Is the Qur'an Miraculous?

By: Shahid Bin Waheed شاهد بن وحيد

بسم الله الرحمن الرحيم

الحمدلله رب العالمين والصلوة والسلام على اشرف الانبياء وسيدالمرسلين نبينا محمد صل ا لله عليه وعلى آله واصحابه وازواجه اجمعين - امابعد

All the praises and thanks be to Allaah, Sustainer of the Universe, and blessing and salutation to be the most distinguish of the Messengers and foremost among the Prophets, our Prophet Muhammad, peace and blessings of Allaah be on him and on his wives, children and Companions.

The first and foremost rule of theology is that a religion is judged by its Scripture. Having said that, I believe that a fair scrutiny of any scripture require to explore following six points and try to find the answers of following six questions.

Is the scripture filled with intelligence, justice, purity, honesty, mercy and the spirit of liberty?
Whether the religion is opposed to strife and war, to slavery and lust, to ignorance, credulity and superstition?
Does the religion develop the brain and civilize the heart?
Is morality the highest and purest?
Does the religion have laws and regulations for the control of conduct to be just, wise, perfect, and perfectly adapted to the accomplishment of the ends desired?
How does religion treat the women, children and elderly and how are everyone’s rights protected?

The Glorious Qur’aan- A Necessity!

Surah Ar-Rum 41

ظَهَرَ الْفَسَادُ فِي الْبَرِّ وَالْبَحْرِ بِمَا كَسَبَتْ أَيْدِي النَّاسِ لِيُذِيقَهُمْ بَعْضَ الَّذِي عَمِلُوا لَعَلَّهُمْ يَرْجِعُونَ

Evil (sins and disobedience to Allâh) has appeared on land and sea because of what the hands of men have earned (by oppression and evil deeds), that He (Allâh) may make them taste a part of that which they have done, in order that they may return (by repenting to Allâh, and begging His Pardon).

And as the Book, Glorious Qur’aan says, it is the practice of the Creator that:

Surah Ar-Rum 19

يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَيُخْرِجُ الْمَيِّتَ مِنَ الْحَيِّ وَيُحْيِي الْأَرْضَ بَعْدَ مَوْتِهَا وَكَذَلِكَ تُخْرَجُونَ

He brings out the living from the dead, and brings out the dead from the living. And He revives the earth after its death. And thus shall you be brought out (resurrected).

This is the major reason given by God to reveal His words (Glorious Qur’aan) through the channel of His Prophet (SAW). The Arabs questioned the necessity of a new Book in the presence of so many religious Scriptures. The Qur’aan itself gives another reasons, which necessitated its revelation.

1.The Qur’aan says:

And this is a blessed Book (the Qur'an), which We have sent down, so follow it and fear Allah (i.e. do not disobey His Orders), that you may receive mercy (i.e. saved from the torment of Hell). Lest you (pagan Arabs) should say: "The Book was only sent down to two sects before us (the Jews and the Christians), and for our part, we were in fact unaware of what they studied." Or lest you (pagan Arabs) should say: "If only the Book had been sent down to us, we would surely have been better guided than they (Jews and Christians)." So now has come unto you a clear proof (the Qur'aan) from your Lord, and a guidance and a mercy. Who then does more wrong than one who rejects the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of Allah and turns away therefrom? We shall requite those who turn away from Our Ayat with an evil torment, because of their turning away (from them). [Tafsir At-Tabari, Vol. 8, Page 95] [Qur’aan 6:155-157]

2. All the previous Prophets brought certain laws of life from God, but most of these teachings have been lost owing to the vicissitudes of time. The Glorious Qur’aan came and found all their Scriptures either EXTINCT or CORRUPTED by human interpolation. It renewed the old teachings and restored them to their original forms.

