When should the Qur’an be recited?

METHODOLOGY FOR STUDY OF THE QUR'AN 

by Sheikh Imran Nazar Hosein

www.imranhosein.org

When should the Qur’ān be recited?

He Who sent down the Qur’ān has Himself advised that the best time for it to be recited is in the early morning. This is particularly so when the Qur’ān is recited in prayer that is performed at dawn: 

“Establish worship at the going down of the sun until  the dark of night, and (the recital of) the Qur’ān at dawn. Lo! (the recital of) the Qur’ān at dawn is ever witnessed.”   

(Qur’ān, al-Isrā, 17:78) 

In order for the Qur’ān to be recited in early morning prayer, it must be recited from memory, hence memorization of passages of the Qur’ān also becomes necessary.  

Finally Allah Most High has ordered that the Qur’ān be recited in a melodious way. Here is the command: 

“… and recite the Qur’ān calmly and distinctly, with your mind attuned to its meaning.” 

(Qur’ān, al-Muzammil, 73: 4) 

Source: Sheikh Imran Nazar Hosein

to be continued .....

Preparation for study through continuous daily recitation of the Qur’an

METHODOLOGY FOR STUDY OF THE QUR'AN 

by Sheikh Imran Nazar Hosein

www.imranhosein.org

CHAPTER TWO

Preparation for study through continuous daily recitation of the Qur’ān

“… Recite then, as much of the Qur’ān as you may do with ease …”  

(Qur’ān, al-Muzammil, 73: 20) 

One of the beautiful names of the Lord-God is al Alīm, i.e., the one who truly possesses knowledge. Hence true knowledge comes from Him. Since the Qur’ān is His Word, it is He Who will confer knowledge on the student who wishes to study the Qur’ān. It is to Him that the student must turn for guidance and help when studying the Qur’ān.  

The very first word of the Qur’ān that He revealed to the heart of the Prophet (s) was the command: Iqra! (i.e., read or recite)! It was from this command of Iqra that the Book got its name of al-Qur’ān, i.e., that which is read or recited! The implication is that He Who sent down the Qur’ān, wants that the Book be continuously recited from cover-to-cover all through life. The Qur’ān has indeed recorded the command to the blessed Prophet that He must recite the Book: 

“(Say): I (Muhammad (s)) am commanded only to serve the Lord-God of this land which He has made sacred, and unto Whom all things belong. And I am commanded to be of those who surrender (unto Him),

“And (I am commanded) to recite the Qur’ān. And whoever is rightly-guided (while reciting this Qur’ān, studying it and following it) is rightly-guided for (the good of) his own soul; and as for him who goes astray (through neglect of this Qur’ān) say (unto him): Lo!  I am only a warner.”

(Qur’ān, al-Naml, 27:91-2) 

Since Allah Most High declared, compassionately so, that Muslims should recite the Qur’ān as much as is easy for them, the Prophet (s) recommended that the Qur’ān should be recited from cover to cover once a month. This should be done all through life! Those who wish to do more, were permitted to recite once a week – but not faster than that:  

It was narrated that ‘Abdullah bin ‘Amr said: I memorized the Qur’ān and recited it all in one night. The Messenger of Allah said: ‘I am afraid that you may live a long life and that you may get bored. Recite it over the period of a month.’ I said: ‘Let me benefit from my strength in my youth.’ He said: ‘Recite it in ten days.’ I said: ‘Let me benefit from my strength and my youth.’ He said: ‘Recite it in seven days.’ I said: ‘Let me benefit from my strength and my youth,’ but he refused (to alter it any further). 

Sunan Ibn Mājah 

Here is another Hadīth on the subject: 

Narrated Abdullah ibn Amr ibn al-’Ās: Yazīd ibn Abdullah said that Abdullah ibn Amr asked the Prophet: In how many days should I complete the recitation of the whole Qur’ ān, Messenger of Allah? 

He replied: In one month.  

