The history of the compilation of Quran

In the mind of the prophet (pbuh)

In the preface, we have already explained, how the Holy Quran was revealed to the prophet (pbuh). We will analyze his Quran was compiled and protected.

The prophet (pbuh) would record in his mind whatever is revealed by God.
The prophet (pbuh), was advised by God not to take extra care to memorize the verses of the Quran. God promised him that it was his responsibility to record the Quranic verses into mind of the prophet (pbuh). (Quran 75:16-19, 20:114)
The Quran states, “Do not try to memorize by reciting again and again. It is our responsibility to record it in your mind.” (75:16-19)

In another verse God gave a promise, by stating, “I will recite it to you. You will not forget it.” (87:6)
So even when Gibrael (alai) recited more number of verses they were recorded in the mind of the prophet (pbuh) like a recording in a tape-recorder.

It was a special privilege given to the prophet (pbuh), so nobody can say that the prophet (pbuh) would have forgotten to remember any one of the messages revealed by God. Thus, the Quran was protected by God in the mind of the prophet (pbuh)

In the minds of the companions of the prophet (pbuh)

Though the people during the period of the prophet (pbuh) remained illiterate, they possessed phenomenal memory power. Usually, we can observe that the illiterate people possess very good memory power. It is because they can survive only if they remember. So, the compulsion on them to remember things activates their memory power.
Thus the companions of the prophet (pbuh), even though they remained illiterate, memorized whatever is conveyed to them by the prophet (pbuh).

If the Quran had been revealed either totally or in a short period they would have found it very difficult to remember
As the Quran has been revealed gradually during a period of 23 years, it would have been easier to memorize it. If you had memorized daily a verse then you would have had sufficient time to memorize the whole Quran.
The prophet (pbuh) has also made an arrangement, which helped the Muslims to retain the Quran in their memory. That is, it was made obligatory for every Muslim to recite at least certain verses of Quran in their five times prayer and other optional prayers.

This procedure helped even those who have not memorized the Quran to remember it.

The prophet (pbuh) took care to convey the Quran among other people. He sent many companions of the prophet (pbuh) to the people who have newly embraced Islam for teaching them Quran. This action was also beneficial to protect the Quran with the minds.

Moreover, once a year, Gibrael (alai) would come to the prophet remind him the verses revealed and put them in a serial order.

The year when the prophet (pbuh) died, Gibrael visited the prophet (pbuh) twice to perform the above act. It is recorded in the authentic collection of hadith (Bukhari 6, 1902, 3220, 3554, 4998)
Thus the Quran has been protected in the minds of the people. A large number of the companions of the prophet (pbuh) had memorized it.

The prominent among them were Abu Bakr, Omar, Osman, Ali, Talha, Saad, Ibn Masood, Hudhaifa, Pbuhim, Abu Huraira, Ibn Umar, Ibn Abbas, Amr Bin Aas, Abdullah Bin Amr, Muawia, Abdullah Bin Zubair, Abdullah Bin Saib, Ayisha, Hafza, Umm Pbuhama, Ubai bin Kaab, Muaad bin Jabal, Zaid Bin Thabit, Abu Dharda, Majma Bin Harissa, Anas Bin Malik (Rasi Allahu Anhum).

Some of the above have memorized the Quran even during the time of the prophet (pbuh), himself and the remaining memorized it later.

The Quranic verse 29:49, also states that the Quran was protected in the minds of the scholars

In the written form

In addition to making arrangements to protect the Quran in the minds of the educationists, the prophets would make the scribes among his companions to write down whatever revelation sent by God.
The prominent among the scribes who recorded the revelations was Abu Bakr, Omar, Osman, Ali, Muawiya, Abam Bin Sayeed, Khalid Bin Waleed, Ubai Bin Kaab, Zaid Bin Tabid, Tabid Bin Khams (Rasiallahu Anhum).

