Discussion Groups / English Usage / November 2007

What is the Qur’ân?  | The Discover Islam Project|

The Qur’ân is the name given to Allah’s speech that He revealed to His
servant and Messenger Muhammad (peace be upon him); speech that is
recited as an act of worship, is miraculous, and cannot be imitated by
man. It is the name of Allah’s Book, and no other book is called by
this name. The most common names for Allah’s Book are al-Qur’ân (the
Recital) and al-Kitâb (the Book). This is an indication of how much
care has been taken in its preservation, both in the memories of
people as well as in written form. Each way of preserving it
reinforces the other.
The Qur’ân is revelation from Allah

Revelation is where Allah imparts whatever knowledge He wills to those
whom He chooses to receive it. Allah gives this knowledge to them in
order for them to convey it to whomever else He wishes.

All the Messengers of Allah experienced revelation. Allah says:
Verily, We have sent Revelation to you (O Muhammad) as We have sent
Revelation to Noah and the prophets who came after him. We had sent
revelation to Abraham, Ishmael, Isaac, Jacob, the Tribes, Jesus, Job,
Jonah, Aaron, and Solomon. And to David We gave the Psalms. And
Messengers We have told you about before, and Messengers We have not
told you about – and to Moses We spoke directly.
The possibility of divine revelation cannot be denied by anyone who
believes in the existence of Allah and in His omnipotence. Allah
maintains His creation in any manner that pleases Him. The connection
between the Creator and his Creation is by way of His Messengers, and
these Messengers only know what Allah wants from them by way of
revelation, either directly or indirectly. The rational mind cannot
dismiss the possibility of revelation, since nothing is difficult for
the all-powerful Creator.

The Nature of Revelation

Revelation is not a personal experience that a Prophet brings forth
from within himself. It is not a spiritual state that a person can
attain by doing certain meditations or spiritual exercises. Quite the
contrary, revelation is a communication between two beings: one that
speaks, commands, and gives, and another who is addressed, commanded,
and receives. Prophet Muhammad (peace be upon him) – as with every
Prophet – never confused himself with the One who gave the revelation
to him. As a human being, he felt his weakness before Allah, feared
Allah’s wrath if he should disobey, and hoped for Allah’s mercy.

He sought help from Allah, submitted to what he was commanded to do,
and was on occasion even sternly reprimanded by Allah. The Prophet
(peace be upon him) admitted his absolute inability to alter even one
word of Allah’s Book.

Allah says:
And when Our clear signs are recited to them, those who hope not for a
meeting with Us say: ‘Bring a Qur’ân other than this or change it.’
Say (O Muhammad): ‘It is not for me to change it of my own accord. I
only follow what is revealed to me. I fear, if I were to disobey my
Lord, the punishment of an awful day.’ Say: ‘If Allah had willed, I
would not have recited it to you nor would He have made it known to
you. I have lived with you a whole lifetime before it came to me. Have
you no sense?’
This should make perfectly clear the difference between the essence,
attributes, and ways of the Creator and those of His Creation.

The Prophet (peace be upon him) took great care to maintain a
distinction between his own speech (the Hadîth) and the direct speech
of Allah, though both were the result of revelation. For this reason,
in the early period of revelation, he used to prohibit anything that
he uttered to be written down except for the Qur’ân. This preserved
for the Qur’ân its distinctiveness as being the very word of Allah,
unmixed with the speech of people.

The Prophet (peace be upon him) would also make a distinction in his
own speech between his own opinions and what came from Allah as
revelation.

He said: “I am only a human being like yourselves. Opinions can be
right or wrong. But, when I say to you that Allah said something, then
know that I will never attribute something false to Allah.”

The Prophet (peace be upon him) had no hand in the revelation that he
received. Revelation is a force external to the being of the Prophet
(peace be upon him). He was not able to manipulate it in any way. This
is supported by the fact that certain crises would befall the Prophet
(peace be upon him) or one of those around him that required an
immediate solution, but he found no verse of Qur’ân to recite to the
people. He had to remain silent and wait, sometimes in desperation,
until Allah, in His wisdom, revealed what was needed.

A good example of this is the time when `A’ishah, the wife of the
Prophet (peace be upon him) was accused of adultery by some of the
hypocrites, though she was innocent. People began to say things that
were painful for the Prophet (peace be upon him) until his heart was
about to burst. He was unable to prohibit this. All he could say was:
“O `A’ishah, I have heard this or that. If you are innocent, then
Allah will show your innocence, and if you fell into sin, then seek
Allah’s forgiveness.”

A whole month passed like this before the revelation came down
declaring `A’ishah’s innocence and exonerating the household of the
Prophet (peace be upon him).

In brief, revelation has nothing to do with the choices and wishes of
the one who receives it. It is an unusual, external occurrence. It is
a force of knowledge, because it gives knowledge. It is free from
error. It comes only with the truth and guides only to what is right.

How revelation comes to the angels and to the Messengers

In the Qur’ān it is mentioned that Allah speaks to the angels. Allah
says:
And (remember) when your Lord revealed to the angels: ‘Verily I am
with you, so keep firm those who have believed’
Revelation to the angels happens by Allah speaking to them and the
angels hearing from Him.

Revelation comes to Allah’s human Messengers either directly or
through an intermediary. In the case of an intermediary, it is the
angel Gabriel who brings the revelation. There are two ways that this
occurs:

1. The angel would come to him with a voice like the clanging of a
bell. This is the severest way revelation would come to the Messenger
(peace be upon him). Such a harsh sound demands the full attention of
the one being addressed with it. When the revelation came in this
manner, it was extremely demanding upon all of the Messenger’s
faculties (peace be upon him).

2. The angel would come to him in the form of a man. This was easier
than the previous way, since the form of the angelic Messenger was
familiar to the human Messenger (peace be upon him) and easier to
relate to.