He said: I am more energetic to complete it in a period less than this. He kept on repeating these words and lessening the period until he said: Complete its recitation in seven days.  

He again said: I am more energetic to complete it in a period less than this.  

The Prophet (s) said: He who finishes the recitation of the Qur’ān in less than three days does not understand it.  

(Sunan Abī Dāūd) 

Since Nabī Muhammad (s) was himself required by Angel Gabriel to recite the whole Qur’ān during a period of one month, i.e., during every month of Ramadān, it is quite clear that the Qur’ān should be recited from cover-to-cover once a month. For this reason we find the Qur’ān divided into thirty parts. If one part were to be recited daily, the recitation of the Qur’ān can be completed cover-to-cover once a (lunar) month. This method of recitation of the Qur’ān also allows us to keep track of lunar time as the lunar month progresses from a fragile new moon, to a gloriously beautiful full moon, to a moon in a state of such decline that it looks like an old withered branch of a date palm, until the moon finally disappears into the darkness of the sky to make way for a new moon and another month. 

Those, on the other hand, who wished to recite the whole Qur’ān once a week were advised by the Prophet (s) with respect to the portion of daily recitation, as follows: 

On the first day they should recite the first 3 Sūrahs; 

on the second day the next 5; 

the third day the next 7; 

the fourth day the next 9; 

the fifth day the next 11; 

the sixth day the next 13; 

and on the seventh day they should recite all the rest of the Qur’ān until the end. 

This continuous recitation, cover-to-cover, constitutes an essential prerequisite for the study of the Qur’ān. Whoever accepts the Qur’ān as the revealed Word of the One God and does not continuously recite the Book, would be in disobedience of the very first word revealed in the Book, which was also a divine command, i.e., Read or Recite! Such conduct would qualify as forsaking or abandoning the Qur’ān, and Nabī Muhammad (s) himself was made to complain to his Lord God against such of his followers in a verse of the Qur’ān:

AND the Messenger (of Allah) will say: “O my Lord-God! Surely my people have forsaken this Qur’ān” (since, among other things, they no longer recite it continuously)!”  

(Qur’ān, al-Furqān, 25:30) 

Our  gentle readers would be absolutely amazed to know that there are multitudes of Muslims today who spend long hours of the night singing great songs in praise of Nabī Muhammad (s), but who do not recite the Qur’ān as it ought to be recited, i.e., from cover-to-cover at least once a month. 

Prophet Muhammad (s) has declared that the soul will be questioned by Angels in the grave. Among the questions will be: Who is the Prophet you followed? If the answer that is given is Muhammad (s), then that will imply that the Book which was accepted as the Word of the Lord-God, and which supposed to be recited, studied, and followed, would be the Qur’ān. 

It is entirely possible that the soul can then be handed a copy of the Qur’ān in the grave, and can be commanded to recite the Qur’ān. The purpose of this very first test in the grave would be to determine whether this Muslim was guilty of forsaking the Qur’ān, or whether he or she used to recite the Qur’ān regularly. If the soul is discovered through this test to be one of those guilty of forsaking the Qur’ān, then punishment in the grave can possibly commence with this failure. 

There are those who would not be able to recite the Qur’ān in Arabic, and who may request a translation in French, English, Urdu, German, etc. They would then learn to their dismay that there is only one Qur’ān, and it is in Arabic, and that they never devoted any effort to learn enough Arabic to recite the Qur’ān in Arabic. The fate of the Arab who speaks Arabic, and yet cannot recite the Qur’ān in Arabic, or who recites the Qur’ān haltingly at a speed embarrassingly slower than a cow, would not be pleasant to behold. 

Someone who has just become a Muslim, and does not as yet know how to recite the Qur’ān in Arabic, will not, of course, suffer the same fate, if he dies in that condition, as one who has spent his life as a Muslim without reciting the Qur’ān regularly.    

Source: Sheikh Imran Nazar Hosein

to be continued .....

