• Can it not be claimed that the Qur'an’s has been but the composition of Muhammad (pbuh) himself ?
• In composing the Qur'an, could it not have been the intention of Muhammad (pbuh) to achieve for himself the worldly benefits that may accrue in establishing himself as the messenger of God?
• What is wrong in considering that Muhammad(pbuh) had aimed for worldly authority?
• Can it not be professed that the Qur'an was a book composed byMuhammad (pbuh) with the objective of uniting the quarrelsome Arabs and to, thereby, lead them to the heights of greatness?
• If it was said that the Qur'an was a book which was written byMuhammad (pbuh) in order that a society steeped in immorality be led to morality can this assertion be denied?
• Could it not have been that Muhammad(pbuh) suffered from Schizophrenia and that the feeling of revelations was but a symptom of that disorder? In fact, was he not called a madman by his contemporaries?
• Muhammed (pbuh) might have received revelation. But could it not havebeen Satanic revelations?
Can it not be claimed that the Qur'an’s has been but the composition of Muhammad (pbuh) himself ?
Prophet Muhammad(pbuh) had lived in the light of history. It was through him that the world first heard of the Qur'an. As such, all that may be asserted by those who do not accept the Divine status of the Qur'an is that it is the composition of Muhammad(pbuh). There are however, certain facts that must be understood as the premises for this discussion. It can only be on the foundations of these premises that the question as to whether the authorship of the Qur'an can be attributed to prophet Muhammad(pbuh) can be discussed.
One : Muhammad(pbuh) had been, upto the age of forty, the most favoured man among the Arabs. It was because he had claimed that the Qur'an was Divinely inspired and that the commandments within it are to be adhered to, that he was hated; osctracized; and forced to flee from his hometown.
Two : Even among his hardest opponents there was unanimity about the truthfulness of Muhammad(pbuh). It is difficult, therefore, to believe that after living forty years of his life with the greatest truthfulness, he should venture to declare a falsehood in the name of the Lord Creator and that he should have risked his own life for the sake of its propagation.
Three : Men of letters were accorded a high status in Arabia. There was not the slightest dissenting opinion among any, as regards the lofty position of the Qur'an in its viability as a literary creation. If he had ventured to claim the Qur'an as his own work, he would have gained great respectability and status amongst the Arabs.
Four : There are references in the Qur'an which have criticized certain of the actions of Muhammad(pbuh) himself.
Five : There are also other references in the Qur'an which reproache Muhammad(pbuh) in the strongest possible terms.
It should be in the light of these facts that the pros and cons of the argument that the Qur'an is the work of Muhammad(pbuh) should be examined.
Indeed, if a work of great literary merit is composed and is then attributed to the name of God, there must necessarily exist vested interests that lurk beneath. To expose those vested interests will then be the duty of the critics. It will be on the basis of such an exposition alone that the truth of the claim can be ascertained.
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In composing the Qur'an, could it not have been the intention of Muhammad (pbuh) to achieve for himself the worldly benefits that may accrue in establishing himself as the messenger of God?
It is greatly probable that Muhammad(pbuh), who had grown up an orphan, was exposed to considerable hardships in life. However, with his marriage to the business woman, Khadeeja (r), it is also probable that there was, naturally, a considerable rise in his standard of living. As the husband of Khadeeja, the possibility that he would have been prone to the constraints of a financial kind is remote indeed. The marriage of Muhammad(pbuh) to Khadeeja took place fifteen years before his attaining to prophethood. This means that it was only after fifteen years of his having led a life of financial security that Muhammad(pbuh) came on to the scene with the claims that he was a messenger of God and that the Qur'an constituted the word of God. If the attainment of wordly profits was his motive, his financial position should have become stronger after he made the claim. But what was it that actually transpired?
Says Aysha (r), the wife of the prophet, "As there was no food cooked in our house, the cooking place would go without a fire being lit for one or two months at a stretch. Ours was a diet of dates and water. Some times it would be the milk of goats and the dried shells of dates which those from Madinah would bring us."
Aysha was once recalling the past days to a person. The subject of narration was the difficulties which the prophet and his family endured after the migration. She then talked of an occasion in which they worked in the house in total darkness. "Was not there a lamp?" enquired the person. She then replied thus: "If the oil to burn the lamp was in our possession, instead of burning it, we would have drank it to satisfy our hunger."
This by no means, was the situation that was prevalent only in the first years of the prophet’s mission. For even after Muhammad(pbuh) had assumed the position of the powerful sovereign of a vast empire his condition was not very much different. Let the inner sanctum of the ruler of the Islamic empire be described in the words of Umar (r), his own companion:
"I never saw anything save three pieces of leather in a corner and a little barley in the room of the prophet. I wept at this. The prophet asked, ‘Why is it that you cry?’ I said: "O messenger of Allah! How will I hold back my tears? I see the imprint of the palm leaves on thine own body. I am also aware of the contents of this room.O messenger of Allah! Beseech Allah for the ample means of thine own sustenance. For, while the rulers of the Persian and Roman people - the Chosroes and the Caesars - live in the luxury of gardens beneath which rivers flow, the chosen messenger of Allah should live in abject poverty and hunger!’ When he heard this reply of mine, the prophet, who had been reclining on a pillow, now sat up and then said, ‘Oh Umar! Are you still in doubt concerning this matter ? The comforts and provisions of the Hereafter are much better than the comforts and provisions of this wordly life. The unbelievers enjoy their share of the good things in this life. As for our share, it has been reserved for the life Hereafter.’ Forthwith did I implore the prophet thus, ‘O Messenger of God! Pray for my forgiveness for I have, indeed, erred.’"
It is the claim that the Qur'an was the creation of Muhammad (pbuh), which he had contrived for his own wordly gains, that is rendered baseless here. For it is, indeed, without foundation to say that the man who had given away the seven dinars, which were his only wordly possession, in charity on his death-bed and who died, thereof, after pawning his armour with a jew, was a man after wealth. Even the New Catholic Encyclopedia has considered baseless the argument that the creation of the Qur'an was due to an excessive love for wealth: "A notion has been created that the religious revolution of Muhammad was driven by a love of wealth. Actual and known facts, however, will contest this notion." (The New Catholic Encyclopedia, Vol. IX, Page 1001)
What is wrong in considering that Muhammad(pbuh) had aimed for worldly authority?
What is it that is meant by the love of power and authority? It is the desire to invest oneself with the authority of a country and to, thereby, lead a life of comfort and luxury. It is true that the prophet had attained to power after having had borne the trials, tribulations and tortures of thirteen years before reaching Medina by adopting exile from his own land. However, his authority was never a path to the life of comfort and luxury. For, who, if any, can ever call a lover of authority, a man who, even when in the position of a ruler, slept his nights on mats of palm leaves, washed his own clothes, stitched his footwear and milked the goats?
Those who actually seek after power and authority are those that desire to stand aloof from, and be respected by, people in the name of that authority. As for the prophet, he was one who had served the people while living as one amongst them. On one occasion, all who were present stood up as the prophet entered the place. The prophet, thereof, ordered against this practice. He said, "Do not stand up in respect even as some amongst the Persians who stand up in respect of others from amongst them."
He advised thus, "Do not praise me as the Christians praised Jesus, the son of Maryam." All this indicates clearly that Muhammad(pbuh) was never one to go after authority.
Furthermore, he was promised authority and power in the early, difficult days at Mecca itself if, and only if, he stopped the propagation of his message. The leaders of the society approached him one day with the intention of enticing him with a proposal. They said, "If it is wealth that thee covet, we will give thee all the wealth that you desire. If it is authority that ye want, we will make obeisance to thee as our king. If it is women of beauty that ye desire we will arrange for your marriage with the women of your own choosing." An offer before which any person would have succumbed! A most tempting offer indeed! Just one word was all that was required. He would then be the most wealthy man in the region. All people of the land would then pay their homage to him as their king. Beautiful women would then dance before him. But this was what the prophet said, " I am in need of neither authority nor wealth. The Lord Creator has appointed me but as a warner to mankind. It is His message which I deliver unto you. Those who accept it can achieve for themselves peace and contentment in this world and eternal salvation in the next. As for those who accept not the Divine message, it is He Himself Who will judge their case."
This incident took place in the early years of the mission at Mecca. If the prophet’s goal was to grab authority by writing the Qur'an and thereby making it accepted that he was, indeed, the messenger of God, why was it that he refrained from the offer of authority that was placed at his feet without his having to undergo any suffering whatsoever? It is amply evident from this that Muhammad(pbuh) never hankered after power or authority. Briefly put, it was never the desire for power which worked behind the composition of the Qur'an.
Can it not be professed that the Qur'an was a book composed byMuhammad (pbuh) with the objective of uniting the quarrelsome Arabs and to, thereby, lead them to the heights of greatness?
