April 30, 2011 4 Comments
I think there is an ideological pattern. Quranists have a quran-only impulse and after a while, non-Quranic information steps in. You then have ‘this scholar said that’ and ‘this messenger said that’ and somehow certain sources become authoritative.
These Quranists tend to believe in earlier scriptures but not hadith even though they are both equal in the eyes of the Quran. Apparently previous scriptures are approved by the Quran and the Quran is the criteria. However, they don’t use the Quran to confirm these ‘scriptures’ but rather use these scriptures to ‘detail’ the fully-detailed Quran. Ironic…
Are there earlier scriptures according to the Quran? The Quran says:
Nothing is said to you except what was already said to the messengers before you. Indeed, your Lord is a possessor of forgiveness and a possessor of painful penalty. (41/43)
So if we take this aya above seriously, the Quran contains everything which was said to the messengers before. The double negative in this verse shows great emphasis. Nothing was said to them which wasn’t already said before!
The people who support ‘earlier scriptures’ would then say ‘but the Quran doesnt have the details which the bible has’. I would answer them by saying that’s because its not an earlier scripture! The Quran only acknowledges itself.
Then came to the issue of Mikayl. It was stated the Quran only mentions Mikayl once (in 2/98) and so we need the Bible to supply us details. This sounds very familiar doesnt it, folks? This is a new Traditionalism except it uses the unQuranic ‘previous scripture’ notion. How do we solve this Mikayl problem?
Firstly, we must trust that everything the Quran tells us enough. But how do we find out what mikayl is? Lets return to 41/43 above. 41/43 anticipates the problem we might face and so the next verse tells us what to do:
And if We had made it a faulty Quran, they would have said, “Why are its verses not explained in detail (41/44)
A faulty Quran (ajami) would not able to supply us the details. The opposite of this word ‘ajami’ is ‘arabi’ which means faultless or with nothing sticking out. The Quran further says:
Indeed, We have sent it down as a faultless that you might think (12/2)
The systematic and faultless language of the Quran enables us to think about its concepts. Take the mikayl. If one were to root it, it would rescind to W-K-L. This means to take representative in something. Tawakkal is to rely on something. Mikayl is a state in which God represents you. It follows Jibrael which is revelation.
The Quran stands on its own. There are no ‘previous scriptures’.