The believing Christian, the believing Jew, and the Qur’an

METHODOLOGY FOR STUDY OF THE QUR'AN 

by Sheikh Imran Nazar Hosein

www.imranhosein.org

The believing Christian, the believing Jew, and the Qur’ān

There are others, on the other hand, who examine the Qur’ān and are so impressed by it that they are not only convinced that it is indeed the Word of the One True God, but respond to it with tears in their eyes:  

For, when they come to understand what has been bestowed from on high upon this Apostle (i.e., when they realize the status of this Qur’ān), you can see their eyes overflow with tears, because they recognize something of its truth;  [and] they say: "O our Lord-God! We do believe; make us one,  then, with all who bear witness to the truth"

(Qur’ān, al-Māidah, 5:83) 

The Qur’ān confirms that such people would belong to Ahl al-Kitāb or the community of Christians and Jews: 

“And, behold, among the followers of earlier revelation (i.e., the Torah,  Psalms, Gospel) there are indeed such as [truly] believe in Allah (i.e., the ‘ One True God’) and in that which has been bestowed from on high upon you (i.e., this Qur’ān) as well as in that which has been bestowed upon them (i.e., the Torah and the Gospel). Standing in awe of Allah, they do not barter away Allah’s messages for a trifling gain (hence they do not weigh what will be the consequence for them in accepting that which they recognize as Truth). They shall have their reward with their Lord-God – for, behold, Allah is swift in reckoning!”  

(Qur’ān, Āle ‘Imrān, 3:199) 

What is here truly remarkable is that Allah Most Wise has chosen to describe as Ahl al-Kitāb a people who accept the Qur’ān as the word of the ‘One True God’. The implication is that Allah Most Wise has here informed us of a people who accept of the Qur’ān as His revealed Word even while they still identify themselves as Christians and Jews. I pray with all my heart that thishumble book might assist such Christians and Jews to now affirm their belief in the Qur’ān as the Word of the God of Nabī Ibrāhīm (Abraham a), and hence that Nabī Muhammad (s) is His Prophet and Messenger (even while they may still choose to maintain their identity as Christians and Jews and follow the laws and rituals prescribed in their scriptures). 

One of the reasons why such Christians and Jews respond in this way is because of their sincere attachment to their own scripture. The Qur’ān vividly describes that attachment: 

“[But] they are not all alike: among the followers of earlier revelation there are upright people,  who recite Allah’s revealed verses throughout the night, and prostrate themselves [before Him].”  

(Qur’ān, Āle ‘Imrān, 3:113)  

The Qur’ān is even more explicit that there will be Jews and Christians who will continue to identify themselves as Jews and Christians even while some of them recognize and accept the Qur’ān to be the Word of the One God, and recognize and accept Nabī Muhammad (s) to be His true Prophet. The most explicit such recognition occurs in verses 144 to 148 of Sūrah al Baqarah where the Qur’ān describes the event of the change, by Divine decree, of the Qiblah or direction to which one must turn in prayer, from Jerusalem to the Ka’aba in Makkah, for the community of believers who followed Nabī Muhammad (s). 

Jews and Christians were required to turn in the direction of Jerusalem in prayer. Jerusalem was the spiritual capital of the world since it was in that town that Nabī Dāūd (David (a)) established the Holy State of Israel, and it was there that Nabī Sulaimān (Solomon (a)) constructed the Temple (referred to in the Qur’ān as Masjid al-Aqsā).  The land was special in Allah’s sight. It was designated in the Qur’ān as the Holy Land and the Qur’ān further confirmed that it was given to the Israelite people: 

“O my people! Enter the holy land which Allah gave to you; and  do not turn back [from obeying this order], for then you will be lost!”  