Both of these ways are mentioned by the Prophet (peace be upon him) in
his answer to al-Hârith b. Hishâm when he asked how the revelation
came to him. Allah’s Messenger (peace be upon him) said: “Sometimes he
comes to me like the clanging of a bell, and this is the most
difficult for me. It weighs upon me and I commit to memory what he
says. And sometimes the angel comes to me in the form of a man and
speaks to me and I commit to memory what he says.”

Revelation without an intermediary happens in two ways:

1. A good dream: `A’ishah relates: “It began as a good dream during
sleep. He would not have a dream except that it would come as clear as
day.”

This was to prepare Allah’s Messenger (peace be upon him) to receive
revelation while awake. The whole Qur’ân was revealed while the
Prophet (peace be upon him) was awake.

The story of Abraham (peace be upon him) when he was commanded to
sacrifice his son demonstrates how a dream can be revelation that must
be acted upon.

Allah says:
So We gave him glad tidings of a forbearing boy. And when he was old
enough to walk with him, he said: “My son, I have seen in a dream that
I am sacrificing you. So look, what do you think?” He said: “O my
father, do what you are commanded. By Allah’s will, you shall find me
to be among those who are patient.” Then, when they had both submitted
themselves and he had laid him prone on his forehead, We called out to
him: “O Abraham, you have fulfilled the dream.” Thus do We reward the
righteous. That was indeed a manifest trial. And We ransomed him with
a great sacrifice. And We left for him a goodly remembrance for later
generations. Peace be upon Abraham! Thus indeed do We reward the
righteous. Verily, he was one of Our believing servants.
If that dream had not been revelation that had to be obeyed, Abraham
(peace be upon him) would never have gone forward to sacrifice his
son, but in fact he almost did so. He was only stopped because Allah
commanded him to stop and ordered him to sacrifice something else
instead.

The good dream is not only for the Prophets. It remains for the
believers, even though it is not revelation. Allah’s Messenger (peace
be upon him) said: “Nothing remains of prophecy except for glad
tidings.” When he was asked what these glad tidings were, he said:
“Dreams.”

2. Allah speaking directly from behind a barrier: This happened to
Prophet Moses, (peace be upon him). Allah says:
When Moses came to Our appointed meeting, his Lord spoke to him.
Allah also says:
And Allah spoke to Moses directly.
This also happened to Prophet Muhammad (peace be upon him) on the
night of his Journey and Ascension when he was taken up into the
heavens and his Lord spoke to him.

All of these ways of receiving revelation are mentioned in the Qur’ân.
Allah says:
It is not for a human being that Allah should speak to him except as
revelation or from behind a barrier, or by sending a Messenger who
reveals by His leave whatever He wishes. Verily, He is All-Knowing,
All-Wise.
The Qur’ân is the Speech of Allah

The Qur’ân is Allah’s speech, literally not metaphorically. He
revealed it to His Messenger (peace be upon him) to convey His warning
to all the worlds.

Muhammad (peace be upon him) merely conveyed the Message. Anyone who
doubts this has to assume that either the Prophet himself made it up
or someone else taught it to him.

As for the first of these two possibilities – the idea that the
Qur’ân, in all of its eloquence, was a product of the brilliance,
insightfulness and spiritual sensitivities of

Muhammad (peace be upon him) – it is rejected for a number of
reasons:

1. No matter how brilliant or insightful a person might be, there is
no way that he could discuss the happenings of nations lost to
antiquity, issues of belief and Divine Law, the rewards and
punishments of Heaven and Hell, and future events, all in such great
detail without any contradiction and with a most perfect style and
literary form. The Prophet (peace be upon him) had never once read a
book nor met with any historian.

2. The Qur’ân makes to the disbelievers a stern challenge that they
will never be able to produce a chapter similar to it. Such a
challenge would never have come from the Messenger (peace be upon
him), who was known for his wisdom and good judgment, to the most
eloquent and fluent speakers around, especially since he wanted his
Message and his call to be successful and enjoy wide acceptance.

3. The Qur’ân, in some places, sternly rebukes Muhammad (peace be upon
him) where he acted upon his own judgment in something and did not
decide on what is best. The Qur’ân clarified the truth and showed the
error of the Prophet (peace be upon him). No rational person would
come with declarations of his own error and circulate them among the
people. If he had any say in the Qur’ân at all, he would have hidden
these passages from the people. Allah says:
And if he had forged a false statement concerning Us, We surely would
have seized him by his right hand and would certainly have ripped out
his artery of life. And none of you could have withheld us from
punishing him.
4. Many verses of the Qur’ân begin with the imperative verb “Say!” As
a matter of fact, this occurs more than three hundred times,
addressing Muhammad (peace be upon him) and directing him with respect
to what he should say. He, thus, did not follow his own desires; he
followed only what was revealed to him. He was the one being
addressed, not the speaker; he was quoting what he had heard, not
expressing what he felt.

5. Complete harmony exists between what the Qur’ân says regarding the
physical world and what has been discovered by modern science. This
has been a source of amazement for a number of contemporary western
researchers. Though the Qur’ân makes mention of a number of very
specific scientific issues – from fields such as embryology,
oceanography, and astronomy – it does not contradict any scientific
fact.

The second possibility offered by the doubtful is that the Prophet
(peace be upon him) learned the Qur’ân from someone else. There are a
number of reasons why this claim is false:

1. Muhammad (peace be upon him) was illiterate. He grew up among a
people who were generally illiterate. They knew only how to speak
eloquently and fluently. Due to their idolatry, they did not associate
with the Christians and Jews.

Allah says:
This is of the news of the unseen that We reveal unto you (O
Muhammad). Neither you nor your people knew it before this. So be
patient. Surely, the good outcome is for the pious.
This verse clearly mentions that the Arabs had no knowledge of these
things. It is not recorded in history that any of the Arabs objected
to the fact that this verse declared them ignorant of the things that
this verse is referring to.

