IQNA – An American scholar says his research shows that the Quran points to two models of prophethood, further explaining the models through examples
This is according to Andrew O'Connor, an assistant professor of theology and religious studies at St. Norbert College, who holds a PhD in Global Religions and Quranic Studies from the University of Notre Dame.
He made the statements while addressing an online event on August 30, 2024, organized by Inekas Institute.
O'Connor's research focuses on the Quran and its relationship with Jewish and Christian traditions. He has delivered numerous presentations at international conferences and conducted seminars on interfaith relations. In 2019, he completed his PhD with a dissertation on the concept of prophethood in the Quran, examining the nature of prophets and their roles. His dissertation was accepted by the International Qur’anic Studies Association, and his book is expected to be published within a year.
In his presentation, O'Connor outlined his methodology, emphasizing a focus on the Quran's depiction of prophets without reliance on later traditions such as Hadith or Seerah. He argued for an interpretation of prophetic roles directly from the Quranic text itself.
He opened the discussion with a brief discussion about the “prophetic lexicon,” elaborating on the two words that refer to prophets in the Holy Quran.
One of the two terms is "Rasul," which appears 524 times in the Quran and refers to a human sent by God to a specific community, and the other one is "Nabiyy," which is less common and mentioned 75 times in the Quran.
O'Connor examines the term "Nabiyy" in the Quran and its similarities with terms used in Hebrew and early Christian languages, noting that this term is similar to words found in these languages. He emphasizes that this term, along with "Rasul," is used for significant figures sent by God.
He then provided details about his methodology for the research, before offering a brief history of prophets.
His study identifies two main models of prophethood in the Quran: the Kerygmatic model and the Theonomic model.
Kerygmatic Model
O'Connor describes the Kerygmatic model as the foundational role of a prophet in the Quran. In this model, prophets are primarily messengers who deliver divine revelation and call their communities to worship God alone. The emphasis is on their charismatic authority, their ability to communicate God's message, and to guide people to righteousness.
This model aligns with the Meccan context of the Quran, where Prophet Muhammad (PBUH) is depicted as an announcer of divine messages rather than an active leader or ruler.
Prophets in this model often face resistance and persecution, yet their mission is to persist in spreading the divine message, emphasizing moral and ethical teachings.
He cited several Quranic verses that illustrate this model, including those involving figures like Noah, Hud, and Saleh, whose primary mission was to warn their communities against idolatry and to call them back to monotheism. O'Connor emphasized that the Kerygmatic model focuses on the spiritual and moral transformation of society, highlighting the prophet's role as a guide and a warner.
He notes that this mode has four recurrent themes: 1) Implicit eschatological prophetology 2) The prophet as warner and herald of good news 3) The prophet asks for no reward 4) Limits of prophetic responsibility
O'Connor examines the dual role of prophets in the Quran as warners (nadhir) and bringers of good news (bashir). These two duties align with the broader theme in the Quran that prophets provide necessary warnings about divine judgments and also bring hope and good news to believers.
The role of the warner primarily involves alerting people to the consequences of their actions and calling them to repentance. This aspect of their role is more emphasized in the Makki Surahs of the Quran, where the main role of the Prophet (PBUH) is to warn people about imminent divine punishment. For example, in Surah Nuh, Prophet Muhammad (PBUH) clearly introduces his role as a warner and emphasizes that he seeks no reward for his warnings.
In addition to their role as warners, prophets also bring good news to believers. Although this aspect exists, it is less emphasized compared to the role of the warner. The bringer of good news (bashir) offers comfort and promises of paradise to believers.
O'Connor points to other religious texts that highlight the role of the bringer of good news, although he believes that in the Quran, the role of the warner is more dominant.
He then examines verses from the Quran that show how prophets express their roles and responsibilities, often emphasizing that they seek no reward for their prophetic mission. The Quran repeatedly stresses that prophets are obligated to warn people about divine judgments and provide guidance without expecting any reward.
The researcher says prophets are primarily tasked with delivering warnings and messages about imminent divine consequences. They preach about events such as the Day of Judgment. Their role is to make people aware of the consequences of their actions and call them to repentance.
He notes that prophets are required to refrain from asking for or accepting material rewards for their prophetic mission. Their role is to convey the message without expecting anything in return, according to the Quran, he says.
According to the scholar, prophets are required to be patient and avoid hastening divine retribution or interfering in people's behavior beyond their prophetic duties. They must wait for God's plan and not be concerned with immediate results. The Quran calls prophets to patience and non-interference in people's affairs, stating that they should leave the outcome to God, he added.
O'Connor also believes that prophets never have the right to control or force people to believe. He says they are only responsible for conveying the message and guiding those who are receptive to it. Their role is limited to spiritual guidance and warning, not supervision or coercion.
Theonomic Model
In this model, Andrew O'Connor discusses how prophets in the Quran are often portrayed not just as spiritual leaders but also as political figures with social, legal, and military authority.
Prophets like Moses, David, and Solomon are examples of this model, where they hold positions of power and govern their communities according to divine law. Their leadership extends to implementing justice, social reforms, and statecraft, making them central figures in both religious and political domains. Prophet Muhammad’s (PBUH) activities in Medina also fit in this category, the researcher says.
O'Connor pointed out that the model demonstrates the integration of religious authority with political governance, reflecting the idea that divine guidance encompasses all aspects of human life, including societal and state affairs. This model illustrates how the Quran envisions an ideal society led by a divinely appointed leader who upholds both moral principles and legal justice.
This model is based on governance in society by divine law. It addresses the prophet's role as an overseer and leader of the community. This model aligns well with the Medinan context of the Quran, where the Prophet's (PBUH) role extends beyond preaching to being an active leader and overseer in society, playing a more active role in enforcing faith.
In Medina, the Prophet (PBUH) is recognized as a legal and military authority. He acts as a high-ranking overseer and legal authority in society. Civil texts frequently emphasize obedience to the Prophet (PBUH) as part of obedience to God. The Quran says that those who believe in God and His Prophet (PBUH) without distinction will be rewarded by God.
In Medina, the Prophet (PBUH) not only preaches but also manages community affairs and oversees people's lives. For instance, he is responsible for managing war spoils, with specific rules for interaction with him.
In the Meccan model, the Prophet (PBUH) primarily preaches and conveys divine messages. In contrast, the Medinan model sees the Prophet (PBUH) actively guiding and managing society and enforcing laws. This shift highlights significant changes in his role and its impact on the Islamic community, says the researcher.
The Quran emphasizes obedience to the Prophet (PBUH) not just as a spiritual guide but as a legal and military figure. The Prophet (PBUH) is involved in legal judgments, managing affairs, and leading in battles, indicating a more active and authoritative role compared to the Meccan period, adds the scholar.
O'Connor also examines previous figures like Solomon, David, and Moses in the Quran to illustrate this new model of prophethood, which includes military and legal responsibilities. The Quran uses typological references to previous figures to explain and validate its discourses. The study shows that the Quran presents various models of prophethood that reflect different aspects of prophetic roles, rather than being contradictory. This dual approach highlights the Quran's unique perspective on prophethood, distinct from previous traditions, according to the researcher.
O'Connor also addresses several questions about prophetic roles and material compensation in different traditions. It is noted that in some biblical texts, some prophets criticize other prophets who exploit material compensations like money or food, viewing it as a sign of corruption. These prophets believed that those who accept compensation only tell people what they want to hear, not the true divine messages.
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