AUTHENTICITY OF THE QUR’AN
Thanks to its undisputed authenticity, the text of the Qur’an holds a unique
place among the books of Revelation, shared neither by the Old nor the
New Testament. sometime back through a series of notes, a review was
made of the alterations undergone by the Old Testament and the Gospels
before they were handed down to us in the form we know today. The same is not true for the Qur’an for the simple reason that it was
written down at the time of the Prophet; we shall see how it came to be
written, i.e. the process involved.
In this context, the
differences separating the Qur’an from the Bible are in no way due to
questions essentially concerned with date. Such questions are constantly put forward by certain people without regard to the circumstances
prevailing at the time when the Judeo-Christian and the Qur’anic
Revelations were written; they have an equal disregard for the
circumstances surrounding the transmission of the Qur’an to the Prophet. It is suggested that a Seventh century text had more likelihood of
coming down to us unaltered than other texts that are as many as fifteen centuries older. This comment, although correct, does not constitute a
sufficient reason ; it is made more to excuse the alterations made in
the Judeo-Christian texts in the course of centuries than to underline
the notion that the text of the Qur’an, which was more recent, had less
to fear from being modified by man.
In the case of the Old
Testament, the sheer number of authors who tell the same story, plus all the revisions carried out on the text of certain books from the
pre-Christian era, constitute as many reasons for inaccuracy and
contradiction. As for the Gospels, nobody can claim that they invariably contain faithful accounts of Jesus’s words or a description of his
actions strictly in keeping with reality. We have seen how successive
versions of the texts showed a lack of definite authenticity and
moreover that their authors were not eyewitnesses.
The
situation is very different for the Qur’an. As the Revelation
progressed, the Prophet and the believers following him recited the text by heart and it was also written down by the scribes in his following.
It therefore starts off with two elements of authenticity that the
Gospels do not possess. This continued up to the Prophet’s death. At a
time when not everybody could write, but everyone was able to recite,
recitation afforded a considerable advantage because of the
double-checking possible when the definitive text was compiled.
The Qur’anic Revelation was made by Archangel Gabriel to Muhammad. It
took place over a period of more than twenty years of the Prophet’s
life, beginning with the first verses of Sura 96, then resuming after a
three-year break for a long period of twenty years up to the death of
the Prophet in 632 A.D., i.e. ten years before Hegira and ten years
after Hegira.
The following was the first Revelation (sura 96, verses 1 to 5).
“Read: In the name of thy Lord who created,
Who created man from something which clings
Read! Thy Lord is the most Noble
Who taught by the pen
Who taught man what he did not know.”
Professor Hamidullah notes in the Introduction to his French
translation of the Qur’an that one of the themes of this first
Revelation was the ‘praise of the pen as a means of human knowledge’
which would ‘explain the Prophet’s concern for the preservation of the
Qur’an in writing.’
Texts formally prove that long before the
Prophet left Makka for Madina (i.e. long before Hegira), the Qur’anic
text so far revealed had been written down. We shall see how the Qur’an
is authentic in this. We know that Muhammad and the Believers who
surrounded him were accustomed to reciting the revealed text from
memory. It is therefore inconceivable for the Qur’an to refer to facts
that did not square with reality because the latter could so easily be
checked with people in the Prophet’s following, by asking the authors of the transcription.
Four suras dating from a period prior to
Hegira refer to the writing down of the Qur’an before the Prophet left
Makka in 622 (sura 80, verses 11 to 16):
“By no means! Indeed it is a message of instruction
Therefore whoever wills, should remember
On leaves held in honor
Exalted, purified
In the hands of scribes
Noble and pious.”
Yusuf Ali, in the commentary to his translation, 1934, wrote that when
the Revelation of this sura was made, forty-two or forty-five others had been written and were kept by Muslims in Makka (out of a total of 114).
–Sura 85, verses 21 and 22:
“Nay, this is a glorious reading
On a preserved tablet”
–Sura 56, verses 77 to 80:
“This is a glorious reading
In a book well kept Which none but the purified teach.