2. The Arabs never attempted to contradict the Qur’ân or take credit
for any part of it, in spite of their violent rejection of it. Though
the Qur’ân challenged their most eloquent speakers to bring a chapter
like it, none of them ever attempted it. They knew the truth of the
situation and did not want to face the disgrace of defeat, since they
were the masters of eloquence in poetry, prose, and persuasive
speaking.

3. The Qur’ân is in Arabic and the Jews and Christians spoke other
languages. None of the historical references mention that the Prophet
(peace be upon him) ever sat with monks and rabbis to learn from
them.

The Qur’ân is in the most fluent Arabic, a language foreign to the
Jews and Christians. Allah says:
The tongue of the one they refer to is foreign, while this is in clear
Arabic.

4. The Qur’ân takes a stance against the Jews and Christians, refuting
their misconceptions and arguments and inviting them to believe in the
Messenger and the Message that he came with. It is very unlikely that
these same Jews and Christians would be the source of the Qur’ân,
especially considering how they turned away from it, disbelieved in
it, and rejected the Messenger.
The Preservation of the Qur’ân and the Integrity of Its Text

Allah revealed the Qur’ân to be His last, all-embracing scripture
containing the final manifestation of the Divine Law. This
necessitates that it has to be safeguarded from the mischievous hands
of men and from all corruption. This protection has been a reality
from the time the Qur’ân was revealed until today. It shall remain so
until Allah inherits the Earth and everything on it. It contains no
additions or deletions. It has reached us by so many chains of
transmission that it is impossible for them to have conspired on a
lie. It has been recorded and memorized innumerable times.

There has been no change in its text over time, not even in a single
word. Some of those who have committed it to memory cannot speak
Arabic; nevertheless, they recite it exactly as it was revealed.

Allah has guaranteed the integrity of the Qur’anic text. Allah says:
Verily, it is We who have sent down the Remembrance, and surely We
will guard it from corruption.
Allah says:
And the Word of your Lord has been fulfilled in truth and in justice.
None can change his words. And He is the all-Hearing, the All-
Knowing.
As for the previous scriptures, they were for a limited duration of
time. Allah gave human beings the responsibility of preserving them,
and they lost them through corruption, alteration, and concealment.
Allah says:
Verily, We revealed the Torah, wherein is guidance and light, by which
the Prophets who submitted themselves passed judgment, and (likewise)
did the rabbis and priests, as they were entrusted with the protection
of Allah’s Book, and they were witnesses thereto.
The Qur’ân has been preserved in exactly the form it was revealed.
This fact is agreed upon by all those who study the text of the
Qur’an, both Muslim and Non-Muslim.

The preservation of the Qur’ân was achieved in many ways. During the
lifetime of the Prophet (peace be upon him), the following factors
facilitated its preservation:

1. The revelation came to the Prophet (peace be upon him) in a manner
that was conducive to memorization. When he was asked how the
revelation came to him, Allah’s Messenger (peace be upon him) said:
“Sometimes, he comes to me like the clanging of a bell, and this is
the most difficult for me. It weighs upon me and I commit to memory
what he says. And sometimes the angel comes to me in the form of a man
and speaks to me and I commit to memory what he says.”

2. The angel would review the Qur’ân with the Prophet. This would take
place every year during the month of Ramadân. Gabriel would approach
him every night in Ramadan and recite to him from the Qur’ân. In the
final year of his life, Gabriel recited it to him twice during the
month of Ramadân. All of this was out of the greatest care for the
preservation of the Qur’ân and the accuracy of its recitation.

3. The revelation was recorded in writing and reviewed. The Messenger
(peace be upon him) had scribes who would write down the revelation as
it came down. He would then have it read to him again until he was
sure that what was written was correct.

4. Only the Qur’ân was allowed to be recorded during the early years
to prevent anything else from being confused with it, like the hadîth
of the Prophet (peace be upon him) or commentary of the Qur’ân. After
the Qur’ân was firmly established and there was no danger of it
getting mixed up with other texts, he permitted other things to be
written.

5. Learning and teaching the Qur’ân were actively encouraged. The
Prophet (peace be upon him) used to encourage his Companions to learn
and teach the Qur’ân and to memorize it and assist each other in
memorizing it. He would have those most learned in the Qur’ân lead the
prayers and lead the armies. There was a good reason for everybody to
memorize the Qur’ân, for it is the book that must be recited during
the obligatory prayers and its injunctions must be used as the basis
for the activities of daily life.

5. The Arabs had very strong memories. They rarely missed anything.
This was especially true for the Qur’ân, which came with the highest,
most eloquent literary style that made memorizing it all the easier
and more desirable. A great number of people memorized it and
committed it to writing. It was memorized by young and old, men and
women, city dwellers and Bedouins.

After the death of the Prophet (peace be upon him), the Companions
were active in memorizing, recording, and preserving the Qur’ân. Two
great historical events exemplify this:

1. During the reign of the first Caliph Abû Bakr al-Siddîq, many of
the people who memorized the Qur’ân died in war. He and a few other
leading Companions began to fear that the Qur’ân would be lost when
the people who memorized it died off. He ordered that the Qur’ân
should be compiled. Every written copy of the Qur’ân was referred to,
even fragments written on wood or leather, and all those who memorized
the Qur’ân were brought forward. Then the Qur’ân was brought together
in one volume to be kept in the care of the Caliph and the Caliphs
that succeed him.

2. The Arabs, by the grace of Allah, were allowed to recite the Qur’ân
according to their various dialects to make things easy on them.

During the reign of the third Caliph, `Uthmân ibn `Affân, this started
to cause some confusion among the Muslims, so he decreed that all
Muslims must recite the Qur’ân in one manner, according to the dialect
of Quraysh, the most prominent Arab tribe. He then had a number of
copies made of the Qur’ân and had them distributed to the different
provinces and major cities.

