as abrogation, some consider that there are verses that are more conditional and suggestive than directive.


I'm sure others will be along to add to the discussion.  Thank you for asking, Rocky.  This is a great topic!

Disclaimer: The opinions of this member are not primarily informed by western ethnocentric paradigms, stereotypes rooted in anti-Muslim/Islam hysteria, "Israel can do no wrong" intransigence, or the perceived need to protect the Judeo-Christian world from invading foreign religions and legal concepts.  By expressing such views, no inherent attempt is being made to derail or hijack threads, but that may be the result.  The result is not the responsibility of this member.


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3 years ago  ::  Mar 22, 2012 - 4:03AM #3
Ibn
Posts: 5,005

Mar 21, 2012 -- 8:20PM, rocketjsquirell wrote:


I have often been told that there are no dumb questions. This might be one. I read in an article, which I can now not find, that the general rule is that if a later passage of the Qur'an conflicts with an earlier passage, the later passage controls. Is this true?



Reply from Miraj is appropriate.


The passages of the Qur'an do not conflict with each other even if they seem to be conflicting, which would be only due to our understanding.


For example,  one passage says, "do not come to mosque to pray when you are drunk until you know well what you are saying in prayer". Another later passage says, "don't drink alcohol at all".


These passages seem to contradict each other but in reality they are not and both of them still apply even today but both must be taken into account as Commands.


Therefore, each verse of the Qur'an is still valid but should not be taken in isolation.    

I know one thing: There are a billion Islamic people in the world today, and there will be about 2 billion by the time we're dead. They're not going to give up their religion.
(Chris Matthews)
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3 years ago  ::  Mar 22, 2012 - 11:15AM #4
rocketjsquirell
Posts: 16,558

Ibn and Miraj


thank you for your response.

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3 years ago  ::  Mar 22, 2012 - 2:34PM #5
BDboy
Posts: 6,173

The Qur’an is the book without inconsistencies; one part of its text, (or doctrine) does not clash with the other. In fact, it sets the absence of contradiction, irrationality, and incoherence, as one of the criteria for checking the authenticity of any divine revelation. It states


 


"Do they not ponder the Qur’an (with care)? Had this book been from anybody but Allah, you would have found much inconsistencies.”


(Al Qur'an, surat An-Nisa:82)


 


For more information, please click here.


Few years ago, I read an interestingt article about the holy Qur'an, please on the link below to go to that page..  


 


Al-Qur'an - The Miracle of Miracles


By Ahmed Deedat



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3 years ago  ::  Mar 27, 2012 - 9:54AM #6
visio
Posts: 3,506

Mar 21, 2012 -- 8:20PM, rocketjsquirell wrote:


I have often been told that there are no dumb questions. This might be one. I read in an article, which I can now not find, that the general rule is that if a later passage of the Qur'an conflicts with an earlier passage, the later passage controls. Is this true?




There was a sufi writer who looked into this and attributed it to the nature and forms of the revelation itself as divinely intended.   Prophets, in general, were still subjected to the learning curve.  Regarding the Al-Quran, the writer had this written in his book.  I quote it here, to give a kind of background information.


The first revelation which we have documented in detail was sent down on what the Al-Quran called the Night of Power.   It is of such importance that there is a Power Form in the Al-Quran describing it.   It is the general view that on that night the whole of the Al-Quran was sent down, to emerge fragment by fragment in living situations throughout the life of the Messenger, but ALLAH knows best.   Here is the Power Form:


In the name of ALLAH, the Merciful, the Compassionate.   Behold, we revealed it on the Night of Power.   Ah!   What will convey to you what the Night of Power is?   The Night of Power is better than a thousand months.   The angels and spirits descend therein, by the permission of their Lord, with all decrees.   Peace it is, until the rising of the dawn. [Sura 97, Al-Qadr]


It is this Night of Power that forms the climax of the Ramadan fast and in which the Quran is recited from the beginning to end, and when the Mu’min watches the whole night until dawn.


From that night onwards the revelation came , sometimes an ayat (verse) at a time, sometime a long passage or whole Sura depending on the situation, for the rest of the Messenger’s lifetime, the final revelation coming on ‘Arafat during his last Hajj when he taught them the final and purified form of the ancient rites of Hajj.   Each time a revelation came it emerged out of a particular life-situation and it came as an illumination of that moment opening up the truth of that situation and guiding the  Messenger’s actions as well as continually unfolding the “good news and the warning” which are one of the re-iterated themes of the Book.  Piece by piece alongside the specific guidance it gave to life-situations came an unfolding pattern of man’s history from the beginning of his time on earth and showing the meaning of the various meta-cycles he had live through.   Five basic themes are orchestrated throughout the Book and they can be summarised thus:


1)        Particular guidance to the Messenger telling him what to do in specific situations, teaching him, consoling him, correcting him.


2)      The story of mankind’s global destiny since the beginning, and the role of earlier prophets and their Books in this cyclic story of man’s being given guidance, and its being corrupted and lost, and a new guidance being sent down, culminating in the final cycle of the Messenger’s rule.


3)      The new Sharia’ or Road that ALLAH lays down for the whole of mankind, abrogating earlier Roads that were sent for particular nations and races by earlier prophets.


4)      The nature of Reality, Tawhid, the declaration of Unity – that is the essential message of all the prophets – reaffirmed.


5)      “The good news and the warning”, the direct existential confrontation with each human being who reads it:   “Where then are you going?”   The Book warns that this life is a zone of action and that man is responsible to his Creator and will have to answer, in the next phase of existence when he has dropped the phenomenal body, for what he did on earth.   There is complete continuity of experience between the life-state, the so-called death-state, and the next-life-state.    This is the event world, and that is the meaning-world.


The author further said:


The Qur’an, when we examine it, instructs us in two means of approach to the Reality.   At first glance they are utterly contradictory.   One tells us that no form or concept may describe or circumscribe the Reality, that is beyond association.    On the other hand, we find the Book full of phrases which seem in blatant contradiction to this – we read of His han, and that He settled on the Throne, and so on.   We now have to extend this picture we have of existence in its intricate interrelatedness, the cosmic reality in all its vastness  and complexity crowned by the self-aware creation, Man, and recognise him as both Khalif (representative) of the Divine Reaiity and slave.   We have to examine how the exalted Lord and the slave are “connected”, and the nature of the connection, given that we can connect no(other)thing to Him.


We have reached a point where we must ask questions about the nature of knowledge, and the nature of the creational realities, in order to understand the meaning of the Tawhid, the Unity itself.




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3 years ago  ::  Mar 27, 2012 - 2:10PM #7
sallum
Posts: 551

Mar 21, 2012 -- 8:20PM, rocketjsquirell wrote:

I have often been told that there are no dumb questions. This might be one. I read in an article, which I can now not find, that the general rule is that if a later passage of the Qur'an conflicts with an earlier passage, the later passage controls. Is this true?


First there are no conflicts with the Holy Qur'an.


There is unbeatable challenge.


Then you are talking about "long and far WAY OF LIFE"


 Rules and regulation,


History and wisdom,


Natural and universal,


About miracles, 


 About; self, family, community, society, state, and about the whole world.


There are reciting rules, (thousands), perfict Grammars.


 There are wonderful 114 chapters one close to another each with own concept.


 There are fresh fruits all the time.


First great chapter the Beginning (Al Fatihah) of the Holy Qur'an, scholars had built books and books and yet they count they cover the "lights" the Surah with.


The wisdom says;  small bay is small issue to an ocean, but still something.


salam

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