بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيم

IN THE NAME OF GOD, the MOST GRACIOUS the MOST MERCIFUL

              THE QUR’AN SPEAKS OF HIMSELF (1)

By: Wahba Mahmoud Diyab

wahbamdiyab@gmail.com

(a)For three and twenty years, in patience, conflict, hope, and final triumph; did this man of God receive and teach the Message of the Most High. It came –like the fruit of the soul’s own yearning- to teach profound spiritual truths, answer questions, appeal to men in their doubts and fears, help and put heart in them in moments of trials, and ordain for them laws by which they could live in society live of purity, goodness and peace.

(b)These messages came as inspiration to Muhammad Al-Mustapha [PPBUH] as the need arose, on different occasions and in different places; he recited them, and they were recorded by the Pen; they were imprinted on his heart and mind, and on the memory of his loving disciples; as the body of the sacred Scriptures grew, it was arranged for purposes of public prayer and reading. This is the Book, or the Reading, or the QUR’AN.

We see the inspiration in Surat Al-Nisa’ 4 verse 82:

Do they not consider the Qur’an –with care? Had it been from other than God, they would surely have found therein much discrepancy /contradiction. (82)

أَفَلَا يَتَدَبَّرُونَ الْقُرْآَنَ وَلَوْ كَانَ مِنْ عِنْدِ غَيْرِ اللَّهِ لَوَجَدُوا فِيهِ اخْتِلَافًا كَثِيرًا (82)

The unity of the Qur’an is admittedly greatest than any other sacred book. And yet how can we account for it except through the unity of God’s purpose and design? From a mere human point of view, we should have expected much discrepancy, because: (1) the Messenger [PPBUH] who promulgated it was not a learned man or philosopher; (2) it was promulgated at various times and in various circumstances, and (3) it is addressed to all grades of mankind. Yet, when properly understood, its various pieces fit together better than a jig-saw puzzle even when arranged without any regard to chronological order. There was just the One Inspirer and the One Inspired.

And also in Surat Al-An ‘am/The Cattle 6, verse 19:

Say [O’ Muhammad PPBUH]:” What thing is most weighty in evidence?” Say:” God is witness between me and you; this Qur’an has been revealed to me by inspiration, that I may warn you and all whom it reaches. Can you possibly bear witness that besides God there is another God {gods}?” Say:”Nay! I cannot bear (such) witness!” Say:” But in truth He is the only One God, and truly I am innocent of (your blasphemy of) joining others with Him (worshipping)” (19)

قُلْ أَيُّ شَيْءٍ أَكْبَرُ شَهَادَةً قُلِ اللَّهُ شَهِيدٌ بَيْنِي وَبَيْنَكُمْ وَأُوحِيَ إِلَيَّ هَذَا الْقُرْآَنُ لِأُنْذِرَكُمْ بِهِ وَمَنْ بَلَغَ أَئِنَّكُمْ لَتَشْهَدُونَ أَنَّ مَعَ اللَّهِ آَلِهَةً أُخْرَى قُلْ لَا أَشْهَدُ قُلْ إِنَّمَا هُوَ إِلَهٌ وَاحِدٌ وَإِنَّنِي بَرِيءٌ مِمَّا تُشْرِكُونَ (19)

 

All praise is due to God, and blessings and peace be upon His Messenger and Servant Muhammad Al-Mustapha [PPBUH], and upon his family and Companions, and whoever follows his guidance until the Day of Resurrection.