If it was, indeed, the goal of uniting the Arabs and of leading them on to the path of progress which had worked behind the composition of the Qur'an, then this should have been evident in the themes that were discussed therein. However, to one who has had even a single reading of the Qur'an, the fact that the cause of Arab nationalism has not been espoused as a subject anywhere within it, is very clear. Furthermore, before the facts mentioned hereunder, the claim that it was Arab revivalism which had worked behind the composition of the Qur'an is shown to be utterly without foundation.
One: There is in the Qur'an, not even a single verse which encourages Arab revivalism or unity.
Two: The idea that the Qur'an does put forward is the vision of an ideological community which is never constrained by territorial or national boundaries of any sort. In this community grounded in an ideology - referred to by the noun ‘ummat’ - those who accept the Truth are all members who are never constricted by boundaries of any kind: whether of national, regional, racial or caste. Indeed, the concept of Arab nationalism is, in itself, totally alien to the teachings of the Qur'an.
Three: If Arab revivalism was the goal of Muhammad(pbuh) he would have sought to unify them and lead them on to the path of progress by accepting the promised offer of authority when it was made to him. However, that never happened. He had, instead of working for a revival by accepting the offer of power, turned it down.
Four: Even after he was accorded recognition, he never advocated the particular cause of the Arabs in any way. In fact, he declared, in the most unambiguous terms, at his farewell sermon, that "the Arab has no superiority over the non-Arab nor has the non-Arab any superiority over the Arab except in the matter of God-consciousness." Can this be the words of a person who had laboured for the cause of Arab nationalism?
Five: There are two women who have been mentioned in the Qur'an as being the perfect exemplars for the believers. One is the wife of the Pharoah and the other the mother of Jesus (66:11,12). Neither of them were Arab. Can those whom the person, who wrote a book for the cause of Arab nationalism, cites as perfect examples, ever be the opponents of the Arabs themselves? The Qur'an speaks of Maryam in this fashion: "Behold! the angels said, ‘O Mary! Allah hath chosen thee and purified thee - chosen thee above the women of all nations.’" (3:42). It must also be remembered that at no place in the Bible has Maryam been mentioned with such reverence. Indeed, the Qur'an never picked the mother or wife of Muhammad(pbuh) or even any Arab woman, for that matter, to be the greatest woman of all time. It was, in fact, the Israelite woman, Maryam, who was conferred that status. Is it possible to expect such a reference from an advocate of the cause of Arab nationalism?
Six: A person who worked for the revival of Arab nationalism would seek to inflate the ego of the Arabs with his compositions. He would, therefore, talk of the greatness of the Arabs. But the Qur'an, on the other hand, talks of the greatness that was conferred upon the Israelites. "O Children of Israel! call to mind the (special) favour which I bestowed upon you, and that I preferred you to all others" (2:47).
If it was said that the Qur'an was a book which was written byMuhammad (pbuh) in order that a society steeped in immorality be led to morality can this assertion be denied?
The Qur'an is, indeed, a book that guides people to the way of morality and virtue. In fact, it is the Qur'an, and the Qur'an alone, which can claim the distinction of being a book which transformed a society that was steeped in wine, gambling and warfare into a people who became the staunchest advocates and practitioners of morality and virtue within a short span of just twenty three years. However, to any who have had even a cursory reading of the Qur'an, it is clear that to say Muhammad(pbuh) had written the Qur'an for the cause of moral revivalism and had then attributed it to God is to say what is without foundation.Observe the facts mentioned below:
One: There have been no two opinions about the fact that Muhammad(pbuh) was truthful. It is illogical, therefore, to assume that such a one as he would then, in the name of moral revival, attribute a blatant falsehood to the name of God. It is unbelievable that a person who persevered for the cause of morality would then committ, for the same cause, a gross immorality. What, indeed, can be a greater sin than attributing lies to the name of God?
Two: The Qur'an itself has declared that the worst transgressor is the one who invents lies in the name of the Lord Creator and the one who writes his own words and then says that it is from God. "Who can be more wicked than one who inventeth a lie agaist Allah, or saith, ‘I have received inspiration,’ when he hath received none, or (again) who saith, ‘I can reveal the like of what Allah hath revealed’?" (6:93). If the Qur'an is, indeed, Muhammad’s own work, then the ‘most wicked’ one mentioned in this verse must necessarily be he himself. Will he have condescended to describe himself as the "most wicked" and to preserve it in writing too?
Three: God has cursed those who write with their own hands and then attribute it to God. "Then woe to those who write the Book with their own hands, and then say: ‘This is from Allah’." (2:79). If the Qur'an is, indeed, the work of Muhammad(pbuh), then this curse is applicable to him also. Consider this : to makes one’s own composition; then to proceed to curse one’s own self. Is this believable?
Four: The Qur'an is not a book that was revealed all at once. The verses of the Qur'an were, in fact, revealed over a long period of twenty three years and, that too, under varying circumstances. Indeed, in some cases, the verses of the Qur'an were revealed as a direct answer to the questions posed by the people. There are, in the Qur'an, around fifteen occasions wherein the verses which employ the style "they ask thee (O Muhammad) concerning..." and "Say (O Muhammad)..." have been used. It is evident from this that there were occasions when the prophet could not provide a satisfactory answer to the questions of the people on each topic and that it was only later, with the revelation of the verses of the Qur'an, that this became possible. If the composition of the Qur'an was, indeed, the work of the prophet, who sought to bring about a moral revival, he would have been able to answer the questions of the people as and when they arose. For instance, if it was the prophet’s intention to save the people from the evils of drinking and gambling, he could have straightaway declared them to be sinful. But that was not done; instead, without making his own statement he awaited the arrival of the Divine revelation. It was only after the revelation of the Divine verses that he sought to take action against these evils.
Five: There are certain Qur'anic verses which seek to correct prophet Muhammad(pbuh). The verses of the Qur'an (80:1-10) which criticized the action of the prophet when he did not receive the blind Abdulla bin Ummi Makthoom with warmth and respect owing to his being engaged in discussion with the leaders of the Quraysh, are only too well-known. Another incident: In the Battle of Uhud wherein the Muslims had suffered great losses, the prophet too had received a number of bodily injuries. After the battle he had cursed some of the disbelievers and had mentioned to himself thus, "How will a people, who injure their own prophet, ever progress ?" Immediately was the verse of the Qur'an, which sought to correct the prophet, revealed : "Not for thee, (but for Allah), is the decision: Whether He turn in mercy to them, or punish them; for they are indeed wrong-doers." (3:128) If the Qur'an was really the composition of the prophet, which he had made for the moral transformation of the people, would there have been verses in the Qur'an which criticized his own actions?
Could it not have been that Muhammad(pbuh) suffered from Schizophrenia and that the feeling of revelations was but a symptom of that disorder? In fact, was he not called a madman by his contemporaries?
It has been the most important allegation of the rationalists that prophet Muhammad(pbuh) suffered from Schizophrenia. For, as far as those who will not recognize the existence of God are concerned, no matter how often the truth of revelation is reiterated to them, they will never ever appreciate it. It is for this reason that any discussion with the atheist must, necessarily, begin with the issue of the existence of God. How, indeed, can a people, who reject the very existence of the Lord Creator himself, be made to accept the truthfulness of a revelation that proceeds from Him ?
With regard to the question posed here, however, it is its second part that must actually be dealt with first. Was Muhammad(pbuh) called a madman by his contemporaries? If so, then what were the symptoms of madness, which he exhibited, on the basis of which they had made this allegation?
Upto the age of forty, Muhammad(pbuh) had been the owner of a personality that was truthful in its disposition and accepted by all in society. In this long period of time none had ever, in any way, attributed to him the state of lunacy. It is, however, true that after prophethood he had been subject to the allegation of being a madman. But significantly enough, it was not just a madman that Muhammad(pbuh) was called. Indeed, he had been abused with the allegations of being a sorcerer, a magician, one affected by witchcraft, a poet and the like. Was it because of a marked and obvious difference in his personality, or mental disposition, that they abused him as being such ? That this was, indeed, the case, was never advocated by any of them. Their problem had been the Qur'an and the ideas which it contained. Muhammad(pbuh) had spoken out against their traditional beliefs. Moreover, because he had called it Divine, people were fast being attracted to the Qur'an which he now recited to them.All these allegations against him were but the deliberate fabrications of the guardians of the traditional religion who now realized that they had to resort to his character assasination if they were to isolate him from the people.
The time when Muhammad(pbuh) had publicly declared his prophethood; the time of the Hajj was at hand. The leaders of Mecca greatly feared that Muhammad(pbuh) would propagate his religion among the people who would come from all the different parts of Arabia and that they would be attracted by the Qur'an. Forthwith did they convene a meeting. It was then decided that they would first meet with those who arrived for the Hajj and unleash a propaganda against Muhammad(pbuh). The next discussion centered on the question as to how Muhammad(pbuh) was to be described. That each should give a different description would be an affront to their own credibility. What, then, would be the allegation that may be made in common between them? Some said, "Let us say that Muhammad(pbuh) is a soothsayer." To this, Waleed bin Mugheera, a prominent tribal chief retorted, "That can never be. For, by Allah, he is not a soothsayer and we have seen soothsayers. Muhammad’s words are not the prophecies of soothsayers." Yet others said, "We shall say that he is a madman." Then said Waleed, "He is not a madman. We have seen madmen and he has nothing either of their mad talk or of their antics and devilish tendencies." At this, they said, "Then, in that case, let us say that he is a poet." But Waleed countered, "He is no poet. For we are aware of all the types of poetry and, for a surety, it is not poetry that he uttereth." The people then said, " Let us say, then, that he is a sorcerer." But Waleed retorted once again, "He is no sorcerer and he uses neither their knots nor their lutes."