Those companions of the prophet (pbuh), recorded the revelations uttered by the prophet (pbuh) in the barks of a date palm, in the white stone slates, in the skins and the bones with broad width of the animals.
All the recorded materials have been kept in the house of the prophet (pbuh). Those who had memorized the Quran also wrote down the verses and kept them in their possession.
Thus, the revelation of Quran during the period of the prophet (pbuh) had been preserved in the minds of the companions of the prophet and in the recorded materials. This arrangement was made by the prophet (pbuh) himself.

As in many verses of the Quran revealed to the prophet(pbuh), the Quran is addressed as Kitab(Book), in this verse it is mentioned as Suhuf(sheets).

When they are in separate sheets, they are also called Suhufs(sheets) and when they are serialized and compiled together, it is known as Kitab (Book).

Till the days of the prophet (pbuh), Quran was only in the form of suhuf(sheets) and later it was compiled as one Book.

The above verse 98:2, is a proof that even though the Quran was written completely and was set in serial order; as regards the chapters, they had not been placed in serial order.

As Allah knows it that Quran will be compiled totally in serial order, it has been named Kitab (Book)

It is stated in the Quranic verse 98:2 that the prophet would recite from the pure sheets. It should not be misunderstood that the prophet(pbuh) had recited by seeing, as it was mentioned that the prophet used to recite the Suhuf(sheets) and Kitab(Book).

During the rule of Abu Bakr (ra)

Abu Bakr (ra) became the first Khalifa after the death of the prophet (pbuh). During that period, twelve years after hijri, the battle of Yamama was waged.

Musailama an imposter, who claimed prophethood, declared himself on the prophet and he had some followers also. In the war waged between Musailama and the Muslims approxiamately seventy companions of the prophet (pbuh) were killed.

After this incident Umar (ra) met Abu Bakr (ra) and emphasized on the need of ordering the Quran in the written form. Initially, Abu Bakr (ra)a was reluctant to accept the prophet(pbuh) made by Omar (ra).

He was hesitant because he had not wanted to do a work which was not done by the prophet (pbuh). Later, when Omar (ra) had placed certain valid argument regarding the necessity of producing a written form of a Quran, Abu Bakr (ra) also realized the need and accepted the argument of Omar (ra).

The work of producing the written form of the Quran was entrusted to Zaid Ibn Tabith, the young companion of the prophet (pbuh) who excelled others in memorizing and recording the Quran.

It is recorded in Bukhari 4988, 4989, that he also accepted this and performed his work.

After the revelation of the Quranic verses the prophet (pbuh) would command his companions, who memorized and recorded the verses regarding the placement of the verses in a particular order. In the same order the companions of the prophet (pbuh) would also memorize and record them (Refer Tirmidhi 3011).

The copies of Quran we use now retain the same order of placement of the verses in every chapter as directed by the prophet (pbuh).

The serial order of the verses and the details of the verses to be placed in the chapter was decided only according to the order of the prophet (pbuh).

Then a doubt may arise regarding the role of Abu Bakr (ra) in this. When the message had been revealed all the scribes would not be always present at Madina. Those who had been away from Madina, when the verses were revealed could not have recorded the verses revealed in their absence.

So, it was possible that verses would have been left unrecorded by each scribe.

If everyone had wrongly assumed whatever verses available with him was the complete Quran their contradictions could have been found in Quran.
If all the recorded copies of Quran from all the scribes and from those who have recorded from their memory has been collected together and verified in the presence of all, then the verses which have been left unrecorded will be easily identified.

Abu Bakr performed only this work by entrusting the work to Zaid bin Thabit, the companion of prophet (pbuh).

The preserved original manuscript of the Quran was kept in the possession of Abu Bakr (ra) and after the death of Umar (ra) it was in the possession of Hafsa (ra), who was daughter of Omar (ra) and wife of prophet (pbuh).

Any number of copies could be prepared from the original even after the death of all those who have memorized the Quran.

The rule of Osman (ra)

AS the Quran in its original could not reach the general public the same fear about which, Abu Bakr (ra) and Umar (ra) had been afraid, began appearing during the period of Osman (ra).

The companions of the prophet, who memorized Quran, decreased in number considerably, when Islam spread to different places. There remained the danger that the partially introduced Quran by those who memorize the Quran partially could be considered as the complete Quran. When Osman (ra) learnt this danger, he immediately started the work of producing a number of copies of Quran which would reach different places where Islam has been spread, thereby removing the confusion caused by the partial introduction of the Quran.