And We have not sent down the Book (the Qur'an) to you (O Muhammad SAW), except that you may explain clearly unto them those things, in which they differ, and (as) a guidance and a mercy for a folk who believe. [Qur’aan 16:64]

3. The revelation of the Glorious Qur’aan is in fulfillment of the prophecies of previous Scriptures as we read:

And when there came to them a Messenger from Allah (i.e. Muhammad Peace be upon him) confirming what was with them, a party of those who were given the Scripture threw away the Book of Allah behind their backs as if they did not know! [Qur’aan 2:101]

4. The prophetic eyes of the previous Messengers foresaw that their teachings were for their particular nations and periods and that they would later suffer in purity, and that coming generations would naturally need some new and complete revelation from on High. So all of them spoke of the coming Messenger and no one among them declared that his Message was the last, complete or universal, and that it would neither disappear nor suffer from human tampering. ONLY THE GLORIOUS QUR’AAN MAKES THIS CLAIM. The Qur’aan came with a universal mission. It repeatedly speaks of the Holy Prophet of Islaam, as having been sent, as a Messenger to all humanity in the earliest as well as latter revelations (34:28; 25:1; 21:107; 2:185). The all comprehensiveness of the Lordship of God in the very first words of the Qur’aan is in consonance with the cosmopolitan nature of the revealed Book (Qur’aan). The Qur'aan says that God is the Nourisher to perfection of the whole world. He would not have given any special status to any person or group. The message of Glorious Qur’aan is for all human beings who stand at par under the obligation to fulfill the Divine will, and are judged on an universal scale of justice which is absolute for all mankind.

The universality of the Qur’aanic mission arises also from its appeal to all mankind, irrespective of descent, race, color, or cultural environment. It appeals exclusively to our reason and hence does not postulate any dogma that could be accepted on the basis of blind faith. It is the exponent of that Divine system that is impressed on the human being’s nature and is the religion of every human child that is born. We read,

So set you (O Muhammad SAW) your face towards the religion of pure Islamic Monotheism Hanifa (worship none but Allah Alone) Allah's Fitrah (i.e. Allah's Islamic Monotheism), with which He has created mankind. No change let there be in Khalqillah (i.e. the Religion of Allah Islamic Monotheism), that is the straight religion, but most of men know not. [Tafsir Tabari, Vol 21, Page 41] [Glorious Qur’aan 30:30]

Equality, fraternity and liberty are fundamental to the teaching of the Qur’aan. It is only through God, Creator, Sustainer, Nourisher to perfection of all and His Word, the Qur’aan, that we shall find the road to unification of humanity, to the brotherhood of man which knows no boundaries of color, caste, country, language and rank. Far from being threatened by any intellectual challenge from modern civilization, the Glorious Qur’aan itself might be said to constitute a serious challenge to the declining standards and values and the increasing confusion of the world.

Another factor from which the universality of the Qur’aanic mission arises is that the Glorious Qur’aan is very easy to understand and to follow. God says in this Book:

And indeed, We have made the Qur'aan easy to understand and remember, then is there any that will remember (or receive admonition)? [Qur’aan 54:40].

1. Another important object of the Glorious Qur’aan is epitomized in the following verse,

Indeed Allah conferred a great favour on the believers when He sent among them a Messenger (Muhammad SAW) from among themselves, reciting unto them His Verses (the Qur'an), and purifying them (from sins by their following him), and instructing them (in) the Book (the Qur'an) and AlHikmah [the wisdom and the Sunnah of the Prophet SAW (i.e. his legal ways, statements, acts of worship, etc.)], while before that they had been in manifest error. [Glorious Qur’aan 3:164].

This verse (above) mentions four basic objects behind the revelation of the Glorious Qur’aan,

· To convey the signs and Messages of God.

· To give the world a Scripture containing perfect and everlasting Law.

· To explain the wisdom underlying these Laws.

· To lay down principles and rules of conduct, which would bring about complete spiritual transformation in the lives of people, and would make it true followers a great and powerful nation, fit to lead the whole world.

These were the four objects for which Ibraheem (A.S.) [Abraham] prayed:

"Our Lord! Send amongst them a Messenger of their own (and indeed Allah answered their invocation by sending Muhammad Peace be upon him), who shall recite unto them Your Verses and instruct them in the Book (this Qur'aan) and Al-Hikmah (full knowledge of the Islaamic laws and jurisprudence or wisdom or Prophethood, etc.), and sanctify them. Verily! You are the All-Mighty, the All-Wise." [Glorious Qur’aan 2:129],

And there is no other Book in the whole world, which can fulfill these four objects.

Diction of the Glorious Qur’aan

Glorious Quraan 17:88! Say: "If the mankind and the jinns were together to produce the like of this Qur'ân, they could not produce the like thereof, even if they helped one another."