It has been confirmed by certain orientalists that some early scholars
looked at the Uthmani manuscripts or copies of them in different
cities of the Muslim world. Quatromere was among the most prominent of
these, as indicated by Bergestrasser and Pretzel in their historical
study of the text of the Qur’ân.

The famous explorer Ibn Batûtah saw some of the manuscripts that were
purported to be Uthmani in Granada, Marrakech, Basra, and elsewhere
during his many journeys.

It is well known that Ibn Kathîr of Damascus (a scholar of the 8th
century A.H.) saw the Uthmani Qur’ân that had been sent to Syria. He
shares this distinction with Ibn al-Jazarî and ibn Fadl Allah al-
`Umarî. Some researchers are of the opinion that this manuscript then
spent some time in the Russian Tsar’s archives in what is now
Leningrad then was sent to England. Others believe that it remained in
the main mosque in Damascus until it caught fire in the year 1310.

It is known with certainty by every researcher that no other book has
received the same level of care or reached us with so many chains of
authority.

Thus, the Qur’ân – as Chevalier said – came “…more complete and more
precise than any person could expect.”

No wonder, since this is the book of Allah about which Allah said:
Falsehood does not approach it from before it or behind it. It is a
revelation from the All-Wise, the Worthy of Praise.
The following is the testimony of some Western scholars:

Lobloa says: “The Qur’ân is the only sacred scripture existing today
that has had no changes made to it worth mentioning.”

Moyer says: “The Qur’ân that was compiled by `Uthmân has been passed
down from hand to hand in numerous ways until it reached us without
any alterations. It has been preserved with the greatest care, so much
so that it has suffered no changes worth mentioning.”

We can say that it has suffered no changes at all in all of its
innumerable copies that are in circulation throughout the Muslim
lands. All of the Muslim sects, no matter how much they might differ,
use only one Qur’ân. This consensus of use over the same exact
accepted text up to the present day is the greatest proof that the
text is accurate and authentic.

Professor Maurice Bucaille says that in the libraries of Europe, like
the National Library in Paris, there are a number of manuscripts of
the Qur’ân that date back to the second and third century of Islam.
The Qur’ân was revealed in stages

Allah revealed the Qur’ân to Muhammad (peace be upon him) to guide
humanity. When the Qur’ân came down, it was an auspicious occasion,
extolled throughout the heavens and the Earth. It first came down from
the Protected Tablet to the Abode of Might in the lowest heaven in the
month of Ramadân, on the night known as the Night of Decree. The
angels at this time came to know the special honor that the people
that were going to follow Muhammad (peace be upon him) were to have.
They were to have the new Message and become the greatest nation
brought forth for humanity.

It was then sent down a second time in stages, this time to Muhammad
(peace be upon him). This way of being revealed was different than it
had been for the previous scriptures. This startled the disbelievers
among the Arabs and made them argumentative until the divine wisdom
behind it became apparent. The Messenger (peace be upon him) did not
receive the Message all at once to try and convince his people who
were steeped in arrogance and pride. The revelation came down to him
in stages, strengthening his heart and consoling him, responding to
the circumstances that he faced, until Allah perfected the faith and
completed His favor.

Allah says:
And those who disbelieve say: “Why is the Qur’ân not revealed to him
at once?” (It is revealed) thus that We may strengthen your heart with
it. We have revealed it to you gradually, in stages. And no example or
similitude do they bring, but We reveal to you the truth and the
better explanation thereof.
The Qur’ân was revealed in stages over a period of twenty-three years,
the period of Muhammad’s mission (peace be upon him). The wisdom
behind this is as follows:

1. It served to strengthen the heart of the Prophet (peace be upon
him). The Prophet (peace be upon him), from the start, had to face
arrogance, rejection, and abuse from his people, while he desired only
to invite them and guide them. He needed to have the Qur’ân come to
him time and again in response to the circumstances, to strengthen his
heart and to console him. This is one reason why the Qur’ân is full of
the stories of the previous Prophets and the pride, arrogance, and
abuse that they had to withstand from their people and how the outcome
of their efforts was victory and divine assistance, which is the
destiny of all those who adhere to Allah’s religion.

2. It emphasized the inability of the disbelievers to produce
something like it. The failure of the disbelievers to rise to the
challenge and come with a chapter like it becomes more acute with the
Qur’ân coming in stages. The challenge would have appeared far more
daunting had the Qur’ân been revealed all at once.

3. It eased the memorization and comprehension of the Qur’ân. The
Qur’ân was revealed to an illiterate nation, most of whom could
neither read nor write. Had the Qur’ân been revealed all at once, it
would not have been easy for the people to commit it to memory and to
ponder over its meanings. The best way to facilitate its memorization
was for the Qur’ân to be revealed in stages. It made it easier for the
people to understand its verses and to apply its teachings in their
lives.

4. It allowed the revelation to respond to circumstances. People would
not have been so ready to embrace this new faith, had the Qur’ân not
dealt with them with wisdom and provided its cure for sin and bad
character in palatable doses. The Qur’ân’s approach was like a
medicine for the heart. Whenever something happened to the people, the
injunction for it was revealed, guiding them in the clearest way to
what was right and laying the foundations for an Islamic jurisprudence
that responds to circumstances and contingencies.

5. It provided a clear proof that the Qur’ân was revelation from
Allah, the All-Wise. The Qur’ân took over twenty years to be revealed,
coming down a verse here and a few verses there over a protracted
period of time. In spite of this, a person who reads it finds it to be
most perfectly composed, most eloquent in style, and consistent in
meaning. Its verses and chapters fit together perfectly. If the Qur’ân
had been of human origin, coming as it did in response to events and
circumstances, there would have been inconsistency in its style. It
would have been impossible for it to come out so smooth and flowing in
its style, so harmonious in meaning.

