The Quran is Revelation from the Lord of All that Exists

Allah Said:

“And truly this (the Quran) is a revelation from the Lord of the Alamin (Mankind, jinn’s and all that exists), which the trustworthy Ruh (Gabriel) has brought down.” (Quran 26:192,193)

Allah has ascribed the revelation of the Quran to Himself in more than 50 Verses of the Quran. This is a clear indication of how the Quran has been especially blessed with divine help and care. As for any person who recites the Quran, awe and veneration of the Quran continues to increase in his heart while he is being constantly reminded that it came from Allah, the Lord of all that exists. After all, the greater author of a work, the better the work will be – and Allah is the Greatest, the All Mighty, the Most Just, the Wise, so consider how great a Book the Quran is.

In another Verse, Allah used the pronoun” We” to ascribe the Quran to Himself:

“Verily! We sent it (this Quran) down in the night of Al Qadr (Decree).” (Quran 97:1)

On this note, the Quran has been blessed with six special Qualities:

1.It was revealed from Allah alone, and from no one else, for the purpose of benefiting and guiding mankind.

2.It is the best of all divinely revealed books.

3.It was revealed through the best of angels and the strongest among them, the one who was entrusted with revelation from Allah.

4.It descended upon the best of all created Muhammad (pbuh)

5.It was revealed to the best nation that has ever been sent to mankind.

6.It was revealed in the best, most comprehensive, and most eloquent of all languages: Arabic

What they Say about Quran?

Humanity has received the Divine guidance through two channels: firstly the word of Allah, secondly the Prophets who were chosen by Allah to communicate His will to human beings. These two things have always been going together and attempts to know the will of Allah by neglecting either of these two have always been misleading. The Hindus neglected their prophets and paid all attention to their books that proved only word puzzles, which they ultimately lost. Similarly, the Christians, in total disregard to the Book of Allah, attached all importance to Christ and thus not only elevated him to Divinity, but also lost the very essence of TAWHEED (monotheism) contained in the Bible.

As a matter of fact the main scriptures revealed before the Quran, i.e., the Old Testament and the Gospel, came into book-form long after the days of the Prophets and that too in translation. This was because the followers of Moses and Jesus made no considerable effort to preserve these Revelations during the life of their Prophets. Rather they were written long after their death. Thus what we now have in the form of the Bible (The Old as well as the New Testament) is translations of individuals accounts of the original revelations which contain additions and deletions made by the followers of the said Prophets.

The practicability of the Quranic teachings is established by the examples of Muhammad (PBUH) and the good Muslims throughout the ages. The distinctive approach of the Quran is that its instructions are aimed at the general welfare of man and are based on the possibilities within his reach. In all its dimensions the Quranic wisdom is conclusive. It neither condemns nor tortures the flesh nor does it neglect the soul. It does not humanize God nor does it deify man.

Everything is carefully placed where it belongs in the total scheme of creation.

Actually the scholars who allege that Muhammad (PBUH) was the author of the Quran claim something which is humanly impossible. Could any person of the sixth century C.E. utter such scientific truths as the Quran contains? Could he describe the evolution of the embryo inside the uterus so accurately as we find it in modern science?

Secondly, is it logical to believe that Muhammad (PBUH); who up to the age of forty was marked only for his honesty and integrity; began all of a sudden the authorship of a book matchless in literary merit and the equivalent of which the whole legion of the Arab poets and orators of highest caliber could not produce?

And lastly, is it justified to say that Muhammad (PBUH) who was known as AL-AMEEN (The Trustworthy) in his society and who is still admired by the non-Muslim scholars for his honesty and integrity, came forth with a false claim and on that falsehood could train thousands of men of character, integrity and honesty, who were able to establish the best human society on the surface of the earth?

Surely, any sincere and unbiased searcher of truth will come to believe that the Quran is the revealed Book of Allah.