قُلْ لَئِنِ اجْتَمَعَتِ الْإِنْسُ وَالْجِنُّ عَلَى أَنْ يَأْتُوا بِمِثْلِ هَذَا الْقُرْآنِ لَا يَأْتُونَ بِمِثْلِهِ وَلَوْ كَانَ بَعْضُهُمْ لِبَعْضٍ ظَهِيرًا

Say: "If the mankind and the jinn were together to produce the like of this Qur’ân, they could not produce the like thereof, even if they helped one another."

The style and diction of the Glorious Qur’aan have been universally praised. A. J. Arberry in the preface to his translation of the Qur’aan says, 'Whenever I hear the Qur’aan chanted it is as though I am listening to music, underneath the flowing melody there is sounding all the time the insistent beat of drum. It is like the beating of my heart.'

In the text the verses are divided according to the rhythm of the language, when a certain sound which marks the rhythm recurs there is a strong pause and the verse ends naturally, although the sentence may go on to the next verse or to several subsequent verses. It is inimitable symphony, the very sounds of which move men to tears and ecstasy' (M. M. Pickthall, translator's Foreword, p.1).

E. H. Palmer says (pages 1xvi-1xvii in the introduction to his translation of the Glorious Qur’aan), 'The language of the Qur’aan is universally acknowledged to be the most perfect form of Arabic speech...the language is noble and forcible. Muhammad speaks with a living voice, his vivid word painting brings at once before the mind the scene he describes.' The sublime simplicity, piercing force, enchanting beauty and melody of verses of the Glorious Qur’aan and its poetical and spiritual aspects are not possible to be reproduced. Friends and foe alike pay ungrudging tributes to the linguistic style of the Glorious Qur’aan and see in its beauty and majesty the nobility of its call, the magnanimity of its message and a sign and a miracle in this Handiwork of God.

Like everything in the nature the Glorious Qur’aan has baffled all human efforts to produce another book like it (17:88). This challenge stands for all times to all people who deny the Divine origin of the Glorious Qur’aan. A similar challenge is contained in verses 2:23; 10:38; 11:13; 52:33. The challenge remains unanswered to this day, as it is based on the ABSOLUTE TRUTH. Whatever comes into being by exercise of God's perfect power, whether it is a part of creation or a Book, revealed by Him, it is necessary that it should possess the quality that no one out of His creation should have the power to produce its like.

Apart from it’s teaching, the Glorious Qur’aan has kept a permanent hold on Arabic. No other book in the world can be credited with keeping a language alive for fourteen centuries. The Glorious Qur’aan has done this. Those who have compiled books of Arabic literature admit that the language and diction of Glorious Qur’aan surpass and excel the whole Arabic literature most preeminently. Even the Christian scholars, one and all, derive authority for their meaning, grammar and syntax by making references to the verses of the Glorious Qur’aan. If the Book had been deficient and defective with regard to any of these points, they would have made it the object of their satire and rejoiced in bringing before the world its errors, weaknesses and mistakes. On the contrary, these lexicologists and writers, without any exception, acknowledge the elegance of language and eloquence of the Qur’aan. They quote its verses over and over again in support of the meaning put forth by them and thus enhance the value and worth of their own writings. No letter of it lacks wisdom, not one word is out of place or not in accord with appropriateness, and not a single phrase of it is such, as is not surely needed for the reform and spiritual uplift of mankind.

Factors Which Warranty The Purity of the Glorious Qur’aan

The Glorious Qur’aan, Sura: 15. Hijr Verse: 9

إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ

Verily, We, it is We Who have sent down the Dhikr (i.e. the Qur’ân) and surely, We will guard it (from corruption) ^{1}.

{1} (V.15: 9) This Verse is a challenge to mankind and everyone is obliged to believe in the miracles of this Qur’ân. It is a clear fact that more than 1400 years have elapsed and not a single word of this Qur’ân has been changed, although the disbelievers tried their utmost to change it in every way, but they failed miserably in their efforts. As it is mentioned in this holy Verse: "We will guard it." By Allâh! He has guarded it. On the contrary, all the other holy Books (the Taurât (Torah), the Injeel (Gospel).) have been corrupted in the form of additions or subtractions or alterations in the original text.