"Then what is it that you propose?" they demanded. He then declared, "Verily, there is a particular sweetness in his words. Its value is expansive, even as fruit-laden are its branches. For a certainty, all that you may utter against him will, in time, prove to be meaningless and futile. It is, therefore, suitable that he be described as a magician who is out to disrupt the ties between father and children, husband and wife as well as between the older and the younger brother!" Accept this the people did. They started, also, the propagation likewise.
What is it that this incident gives us to understand? The allegation that he was a madman was but one among the other false propaganda fabricated by his enemies to alienate the people from the guidance of the prophet. In fact, the very people who spread this misconception themselves never believed in it. It is for this same reason, therefore, that to accept as evidence their allegation will be to do that which will amount to rank foolishness.
The prophet had lived fourteen centuries ago. As such, to examine whether he did actually suffer from schizophrenia is, as of today, beyond us. It is, however, the revelation and dreams which he experienced that are now upheld as evidences by those who allege that Muhammad(pbuh) had, indeed, been a schizophrenic patient. Moreover, this claim has been put forward by the critics on the basis of the ahadith which describes the nature of the revelation as told by the prophet and the external and physical changes to which the prophet was subjected while in receipt of the divine revelation. However, an impartial enquiry into the subject as to whether the symptoms of a schizophrenic disorder were, indeed, present in the prophet will make it amply clear that this allegation is without any substance, whatsoever.
One : The behavioural patterns of a schizophrenic patient is constantly in a flux. This inconsistency manifests itself in the behaviour displayed while dealing with other people and in one’s conversation as well.
Examine the life and speech of Muhammad(pbuh). We are unable to trace out any contradiction, whatsoever, in his approach or character. If prophet Muhammad(pbuh) was, indeed, the owner of a code of behaviour that constantly shifted as well as of a manner of talking in which there was no relation between his present and past utterances, how was it possible that he did have so many trustworthy and devoted companions?
The companions of Muhammad(pbuh) were never like the followers of the ordinary divines whom we have come to know of today. They were ever engaged in carrying out into practice all that he recommended them to accomplish. Is it believable that a great multitude of people would go on to carry out the bidding of a schizophrenic patient?
Two : The responses of the schizophrenic patient, will also be contradictory. Indeed, such people might burst out crying in times of joy and burst out laughing in times of grief. It is also seen that they cry and laugh for no particular reason.
The responses exhibited by Muhammad (pbuh) were, however, well-balanced. Consider just an incident in this regard. The prophet was once resting himself in the shade of a tree. Suddenly he is confronted by an attacker with a drawn-out sword who asks, "Who will now save thee from myself ?" With firmness came the prophet’s reply, "Allah!" Upon hearing this reply, behind which stood a great, and manifest, conviction, the sword slipped down from the hand of the would-be attacker.
Is it possible to expect such strength of conviction from a schizophrenic patient?
Three : Schizophrenic people are usually introverts. They never take the slightest interest in the happenings of the outside world.
Prophet Muhammad (pbuh) had never been an introvert. Indeed, he was a man who not only viewed with the greatest interest the developments in the world around him, but he also played out his own role were the circumstances prevailing ever to call forth such a necessity. He was, furthermore, a person who had striven not only to provide a moral code to the people, but also to live out a life that would stand as an exemplary model for them to follow.
Lamartine wrote: "Philosopher, orator, apostle, legislator, warrior, the conqueror of ideas, the restorer of the faith, of a cult without images, the founder of twenty terrestrial empires and one spiritual empire - that was Muhammad. As regards all the standards by which human greatness may be measured, we may well ask the question: ‘Is there any man greater that he?" (Historie De la Turquie, vol. 2, page 277)
Is this the evaluative account about an introvert who was also a schizophrenic?
Four : Those who suffer from Schizophrenia can hardly work systematically towards the attainment of any slated objective. Such people, who are unable to accomplish anything of significance, will necessarily be a mentally and physically exhausted lot.
Prophet Muhammad(pbuh) had been the last of the messengers of God who had been sent for the guidance of humanity. He was eminently successful in that he accomplished the very purpose of his mission in a span of time which stretched roughly over two decades. Indeed, Muhammad(pbuh) managed to attract scores of people to the religion of truth by way of a disciplined method of propagation. It had been just all of twenty three years that was required to transform a people who had been nowhere in civilization and culture into a race that became the highest exemplars for the whole world. All those who have analysed history with impartiality have opined that Muhammad(pbuh) was indeed, the person who has most influenced the world.
Will those, who know even a little about the said disorder, ever accept that all this was possible by a schizophrenic patient?
Five : The Schizophrenic patient suffers from delusions as well as hallucinations. These delusion and hallucinations have no semblance or relation with reality.
The critics have attributed Schizophrenia to him by classifyng the revelations and visions which the prophet Muhammad(pbuh) received into this category. We have, however, seen that none of the other symptoms of Schizophrenia were present in the prophet. Then how will it be possible to attribute a schizophrenic disorder to him in the light these revelations alone? The ‘revelations’ to which the schizophrenic patient is subject are but a symptom of the disease. Such revelations will be related and confined only to his own personal domains. But what of the revelations which Muhammad(pbuh) had experienced? Those revelations had served to carve out an ideal community in a step by step fashion. Firstly, it inculcated, in the people, the consciousness about God and of the Hereafter. Through stage after stage, it struck at the very root of the evils that had afflicted the society. In such manner was it, therefore, that the revelations experienced by Muhammad(pbuh) were able to become the very cause behind the creation of an exemplary society. Indeed, the revolution that was wrought stands at the pinnacle of greatness. In the broad sweep of history there has not been another revolution to rival it in any way.
Is it ever possible that the delusions of a schizophrenic patient can serve as the cause of the creation of an exemplary society and of a faultless and incomparable revolution?
It is clear from all this that the allegations that Muhammad(pbuh) was a schizophrenic patient and that it is the delusions which he had heard that form the contents of the Qur'an are merely allegations that do not deserve to be considered in their own right.
Muhammed (pbuh) might have received revelation. But could it not havebeen Satanic revelations?
It has been Christian critics who have alleged that the revelation received by Muhammad(pbuh) were, in fact, from the Satan himself. It has been the endeavour of the Christian writers like C.D. Fander, Claire Tisdal, Joshmach Dowell, John Gilchrist and G. Nehless to expose the revelations received by Muhammad (pbuh) as being the insinuations of the Devil. They advocate the idea that it had been the attempt of the Devil to confine man within the pitfalls of sin by way of denying the cruicifixion of Jesus Christ and the atonement of sin through it, that stands behind the verses of the Qur'an. Can the Devil infest the human body? Can a person be afflicted with disease owing to his possession by the Devil? Will a person possessed by the Devil have the experience of revelation? Such discussions are irrelevant here. By the dictum of the Bible, then, let us consider the disorders that manifest themselves in the person possessed by the Devil :
1. Screaming aloud owing to the affliction of the brain (Mark 1:24, Luke 9:39, John 10:20)
2. Suicidal tendency (Mathew 9,18:17, 15:32, Mark 5:13, Luke 8:33)
3. Tendency to walk naked (Luke 8:2, 8:35)
4. To be pushed aside by the Devil (Mathew 17:15, Mark 1:26, 9:18, 9:20, 9:26)
5. Dumbness (Mark 9:25, 9:32, 12:22, Luke 11:14)
6. Deafness (Mark 9:25)
7. Blindness (Mathew 12:22)
8. To see that which others do not and to know that which others don’t (Mark 1:24, Luke 4:3, Mathew 8:29)
None of the symptoms of the one possessed by the Devil, which are described in the Bible, is seen in the person of Muhammad(pbuh). One of the evidences cited by those who allege that Muhammad (pbuh) was possessed by the Devil has been his own statement that the Divine revelation sometimes came to him in the form of the ringing of a bell and that that form of revelation was the hardest for him. Another evidence cited has been the saying of Aysha (r), the wife of the prophet, that she saw beads of perspiration on the forehead of the prophet when the revelation came upon him on a very cold day. Here, there is an important question that is to be considered. Does the Bible say, in any place, that the one possessed by the Devil feels the ringing of a bell in his ears or that his forehead is dampened with the wetness of perspiration even in extreme cold? If it does not, then what, indeed, is the basis on which the followers of the Bible allege satanic possession against the prophet?
Those who say that the Divine message received by the prophet was the production of a Devilish possession, are, in fact, actually forced to say that their own holy men are themselves possessed by the Devil.