Allah says:
Had it been from other than Allah, they would surely have found
therein many a contradiction.
Commentary of the Qur’ân

One who studies Qur’anic commentary will find that it adheres to the
following methodology:

1. The Qur’ân as commentary on itself:

The best way to ascertain exactly what a speaker intends from a
specific statement is to refer to other statements of that speaker,
taking into consideration the linguistic norms of the speaker’s
language. This means that it is necessary to know the language in
which the Qur’ân was revealed as well as Arabic usages and idioms. The
Qur’ân is in Arabic. The Messenger that it was revealed to was an
Arab. The first people to receive the message were Arabs. The Qur’ân
came in a style that was familiar to them.

A Qur’anic commentator might have to collect all the relevant verses
in one place and then look at them together to find how they are
interrelated. For example, one verse might specify the general import
of another, qualify it, or clarify its meaning.

2. The words of the Prophet (peace be upon him) as commentary on the
Qur’ân:

When it is not clear from the Qur’ân itself what a verse means, its
explanation is sought from the Sunnah of the Prophet (peace be upon
him). The Sunnah comes to explain the Qur’ân. Allah says:
And We have sent down to you (O Muhammad) the Remembrance that you may
explain clearly to the people what has been sent down to them, that
perhaps they might give thought.

The Sunnah explains some things in detail that are mentioned in the
Qur’ân in the most general terms, like the details of the obligatory
prayer, the fast, the Zakâh tax, and the Hajj pilgrimage. The Sunnah
gives the details on how to perform these acts of worship, what is
necessary for their proper performance, what is recommended, and what
is prohibited.

It also discusses when these acts of worship are to be performed and
in what measure. The Sunnah goes into far greater detail on these
matters than the Qur’ân. The Sunnah also comes to specify what is
general in the Qur’ân, qualify what is unqualified, and clarify what
is difficult to understand. For this reason, Allah’s Messenger (peace
be upon him) said: “I have been given the Qur’ân and something else
like it.”

3. The commentary of the Companions:

When the Qur’ân and Sunnah are not enough to get a clear understanding
of a certain text, its commentary is sought from the words of the
Companions of the Prophet (peace be upon him). They were the best
acquainted with it, having witnessed the circumstances surrounding the
revelation firsthand. Their understanding of the Qur’ân was the most
complete. They were the most knowledgeable and most righteous,
especially the scholars among them.

4. The commentary of the Successors:

When the correct understanding of a Qur’anic text cannot be
ascertained from the previous sources, then the commentator may turn
to the following generation, because they were closer to the time when
the revelation came down and were more familiar with its language and
style. They had more knowledge of the Sunnah and of the Companion’s
statements. They were, moreover, from the generations whose
preferential status was attested to by the Prophet (peace be upon
him).
The Law of the Qur’ân Abrogates All Previous Manifestations of the
Divine Law

Abrogation in the Divine Law is an established fact. It has even
occurred within one manifestation of the Divine Law. Its occurrence is
generally in secondary matters of law, not fundamental principles.
Allah says:

“Whatever We abrogate of Our verses or cause to be forgotten, We come
with better than it or with that which is similar. Do you not know
that Allah is capable of all things?”

The Law that came with Jesus (peace be upon him) abrogated part of the
Law that came with Moses (peace be upon him). Allah says, relating the
words of Jesus to the Children of Israel:
And I have come confirming that which was before me of the Torah and
to make lawful to you part of what was forbidden to you…
As for Islamic Law, it abrogates all the previous manifestations of
the Divine Law. What is meant here are those things that are
susceptible to abrogation in the first place. As for the fundamentals
of belief, like the unity of Allah, the prohibition of idolatry, and
the fundamentals of worship – matters that form the basic call of all
the Messengers – they are not subject to abrogation. The only aspects
of the Law that may be abrogated are the particulars and the details.

Islamic Law is lasting, remaining suitable for every place and time,
and embracing the goodness of the previous manifestations of the Law.
Allah says:

“And We have sent down to you (O Muhammad) the Book in truth,
confirming the Scriptures that came before it and a witness over
them.”
The fulfillment of the faith with the revelation of the Qur’ân

The Qur’ân was revealed fourteen centuries ago, but the meanings
contained therein are as ancient as they are new. It contains the
essence of all the previous scriptures and all the advice given to
humanity since the dawn of human existence. The Qur’ân is the
summation of all the great wisdom that has ever reached the ears of
people of all nations and ages. It is the culmination of every
manifestation of the Divine Law that humanity has ever needed. It
contains all the certain truths and is a testament of Allah’s concern
for His servants from the time that they were first created through to
today, and until the end of the world.

Allah makes this clear in the chapter of the Qur’ân entitled al-A`lâ
(the Most High), where He first mentions some of His signs in
Creation, then commands His Messenger Muhammad (peace be upon him) to
remind the people; He then explains how those who purify themselves
find success and how those who fail to take heed meet with failure and
how the nature of man is to prefer the life of this world, though the
Hereafter is better and more lasting. After all of this, Allah says:
Verily this is in the earliest of scriptures, the scriptures of
Abraham) and Moses.

The faith was perfected with the revelation of the Qur’ân; humanity
would never need anything else. Allah says:

“Today, I have perfected for you your faith, completed my favor upon
you, and have chosen for you Islam as your religion.”
The miraculous inimitability of the Qur’ân

The miracle known as a mu`jizah:

A mu`jizah is a miraculous occurrence – thus running contrary to the
laws of nature – that is specifically intended by Allah to demonstrate
the truthfulness of His Messengers and for the Messenger to use as a
proof to his people. It often takes the form of something that his
people excel at to show them that the Power and Might of Allah are
greater than all others. Among these miracles was the camel of Sâlih
(peace be upon him), the staff of Moses (peace be upon him) and the
splitting of the sea for him, and Jesus (peace be upon him) bringing
the dead back to life and healing the sick.

The conditions for something to be a mu`jizah:

1. It must go against the laws of nature that the people are
accustomed to. It must defy any natural explanation.

2. It must occur as a challenge to the disbelievers. It must be
something that they would have been able to accomplish, had it not
been from Allah.

