Document Type : Original Article
Author
Professor, Iran University of Science and Technology, Tehran, Iran
Abstract
The determination of whether verses and surahs of the Quran are Meccan or Medinan is one of the most fundamental topics within Quranic sciences, capable of playing a decisive role in understanding the historical, interpretative, legal (fiqh), and theological dimensions of the Quran. This topic possesses multiple facets and is a source of disagreement among scholars. This research, employing a descriptive-analytical method, seeks to examine the most important issues related to this discussion, including the criteria for classifying verses and surahs as Meccan or Medinan, critiques levied against these criteria, the sources of knowledge for identifying Meccan and Medinan verses and surahs, the causes of disagreement among scholars regarding the classification of certain verses and surahs, pathways to resolving these disagreements, and addressing some Orientalist doubts within this topic. The findings of this research indicate the existence of three key criteria – address, location, or time of revelation – in defining Meccan and Medinan verses. The latter criterion is considered reputable and defensible, and the reliability of interpretative, historical, and contextual and structural indicators in distinguishing Meccan from Medinan verses is also affirmed. Conflicting narrations, personal interpretation (ijtihad), or theological presuppositions are identified as the most important factors contributing to disagreement in classifying certain verses and surahs. Earlier scholars favored a narration-centric approach, while later scholars often utilize internal and external contextual clues as means of resolving these disagreements. The content or stylistic differences between Meccan and Medinan verses, which have been used by Orientalists to cast doubt and claim non-divine authorship of the Quran, are indicative of a gradual legislative process, a diversity of rhetorical styles, and an impact on the audience, and do not imply a human origin for the Quranic text.
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