‘St. Paul’ had been the one who had actively laboured to destroy Jesus as well as the ideas that he taught (Acts of the Apostles 9:1, 26:10, 8:1) as long as he remained on the earth, after which it was that he came forward with the claim that Christ had appeared to him in a vision. Observe the description in the Bible of the way in which he had received this vision of Christ: "As he neared Damascus on his journey, suddenly a light from heaven flashed around him. He fell to the ground and heard a voice say to him, ‘Saul, Saul, why do you persecute me?’
‘Who are you, Lord ?’ Saul asked. ‘I am Jesus, whom you are persecuting.’ He replied. ‘Now get up and go into the city, and you will be told what you must do.’
The men travelling with Saul stood there speechless, they heard the sound but did not see anyone. Saul got up from the ground, but when he opened his eyes he could see nothing. So they led him by the hand into Damascus. For three days he was blind, and did not eat or drink anything." (Acts of the Apostles 9:3-9)
We have seen that the Bible indicates the falling down to the ground, seeing that which others do not see and hearing that which others do not hear as being the symptoms of a devilish possession. In the incident wherein Paul claimed that he saw Christ, he had experienced all these symptoms too. But will the Christian world accept it if it was now claimed that Paul himself had been possessed of the Devil? The Christian critics will never be able to produce even a single shred of evidence from the Bible to conclusively assert that Muhammad(pbuh) was possesed by the Devil. On the other hand, however, it can be shown, using the Bible, that Paul, the real founder of the present-day Christian faith, had been subjected to the insinuations of the Satan. Then who is it, now, who is actually possessed of by the Devil ?
Now, examine the very corner-stone of the Christian allegation that the Qur'an had come to be written because of the Satanic influences that moved Muhammad(pbuh). After all, it has been only because of the Qur'anic denunciation of the concept of salvation through the crucifixion of Jesus Christ that the Qur'an has been alleged to be a satanic creation. What, then, is the reality? Both Christians and Muslims believe that Jesus was of a pure and unblemished character. Both groups are agreed upon the fact that he had been appointed of by God, Almighty Himself. Further still, both affirm that he was not possessed by the Devil. If such is the case, then why should we not compare the teachings of Jesus Christ with those of Paul and Muhammad(pbuh) in order to analyze as to who it was - Paul or Muhammad(pbuh) - who was afflicted by the insinuations of the Satan. For any person in receipt of a revelation from the Devil must, of a necessity, be an enemy of Jesus; going by the consideration that the antagonist of a messenger from God will naturally be the antagonist of the message that he conveys.
Jesus said: "Do not think that I have come to abolish the Law or the prophets" (Mathew 5:17)
The Qur'an says, "It was We who revealed the Torah (to Moses): therein was guidance and light." (5:44)
"And remember, Jesus, the son of Mary, said: ‘O Children of Israel! I am the messenger of Allah (Sent) to you, confirming the Taurat (which came) before me, and giving Glad Tidings of messenger to come after me, whose name shall be Ahmad.’" (61:6)
Paul had written, "Christ redeemed us from the curse of the Law." (Galatians 3:13)
"By abolishing in his flesh the law with its commandments and regulations." (Ephesians 2:15)
Jesus said that he came not to destroy the law; the Qur'an, too, says the same. As for Paul, he contends that Jesus had come to save the world from the law. Who indeed, is the one receiving the revelation of Satan here?
Jesus Christ had never taught that he was God. (Mark 12:29, Mathew 4:10). The Qur'an, too, reiterates this beyond the shadow of a doubt. (3:51). But Paul had stated thus, "Who, being in very nature God, did not consider equality with, God something to be grasped." (Philippians 2:6) and "He is the image of the invisible God, the first born over all creation." (Colossians 1:15). Jesus had never received any revelation that stated that he himself was God. Even if he did receive such a revelation, he would certainly have made it known. But Paul seems to have received a ‘revelation’ declaring Jesus to be God. Whence, indeed, must that ‘revelation’ have proceeded ?
The Bible described the circumcision as a covenant which God had made with Abraham. The Lord had instructed Abraham about the circumcision as follows: "As for you, you must keep my covenant, you and your descendants after you for the generation to come.’" (Genesis 17:9-14). The Bible quotes God as having told Moses, "‘On the eighth day the boy is to be circumcised.’" (Leviticus 12:3). Jesus, too, had observed this divine commandment: "On the eighth day, when it was time to circumcise him ....." (Luke 2:21) Jesus had never instructed anyone against the circumcision. This had been for the simple reason that he had never received such a revelation in the first place. But observe what Paul says: ".... if you let yourselves be circumcised Christ will be of no value to you at all." (Galatians 5:2). Whence did Paul receive this ‘revelation’ ? Of a certainty, not from God. If not, then where from indeed?
The major reason behind the allegation that Muhammad(pbuh) had his revelations from the Devil has been that the Qur'an refuted the crucifixion and salvation of humanity through the sacrifice of a single individual. There are numerous verses in the Qur'an wherein Jesus and his mother have been praised and have found the most reverential mention. It may also be remembered that Maryam has been the only woman to be referred by name in the Qur'an. The Qur'an further describes even the miracle wrought through Jesus which has not been recorded in the Bible like his having breathed life into birds of clay (3:49). The incident wherein the baby Jesus had spoken from his cradle which the Qur'an describes (19:30) is not mentioned anywhere in the Bible. There is nothing in the Qur'an that serve to tarnish the pure character of Jesus. Here it is especially relevant that according to the Gospel of John, the first miracle of Christ had been that he had produced wine at a marriage function in Cana (John 2:1-11). There is, however, no such reference in the Qur'an.
The Biblical concept has been that "... anyone who is hung on a tree is under God’s curse." (Deuteronomy 21:23). The Jews had thought that they had had Jesus accursed by way of impaling him onto the cross. Paul, too, says the same thing. "Christ redeemed us from the curse of the law by becoming a curse for us, for it is written: ‘Cursed is everyone who is hung on a tree.’" (Galatians 3:13). It follows from this that the crucifixion has only served to make of Jesus an accursed person. But the Qur'an does not accept the idea that Jesus had become so accursed for the sins of the whole world. What is it to believe that God never heard the prayer of Jesus which he made in order that he be saved from the accursed wooden cross (Mathew 29:39) other than the very rejection of Divine mercy itself ? The Qur'an, however, teaches that God had, by way of saving Jesus from the accursed wooden cross, destroyed the plot of the Jews. (4:157,158)
The Jews contend that Jesus had become accursed by way of his being impaled upon the cross.
Paul contends that Jesus had become accursed by way of his dying upon the cross.
The Qur'an contends that God saved the chaste Jesus from the cross.
Which among these is the revelation of the Satan? Is it the one which magnifies Jesus or is it the one which makes of him an accursed person?
In short, therefore, the stark reality has been that those who strive to produce proofs to the effect that the Qur'an’s has been a satanic revelation, have kept falling into the pitfalls of their own making.
QUR'An AND ITS LITERATURE
• What is it that is implied when it is said that the Qur'an is a super natural portent?
• What is it that makes the Qur'an a super natural portent?
• What are the factors that make the Qur'an incomparable and inimitable?
• lt is said that literature becomes truly meaningful when the winds of change blow hard within the mind of the listener. In this light can it be said that the Qur'an is a work of great literary merit?
• Can it be said that the Qur'an is a Divine scripture simply on the ground of it being a work of great literary merit?
What is it that is implied when it is said that the Qur'an is a super natural portent?
It can be understood from the revealed scriptures that the messengers of God, who were appointed by God, Himself, had been given supernatural signs to convince people of the truth of their prophethood. These signs, or miracles, were intended to enable people to appreciate the fact that their claims to prophethood were, indeed, true. The staff given to the prophet Moosa (a), which would turn into a serpent, is an example.
These miracles were, however, present only during their own life times. None of these miracles ever survived after them. Nor will they do so in the future. However, the miracle that manifested itself through the last messenger is certainly not of that kind. Like his mission, it too, will survive upto the Last Day. This marvellous miracle is the Qur'an. The Qur'an may be examined by any who is to7 come upto the Last Day. The wonders within it may confirm as to whether the prophethood of Muhammad (pbuh) is, in fact, true.
The Qur'an, which constitutes, at one and the same time, a religious scripture and a super natural portent, is, in itself, the ever lasting miracle of miracles that is to remain till the Last Day.
What is it that makes the Qur'an a super natural portent?
The concepts, style and language of the Qur'an are all, in themselves, wonderful. It was into the midst of the greatest exponents of Arabian literature that the Qur'an was revealed. The poetry of fourteen centuries past are, to this day, hailed as the masterpieces of Arabian literature. It was through an illiterate person from amongst them that the world first heard of the Qur'an. As for him, he was one who had shown not the slightest inclination towards literature upto the age of forty. There were also no questions raised about the undoubtedly, excellent quality of the literature of the Qur'an in the society into which it was revealed. Whether believer or unbeliever, the Arabs were all unanimous in their recognition of the high standing of the literature of the Qur'an. The unbelievers, for their part, had only refrained from accepting its Divine nature by resorting to allegations that it was sorcery and the words of the Devil himself.