3. It must be irreproducible. If anyone can reproduce it, it is not a
miracle at all.

4. It must not be a miraculous event that declares the one claiming
prophethood to be a liar. For example, if a person claims prophethood
and petitions an animal to speak to support him, but it speaks and
calls him a liar, then this miracle would not be a mu`jizah.

These Miracles are of Two Types: Physical and Intellectual

Most of the miracles of the previous Prophets were of a physical
nature, whereas the greatest miracle of Muhammad (peace be upon him)
is intellectual. We are referring to the Qur’ân. Perhaps the reason
for this is that this miracle is for the lasting Message and must
remain visible to all insightful people of every generation until the
Day of Judgment. The miracles of the other Prophets have passed into
history; no one experienced them except for those that were present at
that time. The miracle of the Qur’ân, however, remains until the Day
of Judgment. For this reason, the Prophet (peace be upon him) said:
“There has been no Prophet except that he was given signs that would
allow the people to believe in him. What I have been given is only a
Revelation that Allah has revealed to me, so I hope to have the
greatest number of followers on the Day of Judgment.”

The many facets of the Qur’anic miracle:

The Qur’an is miraculous in every way. It will remain so no matter how
much time progresses. It is miraculous in its words and in its
meaning, in its statements and its injunctions. It is miraculous in
the knowledge that it contains. The masters of every science and
discipline will find in the Qur’ân what will amaze them with its
accuracy and detail. This is among the greatest proofs that the Qur’ân
is from Allah.

1. The literary miracle of the Qur’ân:

The Qur’ân is a miracle of eloquence and literary mastery, challenging
the Arabs who were the most eloquent and fluent of speakers to come
with but a chapter like it, no matter how small. The Qur’ân challenges
them even to collaborate on producing such a chapter. But no one has
ever been able to do so or even attempted it, in spite of there being
more than enough reason for them to want to do so. Their hatred and
enmity for Islam, their desire to thwart Muhammad (peace be upon him),
and their immense, competitive pride in their language were more than
enough reasons for them to try. In spite of this, their inability was
more than apparent. Their tongues were still; their hearts mute. They
confessed that the Qur’ân could not have been from the speech of men,
neither from their poetry nor their prose. It could not even have been
from their magicians and soothsayers. It was definitely not of this
world.

The context of this challenge:

Before the beginning of Muhammad’s call (peace be upon him), the Arabs
had attained the highest level possible in eloquence, fluency, and the
art of speech. The word itself was dear to their hearts and more
sacred than almost anything else, so much so that they would hang the
seven best poems on the door of the Ka`bah, the most sacred place to
them.

The poem wielded great power in Arab society. The status of a tribe
could diminish simply because a poet ridiculed it. Likewise, a tribe’s
status could be elevated by a poet’s exquisite praise.

So that the miracle of Muhammad (peace be upon him) could be more
powerful and more evident, Allah made it a miraculous book to be
recited, coming from an illiterate man who had never written anything
in his life nor learned any science or art from another.

Distinctive Features of the Qur’anic Miracle:

1. It is appropriate for the nature of the Message, since the Message
of Muhammad (peace be upon him) is the last of the Divine Messages. It
is a Message for all of humanity in every time and every land until
the Day of Judgment. It is appropriate that the miracle for this
Message should be as lasting. Previous Messengers were sent to
specific people at a specific time. The Prophet (peace be upon him)
said: “The Prophets were sent to their own people specifically. I was
sent for all of humanity.”

2. The miracle and the Law are one and the same. The Qur’ân itself is
the miracle and it contains the injunctions of the Law.

This was not the case for the previous Prophets. The Message of
Muhammad (peace be upon him) that contains the Law is the miracle and
the miracle is the Law.

3. It attests to the truth of the previous Prophets: The miracle of
Muhammad – the Qur’ân – bears witness to the existence of the previous
Prophets, the truthfulness of their Message, and the correctness of
what they conveyed to the people.

The verses of challenge in the Qur’ân:

Allah says:
- Say (O Muhammad) if mankind and jinn were to come together to
produce something like this Qur’ân, they would not be able to do so,
even if they were to help one another.

- Or they say: “He has forged it.” Say: “Then bring ten forged
chapters like it and call whoever you can besides Allah if you are
truthful.” If then they do not answer you, know that it is sent down
with the Knowledge of Allah, besides Whom there is no other God. Will
you then be Muslims?

- And if you are in doubt concerning that which We have sent down to
Our servant, then produce a chapter like it and call your witnesses
besides Allah if you be truthful. If you do not do so – and you will
never do so – then fear a fire whose fuel is men and stones prepared
for the disbelievers.
Examples of the Arab reaction to the Qur’ân:

1. `Utbah b. Rabî`ah came to Allah’s Messenger (peace be upon him) to
dissuade him from proclaiming the Message. Allah’s Messenger (peace be
upon him) read to him from the Qur’ân. `Utbah listened attentively,
sitting with his hands behind his back until Allah’s Messenger (peace
be upon him) was done. He then went his people. When they saw him
approach, they began speaking to one another, saying: “By Allah, he
has a different expression on his face than the one that he had when
he left.” When he took his seat among them, they asked him: “What is
the matter with you?”

He said: “The matter with me is that – by Allah – I have heard words
the likes of which I have never heard before. By Allah, it is neither
poetry, nor magic, nor fortune telling. O Quraysh, obey me and hold me
accountable for it.”

He continued: “Leave this man to what he is doing and avoid him, for
by Allah, his words that I have heard contain a great proclamation. If
the Arabs turn against him, then others have solved our problem. If he
triumphs over them, then his wealth will be your wealth, his might
will be your might, and you will be the most pleased with him.”

They said: “By Allah, he has bewitched you with his tongue.”

He responded: “This is my opinion. Do what you please.”