We all know that the QURANIC literature is so voluminous that no single man can compass a perusal of the whole. So let us in seven steps follow the verses which speak of:

• THE QUR’AN: FROM GOD
• THE QUR’AN: EXCULSIVENESS AND INIMITABILITY OF
• THE QUR’AN: CONFIRMATION AND COMPLETION OF FORMER SCRIPTURES
• THE QUR’AN: AS GUIDANCE
• THE QUR’AN: THE ATTITUDE OF THE BELIEVERS TOWARDS THE QUR’AN
• THE QUR’AN: RECITATION AND STUDY OF THE QUR’AN
• THE ATTITUDE OF DISBELIEVERS TOWARD THE QUR’AN

So let us seek the help from God and take the steps leading to the righteous Path:-

As revealed in Surat Al-Bagara 2 verses 176, 252 and notes:

(Their doom is) that is because God has sent down the Book (The Qur’an) in Truth. Verily, those who seek causes of dispute in the Book, they are far in schism and opposition (away from their purpose). (176)

ذَلِكَ بِأَنَّ اللَّهَ نَزَّلَ الْكِتَابَ بِالْحَقِّ وَإِنَّ الَّذِينَ اخْتَلَفُوا فِي الْكِتَابِ لَفِي شِقَاقٍ بَعِيدٍ (176)

From the mere physical regulation, we are at once lifted up into the sphere of morals and faith. But for the acts and reacts on the other side if we constantly carping at wholesome regulations, we shall do nothing but cause division and schisms among the people, and the ordered society would tend to break up.

These are the Signs/Verses of God, We recite them to you (O’ Muhammad) in truth; Verily, you are one of the Apostles/Messengers.(252)

تِلْكَ آَيَاتُ اللَّهِ نَتْلُوهَا عَلَيْكَ بِالْحَقِّ وَإِنَّكَ لَمِنَ الْمُرْسَلِينَ (252)

And as revealed in Surat Al-Imran 3 verses 3, 7, 108 and notes:

نَزَّلَ عَلَيْكَ الْكِتَابَ بِالْحَقِّ مُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ وَأَنْزَلَ التَّوْرَاةَ وَالْإِنْجِيلَ (3)

It is He, Who sent down to you (step by step) in truth, the Book, confirming what went before it; and He sent down the Taurat/Law (of Moses) and the Gospel (of Jesus). (3)

The attributes of God are so different from anything we know in our world that we have to be content with understanding that the only fit word by which we can name Him is “HE” – the pronoun standing for His name. His name – God for Allah, is sometimes misused and applied to other beings or things: and we must emphatically repudiate any idea or suggestion that there can be any compeer of God, the one true living God. He lives, but His life is self-subsisting and eternal: it does not depend upon other beings and is not limited to time and space. Perhaps the attribute of [Al-Qaiyum] – {The Ever-Lasting- The Eternal} includes, not only the idea of [self-subsisting], but also the idea of [Keeping-up] and maintaining all life, His life being the source and constant support of all derived forms of life. Perfect life is perfect activity, in contrast to the imperfect life which we see around us, which is not only subject to death, but to the need for rest or slowed-down activity, (something which is between activity and sleep, for which I –in common with other translators- have used the word “slumber”), and the need for full sleep itself. But God has no need for rest or sleep. His activity like His life is perfect and self-subsisting. In contrast with this the expression used in Psalms lxxviii-65- [then the Lord awakened as one out of sleep, and like a mighty man that shouteth by reason of wine].

هُوَ الَّذِي أَنْزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آَيَاتٌ مُحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آَمَنَّا بِهِ كُلٌّ مِنْ عِنْدِ رَبِّنَا وَمَا يَذَّكَّرُ إِلَّا أُولُو الْأَلْبَابِ (7)

It is He Who has sent down to you (O’ Muhammad) the Book. In it are verses which are solid/firm/precise/ accurate, [basic or fundamental of established meaning] they are the foundation of the Book; and others which are allegorical. So for those in whose hearts there is deviation and perversity they follow the part thereof that is allegorical, seeking discord, and searching for the hidden meanings, but no one knows the hidden except God, and those who are firmly grounded/conversant/ thoroughly versed in knowledge; they say “we believe in the Book; the whole of it is from our Lord”, and none will grasp the Message except men of understanding. (7)