It is pertinent, here, to note the words of Waleed bin Mughira, a leader of the Quraysh and himself the greatest authority in Arabian literature, who, on being asked by Abu Jahl to make a public proclamation against the Qur'an, said: "What can I say? Whether it be in prose or in poetry, the poems of the Jinns or in any other branch of Arabian literature, I possess greater knowledge than you. By God! The words brought forth by this man, are such as to be incomparable with any of the others. By God, his words possess a charming sweetness and a particular beauty all of themselves. Moreover, its branches are laden with fruit while its roots are firmly entrenched in the soil whence it proceeds. Most certainly, therefore, it is superior to all other dicourses. Furthermore, it is not possible for any other discourse to show it in poor light. For a surety it will conquer anything that comes under its own influence!"
It must be remembered that this has been the comment of a non-muslim. Indeed, a better certification of the value of the literature of the Qur'an will not be called for.
The style of the Qur'an is inimitable. This has been attested by even the most modern of the non-muslim Arab scholars. Observe the writing of the orientalist G. Sale.
"The style of the Qur'an is beautiful, it is adorned with bold figures after the eastern taste, enlivened with florid and sententious expressions and in many places where the majesty and attributes of God are described, sublime and magnificient" (G. Sale, The Koran: Commonly called Al-Qur'an, with a preliminary discourse, London, 1899, Vol.1, page 47).
A.J. Arberry, another orientalist, writes thus:
"The complex prosody, a rich repertory of subtle and complicated rhymes had been completely perfected. A vocabulary of themes, images, and figures extensive but nevertheless circumscribed, was firmly established" (A.J. Arberry, The Qur'an interpreted, London 1955, page 11).
The style, language and literature of the Qur'an are all unparalleled; all beyond imitation; are all in their refined beauty, exquisite. Anyone conversant with Arabic will easily grasp this. Each verse of the Qur'an possesses an extreme attraction and a potential so great as to cause a transformation in the mind of its listeners. This has been admitted by several modern and medieval critics who possessed a knowledge of Arabic.
A thing becomes a supernatural manifestation when it remains unconquered by man. When prophet Moses let fall his staff upon the ground, it turned into a writhing serpent. Moreover, it swallowed the staffs and ropes of the magicians of the day who had come to contest the sign of God. This has been described in the Qur'an and the Bible. (Qur'an 26:38-45, Exodus 7:11-13).
It is the contention and claim of the Qur'an that it remains unmatched in its style, structure, breadth of vision and literature and that it is impossible for any creation to ever compose a script that will , in any way, equal it. "And if ye are in doubt as to what We have revealed from time to time to Our servant then produce a Sura like thereunto; and call your witnesses or helpers (If there are any) besides Allah, If ye are truthful. But if ye cannot-and of a surety ye cannot-then fear the Fire whose fuel is Men and Stones, which is prepared for those who reject Faith. " (2:23,24). That this is, in fact, true will be admitted by all those who are learned in the language.
It has not yet been possible for any in the world of Arab literature to answer the challenge posed by the Qur'an when it dared to bring forth even a single chapter like its own. The fact of the matter then is that even the critics who are well versed in Arabic have not been able to either defend or make a convincing reply as regards their own contemptuous refutation of the claim that the Qur'an remains the supernatural sign that was revealed to prophet Muhammad (pbuh).
What are the factors that make the Qur'an incomparable and inimitable?
The linguistic style and the descriptive method that have been employed in the Qur'an are totally different from those seen in human writings. The following are some of the specialities:
1. In the matter of the subjects that they deal with, the words of the Qur'an are seen to be concise and free of overt emotions of any sort. Literature composed by human kind will, undoubtedly, reveal itself through the underlying mental currents of the individual. The words of a person in a fit of anger will natuarally betray the innate anger within himself. Indeed, in that instant no pity or commendation will be present in those words. Similar will be the case when it is a joyous mood that he finds himself in! It becomes imperative, therefore, to explain such statements only on the foundations of the extreme emotions like anger or joy on which they are based. For in these statements the domineering presence of the emotional intonations are will be easily seen. Indeed, these emotional underpinning is evident in the works of all men of letters for the simple reason that they are, after all, very human and subject to all the accompanying emotions.
In the verses of the Qur'an, however, it is not possible to detect at any place the excessive strains of emotion be it in its announcement of glad tidings, of warnings; in its explanation of laws or in its description of the blessings of God. This is so because it has been revealed by God who is Himself above emotions of any sort.
2. Whenever the Qur'an describes any subject irrespective of its nature, it maintains an eloquence and flow of language reflecting its Divine Origin.
The flow of language of the individual will, oftentimes, be confined to a few and particular topics. It may even be that in these particular topics their writings will be of a high standard. However, if they themselves were to write on other subjects, their writings would hardly succeed in maintaining even an average standard. The mindset of the writer, his family environment, emotional trappings and the state of society all combine to influence his interests and outlook.
The verses of the Qur'an in describing nature and while speaking about the world hereafter exhibit an eloquence that is one and the same.
In the glorification of the greatness of God and in the declaration of legal decrees, too, they exhibit the same flow and grandeur of language. This has been so only because they have proceeded from the Creator who is Himself above and beyond all the constraints of space and time.
3. While the verses of the Qur'an are of a high literary standing, they are, in addition, precise and truthful in their expositions.
It is the general belief that literature is made beautiful in the description of that which is imaginary. It is also said that literature cannot be beautified without the depiction of half-truths and falsehoods. That lies must be uttered in order that the poem is made good has become one of the more hallowed sayings of our time. The literary works that provide often truthful information are seen to be dull and barren. It has been for the same reason that even the men of letters who yearn to present the truth must do so only to the accompaniment of that which is false. The reason behind this can be seen in the notion that the emotional strata of the human mind can scarcely be satisfied without gloss and exaggeration.
The verses of the Qur'an stand wholly apart from this brand of mainstream literature. Nothing but the truth is entertained therein. But they are capable of maintaining a high literary standard while yet satisfying the intellect of man. Undoubtedly, this has been so because they proceed from the Omniscient Entity who is best aware of the human mind.
4. The Qur'an keeps up a high literary standard right from the beginning to the very end.
We say that a poem is beautiful on the basis that a few lines in it are actually so. All the lines of the poem need not, necessarily, be of that type. A writer is said to possess a high standing on the basis of a few of his literary works alone. His other literary works need not, necessarily, possess that standard. Indeed, each individual will have a particular age and particular circumstances under the inspiration of which his composed literary work will be of great merit. This is because the writer is influenced by age, environment and even climate.
All the verses of the Qur'an consistently maintain a high literary value. It is impossible for anyone to say with confidence that even one among the six thousand and more verses of the Qur'an are of a low standing. The Qur'an was revealed over a long period of twenty three years of the prophetic mission under differing circumstances. If it was, indeed, the work of the prophet himself, the quality which it presented would have changed according to the mental state of the prophet under the influence of varying circumstances. However, each verse of the Qur'an actually competes with its every other verse. This has been so because it is from the Almighty Himself.
5. Even when the Qur'an describes the same subject more than once, it, nevertheless, maintains a high standard on each occasion.
In the ordinary works of literature, when the same subject is described more than once, the beauy of the first depiction is lost in the second. It can be seen that an aversion to monotony becomes evident in the words of the writer as well as in the mind of the one who takes delight in the work. This is so because man - no matter how great a man of letters he might be - is constrained by the limitations of a fundamental nature which are inherent in him.
The Qur'an, however, does repeat a number of times and, that too, about a number of issues. In fact, the Qur'an repeatedly deals with topics such as creation, death, life after death, the descriptions on the greatness of God, the necessity of making all worship due unto Him alone and the like. But each time that it is repeated it appears to the listener with a feeling of newness and with the indicative strains of change and reminder within his mind. This is so because it has been revealed by that highest Entity who is far above any limitations.
6. Even though the topics dealt with in the Qur'an are such as cannot be handled by literary works, it has successfully managed to preserve that high standard, so characteristic of it, in every such issue while maintaining intact the ever accompanying beauty and grandeur of depiction.
From the viewpoint of the man of letters issues like life after death, the existence of God, rituals, legal decrees, prohibitions and commands, the encouragement towards virtue, truthful historical documentation are all dry and barren topics. The general notion, therefore, is that literature does not become meaningful when used to deal with such and similar topics. For, indeed, these are not the subjects in which the fanciful flights of imagination can he given a free hand. It is for this reason that all literary works that have dealt with such issues have not been known to possess an international reputation. Indeed, it is again the limitations of man that becomes evident here. The subject matter of the Qur'an, on the other hand, chiefly consists of such topics. Nevertheless, they maintain a lofty standard and are able to provide the one, who takes delight in them , with contentment of mind. This is so becuase it has been revealed by the Lord Creater who is above, and beyond, all matter itself.