This is a Revelation from the Lord of the Worlds.”
–Sura 25, verse 5:
“They said: Tales of the ancients which he has caused to be written and they are dictated to him morning and evening.” Here we have a reference to the accusations made by the Prophet’s enemies who treated him as an
imposter. They spread the rumour that stories of antiquity were being
dictated to him and he was writing them down or having them transcribed
(the meaning of the word is debatable, but one must remember that
Muhammad was illiterate). However this may be, the verse refers to this
act of making a written record which is pointed out by Muhammad’s
enemies themselves.
A sura that came after Hegira makes one last mention of the leaves on which these divine instructions were written:
–Sura 98, verses 2 and 3:
“An (apostle) from God recites leaves
Kept pure where are decrees right and straight.”
The Qur’an itself therefore provides indications as to the fact that it was set down in writing at the time of the Prophet. It is a known fact
that there were several scribes in his following, the most famous of
whom, Zaid Ibn Thâbit, has left his name to posterity.
In the
preface to his French translation of the Qur’an (1971), Professor
Hamidullah gives an excellent description of the conditions that
prevailed when the text of the Qur’an was written, lasting up until the
time of the Prophet’s death:
“The sources all agree in stating
that whenever a fragment of the Qur’an was revealed, the Prophet called
one of his literate companions and dictated it to him, indicating at the same time the exact position of the new fragment in the fabric of what
had already been received . . . Descriptions note that Muhammad asked
the scribe to reread to him what had been dictated so that he could
correct any deficiencies . . . Another famous story tells how every year in the month of Ramadan, the Prophet would recite the whole of the
Qur’an (so far revealed) to Gabriel . . ., that in the Ramadan preceding Muhammad’s death, Gabriel had made him recite it twice . . . It is
known how since the Prophet’s time, Muslims acquired the habit of
keeping vigil during Ramadan, and of reciting the whole of the Qur’an in addition to the usual prayers expected of them. Several sources add
that Muhammad’s scribe Zaid was present at this final bringing-together
of the texts. Elsewhere, numerous other personalities are mentioned as
well.”
Extremely diverse materials were used for this first
record: parchment, leather, wooden tablets, camels’ scapula, soft stone
for inscriptions, etc.
At the same time however, Muhammad
recommended that the faithful learn the Qur’an by heart. They did this
for a part if not all of the text recited during prayers. Thus there
were Hafizun who knew the whole of the Qur’an by heart and spread it
abroad. The method of doubly preserving the text both in writing and by
memorization proved to be extremely precious.
Not long after
the Prophet’s death (632), his successor Abu Bakr, the first Caliph of
Islam, asked Muhammad’s former head scribe, Zaid Ibn Thâbit, to make a
copy. this he did. On Omar’s initiative (the future second Caliph), Zaid consulted all the information he could assemble at Madina: the witness
of the Hafizun, copies of the Book written on various materials
belonging to private individuals, all with the object of avoiding
possible errors in transcription. Thus an extremely faithful copy of the Book was obtained.
The sources tell us that Caliph Omar, Abu
Bakr’s successor in 634, subsequently made a single volume (mushaf) that he preserved and gave on his death to his daughter Hafsa, the Prophet’s widow.
The third Caliph of Islam, Uthman, who held the
caliphate from 644 to 655, entrusted a commission of experts with the
preparation of the great recension that bears his name. It checked the
authenticity of the document produced under Abu Bakr which had remained
in Hafsa’s possession until that time. The commission consulted Muslims
who knew the text by heart. The critical analysis of the authenticity of the text was carried out very rigorously. The agreement of the
witnesses was deemed necessary before the slightest verse containing
debatable material was retained. It is indeed known how some verses of
the Qur’an correct others in the case of prescriptions: this may be
readily explained when one remembers that the Prophet’s period of
apostolic activity stretched over twenty years (in round figures). The
result is a text containing an order of suras that reflects the order
followed by the Prophet in his complete recital of the Qur’an during
Ramadan, as mentioned above.