Alignment of Chapters

Even-though Abu Bakr (ra) prepared the original recorded manuscript of the Quran, there was no proper alignment of the chapters of Quran in a serial order. Osman (ra) undertook this project of producing copies of Quran by getting the original recorded manuscript form Hafsa (ra)
For example, if you place 50 articles separately in a box we cannot know which article should be numbered first. If they are kept in a serial order, the numbering is easier.

It is wrong to assume that the prophet (Pbuh) had order the alignment of the chapters in the present form. It is only Osman (ra) who had arranged in the present order.

A person from Iraq came to Ayisha (ra) and demanded her to show the manuscript of the Quran. When Ayisha (ra) asked for the reason, he replied. “To arrange the chapters of Quran in correct order.” In reply to that she said, “whatever you recite before (or after) there will not be any harm to you due to that” (Bukhari 4993).
“The prophet (pbuh) recited in his night prayer, (1st) the chapter Al-Baqara (2nd chapter) and then the chapter Alu-Imran(3rd chapter) ”(Muslim, 1291).

Osman (ra) after having a lot of discussions and deliberations with the important companions of the prophet(pbuh), who lived at that time, placed ‘Al-Fatiha’ chapter as the first chapter of Quran, compiled by him, because ‘Al-Fatiha’ chapter was repeated in every ’Rakat’ of the prayer and it was also a chapter which had been praised greatly. Prophet(pbuh) has not mentioned that it should be placed first.

Then, based on the length of the chapters, he put them in a serial order, placing the big chapters in the beginning and the small chapters in the end.

In a few places, due to certain other reasons, he placed the small chapters first and the big chapters later. Even though, the reasons have not been given, there was no doubt that it was only Osman (ra) who placed them in a serial order.

The entire Muslim world unanimously agreed with the arrangement made by Osman (ra) in order to avoid confusion.
We should remember that this alignment of the chapter of Quran was not made either according to the order of God or according to the guidance of the prophet (pbuh).

Ali (ra), kept a manuscript of the Quran, which he personally recorded, in his possession. That manuscript had a different alignment of the chapters unlike the alignment we find in the original recorded manuscript, produced by Osman (ra). His manuscript of Quran kept a record of events as originally revealed. That was why the 96th chapter was recorded as the first chapter in the manuscript of Ali (ra).

Similarly Ibn Masud (ra) recorded ‘Al Baqra’ as the first chapter of the Quran in his manuscript.

Similarly there existed such differences in his manuscript.
Ubai Ibn Kaab (ra) had recorded the fifth chapter, Al-Mayida, as the 7th chapter, 4th chapter, An-Nisa, as the 3rd chapter, the 3rd chapter, Aale-Imran, as the 5th chapter, in his manuscript of the Quran.

If the alignment of the chapters had been made by the prophet (pbuh), then companions of the prophet (pbuh) like Ali (ra), Ibn Masud (ra) and Ubai Ibn Kaab (ra) would not have aligned the chapters in their copies of Quran differently.

There is also no evidence to prove that Abu Bakr (ra) arranged the alignment of the chapters in the Quran.

Hence, the view of Hakim and other scholars, which stated that the alignment of the chapters was done by Osman (ra) was proved undoubtedly with sufficient evidence and valid reasons.

People’s approval/recognition

The companions of the prophet (pbuh) who had lived in that period never objected to the arrangement made by Osman (ra) in the alignment of the chapters of Quran. They accepted that arrangement as a necessary one.

At first, Abdullah Bin Masud (ra) refused to burn his old manuscript of the Quran. Later, after realizing the importance of the Quran, he also agreed with the arrangement made by Osman (ra).
With the unanimous decision of all the Muslims including the eminent scholars the Quran was protected.

Zaid Ibn Thabid (ra), who had headed the committee appointed by Abu Bakr (ra), for recording the Quran in a written form, was also appointed as the head of the committee, by Osman (ra) in the alignment of the chapters of Quran and for preparing copies of the Quran.
The other members of the committee were Abdullah Bin Zubair (ra), Sayeed Bin Al-Aas (ra) and Abdur Rahman Bin Harris (ra).