2. Al-Walîd b. al-Mughîrah came to the Prophet (peace be upon him) and
the Prophet recited to him from the Qur’ân. Al-Mughîrah seemed to
relent to him. Abû Jahl got word of this and he went to al-Walîd and
said: “Uncle, your people wish to collect some money and give it to
you, because you went to Muhammad to oppose what he has.”

Al-Walîd said: “The tribe of Quraysh well knows that I am the
wealthiest among them.”

Abû Jahl said: “Say something so your people will know that you reject
and despise it.”

He responded: “What should I say? For by Allah, there is none among
you more knowledgeable about poetry than myself. I know more about its
form and its meter. I even know the poetry of the Jinn. By Allah, it
does not resemble any of that. What he says has such sweetness and
beauty. It begins fruitfully and becomes all the more copious as it
goes on. It transcends everything else and nothing else can transcend
it. It lays to waste anything that is lesser.”

Abû Jahl said: “By Allah, your people will not be pleased until you
say something bad about it.”

Al-Walîd said: “Give me time to think.” After thinking for a while, he
said: “This is magic of old that he received from someone else.”

Allah speaks about him in the Qur’ân, saying:
Leave Me to deal with the one I created to be lonely, and then
bestowed upon him great wealth and sons abiding in his presence and
made life smooth for him. Yet he desires that I give him more. Nay!
For verily he has been stubborn to Our signs. On him I shall impose a
fearful doom. For verily, he considered, then he planned. Then he
looked. Then he frowned and showed displeasure, then turned away in
pride and said: ‘This is nothing but magic of old. This is nothing but
the speech of a human being.’ I will cast him into the Hellfire.
The Miraculous Way the Qur’ân Discusses Matters of the Unseen

The unseen refers to everything that was unknown and unknowable to
Muhammad (peace be upon him), such as events of other times that he
did not witness and had no knowledge of. This includes what the Qur’ân
says about the beginnings of Creation and about everything that has
happened since the time Adam (peace be upon him) was created to the
time of Muhammad (peace be upon him). Likewise, this includes many
events that occurred during his time, like the plots and schemes of
his enemies that Allah disclosed to him by way of revelation.

The unseen is of two kinds, past and future. Both are featured in the
Qur’ân.

The unseen of the past includes what is said about the nations of old
and the events of the past. All of this shows the truthfulness of
Muhammad’s prophethood (peace be upon him) and that the Qur’ân is
truly from Allah. This includes what is told about the Prophets like
Adam, Noah, Hûd, Abraham, Moses, and Jesus, and about his mother Mary
(peace be upon them all) and about their respective peoples like `Ad,
Thamûd, the Children of Israel, and Pharaoh.

For this reason, Allah said:
This is of the news of the unseen that We reveal to you; neither you
nor your people knew it before this. So be patient. Surely the good
outcome is for the God-fearing.
Allah says, after relating the story of Mary and how Zechariah got
custody over her:
This is a part of the news of the unseen that We reveal to you (O
Muhammad). You were not with them when they cast lots as to which of
them would be charged with the care of Maryam and you were not with
them when they disputed.
The presence of these events of the past in the Qur’ân, portrayed in
such great detail, is a clear proof that it is revelation from Allah
and not from a human being. A person who grew up in an environment
like the one that Muhammad (peace be upon him) grew up in would have
no way to acquire such knowledge which must be passed down from others
in some way. In that illiterate environment, there was no one who knew
of these events in such detail. Yes, the Jews and Christians knew a
little about these matters, but they lived at the far ends of the
Arabian Peninsula and kept very much to themselves and had little
influence on those around them. They were very covetous over the
knowledge of old that they had, fearing that others might become
competition for them and endanger the status that they enjoyed.

The unseen of the future includes things like the Qur’ân’s declaration
that the Romans would defeat Persia. Allah said:
The Romans have been defeated in the nearest land (of Syria), and
they, after their defeat, will be victorious.
This then occurred just as the Qur’ân said it would.

Likewise, are the things that the Qur’ân says will face some of the
Companions of the Prophet (peace be upon him). For example, Allah
says:
He knows that there will be some among you who are sick, others
traveling in the land, yet others fighting in Allah’s cause.
This is one of the first verses of the Qur’ân to be revealed.

The Qur’ân also foretells of the Muslim victory in battle. Allah
says:
…Or they say: ‘We are a great multitude, victorious.’ Their multitude
will be put to flight and they will show their backs.
This then occurred in the Battle of Badr.

The Qur’ân speaks of new means of transport that will come into
existence. Allah says:
And He has created horses, mules, and donkeys for you to ride and as
an adornment. And He creates others of which you have no knowledge.
We can see that the means have transportation have gone through many
changes over time.
The Miracle of the Divine Law embodied in the Qur’ân

The One Who created the universe and everything in it – the most noble
and honored of which is the human being – has chosen for his most
honored creation a constitution to regulate his life and guide his
behavior and his relationship with his own kind and with his Creator.
He has placed upon the application of this Law consequences in this
world and in the Hereafter. In this world, a person can realize peace
of mind, dignity, and comfort. He can feel true humanity, appreciate
the Divine Wisdom behind his being created, brought into existence,
and being preferred over the rest of Creation. The Qur’ân contains the
regulations that humanity needs to conduct their lives. No aspect of
life is left without being considered and provided with specific
legislation.

The legislative and moral aspects of the Qur’ân are themselves a great
proof that the Qur’ân is from Allah. The highest moral standards and
legal principles that are contained within the Qur’ân, in their
comprehensiveness, completeness, and detail, are beyond anything that
can be achieved by man.

The existence of a comprehensive Law that covers every aspect of human
life on both the individual and societal level goes beyond what the
greatest human minds could ever conceive. Moreover, this system of law
came on the tongue of an illiterate man who was not acquainted with
the writings and philosophies of the ancients. He never embarked on
any travels for learning or explorations around the world to observe
their laws and norms.

This Divine Law has lasted for generations, for centuries, without
losing its luster. Any objective observer has to admit to its divine
origins and its suitability for application in every place and in
every era.