7. The Qur'an is able to sustain its linguistic beauty even when it shifts from one subject to another.
Even when in a single literary work, there occurs a shift from one subject to another, it is oftentimes not possible to maintain the same standard as was done upto the portion when the shift occurred. The clarity with which the ideas form in the mind of the writer of literature when he deals with one subject is, however, dimmed when he begins to talk about the next subject. This is becuase new ideas take time to form and shine forth. In fact, this is like entrusting a man, who had been performing one task efficiently, suddenly with another task. This, too, is a general shortcoming in man.
In the Qur'an, too, there is a constant and persistent shift from subject to subject throughout its pages. Nevertheless, there is evident, therein, neither a loss in its clarity nor any damage to its beauty and majesty of presentation. This is so because it is from the Almighty Himself.
8. The Qur'an is a book which presents ideas pregnant with meaning and that too, with an economy of words that does not, in any way result in the loss of beauty and eloquence of description.
The ordinary works of literature contains but oceans of words ; the pearls of idea are, however, very few indeed. As for the works that were written to highlight lofty concepts, they constitute a virtual jugglery with words. Every writer will have his own idea as to the variety of methods by which the concepts in his mind are to be conveyed to the reader. As this idea is the writer’s very own, the reader might feel that many of the expressions used are unnecessary. An expression which is felt to be unnecessary by one reader will be seen as indispensable in the view of another. In order to please everybody, therefore, he will be forced to employ a large number of words. The reason for this is man’s own inability in reading the thoughts of others.
As for the Qur'an, only the most indispensable of words have been used. The idea that it wishes to convey to the one who recites it is amply communicated with the use of these words alone. The Qur'an is thus a book that employs the most limited number of words to express even the grandest of ideas and that too in a fashion which leaves any reader - no matter which the type - satisfied. This is so because it has been revealed by Him who is best aware of the intricacies of the human mind.
9. Judging by any of the standards in literary appreciation, the Qur'an remains a work of literature that is in the highest category. All works of literature are meant to appease one or the other of man’s emotions, like sorrow, joy, pity, mercy, hatred, opposition and the like. Similarly, it is difficult to find radiance, sweetness, beauty and majesty of presentation, together in a single work of literature. It is only through any one of the aspects of literature that literary works may be judged and appreciated.It is not possible to create a work of literature that includes, within itself, in equal measure, all ingredients of the ideal. This, too, is the limitation of man.
The Qur'an, however, touches all the chords of human emotion. It contains verses that serve to make one happy as well as sorrowful; to make of man one with compassion and mercy; the verses in it are capable of generating hatred and opposition. Furthermore, it prompts the human intellect into a position of functional efficiency. The aesthetic peculiarities of literature like radiance, sweetness, beauty and charm are combined together in a potent form within the Qur'an. Conforming to the lofty of literary style in which it is composed, it can be seen to have achieved the highest standard indeed.
10. The style, usages, method, and concepts in the Qur'an have not been borrowed from any.
No matter how fundamental a work any literature may turn out to be, the style and wordings of other writers will be seen to have influenced it. This is but natural. For it is impossible for a person to produce a work of literature without being influenced by the writings of the predecessors However, it must be noted that plagiarism or direct copying is not that which is meant here. It is only the influence of style and ideas that is indicated here. And without that no writing, whatsoever, is possible. This is the limitation of the human mind. Indeed, man is he who learns from his predecessors and then develops upon that learning.
The Qur'an, on the other hand, is completely free of this borrowing. The Qur'an has not borrowed for itself the style, form, method or ideas of any in the world of Arabic literature. In fact, there is no influence, whatsoever, of the writings of any other on the Qur'an. The Qur'an is, by all standards, a work of the most fundamental kind. This is so because it has been revealed from the Owner of all knowledge who is Himself free of the confines and limitations of any kind.
lt is said that literature becomes truly meaningful when the winds of change blow hard within the mind of the listener. In this light can it be said that the Qur'an is a work of great literary merit?
Tauraat is the scripture that was given to Moosa (a). Similarly, the Zaboor and the Injeel are the books that were given to Dawood (a) and Isa (a). The Qur'an introduces the scriptures as those that were revealed by the Lord Creator Himself. "It was We who revealed the Tarah (to Moses): therein was guidance and light." (5:44)
"And in their footsteps We sent Jesus the son of Mary, confirming the Torah that had come before him: We sent him the Gospel: therein was guidance and light." (5:46)
From this it is abundantly clear that these scriptures were all in fact, revealed by the Lord Creator Himself. But this is not the case with the books of the Bible. They were all written centuries after the messengers. Indeed, there is extant not even a single book in the Bible which can reasonably be believed to have been revealed to the messengers. It is the traditional belief of the Jews that Moses (a), himself, had written the Pentateuch (Torah); not that it was revealed by God. However, modern research indicates that even the traditional belief that Moses had written the Pentateuch is, in itself, baseless. It is the opinion of the scholars that since the death of Moses, and the events that followed his death, have been described in the Pentateuch (Deuteronomy 34:5-10), it can never be that Moses (a) had written the book himself. Similar is the case of the Book of Psalms. In actual fact, there is not in it, a single Psalm that can be authoritatively said to have been written by David. In the Gospels, too, although there is mention, therein, of the true Gospel of God which Jesus had actually preached (Mark 1:14,15), there is no clear picture about this Gospel in the four accounts in the Bible. As for the Gospel in the New testament, it was written at least five decades after Jesus. The gospels give but vastly differing and contradictory accounts of the life of Jesus. It is now clear that none of these was the true scripture that was revealed to Jesus. In short, therefore, even though the various books of the Bible do quote certain ideas from the Tauraat, the Zaboor and the Injeel, it cannot be said that they are present in the Bible in all their fullness and purity.
Can it be said that the Qur'an is a Divine scripture simply on the ground of it being a work of great literary merit?
It is not possible to say that any book is Divine simply because it is of a high literary standard. Even as it is not possible to recognize as prophets all those who change into a serpent a stick by dropping it to the ground, so is it that there exists a fundamental difference between Divine signs and human trickery. the fact’s that Divine signs challenge all the capabilities of man. Indeed, no amount of human trickery can seek to stand above it, matter how meaningful they can be. Even as the serpent of Moses swallowed up all the snakes of the other magicians, so, too, will Divine signs ever remain as a challenge to all, and every, trickery of man. That, for one thing, is a certainity.
The Qur'an does maintain a high literary standard and influencing the mind of man. Along with that, it puts forth an unparalleled challenge to mankind. This challenge is but to produce a writing that is similar to its own.
Against this challenge, however, all the other works of literature stand as helpless as the illusory snakes of the magicians before the serpent of Moses.
The Qur'an had first issued forth the challenge to bring a book like its own. The Qur'an said: "Say: ‘If the whole of mankind and Jinns were to gather together to produce the like of this Qur'an, they could not produce the like thereof, even if they backed up each other with help and support.’" (17:88)
All the Arab men of letters had bowed down before the challenge of the Qur'an to bring a book that was similar to it. Despite this, the Qur'an further challenged those who alleged that it was but forgery and witch craft: "or do they say that he has forged it? Then bring forth ten verses like thereunto. And call forth your partners besides Allah to help you thereof. If ye, indeed, speak the truth." (10:18)
None amongst its contemporaries were able to meet the challenge of the Qur'an to bring forth ten verses like its own and to prove that it was man-made as was made out by the allegations against it. But the disbelievers never ended the propaganda that Muhammad (pbuh) had written the Qur'an. To this, the Qur'an further said: "Or do they say, "He forged it"? Say: "Bring then a Sura like unto it, and call (to your aid) anyone you can, besides Allah, if it be ye speak the truth!"" (10:38)
It was not possible for any of the men of literature who lived in those times, to meet any one of those challenges. Many among them, in fact, tried, failed and withdrew. The Qur'an is to be a lasting sign for all mankind up to the Last Day. As such, it repeated once more that challenge: "And if ye are in doubt as to what We have revealed from time to time to Our servant then produce a Sura like thereunto; and call your witness or helpers (If there are any) besides Allah, if ye are truthful. But if ye cannot - and of a surety ye cannot - then fear the Fire whose fuel is Men and Stones, which is prepared for those who reject Faith." (2:23,24)
The challenge made here is that excepting for God Himself, if all in the world were to gather together for the sole purpose of composing a work that would equal even the smallest chapter of the Qur'an, they would not succeed in their endeavour. The veterans of Arabic literature could not answer this challenge. That challenge remains very much open to the world of today also. Indeed, the challenge of the Qur'an continues to ever resound within the ears of humanity. Unlike the language of the other religious scriptures the language of the Qur'an is never a lifeless one. On the contrary, it has remained very much a language that is at the same time living, vibrant and spoken today. There are quite a large number of non Muslims who speak the Arabic language. There are also the Arabic speaking men of letters who are, in themselves, the hardest opponents of Islam. But none of them has been able to give a convincing reply to the challenge posed by the Qur'an. Nor will they be able to do so in the future either.