(Qur’ān, al-Māidah, 5:21)  

But then a time came after the blessed Prophet, Nabī Muhammad (s) had migrated from Makkah to the northern city of Yathrib (subsequently renamed as Madīna al-Rasūl or simply Madīna), and after he and the Muslim community had spent seventeen months in that city praying in the direction of Jerusalem, when Allah Most High decided to change the Qiblah or direction of prayer. He ordered the Prophet and his followers to turn in the direction of the Ka’aba, i.e., old House of Allah in Makkah which had been constructed by Nabī Ibrāhīm (Abraham (a)), with assistance from his son Nabī Ismāīl (Ishmael (a)): 

“We have seen you [O Prophet] often turn your face towards heaven [for guidance]: and now We shall indeed make you turn in prayer in a direction which will fulfill your desire. Turn, then, your face towards the Inviolable House of Worship; and wherever you all may be, turn your faces towards it [in prayer]. And, surely, those who have been received revelation prior to this, know well that this [commandment] comes in truth from their Lord-God; and Allah is not unaware of what they do.”  

(Qur’ān, al-Baqarah, 2:144) 

It is critically important for our discerning readers to carefully note that even after the change in Qiblah (or direction of prayer) from Jerusalem to Makkah had been proclaimed in the Qur’ān, Allah Most High continued to extend recognition to Jerusalem as the Qiblah of the Ahl al-Kitāb (i.e., Christians and Jews) and to insist that each community must turn to its own Qiblah. In other words, while the Qiblah in Jerusalem was cancelled (Mansūkh) for the Prophet (s) and his followers, it was not similarly cancelled for Christians and Jews: 

“And yet, even if you were to place all evidence before those who  have been received earlier revelation (prior to this Qur’ān), they would not follow your direction of prayer; and neither may you follow their direction of prayer, nor even do they follow one another’s direction. And if you were to follow their errant views after all the knowledge that has come unto you, you would surely be among the evildoers.”  

(Qur’ān, al-Baqarah, 2:145) 

While, as communities, Christians and Jews continue to withhold recognition of the Qur’ān as the Word of the One God, and Muhammad (s) as His Prophet, and would hence refuse to turn away from Jerusalem to Makkah, the Qur’ān points out that they are not all the same:  

“They unto whom We have vouchsafed revelation aforetime know it as they know their own children: but, behold,  some of them knowingly suppress the truth.” 

 (Qur’ān, al-Baqarah, 2:146) 

In His Wisdom, the Lord-God chose not to write-off or dismiss those previous communities known as Ahl alKitāb (i.e., Christians and Jews) in consequence of their withholding recognition of Muhammad (s) as His Prophet and the Qur’ān as His Word. Rather, He wisely gave them time, while urging patience, and while implicitly recognizing that they worshipped Him. He did so even while Christians worshipped Nabī ‘Īsa, i.e., Jesus (a), as the son of God and the third person in a triune God. (See the verses below): 

  

“For every community faces a direction of its own, of which He is the focal point. Vie, therefore, with one another in doing good works. Wherever you may be, Allah will gather you all unto Himself: for, verily, Allah has the power to will anything.” 

(Qur’ān, al-Baqarah, 2:148) 

The Qur’ān is even more explicit on the subject of Allah, Most Wise, continuing to extend a measure of Divine recognition of the communities of Jews and Christians even while though they withhold recognition of Prophet Muhammad (s) and the Qur’ān: 

“And unto you [O Prophet] have We vouchsafed this divine writ, setting forth the truth, confirming the truth of whatever there still remains of earlier revelations and determining what is true therein. Judge, then, between the followers of earlier revelation in accordance with what Allah has bestowed from on high, and do not follow their errant views, forsaking the truth that has come unto you. Unto each of you have We appointed a [different] law and way of life. And if Allah had so willed,  He could surely have made you all one single community:  but [He willed it otherwise] in order to test you by means of what He has vouchsafed unto, you. Vie, then, with one another in doing good works!  Unto Allah you all must return; and then He will make you truly understand all that on which you were wont to differ.”  

(Qur’ān, al-Māidah, 5:48) 

It is in respect of their relations with such Christians and such Jews that the Qur’ān has counseled Muslims to be patient and to build strong bonds (of friendship and alliance) with them in order that success can be achieved: 

“O you who have attained to faith!  Be patient (with such Christians and Jews), and vie with one another in showing patience (with them), and build bonds of friendship and alliance (with them) and fear Allah (in this matter) that success can be achieved!”  