* Allaah revealed the Glorious Qur’aan Himself and made arrangements for its safety and security forever. In the above verse there is attestation to the imperishable quality of the Divine Writ. This verse relates God's promise that the Qur’aan would never be corrupted and would ever remain free from all additions, diminutions and textual changes. There are many factors, which warranty its purity and contribute to the safe preservation of its text, few (not all) are summarized below:

(1) Putting into Writing:

The first and the most important point, which assisted in the preservation of the text of Glorious Qur’aan, is that its every verse was put into writing in the lifetime of the Prophet Muhammad (SAW), BEFORE HIS OWN EYES. The Glorious Qur’aan itself furnishes abundant evidence that it existed in a written form. Again and again the Divine Writ calls itself a Kitab (Book), which means a Book or writing, which is complete in itself. The application of the word Book to the Glorious Qur’aan was destined, from the very beginning, to be a complete Book. The Glorious Qur’aan is also designated as "Suhuf"

The Glorious Qur’aan, Sura: 80. 'Abasa Verse: 13

فِي صُحُفٍ مُكَرَّمَةٍ

(It is) in Records held (greatly) in honour (Al-Lauh Al-Mahfûz),

* Also means written pages. There are many other references in the Glorious Quraan showing that it will exist in a written form. It is said:

The Glorious Qur’aan, Sura: 52. Tuur Verses: 2-3

وَكِتَابٍ مَسْطُورٍ

And by a Book Inscribed

فِي رَقٍّ مَنْشُورٍ

In parchment unrolled.

* There are also testimonies of the enemies of the Qur’aan that Qur’aan was reduced to writing such as:

The Glorious Qur’aan, Sura: 25. Furqaan Verse: 5

وَقَالُوا أَسَاطِيرُ الْأَوَّلِينَ اكْتَتَبَهَا فَهِيَ تُمْلَى عَلَيْهِ بُكْرَةً وَأَصِيلًا

And they say: "Tales of the ancients, which he has written down: and they are dictated to him morning and afternoon."

* There is a lot of historical evidence concerning the documentation of the Glorious Qur’aan. There are numerous anecdotes showing that when the Prophet Muhammad (SAW) received a revelation it was immediately put into writing. The general practice is described by Osmaan (RA), he says: "It was customary with the Prophet Muhammad (SAW) that when any verse of the Glorious Qur’aan was revealed he called one of those persons who used to write Glorious Qur’aan and said, "Write these verses in the chapter where such and such verse occur".' [Abu Dawud 2:123]. Zaid bin Thabit (RA) who was a scribe of the Prophet (SAW) and was especially appointed for writing down the revelation said, 'whenever a revelation descended the Prophet (SAW) called me and I went to him holding my pen and paper. He dictated to me first and then heard it from me and in case something was left, or some mistake was found, it was set right there and then, and afterwards it was published' {Mujam al_Zawaid}. This shows that the Glorious Qur’aan was presented to the public after it was duly written down.

Glorious Qur’aan Verses 80:13-16

فِي صُحُفٍ مُكَرَّمَةٍ (13) مَرْفُوعَةٍ مُطَهَّرَةٍ (14) بِأَيْدِي سَفَرَةٍ (15) كِرَامٍ بَرَرَةٍ (16)

(It is) in Records held (greatly) in honour (Al-Lauh Al-Mahfûz), Exalted (in dignity), purified, In the hands of scribes. Honourable and obedient.

* (2) Memorizing of the Glorious Qur’aan

The memorizing of the Glorious Qur’aan has also assisted in the preservation of its text. Whenever any portion of the Glorious Qur’aan was revealed to the Prophet (SAW), he committed it to memory and continuously recited it from one end to the other. Thus, he always carried the whole of the revealed Qur’aan in his memory. The Prophet (SAW) used to stress the merit of committing the Glorious Qur’aan to memory so much that he said that if a person committed the Qur’aan to memory he would be saved from the torment of Hell. When he made this announcement, a large number of his Companions began to commit the Glorious Qur’aan to memory. The Prophet (SAW) also took pains to supervise the recitation of the Glorious Qur’aan and was anxious to see that no errors crept into the process.

