Koran - Mecca Suras
The suras of the third Meccan period, which form a pretty large part of the present Koran, are almost entirely Meccan prosaic. Some of the revelations are of considerable extent, and the single verses also are much longer than in the older suras. Only now and then a gleam of poetic power flashes out. A sermonizing tone predominates. The suras are very edifying for one who is already reconciled to their import, but to us at least they do not seem very well fitted to carry conviction to the minds of unbelievers. That impression, however, is not correct, for in reality the demonstrations of these longer Meccan suras appear to have been peculiarly influential for the propagation of Islam. Mohammed's mission was not to Europeans, but to a people who, though quick-witted and receptive, were not accustomed to logical thinking, while they had outgrown their ancient religion.
By the Medina period it becomes much easier to understand the revelations suras, in their historical relations, since modern knowledge of the history of Mohammed in Medina is tolerably complete. In many cases the historical occasion is perfectly clear, in others moderns can at least recognize the general situation from which they arose, and thus approximately fix their time. There still remains, however, a remnant, of which it can only be said that it belongs to Medina.
The style of this period bears a pretty close resemblance to that of the latest Meccan period. It is for the most part pure prose, enriched by occasional rhetorical embellishments. Yet even here there are many bright and impressive passages, especially in those sections which may be regarded as proclamations to the army of the faithful. For the Moslems, Mohammed has many differed messages. At one time it is a summons to do battle for the faith; at another, a series of reflections on recently experienced success or misfortune, or a rebuke for their weak faith; or an exhortation to virtue, and so on. He often addresses himself to the "doubters," some of whom vacillate between faith and unbelief, others make a pretence of faith, while others scarcely take the trouble even to do that. They are no consolidated party, but to Mohammed they are all equally vexatious, because, as soon as danger has to be encountered, or a contribution is levied, they all alike fall away.
There are frequent outbursts, ever increasing in bitterness, against the Jews, who were very numerous in Medina and its neighborhood when Mohammed arrived. He has much less to say against the Christians, with whom he never came closely in contact; and as for the idolaters, there was little occasion in Medina to have many words with them. A part of the Medina pieces consists of formal laws belonging to the ceremonial, civil, and criminal codes; or directions about certain temporary complications. The most objectionable parts of the whole Koran are those which treat of Mohammed's relations with women. The laws and regulations were generally very concise revelations, but most of them have been amalgamated with other pieces of similar or dissimilar import, and are now found in very long suras.
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