Without necessarily agreeing with all that they said, we furnish here some opinions of important non-Muslim scholars about the Quran. Readers can easily see how the modern world is coming closer to reality regarding the Quran. We appeal to all open-minded scholars to study the Quran in the light of the aforementioned points. We are sure that any such attempt will convince the reader that the Quran could never be written by any human being.

However often we turn to it [the Quran] at first disgusting us each time afresh, it soon attracts, astounds, and in the end enforces our reverence... Its style, in accordance with its contents and aim is stern, grand, terrible - ever and anon truly sublime. Thus this book will go on exercising through all ages a most potent influence. --Goethe, quoted in T.P. Hughes DICTIONARY OF ISLAM, p. 526.

The Koran admittedly occupies an important position among the great religious books of the world. Though the youngest of the epoch-making works belonging to this class of literature, it yields to hardly any in the wonderful effect, which it has produced on large masses of men. It has created an all but new phase of human thought and a fresh type of character. It first transformed a number of heterogeneous desert tribes of the Arabian peninsula into a nation of heroes, and then proceeded to create the vast politico-religious organizations of the Mohammedan world which are one of the great forces with which Europe and the East have to reckon today. --G. Margoliouth, Introduction to J.M. Rodwells, THE KORAN, New York: Everymans Library, 1977, p. vii.

A work, then, which calls forth so powerful and seemingly incompatible emotions even in the distant reader - distant as to time, and still more so as a mental development - a work which not only conquers the repugnance which he may begin its perusal, but changes this adverse feeling into astonishment and admiration, such a work must be a wonderful production of the human mind indeed and a problem of the highest interest to every thoughtful observer of the destinies of mankind. --Dr. Steingass, quoted in T.P. Hughes DICTIONARY OF ISLAM, pp. 526-527.

The above observation makes the hypothesis advanced by those who see Muhammad as the author of the Quran untenable. How could a man, from being illiterate, become the most important author, in terms of literary merits, in the whole of Arabic literature? How could he then pronounce truths of a scientific nature that no other human being could possibly have developed at that time, and all this without once making the slightest error in his pronouncement on the subject? --Maurice Bucaille, THE BIBLE, THE QURAN AND SCIENCE, 1978, p. 125.

Here, therefore, its merits as a literary production should perhaps not be measured by some preconceived maxims of subjective and aesthetic taste, but by the effects which it produced in Muhammads contemporaries and fellow countrymen. If it spoke so powerfully and convincingly to the hearts of his hearers as to weld hitherto centrifugal and antagonistic elements into one compact and well-organized body, animated by ideas far beyond those which had until now ruled the Arabian mind, then its eloquence was perfect, simply because it created a civilized nation out of savage tribes, and shot a fresh woof into the old warp of history. --Dr. Steingass, quoted in T.P. Hughes DICTIONARY OF ISLAM, p. 528.

In making the present attempt to improve on the performance of my predecessors, and to produce something which might be accepted as echoing however faintly the sublime rhetoric of the Arabic Koran, I have been at pains to study the intricate and richly varied rhythms which - apart from the message itself - constitute the Korans undeniable claim to rank amongst the greatest literary masterpieces of mankind... This very characteristic feature - that inimitable symphony, as the believing Pickthall described his Holy Book, the very sounds of which move men to tears and ecstasy - has been almost totally ignored by previous translators; it is therefore not surprising that what they have wrought sounds dull and flat indeed in comparison with the splendidly decorated original. --Arthur J. Arberry, THE KORAN INTERPRETED, London: Oxford University Press, 1964, p. x.

A totally objective examination of it [the Quran] in the light of modern knowledge, leads us to recognize the agreement between the two, as has been already noted on repeated occasions. It makes us deem it quite unthinkable for a man of Muhammad's time to have been the author of such statements on account of the state of knowledge in his day. Such considerations are part of what gives the Quranic Revelation its unique place, and forces the impartial scientist to admit his inability to provide an explanation which calls solely upon materialistic reasoning. --Maurice Bucaille, THE QURAN AND MODERN SCIENCE, 1981, p. 18.