Since the time of Omar/Umar (RA) 2nd Caliph, it has become customary to recite the whole text during "TARAWIH" (late night) Prayer in the month of Ramadaan. Memorizing the Glorious Qur’aan is still considered highly noble, and the memorizing of Surahs and small texts is still the first stage of informal education among Muslim families. No human-written book of this volume can ever be memorized wholly by any human being, not even by its author. It is only the Glorious Qur’aan that, today, stands as the singular Book memorized and recited wholly by millions of men, women, and even children. It is the fulfillment of God's promise that the Glorious Qur’aan is easily memorized.

*(3) Living Language of the Glorious Qur’aan

The third factor, which assisted in the preservation of the text of Glorious Qur’aan, is its language-Arabic. Arabic is living language spoken, written and understood by hundreds of millions of people, Muslims and non-Muslims alike. Its grammar, vocabulary, idioms, pronunciation and script have remained unchanged from the time of revelation of the Glorious Qur’aan.

*(4) Spread of the Glorious Qur’aan

Another factor for the preservation of the Glorious Qur’aan was that its message spread very quickly right from the start of its revelation to different regions of the world. The Noble Prophet (SAW) was still in Makkah when Qur’aan reached the second largest city of Yathrib (Madinah) where it attracted people to read, write and learn it by heart and act upon its teachings. Thousands of Companions of the Prophet Muhammad (SAW) were still living when the Glorious Qur’aan crossed the bounds of Arabian Peninsula and reached the people living in Iraq, Iran, Palestine, Egypt, Tunis, Algiers, Morocco, Somalia, Sudan, Abbyssinia and many other parts of Africa. On the other side it traveled to central Asia, and Indian Sub-continent and reached as far as China and Southeast Asia. This, too, was one of the means, which led to the preservation of the Glorious Qur’aan and made it impossible to be altered by any powerful party, a nation or a king.

*(5) Dissent in the Ummah

There is a famous saying of the Prophet Muhammad (SAW) that the difference of opinion among the people of his Ummah will bring many blessings in its wake. The importance of this dissension with regard to the preservation of the Glorious Qur’aan can well be judged by the fact that the Muslims fell into parties soon after the demise of Prophet Muhammad (SAW). Had one party only remained in power there was the possibility of their faith having faltered, which would have led them to bring out some changes and alteration in the Sacred Book to satisfy their ends and purposes. However, their mutual differences created a situation wherein the opposing groups kept a constant watch over one another. If one group had ever tried to effect a change in the Glorious Qur’aan the other group was there to keep them in check.

*(6) Protection of the Ummah From General Destruction

The Muslims became a powerful nation in a very short period and, thus, the Book they carried was saved from its enemies. During the course of history, in spite of many vicissitudes of time, defeats and occupations, Muslims were saved from complete destruction. Had the Muslims been completely destroyed by universal earthly or heavenly disasters, the Glorious Qur’aan would not have remained preserved. If God intends to keep His Book alive forever, it is obvious that He will save Muslims in the future from complete destruction. What else was the cause of the destruction of the Zoroastrian Zynd and its commentary Avista, except that the followers of this religion were first attacked by Alexander and then completely wiped out by the Parthians (also destruction of 1st temple (destruction of Babylon) and elimination of Children of Israel from face of earth with Torah), thus, Scriptures given to these people were all lost, without any trace. God in His Wisdom always protected the Muslims from general destruction and it a calamity ever visited them in one part of the world, they remained safe in another and became the means of the preservation of the Glorious Qur’aan.

*(7) The Great Love

The general love towards this Heavenly gift was/is another factor, which assisted in its preservation. A Muslim, no matter how ignoble of character and averse to piety, will find that his heart is always full of reverence, respect and regard for the Glorious Qur’aan. These feelings are preserved in every believer in Islaam, irrespective of his/her age and degree of knowledge and no one dares to bring about any change or alteration in the text of Glorious Qur’aan.

*(8) Inimitability

Another cause of the Glorious Quraan being safe and secure is that no being has the ability to make even a single verse like the verses of Glorious Qur’aan. A single word omitted from Qur’aanic verse will cause it lose its orderly arrangement, a word shifted from its original position, or exchanged with a synonym will have the same effect. The beauty of the verse will vanish, there will be no congruity left and the result will appear as if fine silken brocade has been patched with a rough jute sack.