(Qur’ān, Āle Imrān, 3:200) 

There are Muslims who would respond that Christians commit Shirk (i.e., blasphemy) when, for example, they worship Nabī ‘Īsa (Jesus (a)), instead of the God who he himself worshipped. Since they are a people who commit Shirk, the implication, according to these Muslims is that they are destined for the Hell-fire, and hence there can be no friendship and alliance between Muslims and a people who are destined for the Hell-fire.  

My response is that the Qur’ān and the Prophet (s) must inform us of the identity of the Christians who have faith and who will be closest in love and affection to Muslims in Ākhir al-Zamān, and they must also inform us who are the Christians with whom we are prohibited to have such relations as friendship and alliance. They must inform us who are the Christians who we Muslims can marry and whose food we can eat? 

It is only when there is no answer in the Qur’ān and no answer in the Hadīth, that we can offer an opinion on the subject. 

Such Muslim should pause for one blessed moment to consider the following exchange between Nabī ‘Īsa (Jesus (a)), and Allah Most High, which is recorded in the Qur’ān: 

 “AND LO! Allah said: O Jesus, son of Mary! Did you say unto men,  ‘Worship me and my mother as deities beside God’?" [Jesus] answered: “You are limitless in Your glory! It would not have been possible for me to say what I had no right to [say]! Had I said this, You would indeed have known it! You know all that is within myself, whereas I know not what is in Your Self. Verily, it is You alone who fully knows all the things that are beyond the reach of a created being’s perception.

“Nothing did I tell them beyond what You did bid me [to say]: ‘Worship Allah, [who is] my Lord-God as well as yours.’ And I bore witness to what they did as long as I dwelt in their midst; but when You took (my soul), You alone has been their keeper: for You art witness unto everything.

If you punish them – verily, they are your servants; and if you forgive them – verily, you alone are Almighty,  truly Wise. 

[AND on Judgment Day] Allah will say (concerning such people): “Today, their truthfulness shall benefit all who have been true to their word: theirs shall be gardens through which running waters flow, therein to abide beyond the count of time; well-pleased is Allah with them, and well pleased are they with Him: this is the triumph supreme.” 

(Qur’ān, al-Māidah, 5:116-119) 

Such Muslims should carefully study the response that Nabī ‘Isa (Jesus) (a) made when Allah asked him the question concerning the Shirk being committed by Christians. Did he not know that they commit Shirk, and did he not know that Allah does not forgive Shirk? 

They should also carefully study the following question: Since Christians commit Shirk (blasphemy) when they worship Nabī ‘Isa (Jesus) (a), and are hence Mushrikūn, and since Allah Most High has prohibited marriage between a Muslim and someone who is Mushrik, then why has He permitted Muslim men to marry Christian women? Is the Qur’ān inconsistent? 

The critics should understand that there are various kinds of Shirk, and not all of them qualify for no forgiveness. The implication of the reply of Nabī ‘Isa (Jesus) (a) : “and if You forgive them, then verily you are the Oft Forgiving Most Merciful” is that Allah Most High can forgive the Shirk of a Christian if He chooses to do so. 

In the following verse of the Qur’ān, Allah Most High has summed up the subject concerning the implications of Christian Shirk. Despite their worship of Jesus as a third person in a trinity and their belief in him as the son of God, etc., Allah Most High ordered Muslims not to argue with them except in the kindest way possible, and then further ordered that Muslims should say to them: Our God and your God is One: 

And do not argue with the followers of earlier revelation otherwise than in a most kindly manner – unless it be such of them whose conduct is evil, and say: “We believe in that which has been bestowed from on high upon us, as well as that which has been bestowed upon you: (hence) our God and your God is one and the same, and it is unto Him that We [all] surrender ourselves.”  