QURAN ON QURAN

Hence, indeed, We made this Quran easy to bear in mind: who, then is willing to take it to heart? --Chapter 54: Verses 17, 22, 32, 40 (self-repeating)

Will they then not meditate on the Quran, or are there locks on their hearts? --Chapter 47: Verse 24

Surely this Quran guides to that which is most upright and gives good news to the believers who do good works that they shall have a great reward. -- Chapter 17Shak017: Verse 9

Surely We have revealed the reminder (Quran) and We will most certainly guard it (from corruption). --Chapter 15: Verse 9

Praise be to Allah Who has revealed the Book (Quran) to His slave (Muhammad) and has not placed therein any crookedness. --Chapter 18: Verse 1

Will they not then ponder on the Quran? If it had been from other than Allah they would have found therein much discrepancy. Chapter 4: Verse 82

And certainly We have explained in this Quran every kind of example; and man is most of all given to contention. And nothing prevents men from believing when the guidance comes to them, and asking forgiveness of their Lord, except that what happened to the ancients should overtake them, or that the chastisement should come face to face with them. --Chapter 18: Verses 54-55

And We reveal (stage by stage) of the Quran that which is a healing and a mercy for believers, and to the unjust it causes nothing but loss after loss. --Chapter 17: Verse 82

And if you are in doubt concerning that which We reveal unto Our slave (Muhammad) then produce a surah (chapter) of the like thereof, and call your witnesses besides Allah if you are truthful. --Chapter 2: Verse 23

And this Quran is not such as could be forged by those besides Allah, but it is a verification (of revelations) that went before it and a fuller explanation of the Book - there is no doubt - from the Lord of the Worlds. - Chapter 10: Verse 37

So when you recite the Quran, seek refuge in Allah from Satan the outcast. --Chapter 16: Verse 98.

What are The Features of the Makkan Revelations?

Makkan revelations are defined as all verses and chapters of the Quran which were brought by Jibreel (Gabriel) to the Prophet (PBUH) before His migration to Medina (Hijra 622 CE). This includes verses which were revealed in City of Taif as well as those revealed in other areas outside of Makkah. These revelations represent the first stage of the Islamic movement in which its fundamentals were established.

a) Tawheed: Unity of Lordship

When Islam was first presented to the people of Makkah, they were in a state of disbelief. Most of them believed in Allah, but they had put between themselves and Allah many intermediaries. They made idols to represent these intermediaries and worshipped them instead of Allah. Thus, the early revelations taught the people about the Allah’s Unity and power over all things, they told people that Allah was without parents, offspring or any partner who shared His powers. They also pointed out the idols could neither bring good nor hold back evil. And they questioned the logic of worshipping things which could not even see or hear.

b) Salaah: Prayers:

After the first verses of revelation came informing the Prophet (PBUH) that he had been chosen for Prophet Hood, Allah sent Jibreel (Gabriel) to teach him the correct method of prayer. This was necessary because the correct method of prayer could not be arrived by logical reasoning. Therefore, even the Prophet(PBUH) himself had to be taught the correct method of worshipping Allah. Thus, the early verses called upon the Prophet (PBUH) and his early band of followers to make their SALAAH(Prayers) regularly.

Since the Makkans were in the habit of worshipping Idols in the belief that these home made gods would carry their prayers to ALLAH for them, the early verses were also aimed at clarifying this misconception. The verses taught that Salaah(Prayers) should only be made for and to Allah, as He is the only one who can answer them.

Great stress was placed on Salaah(prayers) because of its relationship to Tawheed(Oneness of God).Correct Salaah(Prayers) directed to Allah alone is the most basic way of putting Tawheed into practice.

c) The Unseen:

Since there was no way that human beings could possibly come to know about the unseen world, the early verses taught them about its wonders, its mysteries, and its horrors. The verses described Paradise and its pleasures in order to encourage the believers to continue to do good deeds and to assure them of a reward, they also described the Hell fire and its torment in order to encourage the believers to strive to avoid evil deeds.

Some of the verses also reasoned with those who could not accept the resurrection by giving them examples from the nature, such as rain falling on dead earth bringing back life.