Pristine Purity of the Glorious Qur'aan

Surah Al-Burooj (The Big Stars) Ayaat 21-22 (Chapter 85:21-22)

21. Nay! This is a Glorious Qur'ân,

22. (Inscribed) in Al-Lauh Al-Mahfûz (The Preserved Tablet)!

All the Books from God that came from time to time to every nation for human guidance have lost their purity, and man-made creeds have obscured the Words of the Lord. No religion should claim our allegiance unless its record is absolutely authentic and its Scripture undistorted. Whatever the worth of the teachings of a religion one cannot consider or accept its claims when its very source is of a dubious character. But the Scriptures of all other religions, as admitted by their respective adherents, are wanting in genuineness.

Glorious Qur'aan is admitted by friends and foes alike to be very Book presented by Muhammad (SAW), and it has maintained its purity all along. Amongst all the Divine Scriptures it is the only one which enjoys the distinction of having its original text intact, Contrary to the Bible and the Vedas, this Holy Writ, through all the centuries since it was revealed, and all over the world and among the numerous sects, has maintained only one text.

It is an established fact that the present text of Glorious Qur’aan is the same that was presented by the Holy Prophet (SAW). Every verse of it was put into writing in the lifetime of the Prophet Muhammad (SAW), before his own eyes and under his orders. Since the Book was revealed in parts during the period of twenty-three years, the practice was that when a verse or a part of a chapter was revealed the Holy Prophet (SAW), under Divine guidance, specified the place of the revelation. Thus, the arrangement of verses in each chapter was entirely the word of Holy Prophet (SAW) himself. Similarly the arrangement of the chapters (Surahs) was also the work of Holy Prophet (SAW) under Divine guidance. In one of the earliest revelation the Glorious Qur'aan speaks of its collection as well as its arrangement as being part of Divine scheme.

Glorious Qur’aan 80:13-14-15-16!

13. (It is) in Records held (greatly) in honour (Al-Lauh Al-Mahfûz).

14. Exalted (in dignity), purified,

15. In the hands of scribes (angels).

16. Honourable and obedient.

The Holy Qur’an will not change Quran 11:1! Alif-Lâm-Râ. [These letters are one of the miracles of the Qur'ân and none but Allâh (Alone) knows their meanings].

(This is) a Book, the Verses whereof are perfected (in every sphere of knowledge, etc.), and then explained in detail from One (Allâh), Who is All-Wise and Well-Acquainted (with all things).

Standards for the correct interpretation of the Glorious Qur’aan

Glorious Quraan 75:19!

ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُ

Then it is for Us (Allâh) to make it clear (to you).

In the verses (Ayaat) 3:7; 7:40; 17:89; 18:54; 39:23 and 25:73 the Book (Glorious Qur’aan) itself lays down some RULES, which are to be adopted for its right interpretation. Some of the more important rules are explained below:

(1) The first standard and fundamental rule of a translation and commentary of Glorious Qur’aan should be the TESTIMONY of the Qur’aan itself. It should be remembered that the Qur’aan is not dependant upon something else for proof or disclosure of its verities. It does not comprise of any verity, commandment, prohibition, or claim that is not supported by other testimonies contained in it. When a verse in correctly interpreted from the Glorious Qur’aan one must try to determine if it contains any other testimony in support of the meaning that is being adopted and/or we have adopted. If such testimony is not available and the adopted meaning contradicts the meanings of other verses then the adopted meaning is incorrect, for it is not possible to have any contradiction in the Glorious Qur’aan. The verses (Ayaat) and the words of the Glorious Qur’aan have an intimate bearing on other verses and words and they clarify and amplify one another. The Qur’aan contains its own system of check and balance. If a person finds a Qur’aanic verse to be vague or hazy in its limits or application, another verse will clarify or determine it (vide 11:1; 25:33; read with 3:6).

(2) The second standard for a correct interpretation of the Glorious Qur’aan is the Sunnah or doings (Actions) of Prophet Muhammad (SAW). He translated and interpreted Qur’aanic injunctions through his actions. His sacred life is, in itself, the best commentary of/on the Glorious Qur’aan. We not only look to the Arabic lexicon for the interpretation of the Qur’aanic verses, but also to his life which has explained every Qur’aanic teaching by his Sunnah, a fact to which the Glorious Qur’aan has testified. Every virtue recommended or vice forbidden in it finds its illustration in his actions. So for the explanation of the Glorious Qur’aan after the Qur’aan itself we have to look to the Prophet Muhammad (SAW) to whom the Glorious Qur’aan was revealed. Sunnah (to give the code a practical shape), though its guidance, makes us practical followers of the Glorious Qur’aan (16:44; 16:64).