(Qur’ān, al-Ankabūt, 29:46) 

This writer is confident that most of the believing Christians who can qualify for such forgiveness, and whose conduct would not be evil, would be those who will one day be closest in love and affection for Muslims. He is also confident that most of them will be found among the Orthodox Christians against whom Dajjāl’s Ottoman Empire waged relentless and bogus Jihād for some 600 blood-stained years. When Orthodox Christians demonstrate such a response to the Qur’ān in which they accept its divine origin with tears in their eyes, it would no longer be possible for Turkish Muslims and Muslims in the Balkans to persist in their hatred for them.  

The Qur’ān has disclosed that while it provokes some to respond to it with a sense of awe, and to marvel at it, it provokes others differently. They scoff at it and ridicule it: 

“Nay, but whereas you marvel (at this Qur’ān), they scoff (at it);  

“And when they are reminded [of the truth], they refuse to take it to heart;  

“And when they become aware of a [divine] message, they turn it to ridicule;  

And say: “This is clearly nothing but [a mortal’s] spellbinding eloquence!”  

(Qur’ān, al-Saffāt, 37:12-15) 

The Judeo-Christian Zionist enemies who have NATO as their own formidable military force, and who seek to establish their rule or political dominion from Jerusalem over all of mankind, pursue that goal with a pig-headed obsession supported by relentless oppression and a mountain of increasingly blatant lies and false-flag acts of terrorism (such as the 9/11 attack on America). They wage relentless undisguised war on Islam and Muslims, as well as on Orthodox Christians and non Zionist Jews. They are experts in false-flag terrorism, in character assassination, and in demonizing innocent Muslims as terrorists while they are themselves busy in surreptitiously supporting and sustaining a bogus and barbaric Islamic State/ISIS to do their dirty work for them. 

This book sends a message to the Oppressor State of Israel and to its Zionist Christian, Zionist Jew and Hindu acolytes and especially to its neo-Ottoman Turkish supporters. We recognize that innocent people (mostly Muslims, Orthodox Christians and non-Zionist Jews) will continue to suffer and weep in consequence of their lies, injustice and oppression. But we take comfort in the fact that this world is a moral order in which a time will surely come when their false-flag Zionist chickens will come home to roost for them. If, as is possible, someone who is independent-minded becomes the next President of USA, and they then attempt to control him the way they have successfully controlled every US President except John F Kennedy, it is quite likely that their fragile 9/11 false-flag balloon will blow up in their stricken faces!  

At that time, Zionist lies will come back to haunt them. Lies will be placed at their door, and no matter how much they proclaim their innocence, no one will believe them.  

At that time, when light from Nabī ‘Isa (Jesus) (a), the true Messiah, drives away the darkness of Dajjāl the false Messiah, those of the faithful who now weep – Muslims, Orthodox Christians, non-Zionist Jews and others – in Libya and elsewhere, will laugh in happiness, and whoever laughs last, will laugh best!  

Nabī Muhammad (s) has warned, as only a true Prophet could warn, that at that time when their false-flag chickens will come home to roost, even the trees and stones will speak and demand that they be punished! At that time, the worst place in the world for a Jew to be would be the Holy Land while supporting the Oppressor State of Israel, and the safest place for him (if wishes to be saved from dying the way Pharaoh died) is far away from that Imposter State of Israel.  

Source: Sheikh Imran Nazar Hosein

to be continued .....

Those who reject the Qur’an

METHODOLOGY FOR STUDY OF THE QUR'AN 

by Sheikh Imran Nazar Hosein

www.imranhosein.org

Those who reject the Qur’ān

The Qur’ān describes vividly the predicament of those who stubbornly reject its claim to Truth. Their intellectual dilemma is pathetic to behold, and the fate which awaits them is terrible indeed. The response of the Qur’ān sends a chill through their spines: 

<<< Nay, verily, it is against Our messages that he knowingly, stubbornly sets himself [and so] I shall constrain him to endure a painful uphill climb!   