Allah says:

“And it is Allah who sends the winds sturring the clouds and We drive them to the earth after its death. Like wise (Will be) the Resurrection” Surah Faatir( Chapter 35 Verse 9)

Other pointed out logically that the recreation of life would be easier than its creation, although it is all the same to Allah.

Allah says:

“And it is He who originates the creation, then recreates it (after it has perished) which is easier for Him” Surah ar Room (Chapter 30 Verse 27)

d) Allah’s Existence:

There were some individuals among the Makkans who were in doubt about Allah’s very existence. Thus, some of early verses presented logical arguments proving Allah’s existence. Sometimes proofs were taken from nature and the creatures’ common to the society.

Example:

Allah asked the Makkans:

“Why didn’t they look at the camels and how they were created, and the sky and how it was raised, and the mountains and how they are firmly fixed and the Earth and how it was spread out?” Surah Al Ghaashiyah (Chapter 88 verse 17-20)

At other times straight logic was used, Allah asked them if they were created from nothing or it they created themselves:

Allah asks:

“Were they created of nothing, or were they themselves the creators” Surah Al Toor (Chapter 52 Verse 35)

The answer had to be one or the other. Since they know they had not created themselves, they had to realize that they were created. Even if they said that they came from their parents and their parents came from their parents and so on. The numbers eventually decrease to one who came from nothing. Thus, Allah, the Creator, has to be accepted for our existence to make sense.

e) Challenges:

In order to prove to the Quraysh that the Quran was from Allah and that Muhammad (PBUH) was a Prophet of Allah, some of the Makkan verses challenged the Arabs to imitate the Quran. Many of the chapters began with individual letters like “Alif, Laam and Meem”,”Saad,” or “Noon” in order to tease the Makkans with the same letters of alphabet that they made their flowery speeches and poetry with. Allah made the Quran with same letters, but they just could not imitate it. Since the Arabs were unable to produce even a chapter resembling the smallest chapter of Quran, the miraculous nature of Quran and its divine origin were clearly proven to the people at that time. However, many of them preferred to look at the Quran as a magical spell, and the Prophet (PBUH) as a master magician.

f) The People of Old:

The Makkan verses often mentioned historical examples of the earlier civilizations, like the Aad and the Thamood”. They were mentioned in order to warn those who had rejected the message of Islam. The verse spoke about the wonders of the ancient civilization; they listed the many blessings which Allah had bestowed on the peoples of those civilizations. Then they recounted how the people disobeyed Allah and denied His blessings, and how Allah’s punishment caught them when they were totally unaware of what would become of them if Allah so willed .

These examples were quite familiar to the Arabs because the ruins of such civilizations could still be seen. For example, the stone tombs of Madaa in Saalih were directly on the trade route to Syria.

g) Eemaan- Faith:

Very few laws were revealed in the Makkan verses, instead the verses concentrated on principles which would build Eemaan (faith) of the early Muslims. These verses spoke of the importance of fearing Allah and being aware of His presence and knowledge of all things. They were often filled with advice about being patient, perseverant, truthful and trustworthy, in order to build the moral spiritual character of the early Muslims who were in a minority and under lot of pressure from Makkan society.

h) Short Verses:

The Makkan Sarah’s usually had short verses, catchy rhymes, and a very strong rhythm; these qualities were meant to catch the attention of listeners who basically opposed to the message of Islam. The verses had to be short because the audience would not be willing to listen to long, drawn out statements, as soon as they heard any of the Quran, they would stick their fingers in their ears and turn away. Thus the verses often had to strike home immediately; they often resembled the chants of the oracles and fortune tellers, but their meanings were very clear, whereas the chants were mostly obscure and vague.

For example, the oracle Zabraa warned her people about a disaster which would soon strike them as follows:

By the fluttering wind, and the falling night
By the shinning morn, and the piercing star
By the rain laden clouds,
Verily, the trees of the valley are really deceptive, and teeth gnash until twisted.
Verily, the boulders of the mountain warn of mourning, that you won’t find any escape from.