(3) Hadith or record of saying, actions, and decrees of the Rasool Allaah (SAW)[Prophet Muhammad (SAW)] is the third standard of the correct interpretation of the Glorious Qur’aan. After the testimony of the Glorious Qur’aan and the Sunnah we have to look to the sayings of the Prophet Muhammad (SAW) which only explain the Qur’aan and do not abrogate it anyway. The Prophet Muhammed (SAW) said, ((“ My saying does not abrogate the Word of God, but the Word of God can abrogate my saying.”))

Each Hadith has to be supported by a chain of authorities going back to the Prophet Muhammed (SAW). Thus a Hadith consists of two parts, the chain of authorities (Sanad) followed by the substance (Matn). The term Sunnah and Hadith must be kept distinct from one another. SUNNAH properly designates the mode of action, practice and practical explanation of the Glorious Qur’aan, while Hadith designates the narratives account and record of such action and sayings. The Science of Hadith is considered to noblest and most excellent after that of the Glorious Qur’aan and the Sunnah. The Prophet Muhammed (SAW) himself encouraged his followers to keep and transmit his sayings. He is reported to have said. ((“May God bless him who hears my words and treasures them, and understand them and spread them.”)).

(4) The fourth standard is the interpretation by the Companions of the Prophet Muhammed (SAW). They were the first heirs of the light of Glorious Qur’aan and of its knowledge. They not only professed but also practiced it. Ibn ‘Omar, a well known Companion of the Prophet Muhammed (SAW) once said, ‘The method of our reading of the Glorious Qur’aan was that we would not proceed until we had understood the verse and the deed and adapt our lives under that verse.’

(5) The fifth standard is the Arabic lexicon, the lexicon that gives the meanings of the words that were understood at the time of the revelation of the Glorious Qur’aan. It adds to one’s understanding of the Qur’aan.

The Arrangement of Glorious Qur’aan

إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْآنَهُ

'INNA cALAY -NAA JAMc -HU WA- QUR'AAN -HU

It is for Us to collect it and to give you (O Muhammad SAW) the ability to recite it (the Qur'an), [Glorious Quraan 75:17]

The word *JAMAc* in the above verse implies both collection and arrangement, which is a process quite different from the revelation. It is not true that the verses and chapters of Glorious Qur’aan were arranged after the death of Prophet Muhammad (SAW) by someone else, or that they were arranged in the order of their lengths; the longest coming first and shortest last. It is also wrong to say that within the chapters the passages are joined together without any regard to either chronology of revelation or similarity of subject, and that most heterogeneous materials are put together without any regard to logical sequence.

The whole Glorious Qur’aan, complete in every aspect, was available in the lifetime of Prophet Muhammad (SAW) [Katani 2:384]. The Companions of the Prophet Muhammad (SAW) say, ‘We used to write down the Glorious Qur’aan in the time of the Rasool Allaah (SAW)' [Hakim: Al-Mustadrik, 2:611]. The arrangement of chapters and verses in the copies of the Glorious Qur’aan at present in our hands does not follow the chronological order of revelation and their arrangement is TAUQIF i.e. affected by the Prophet Muhammad (SAW) under the GUIDANCE of Divine revelation (Qur’aan 75:17-18].

'INNA cALAY -NAA JAMc -HU WA- QUR'AAN -HU...FA- 'IDHAA QARA'NAA -HU FA- ITTABIc QUR'AAN -HU

It is for Us to collect it and to give you (O Muhammad SAW) the ability to recite it (the Qur'an),...And when We have recited it to you [O Muhammad SAW through Jibrael (Gabriel)], then follow you its (the Qur'an's) recital. [Glorious Qur’aan 75:17-18]

It is also said in the Glorious Qur’aan:

WA- QAALA 'ALLADHENA KAFARO LAW-LAA NUZZILA cALAY -HI AL- QUR'AAN JUMLAH WAAH.IDAH KA- DHAALIKA LI- NUTHABBIT BI- -HI FU'AAD -KA WA- RATTALNAA -HU TARTEL(AN)

And those who disbelieve say: "Why is not the Qur'an revealed to him all at once?" Thus (it is sent down in parts), that We may strengthen your heart thereby. And We have revealed it to you gradually, in stages. (It was revealed to the Prophet SAW in 23 years.).