Behold, [when the verses of this Qur’ān are conveyed to one who is bent on denying the truth,] he reflects and meditates [as to how to disprove them] 

And thus he destroys himself, the way he meditates:  

Yea, he destroys himself, the way he meditates!   

And then he looks [around for new arguments],   

And then he frowns and glares,  

And in the end he turns his back [on this Qur’ān], and glories in his arrogance,  

And says,  "All this is mere spellbinding eloquence handed down [from olden times]!  

This is nothing but the word of mortal man!" 

[Hence,] I shall cause him to endure hell-fire [in the life to come]!  

And what could make you conceive what hell-fire is?  

Neither does it let (him) live, nor does it let (him) die,  

Thus does it make [the truth concerning the status of this Qur’ān] visible to mortal man. >>>

(Qur’ān, al-Mudaththar, 74:16-29) 

Source: Sheikh Imran Nazar Hosein

to be continued .....

Undiminished literary attraction of the Qur’an

METHODOLOGY FOR STUDY OF THE QUR'AN 

by Sheikh Imran Nazar Hosein

www.imranhosein.org

Undiminished literary attraction of the Qur’ān

But what is also miraculous is that millions of mankind living in the modern age have a passionate interest in studying and understanding as ancient a book as the Qur’ān. Indeed, as the count-down to the end of history accelerates, interest in the study of the Qur’ān is constantly increasing – hence the importance of books like this which teach methodology for study of the Qur’ān.  

The challenge to those who doubt the status of the Qur’ān as the Word of the One God which was revealed to an Arab who could neither read nor write. The Qur’ān has challenged those who doubt its divinely revealed status, to produce anything (even as small a literary composition that is just three sentences in length) comparable to it. That challenge remains unanswered to this day: 

“And if you doubt (the claim of divine origin) of any part of (this book) which We have revealed from on high to Our servant [Muhammad (s)], then produce a Sūrah (i.e., a chapter) of similar merit, and call upon whoever you wish other than Allah to (assist you and) to bear witness for you – if there be any substance in your doubts! And if you cannot do it, and (be warned that) most certainly you cannot do it, then fear the fire which awaits all those who (persist in) rejecting (the status of this Qur’ān as the Word of the One True God). The fuel of that fire consists of men and stones.”

(Qur’ān, al-Baqarah, 2:23-24) 

The historical record is clear that the Qur’ān was dictated to scribes who recorded the dictations. The dictations came miraculously from the lips of an Arab who lived all his life in Arabia, and who could neither read nor write. Nabī Muhammad (s) never went to school, and could not recognize even his own name if it was shown to him in writing. That is most certainly another miracle!  

When the Qur’ān declared of the Prophet (s) that he could neither read nor write, a golden opportunity was presented for someone to come forward with evidence that (the Prophet) had once read or written even a single word, and that would have been enough to destroy the claim of the Qur’ān that it was the infallible Word of the One True God. In the fourteen hundred years that have passed since the Qur’ān was revealed, no such evidence has ever been presented. 

He dictated the Qur’ān over a period of twenty-three tumultuous years during which he had to migrate from his home-town to another city hundreds of miles away. He also had to lead his people in several wars in order to defend his small community from those who were obsessed with destroying it. He had to eventually function as a Head of State, etc. Yet there is no evidence that he ever had to edit or revise any passage or sentence or even word that was ever dictated to the scribes during those twenty-three years. No human author can produce a book in such a way, in bits and pieces dictated over such a long period of time – with no editing – and yet with no discrepancies and no contradictions in the text. But this unedited Qur’ān compiled from dictations delivered in bits and pieces over twenty-three tumultuous years, is free from contradictions – internal or external. That is yet another miracle! 

Not only is the Qur’ān free from contradictions, but it boldly proclaims that had it come from any source other than Allah, it would have been filled with contradictions: 

“Will they not, then, ponder and reflect over this Qur’ān (while seeking to understand whether it has indeed come from the One God)? Had it come from any but Allah, they would surely have found in it many an inner contradiction!” 