If the Qur'an was merely a human work of literature, it would not have been possible for it to throw open such a challenge.
How, indeed, will any sane person dare to proclaim that even if all of mankind were to join together for the purpose, they would never be able to bring forth a single chapter to compare with even the smallest of his own work?
Indeed, it is in this challenge that the superhuman nature of the Qur'an finds its most lasting and clearest expression. By implication then, had it not been for this challenge a superhuman status could never be attributed solely to the Qur'anic literature even as is the case with any other literary work.
Is not the Qur'an a literary creation like every other incomparable work of literature that form the magnum opus of each language? Is not the challenge in the Qur'an as futile as every other challenge that calls for the creation of another like it?
There is not, in the English language, another body of dramatic literature that can vie with the plays of shakespeare. In the German language, the works of Goethe and Schillec are at the very pinnacle of German literature. In Persian, Hafiz and Rumi are without equal. In Sanskrit it is the Rigveda which is peerless in its own right. Indeed, there have been masterpieces in each and every language. In the Arabic language, too, has there been the highest works of literature but it is into a wholly different class that the form, style and contents of the Qur'an falls. The dramas of Shakespeare, the works of Goethe and Homer; all fall into the category of fiction and entertainment literature. They have merely served to appease the human emotions alone.
The verses of the Qur'an, while providing for aesthetic fulfillment, also serve to create transformation. Along with joy it provides for peace; through parables it conveys lessons. The Qur'an`s is not the way of compulsion from without. It is more the way of impulsion from within; of persuasion in the way of deeds. The verses of the Qur'an seek to provide satisfaction of emotions, thereby, making people the very personification of sound, decisive action. The verses pertaining to the prohibition of intoxicants (5:90-91) is a case in point. Those who first heard of these verses had straightaway sought to put those commandments into practice in their very lives. Indeed, this was the reason why rivulets of wine flowed red in the streets of Madinah. This was truly a transformation which would never have been achieved by the literary works accomplished by man. This was not the case of one individual; nor yet of a thousand. To so change the lives of hundreds of thousands in such away as to penetrate into the very core of their hearts and to make of them a people who follow the same rites in unison, is to achieve what is well and beyond the means of human ability. It is for the Lord Creator alone, who is best aware of the rhythm, and subtleties of the human mind to author such a Book.
Examine the works of literature that is extant in any language. It is only against the backdrop of the language and knowledge that prevailed in the age in which it was written that we speak of the literary nature of the work. However, the languages of none among them are living languages today. The English of Shakespeare as well as the Sanskrit of the Rigveda: both are not living languages today. These languages were, in fact, subject to several stages of the evolutionary process. The language and beauty of the Qur'an is, however, wholly different from these. Even after the passage of fourteen centuries since its revelation the Arabic of the Qur'an has continued to exist as the standard language among the Arabs. That the Divine language, like the Divine law, withstood the ravages of fourteen centuries is, in itself, a superhuman portent. Indeed, it will be only those, who are learned in the evolution of languages and in the changes to which other languages have been subject over the past fourteen centuries, will truly grasp this unique and astonishing feature of the Qur'an.
In truth, the other works of literature are in no worthy of comparison with the Qur'an. They were all the creations of particular circumstances; all were the works of compromise with the prevailing situation of time; works that were written with the sole purpose of entertaining people. As for the Qur'an it was revealed but to move the masses. That such a book should entertain is but a remote possibility.
The verses of the Qur'an adapt themselves, at one and the same time, to the conditions prevailing at the time of its revelations as also with the conditions that may prevail in any other age. To entertain in a supeficial way has never been the objective of the Qur'an. However, the Qur'anic verses do offer contentment and peace to the mind even while the mind is wonderstruck by the sheer majesty of its contents.
What makes the Qur'an distinct from all the other books is the challenge that it poses to all and sundry. The writers of other books never had the courage to challenge all to bring forward a book like their own; nor will they ever have it in future either. Who can ever judge the ability of another? It is simply because none can do so that such a challenge can be issued by none other than the Almighty Creator Himself. Indeed, no other literary work of an international standing has ever issued such a challenge.
In short, therefore, none of the other books of literature are worthy even of the comparison with the Qur'an.
THE COMPLIATION OF QUR'AN
• Was the Qur'an received by the Prophet Muhammad (pbuh) from God in a compiled form?
• If the Qur'an is a book that has been revealed by God Almighty for the guidance of mankind, could it not have been revealed in the form of a complete book?
• When was it that the verses of the Qur'an, revealed, as they were,at different times, came to be compiled as a complete whole?
• Was the Qur'an compiled as a complete book during the time of Muhammed (pbuh) ?
• When and under what circumstance was the Qur'an compiled as a complete book bound between two cover pages?
• Does the copy of the Qur'an which was compiled during the reign of Abu Bakr (r) exist today? If not, why?
• It was at the council of Nuchae in 325 C.E. That it was decided to burn all the other Christian writings apart from those scriptures that were accepted as canonical. Usman (r) gave the order to burn all the other existing copies of the Qur'an apart from the version which was compiled upon his instructions. What is the difference between the action of the Nicene Council and that of Usman?
Was the Qur'an received by the Prophet Muhammad (pbuh) from God in a compiled form?
The Qur'an is the last scripture that has been revealed to mankind by the Lord Creator and Protector. It was through the last messenger, Muhammad (pbuh), that the world first heard of it. It certainly the Divine scripture that is to be accepted by all, up to the very last man.
The term ‘Qur'an’ has the meanings of ‘the recitation’, or ‘that which is to be recited’ and of ‘that which is recited.’ Indeed, the Qur'an itself has employed the connotation ‘the scripture that is recited’ in connection with this term (13:31). Unlike the earlier scriptures, the Qur'an is never a compilation of legal pronouncements or code of laws (Taurat), or hymns (Zaboor) or a collection of Gospel of good news (Injeel). It is highly probable that the Qur'an has been named as the last scripture because each one of its words is to be repeatedly read by thousands upon thousands of its believers and is to be so etched into their hearts as to mould their very lives according to its guidelines. As for the actual reason, it is the Lord Who sent it Who knows the answer thereof.
As far as its believers are concerned, the Qur'an is but the criterion to distinguish truth from falsehood. They understand that all that has been commanded therein constitute the good and all that has been prohibited therein constitute evil. In fact, the Qur'an introduces itself as Furqaan (2:53, 2:185, 3:4, 25:1) which means ‘the criterion to distinguish between truth and falsehood.’
The Qur'an also describes itself as Kitab (book), Dhikr (guidance), Burhaan (evidence), Shifa (cure), Kayyim (that which is pure), Muhaymin (that which preserves the previous scriptures) and the like. Through these attributes the reader of the Qur'an is exposed to the clear picture of the morality enshrined within. What is the meaning of ‘Book of Vedas’? The term Veda is a sanskrit word which means knowledge, learning etc. According to the vedic vision, the Vedas signify Shruthi (or ‘that which is heard’). It is believed that the contents of the Vedas comprise the words of the Lord Creator as heard by the Rishis. The RigVeda states that the Vedas originate in the Parampurush (10:90:9). In any event, the term Veda has been used in India to mean Divine Scripture. In due course of time, even the followers of the semitic religions in India have tended to describe their own religious scriptures as Vedas.
The term which the Qur'an has employed to refer to revealed scripture is Al-Kitab which, in turn, simply means ‘the Scripture’. The Qur'anic view is that the religious scripture consists of the revelations made to the messenger by the Lord Creator Himself. Divine revelations have been referred to as Wahy and as far as a revealed scripture is concerned, it contains wahy alone. However, it is not necessary that all Wahy made to all messengers should find mention in the scripture. In fact, it is only that portion of the Wahy which has been received with the special command for its inception in the scriptural text, that ultimately finds expression in it.
If the Qur'an is a book that has been revealed by God Almighty for the guidance of mankind, could it not have been revealed in the form of a complete book?
The Qur'anic view contends that the primary purpose of revealed scripture is to unite mankind. Look at what the Holy Qur'an has to say: ‘Mankind was one single nation. And Allah sent Messengers with glad tidings and warnings; and with them He sent the Book in truth, to judge between people in matters wherein they differed.’ (2:213)
It becomes evident from this that religious scriptures were revealed in order that a divine ruling, of a final nature, may be made in the matters in which mankind differed. Thus, the Qur'an declares that it, too, was revealed so that mankind may be freed of the dissensions that were rife amongst themselves. ‘And We sent down the Book to thee so that That thou shouldst make clear to them those things in which they differ, and that it should be a guide and a mercy to those who believe.’ (16:64)
In order that the fate of the people of the book, who had boasted of their own high status, by which they were ultimately led to dissension and anarchy, not fall upon its believers, the Qur'an exhorts them to stick fast to the last of the scriptures as well as to its practical manifestation as enshrined in the life and conduct of the prophet. "And hold fast, All together, by the Rope which Allah (stretches out for you), and be not divided among yourselves." (3:103) The commentators are unanimous in their opinion that the ‘rope of Allah’ mentioned here indicates the Qur'an.