The Mode of Presentation and The Main Theme of Quran

The Mode of Presentation of Quran

The Quran is Allah’s final communication of His divine will to human kind. It is the Creator speaking to human beings and it takes the form of Human conversation. As Humans change subjects randomly during conversations, the topics of the Quran change in a seemingly random way. Consequently, the format of the Quran is quite unique among books. As a whole it is not a book in a usual sense of the word wherein there is an introduction and explanation if the subject followed by a conclusion.

Neither, it is restricted to only a presentation of historical events, problems of philosophy, facts of science, or social laws, though all may be found woven together in it without any apparent connection and links. Subjects are introduced without background information, historical events are not presented in chronological order, and new topics sometimes crop up in the middle of another for no apparent reason, and the speaker and those spoken to change direction without the slightest forewarning. The reader who is unaware of the Qur’an uniqueness is often puzzled when he finds it contrary to his understanding of a book, especially a “Religious Book”. Hence, the Quran may seem disorganized and haphazard to him. However, to those who understand this subject matter, aim and its central theme, The Qur’an is exactly the opposite.

The Main Theme of Quran

The subject matter of the Qur’an is essentially Man:

Man in relation to his Lord and Creator (Allah), Man in relation to himself, and Man in relation to the rest of the creation.

Main theme for a Man that runs through out the Qur’an is that Allah alone deserves worship and that man should submit to Allah’s laws in his personal life and in his relationship with Allah’s creation in general. In other words, the main theme is a call to belief in Allah and to do the righteous deeds as defined by Allah.

If the reader keeps in mind these basic facts, he or she will find that from the beginning to the end, the Qurans basic topics are all closely connected to its main theme. The Qur’an keeps the same object in view, whether it is describing the creation of man and the universe,or events from human history. Since the aim of the Qur’an is to guide man, it states or discusses things only to the extent relevant to this aim and leaves out unnecessary and irrelevant details. It also repeats its main theme over and over again in the presentation of each topic.

The Four Principles should be kept in mind by the new reader of the Qur’an if he or she is to avoid unnecessary confusion and disorientation:

1.The book is the only one of its type in the World
2.It’s literary style is quite different from all the books
3.It’s theme is unique
4.Pre conceived notions of a book are only a hindrance to the understanding of the Qur’an

The Word "Quran"

The word Quran, a verbal noun, is equivalent in meaning to Qiraa’ah, as both come from the verb Qara’a, which means to read. That is, Quraan literally means a reading or a recitation. However, the term Quran has historically used specifically to refer to the book which was revealed by Allah (SWT) to the Prophet Muhammad (PBUH) through the Anger Jibreel (Gabriel). The term Quran has been mentioned in a number of places throughout the book in reference to itself.

Allah (Swt) says:

“Verily, this Quran guides (man) to that which is most just”
Surah Al Israa (Chapter17: Verse 9)

The name Quran is used to refer to both the Quraan as a whole as in the previously quoted verse, as well as to each verse or group of verses:

Allah (Swt) says:

“And if the Quran is recited, you should listen to it quietly (and be silent).”
Surah Al Aa’raaf (Chapter 7: Verse 204)

The Quran has been also referred by other names by Allah (Swt) Himself: Like Furqaan (the distinction) and Thikr (the reminder)

Allah (Swt) says:

“Blessed is He who revealed the Furqaan (the distinction) to His slaves in order that he may be a Warner to all worlds.”
Surah Al Furqaan (Chapter 24: Verse 1)

Allah (Swt) says:

“Verily, We revealed the Thikr and verily, We will preserve it.”
Surah Al Hijr (Chapter 15: Verse 9)

The Quran itself could be defined as Allah’s Words which were revealed in Arabic in a rhythmical for to the Prophet Muhammad (Pbuh). Its Recitation is used in acts of worship and even its smallest chapter is of miraculous nature.

Source: The Foundation of Islamic Studies by Dr Bilal Philips