(Qur’ān, al-Nisā, 4:82) 

Perhaps most amazing of all is the fact that the dictations which were made over a period of twenty-three years, and were recorded by scribes as they were dictated, are not located in the text in the chronological order or sequence in which they were dictated. Rather, the scribes were instructed to insert the written record of each dictation, upon the completion of the dictation, in different places in the text. For example, it is universally recognized that the first verses of the Qur’ān dictated to the scribes were the first five verses of Sūrah al-’Alaq (or the chapter of the ‘Clot of Blood’). This passage is not located at the beginning of the Qur’ān, but is rather to be found in a Sūrah which is located close to the end of the Qur’ān. Similarly it universally recognized that the last verses of the Qur’ān dictated to the scribes were verses which dealt with the subject of Ribā (or usury). Yet these verses are not to be found at the end of the Qur’ān, or even close to the end. Rather they are located in Sūrah al Baqarah which is the second Sūrah in the Qur’ān. All of the Qur’ān is like that! The text, as presently arranged, differs from the text as chronologically revealed to Nabī Muhammad (s) and subsequently dictated to the scribes who recorded them.  

Nabī Muhammad (s) did not have any written text before him which he could examine in order to determine where the text of a new dictation should be placed; and even if he had such a text before him, he could not read it since he was unlettered (i.e., he could neither read nor write). Such a rearranged compilation of a text, as long and diverse as that of the Qur’ān, in an order or sequence other than that in which it was dictated, should have resulted in some mistakes, inconsistencies, or contradictions. But the Qur’ān is free of even a single mistake, inconsistency or contradiction. This is yet another miracle! 

The rivals of Truth have tried for more than fourteen hundred years to corrupt the text of the Qur’ān, but they have failed miserably and embarrassingly in that effort. They can continue with their evil effort for as long as they wish, but they will never succeed, because the ‘One True God’ is protecting this Book. The uncorrupted text of the Qur’ān remains in the world as irrefutable proof that it is the absolutely authentic word of the ‘One True God’. 

The Christian and Jewish reader, who believes in the God of Nabī Ibrāhīm (Abraham (a)) would be astonished to learn of some of the extraordinary things He has spoken about the status of the Qur’ān. He has said, for example, that if this Qur’ān had been sent down on a mountain, rather than on the heart of the blessed Prophet (s), the mountain would have shaken and shivered in humility and out of fear of Allah: 

“Had We sent down this Qur’ān from on high upon a mountain, you would indeed have seen it humbling itself, breaking asunder for awe of Allah. And [all] such parables We propound unto men, so that they might [learn to] think.”  

(Qur’ān, al-Hashr, 59:21) 

Finally the unique status of the Qur’ān is such that when it is recited by a believer, Allah Most High places a barrier which separates such a believer from those who reject belief in a life here-after:  

“But [thus it is:] whenever you recite the Qur’ān, We place an invisible barrier between you and those who will not believe in the life to come.” 

(Qur’ān, al-Isrā, 17:45)  

Those who accept the Qur’ān as the revealed Word of the One True God have no obligation whatsoever to convince anyone that it is Divine revelation. Rather they have a duty to wage such a struggle with the Qur’ān as would convincingly demonstrate that it is Truth; and that is the purpose of this book. The Qur’ān has commanded those who believe in it as the Word of the One God, to wage a mighty struggle with it against all those who reject it: 

“Hence do not defer to (the likes and dislikes of) those who reject (this book as truth), but rather wage a mighty struggle against them, by means of this (book).”  

(Qur’ān, al-Furqān, 25:52) 

There is no other subject which can compare with the subject of Dajjāl the false Messiah, which is the subject of another of my books, in its capacity to offer convincing evidence of Truth in the Qur’ān. There are only two ways those readers can respond to the claim of this Qur’ān that it is the Word of the ‘One True God’. They can either accept it, or reject it. They cannot remain forever in a state of suspended judgment. 

Source: Sheikh Imran Nazar Hosein

to be continued .....