this passage gives us an important clue to the interpretation of the Holy Qur’an. Broadly speaking it may be divided into two portions, not given separately, but intermingled: viz. (1) the nucleus or the foundation of the Book, literally [the mother of the book] , and (2) the part which is figurative, metaphorical, or allegorical. It is very fascinating to take up the latter, and exercise our ingenuity about its inner meaning, but it refers to such profound spiritual matters that human language is inadequate to it, and though people of wisdom may get some light from it, no one should be dogmatic, as the final meaning is known to God alone. The commentators usually understand the verses of “established meaning” {Muhkam} to refer to the categorical orders of the Shari’at- Jurisprudence (or the Law), which are plain to everyone’s understanding. But perhaps the meaning is wider: the “mother of the book” must include the very foundation on which all the Law rests, the essence of God’s Message, as distinguished from the various illustrative parables, allegories, and ordinances.

If we refer to Surat Hud 11 verse 1 and Al-Zumar 39 verse 23, we shall find that in a sense of the whole Qur’an has both “established meaning” and allegorical meaning. The division is not between the verses, but between the meanings attached to them. Each verse is but a Sign or Symbol: what it represents is something immediately applicable, and something eternal and independent of time and space, – “The Forms of Ideas” in Plato’s philosophy. The wise man will understand that there is an “essence” and illustrative clothing given to the essence, throughout the Book. We must try to understand it as best as we can, but not waste our energies in disputing about matters beyond our depth.

تِلْكَ آَيَاتُ اللَّهِ نَتْلُوهَا عَلَيْكَ بِالْحَقِّ وَمَا اللَّهُ يُرِيدُ ظُلْمًا لِلْعَالَمِينَ (108)

These are the Signs of God, we rehearse/ recite them to you [O’ Muhammad PPBUH] in Truth, and God means no injustice to any of His creatures {mankind-Jinn- all that exists}. (108)

Islam invites all people to the Truth, there is no cause for dissembling or disputing. False are the people who corrupt God’s Truth, or hinder men from coming to God. Let the Muslims hold together in unity and discipline, knowing that they have a mission of righteousness for humanity. No harm can come to them. Though there are good men and true in other Faiths. Verily, Muslims must be true to their own Brotherhood, they should seek help and friendship from their own, and stand firm in constancy and patient perseverance!

And as revealed in Surat Al-Nisa’/The Women 4 verses 105, 113, 136, 166 and notes:

Surely, We have sent down to you [O’ Muhammad- PPBUH] the Book [this Qur’an] in truth, that you might judge between men, as guided by that which God has shown you {taught you through Divine Revelation}; so do not be (used) as an advocate/pleader for the ones who betray their trust/treacherous. (105)

إِنَّا أَنْزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ لِتَحْكُمَ بَيْنَ النَّاسِ بِمَا أَرَاكَ اللَّهُ وَلَا تَكُنْ لِلْخَائِنِينَ خَصِيمًا (105)

The commentators explain this passage with reference to the case of Ta’ima ibn Ubairaq, who was nominally a Muslim, but really a Hypocrite, and given to all sorts of wicked deeds. He was suspected of having stolen a set of armor, and when the trail was hot, he planted the stolen property into the house of a Jew, where it was found. The Jew denied the charge and accused Ta’ima, but the sympathies of the Muslim community were with Ta’ima on account of his nominal profession of Islam. The case was brought to the Apostle, who acquitted the Jew according to the strict principle of justice, as “guided by God”. Attempts were made to prejudice him and deceive him into using his authority to favor Ta’ima. The general lesson is that the righteous man is faced with all sorts of subtle wiles; the wicked will try to appeal to his highest sympathies and most honorable motives to deceive him and use him as an instrument for defeating justice. He should be careful and cautious, and seek the help of God for protection against deception and for firmness in dealing the strictest justice without fear or favor. To do otherwise is to betray a sacred trust: the trustee must defeat all attempts made to mislead him.