One might perhaps ponder the
motives that led the first three Caliphs, especially Uthman, to
commission collections and recensions of the text. The reasons are in
fact very simple: Islam’s expansion in the very first decades following
Muhammad’s death was very rapid indeed and it happened among peoples
whose native language was not Arabic. It was absolutely necessary to
ensure the spread of a text that retained its original purity. Uthman’s
recension had this as its objective.
Uthman sent copies of the
text of the recension to the centres of the Islamic Empire and that is
why, according to Professor Hamidullah, copies attributed to Uthman
exist in Tashkent and Istanbul. Apart from one or two possible mistakes
in copying, the oldest documents known to the present day, that are to
be found throughout the Islamic world, are identical; the same is true
for documents preserved in Europe (there are fragments in the
Bibliothèque Nationale in Paris which, according to the experts, date
from the Eighth and Ninth centuries A.D., i.e. the Second and Third
Hegirian centuries). The numerous ancient texts that are known to be in
existence all agree except for very minor variations which do not change the general meaning of the text at all. If the context sometimes allows more than one interpretation, it may well have to do with the fact that ancient writing was simpler than that of the present day.
The
114 suras were arranged in decreasing order of length; there were
nevertheless exceptions. The chronological sequence of the Revelation
was not followed. In the majority of cases however, this sequence is
known. A large number of descriptions are mentioned at several points in the text, sometimes giving rise to repetitions. Very frequently a
passage will add details to a description that appears elsewhere in an
incomplete form. Everything connected with modern science is, like many
subjects dealt with in the Qur’an, scattered throughout the book without any semblance of classification.
* It is imporatnt to say that Qua’an was collected during the Prophet’s lifetime. The Prophet, and
before his death, had showed the collection of Qur’an scrolls to Gabriel many times. So, what is said in regard to collecting of Qur’an during
the ruling period of the Caliphs after the Prophet means copying the
same original copy written in the Prophet’s life which later were sent
to different countries, and it does not mean the recording or writing of Qur’an through oral sources as it may be thought. Yet, many of the
Companions have written the Qur’an exactly during the lifetime of the
Prophet. One of those was Imam Ali’s copy. He, because of his close
relation with the Prophet, his long companionship, didn’t only collect
the dispersed scrolls of the Qur’an, but he rather could accompany it
with a remarkable Tafseer, mentioning the occasion ofeach verse’s
descension, and was regarded the first Tafseer of Qur’an since the
beginning of the Islamic mission. Ibn Abi Al-Hadeed says,” All the
scholars agree that Imam Ali is the first one who collected the
Qur’an,”(see Sharhul Nahj, 271). Another one, Kittani, says that Imam
Ali could arrange the Qur’an according to each surah’s order of
descension,(see Strategic Administration, 461). Ibn Sireen Tabe’ee
relates from’Ikrimeh, who said that ‘lmam Ali could collect the Qur’an
in a manner that if all mankind and jinn gathered to do that, they could not do it at all,'(see al-Itqan 1157-58). Ibn Jizzi Kalbi also
narrates,”If only we could have the Qur’an which was collected by Ali
then we could gain a lot of knowledge,” (see al-Tasheel, 114). That was
only a brief note about the benefits of Imam Ali’s Mus’haf, as Ibn
Sireen had declared, “I searched so long for Imam Ali’s Mus’haf and I
correspounded with Medina, but all my efforts gone in vain.'(see
al-Itqan, 1/58, al-Tabaqat,2/338). Thus; it becomes certain that Qur’an
has been collected by Imam Ali without simple difference between it and
other known copies, cxcept in the notes mentioned by Him which renders
it as the most excellent copy has ever been known. Unfortunately, the
inconvenient political conditions emerged after the demise of the
Prophet,(i.e after the wicked issue of Saqeefah) was a main obstacle to
get be
- Door Locks in the Quran - February 25, 2022
- A Lesson in Cattle - February 25, 2022
- Why Abigail Converted to Islam – How a Spiritual Journey to Islam Began - January 2, 2022