In short, therefore, the first and foremost duty of the Scripture is to lead people unto the truth and to eliminate, thereby, all dissension and anarchy.
When was it that the verses of the Qur'an, revealed, as they were,at different times, came to be compiled as a complete whole?
The Qur'an recognizes all the scriptures that had been revealed before its own time. However, the Qur'an does not, in an explicit fashion, state the total number of all such revealed scriptures. There is only the mention of the names of four other scriptures in the Qur'an. These include the Taurat which was revealed to the prophet Moosa (a), the Zaboor which was revealed to the prophet Dawood (a) the Injeel which was revealed to the prophet Isa (a) and the Qur'an itself which was revealed to the prophet Muhammad (pbuh). The Qur'an further highlights the fact that besides these four scriptures, other edicts, too, were revealed by the Lord Creator.
"Say : We believe in Allah and what is revealed to us and what was revealed to Abraham and Ishmael and Isaac and Jacob and the tribes, and what was entrusted to Moses and Jesus and the prophets from their Lord." (3:136)
"And this is in the Books of the earliest (Revelations), The Books of Abraham and Moses." (87:18,19)
The Qur'an attests the truth of all the previous scriptures. "It is He Who sent down to thee (step by step), in truth, the Book, confirming what went before it; and He sent down the Torah (Of Moses) and the Gospel (Of Jesus)." (3:3)
It is the compulsory duty of the Muslim to believe in all the scriptures that were revealed by Allah. Indeed, the Qur'an views the disbelief in the Divine nature of any of the previous scriptures as a gross perversion.
"O ye who believe! Believe in Allah and His Messenger, and the scripture which He hath sent to His Messenger and the Scripture which He sent to those before (him). Any who denieth Allah, His angels, His Books, His Messengers, and the Day of Judgment, hath gone far, far astray." (4:136)
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Was the Qur'an compiled as a complete book during the time of Muhammed (pbuh) ?
Tauraat is the scripture that was given to Moosa (a). Similarly, the Zaboor and the Injeel are the books that were given to Dawood (a) and Isa (a). The Qur'an introduces the scriptures as those that were revealed by the Lord Creator Himself. "It was We who revealed the Tarah (to Moses): therein was guidance and light." (5:44)
"And in their footsteps We sent Jesus the son of Mary, confirming the Torah that had come before him: We sent him the Gospel: therein was guidance and light." (5:46)
From this it is abundantly clear that these scriptures were all in fact, revealed by the Lord Creator Himself. But this is not the case with the books of the Bible. They were all written centuries after the messengers. Indeed, there is extant not even a single book in the Bible which can reasonably be believed to have been revealed to the messengers. It is the traditional belief of the Jews that Moses (a), himself, had written the Pentateuch (Torah); not that it was revealed by God. However, modern research indicates that even the traditional belief that Moses had written the Pentateuch is, in itself, baseless. It is the opinion of the scholars that since the death of Moses, and the events that followed his death, have been described in the Pentateuch (Deuteronomy 34:5-10), it can never be that Moses (a) had written the book himself. Similar is the case of the Book of Psalms. In actual fact, there is not in it, a single Psalm that can be authoritatively said to have been written by David. In the Gospels, too, although there is mention, therein, of the true Gospel of God which Jesus had actually preached (Mark 1:14,15), there is no clear picture about this Gospel in the four accounts in the Bible. As for the Gospel in the New testament, it was written at least five decades after Jesus. The gospels give but vastly differing and contradictory accounts of the life of Jesus. It is now clear that none of these was the true scripture that was revealed to Jesus. In short, therefore, even though the various books of the Bible do quote certain ideas from the Tauraat, the Zaboor and the Injeel, it cannot be said that they are present in the Bible in all their fullness and purity.
When and under what circumstance was the Qur'an compiled as a complete book bound between two cover pages?
Messengers have been sent to all communities among mankind. The Qur'an makes it so explicitly clear as to leave behind not a shadow of a doubt, that "there has not gone by a single nation wherein a warner was not sent." (35:24) Therefore, as an ancient land in which had thrived a civilization and a culture, India, too, must have had been the destination of the messengers. Further, some among those messengers must have been the recipients of scriptures also. It is not for the Muslim to take any of these messengers or their scriptures lightly or with indifference. For the Qur'an has sternly warned against showing partiality with respect to the messengers (4:150). The Qur'an therefore reveres the messengers who had come to India, as also the scriptures which were revealed to them.
But can it be said that any of the existing books on the Shruthi (the vedic compilations, Brahmanas, Aaranyas, Upanishads) has been revealed to the messengers by the Lord Creator? It is believed that these have been referred to as Shruthi because they had been heard of from God Himself.
The concept of Shruthi makes it clear that it was also the belief of the Hindus that mankind does, indeed, receive messengers from God. Even though all the above mentioned books are all Shruthis in themselves, the question as to which amongst them forms the more authoritative text is one over which there is much difference of opinion. While Dayanand Saraswathi, the founder of the Aarya Samaaj, accorded the status of authority only to the four compilation of the Vedas, others like Swami Vivekananda gave prime importance to the Upanishad.
There were also scholars of Hinduism who opined that even the most authentic of the Books of Shruthi can be prone to error. The stand of Dr. Radhakrishnan that "the Vedas are neither infallible nor all-encompassing" (Indian Religions, Page 22) and of Swami Vivekananda that "To the extent that they are supported by sound reasoning all portions of the Vedas are acceptable to me. However, some portions of the Vedas are, at first sight, self contradictory" (Vivekananda Sahitya Sarwaswam vol. 4, Issue 55) will serve in breaking the spear-head of the claim that the Vedas comprise, in their totality, the Divine message.
Generally speaking, the Shruthi form the books which present the actual and existing beliefs and practices that once prevailed in India. However, the dim light of the message of the prophets who were sent to India will may be seen in them. But the claim that these are completely Divine is, however, without foundation.
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Does the copy of the Qur'an which was compiled during the reign of Abu Bakr (r) exist today? If not, why?
The theme of the Qur'an is the salvation of man. As the only creation capable of independent action, man is to follow certain laws for his very survival and progress. All things in the universe follow the Divine laws of their own accord. Indeed, they do not possess the option of straying from this set course. In fact, the systemic functioning of the human body itself compulsorily follows the Divine laws. However, man has been granted freedom of action in certain limited domains. Even in these spheres he can attain salvation if, and only if, he obeys the Divine commandments.
It is to mankind that the Qur'an speaks. It is to his salvation that the Qur'an beckons. It convinces him of the existence of the Lord Creator by turning his attention to the varied and incredible phenomena of nature. It speaks to him of the impermanence of the life of this world and of the utter meaninglessness of wasting an entire lifetime in pursuit of the comforts herein. It makes clear to him the path which must be followed in order that he be of that blessed group which becomes worthy of the entry into Paradise as of the safety from the confines of Hell.
It invites his attention to the history of those who purchased the punishment of Hell in exchange for the comforts of this world. It tells him of those who were granted the entry into Paradise for having led a life of purity.
Briefly put, the Qur’an prepares man for attaining salvation both in this world and the next through obedience to the Divine commandments
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It was at the council of Nuchae in 325 C.E. That it was decided to burn all the other Christian writings apart from those scriptures that were accepted as canonical. Usman (r) gave the order to burn all the other existing copies of the Qur'an apart from the version which was compiled upon his instructions. What is the difference between the action of the Nicene Council and that of Usman?
The Qur'an contains within itself the words of the Lord Creator. Mankind is the subject of its exhortation and address. It is not the discursive style of the other ordinary books which the Qur'an adopts. The style the Qur'an does adopt is not merely the assertive style of scientific books or the discursive style of the history books or the expressive style of the books of literature. However, the Qur'an does accept all of these styles. The Qur'an does not assert the required point by elaborating on the branches and sub-branches of a selected central topic. The Qur'an’s has not been a method in which the subject is first determined on the foundations of which is then divided the various chapters and sub-tittles. It is in a very haphazard manner that a varied assortment of subjects are dealt within its pages.
It can be safely said that the style of the Qur'an is one by which it successfully communicates with those who are being addressed by it. The Qur'an teaches man the path of salvation. To that end, it does employ the lessons of science and history. Glad tidings as well as stern warnings - both find their way in between its other verses. It convinces one of the reward which is to be had in following the true path and of the dire consequences that ensue from going against it. It calls for man’s recognition of the truth of its message by way of his casting his eyes over his surroundings and of employing the faculties of his intelligence and reasoning. It is in an entirely mixed form that all of these injunctions have come together. It is in the interest of those who are addressed that the Lord Himself has adopted this style. Indeed, this style has proved effective in making its appeal felt within the human society which consists of both the intellectuals as well as the ordinary people. To approach the Qur'an as one would a book of science or history, without proper appreciation of this special and particular style, would be to do little justice to the satisfactory comprehension of its contents.
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