Had it not been the Grace of God and His Mercy upon you [O’ Muhammad PPBUH], a party of them would certainly have plotted to lead you astray, but [in fact] they will only lead their own souls astray, and they can do harm to you in the least. For God Had sent down the Book [Qur’an] and wisdom, and taught you what you did not knew [before]. And Ever Great is the Grace of God to you [O’ Muhammad PPBUH]. (113)

وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكَ وَرَحْمَتُهُ لَهَمَّتْ طَائِفَةٌ مِنْهُمْ أَنْ يُضِلُّوكَ وَمَا يُضِلُّونَ إِلَّا أَنْفُسَهُمْ وَمَا يَضُرُّونَكَ مِنْ شَيْءٍ وَأَنْزَلَ اللَّهُ عَلَيْكَ الْكِتَابَ وَالْحِكْمَةَ وَعَلَّمَكَ مَا لَمْ تَكُنْ تَعْلَمُ وَكَانَ فَضْلُ اللَّهِ عَلَيْكَ عَظِيمًا (113)

Usually secrecy is for evil ends, or from questionable motives, or because the person seeking secrecy is ashamed of himself, and knows that if his acts or motives became known, he would make himself odious. Islam therefore disapproves of secrecy and loves and enjoins openness in all consultations and doings. But there are three things in which secrecy is permissible, and indeed laudable, provided that the motive be purely unselfish, to earn “the good pleasure of God”: (1) if you are doing a deed of charity or beneficence, whether in giving material things or in helping in moral, intellectual, or spiritual matters; here publicity may not be agreeable to the recipient of your beneficence, and you have to think of his feelings: (2) where an unpleasant act of justice or correction has to be done; this should be done, but there is no virtue in publishing it abroad and causing humiliation to some parties or adding to their humiliation by publicity: (3) when there is delicate question of conciliating parties to a quarrel; they may be very touchy about publicity but quite amenable to the influence of a man acting in private.

O’ you who believe! Believe in God and His Apostle /Messenger [Muhammad PPBUH] and the Book/ Scripture (the Qur’an) which He has sent down to His Apostle/Messenger, and the Scripture which He has sent down to those before (him); and whosoever  disbelieve/denies God, His angels, His Books, His Messengers/Apostles, and the Day of Judgment, then indeed he has strayed far away. (136)

يَا أَيُّهَا الَّذِينَ آَمَنُوا آَمِنُوا بِاللَّهِ وَرَسُولِهِ وَالْكِتَابِ الَّذِي نَزَّلَ عَلَى رَسُولِهِ وَالْكِتَابِ الَّذِي أَنْزَلَ مِنْ قَبْلُ وَمَنْ يَكْفُرْ بِاللَّهِ وَمَلَائِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ وَالْيَوْمِ الْآَخِرِ فَقَدْ ضَلَّ ضَلَالًا بَعِيدًا (136)

If your belief is by habit or birth or the example of those you love or respect or admire, make that belief more specific and personal to yourself. We must not only have faith, but realize that faith in our inmost being. The chief objects of our Faith are God, His Apostle/Messenger, and His Revelations. To all these we must give a home in our hearts. The angels we do not see and realize as we realize God, who is nearer to us than the vehicle of our life-blood, and the Day of Judgment is for our future experience, but we must not deny them, or we cut off a part of our spiritual view.

 

But God bears witness to that which He has sent down (The Qur’an) to you [O’ Muhammad PPBUH], He has sent it down with His (own) Knowledge; and the Angels bear witness, and God is All-Sufficient as a Witness. (166)

لَكِنِ اللَّهُ يَشْهَدُ بِمَا أَنْزَلَ إِلَيْكَ أَنْزَلَهُ بِعِلْمِهِ وَالْمَلَائِكَةُ يَشْهَدُونَ وَكَفَى بِاللَّهِ شَهِيدًا (166)

Every Apostle proclaims God’s goodness to the righteous and forgiveness to those who repent (good news-glad tidings), and the wrath to come for those who reject faith and live in iniquity (warning). Their mission of warning is a prelude and complement to their mission of good news. No one can they say that he or she did not know.

Inspiration, though it is clothed in human language, and shaped to personality of the inspired one, proceeds from the knowledge of God, and therefore often contains more meaning than the inspired one himself realizes.