Examples of the Law embodied in the Qur’ân:

1. The Qur’ân contains laws pertaining to worship, human activities,
the penal system, and retribution, all of which strengthen society and
implant a sense of cooperation between its members. It provides them
with order, facilitates their obedience, and gives them a society
guided by faith. This can clearly be seen in the laws pertaining to
prayer, the Zakâh tax, fasting, and the Hajj pilgrimage.

Prayer is a means of individual development that forms the character
of a person, enabling him to act in a harmonious way with others and
to take direction from someone else (the leader of the congregational
prayer).

The Persian general Rustum articulated this during the Battle of al-
Qâdisiyyah when he saw the Muslims praying in their ranks behind the
one who was leading the prayer. He said: “`Umar (the Caliph) has torn
my heart by teaching the Arabs the concept of order.”

The Zakâh tax removes class hatred and hostility from society and
provides a sense of social responsibility and security among Muslims.

Fasting creates a sense of unity between all Muslims and teaches them
patience, will power, and a sense that Allah is taking their deeds to
account, both the deeds that they perform openly and those that they
perform in secret.

The Hajj pilgrimage brings equality between all people and reminds
them of the Day of Judgment to come. It is a visible testimony of the
equality between Muslims and of Islamic unity, regardless of race or
color. It is the realization of Allah’s words
Truly this nation of yours is one nation and I am your Lord, so
worship Me.
2. The Qur’ân contains a number of specific legislations for both the
individual and society that prevent division and strife between
Muslims, or limit the effects of such divisions when they occur and
keep them from continuing and spreading.

For this reason, legislation comes to protect human life. Retribution
is legislated for both life and limb. Allah says:
O you who believe, the law of retribution is prescribed for you in
case of murder; the free for the free, the slave for the slave, and
the female for the female. If the killer is forgiven by his injured
brother, then prosecution according to usage and payment of the blood
money in fairness. This is alleviation and a mercy from your Lord, so
after this, whoever transgresses the limits shall have a painful
torment.
Allah says:
And We ordained therein for them: a life for a life, an eye for an
eye, a nose for a nose, an ear for an ear, a tooth for a tooth, and
retribution in injuries. But if anyone remits the retribution by way
of charity, it shall be for him an expiation. And whosoever does not
judge by that which Allah has revealed, such are the transgressors.
3. Laws are provided that safeguard human honor and warn against
violating it. For one thing, sexual contact is forbidden outside of
marriage. Allah says:
The woman and man guilty of illegal sexual intercourse, flog each of
them a hundred stripes. Let not pity withhold you in their case in a
punishment prescribed by Allah if you believe in Allah and the Last
Day. And let a party of the believers witness their punishment. The
fornicator marries none but the fornicatress or an idolatress, and the
fornicatress marries none other than a fornicator or an idolater. Such
a thing is forbidden to the believers.
4. The Qur’ân provides legislation to protect the wealth and
possessions of people. It prohibits seizure of other’s property
through fraud, deception, force, usury, and all other forbidden means.
Allah says:
And do not consume one another’s property unjustly, or give it in
bribes to the rulers that you may knowingly consume part of another’s
property unjustly.
Allah says:
And Allah has permitted commerce and prohibited interest.
The Law requires payment of the Zakâh tax and encourages voluntary
charity, increasing the circulation of wealth throughout society. It
prohibits hoarding wealth and withholding it from those who have a
right to it and those who are in need. All of this prevents the
concentration of wealth in the hands of a few who live off of the
labor and toil of others. Allah says:
…so it will not circulate (only) between the wealthy among you.
5. The state as outlined in the Qur’ân, when it was established in
history was unprecedented in that it realized all the components of
prosperity, security, justice, and all of the manifestations of
strength, greatness, and glory. This came as a result of applying the
laws of the Qur’ân, because the state derives its greatness and glory
from the principles that it provides for humanity and its vigilance in
applying them with integrity and justice. Among the most important of
these principles are the following:

A. Mutual consultation: The Qur’ân links consultation to the basic
activities of a believer, like prayer and Zakâh, for it is also a
basic aspect of the believer’s character. Allah says: And those who
avoid the greater sins and licentiousness, and when they are angry,
forgive. And those who answer the call of their Lord and perform the
prayer and conduct their affairs by mutual consultation, and who spend
of what We bestow on them. And those who, when a great wrong is done
to them, defend themselves. The Qur’ân does not define how this
consultation has to be carried out. This is out of leniency,
flexibility, and mercy, because the best method may be different for
different generations.

B. Absolute justice between citizens: The Islamic State does not
tolerate that the strong should take away the rights of the weak.
People are equal before the law and before the courts: the ruler and
the ruled, the strong and the weak, the young and the old. For this
reason, we see that establishing justice between people is one of the
primary aspects of the Divine Message. Allah says:
So unto this then invite the people and stand firm as you are
commanded and follow not their desires but say: ‘I believe in what
Allah sent down in his book and am commanded to establish justice
between you. Allah is our Lord and your Lord. For us are our deeds and
for you are your deeds. There is no dispute between you and us. Allah
will assemble us all, and to Him is the final return.
Allah says:
O you who believe, stand firmly for justice as witnesses for Allah,
even though it be against yourselves, your parents, or your kinfolk,
whether rich or poor. Allah is a better protector for them. So follow
not your desires lest you avoid justice. And if you lapse or fall
away, then verily Allah is ever Well-Acquainted with what you do.

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What is the Qur’ân?
The Qur’ân and Science
Worship in Islam
Islamic Law
The Prophetic Sunnah
The Objectives of Islamic Law
Crime and Punishment in Islam
The Judicial System in Islam
Islamic Values
Social Responsibility in Islam
The Hisbah
Happiness in Islam
The Islamic Belief System
Islamic Manners
Women in Islam
The Relationship between Islam and the Religions of the Past