The concise phrase "RATTALNAA -HU TARTEL(AN)" in the above verse comprises the parallel concept of putting the component parts of a thing together and arranging them as well, as well as endowing it with inner consistency. The word "TARTIL" refers to the measured diction and the thoughtful manner in which it ought to be enunciated. Thus, from the very first, it was meant that the verses and the chapters of the Glorious Qur’aan should be arranged in an order different from that of their revelation, otherwise the revelation and the collection and arrangement would not have been described as two different things.

There was an arrangement followed by the Prophet Muhammad (SAW) and we know that many Companions of the Prophet Muhammad (SAW) committed the Glorious Qur’aan to memory and could recite it in the recognized orders as followed by the Prophet (SAW). This shows that there was a connection of its verses and chapters, and there was a recognized division of the Book and a fixed form and sequence. The chapters were distinctly marked out and their number was determined. Without a known order and sequence of verses, the Glorious Qur’aan could not have been committed to the memory.

The present arrangement of the Glorious Qur’aan does not differ from that followed by the Prophet Muhammed (SAW). There are several sayings of the Prophet Muhammad (SAW) from which this can be inferred. The Prophet of Allaah (SAW) said,

"Whoever reads the last verses of the chapters entitles BAQARAAH on any night, they are sufficient for him" [Bukhari 64:12].

This shows that the Prophet Muhammad (SAW) followed an arrangement, which he made known to his Companions. If such had not been the case he could not have referred to two verses as the "last" two verses of a certain chapter.

According to another saying of the Prophet Muhammad (SAW) he told his Companions to recite the first ten and last ten verses of the chapter entitled *AL-KAHF* at a particular occasion. Had there been no sequence of verses, 'the first ten and last ten verses' would have been a meaningless phrase. Not only the Prophet Muhammad (SAW) himself under Divine Guidance arranged the verses of Glorious Qur’aan but even its chapters. This is afforded by the following saying of Anas (RA): 'At the time when Banu Thaqif accepted Islaam I was in that delegation. The Prophet Muhammad (SAW) said to us, "When you people came to meet me, I was reciting my portion of the Glorious Qur’aan which I used to recite daily, so I decided not to go out until I had finished it." Thereupon we questioned the Companions of the Prophet Muhammad (SAW) as to how they divided the Glorious Quraan into portions for reading. They said, "We observe the following, 3 chapters, 5 chapters, 7 chapters, 9 chapters, 11 chapters and 13 chapters, and all the remaining chapters beginning with chapter entitled "QAF"' [Fath Al-Bari 9:39]. This form of reading divided the Glorious Qur’aan into seven portions or Ahzab, each portion to be recited in one day and, thus, the recital of the whole Glorious Quraan (114 chapters) was finished in seven days. This report of Anas (RA) shows an arrangement of chapters, which is observed to this day by the whole Muslim Ummah. This and many other reports by the Companions of the Prophet (SAW) give conclusive testimony to the fact that the form and arrangement of the chapters of the Glorious Qur’aan was brought about by the Prophet Muhammad (SAW himself, and that the present arrangement does not differ in the least from the original of the time of the Prophet Muhammad (SAW).

Making absurd claims against Glorious Qur’aan out of sheer ignorance or some other ulterior motives is hardly an idea for success against Islaam; it is rather a formula for failure. I must point out that there are about forty prophecies (or perhaps more) in the Bible about advent of Islaam, Prophet Muhammad (SAW) and Glorious Qur’aan. This is part of Allaah’s master plan to preserve the proof in the heavily redacted books of Bible.

Is there any other book or religion offer such high standards of accuracy and truthfulness? Can the followers of “Bible” match these Divine standards? Can Jews and Christians produce proof and facts like this from their very Bible, especially the New Testament? Can they judge the Bible from Bible, itself? The answers to all these questions are NO!