This work was performed by Osman (ra) in the 25th year of Hijri. It is remarkable that within fifteen years of the death of the prophet (pbuh) the Quranic chapters had been aligned, in the present form.

Preparing copies

He prepared many copies and dispatched the copies to the various places under his rule. He also ordered others to prepare copies basing only on the copies dispatched to them. He also commanded those who possessed the incomplete Quranic copies to burn them.

For the past 14 centuries a large number of copies of this original have been prepared and sent to all parts of the world.
Some of the original copies have been still preserved at the Istanbul museum in Turkey and the Taskhand museum in Russia.

This is history of the compilation and preservation of Quran.

Names of chapters

The 114 chapters in the Quran are titled with different names. Most of the chapters were not named either by God or by the prophet Muhammad (Pbuh). They are not even named by either Abu Bakr (ra) or by Osman (ra).

In the original manuscript compiled by Osman (ra) the names of the chapter have not been mentioned in the beginning of each chapter.
Only “Bismillah hirrahman nirrahim” is specified in the beginning of each chapter. This will help us to know the beginning of each chapter.
The prophet (Pbuh) had prescribed names for some of the chapters. Some of the chapters have been named by the companions of the prophet (ra) and some other chapters have been named by the people who came later.

The first chapter is popularly known as ‘Al-Fatiha’. The prophet (pbuh) called it “Fatihathul Kitab” (The beginning of the Book) – (Bukhari 756, 759, 762).

The prophet (pbuh) has also named it as “Ummul Quran” – The mother of Quran (Bukhari 7407, Muslim 596).
He has also called it ‘As saful Masani’ (Repeatedly recited 7 verses) (Bukhari 7407).
We find this name in Quran also (Quran 15:87).
The other name given by prophet (pbuh) for this chapter is ‘Al-Quranul Alim’. (The Quran 15:87) (Bukhari – 4008, 5010, 5040, 5051)
The prophet (pbuh) also named this third chapter as “Alu-Imran”. (Tirmidhi – 2802)
The prophet (pbuh) has used the name “An Nisa” for the the fourth chapter (Muslim – 879, 3035).

The fifth chapter which has been called by name “Al-Mayida” is not named by the prophet (pbuh), but, there are evidences to prove that during period of the companions of the prophet (pbuh)a this name has been used.
(Bukhari – 347, Muslim – 401, 552)

The sixth chapter “Al Anam”, even though there is no evidence that it was named by the prophet (pbuh), there are evidences to show that the name was used during the period of the companion of prophet (pbuh) (Bukahri – 3524)

We learn that at a later period the chapter which was named by the companions of the prophet (pbuh) has been renamed by others.

For example the 45th chapter which is named as “Talaq” as present had earlier been specified as “Nisawul Kusra” by the companions of the prophet (pbuh) (Bukhari – 4910).

Whether the names have been given either by the prophet (pbuh) or by the companions of the prophet (pbuh), the prophet (pbuh) had not passed any order to place the names in the beginning of each chapter.

It is also not recorded in the original manuscript compiled by Osman (ra).

This writing of the name in the beginning of the chapters came into use only in the later period.

Hence it is not necessary to write the names of the chapters in the beginning.

Thirty Parts

The division of the Quran in 30 parts has been done by those who came later according to their convenience. There are no 30 parts in the Quran compiled by Osman (ra), Neither Allah nor did the prophet (pbuh) direct this division.
All the chapters of the Quran do not contain the same number of verses. Certain chapters contain 286 verses and certain chapter contains even 3 verses.

Certain people wishing that the Muslims should complete reading the Quran at least once in a month divided the Quran into 30 parts.

On the other hand, there is no guidance from the prophet (pbuh) to the Muslims to complete the recitation of the Quran in thirty days. There is no such practice among the companions of the prophet (pbuh) also.

They have not applied their reason while adopting this division. They have only counted the total number of verses in the Quran and have divided it with 30. They have not even cared to note the distortion of the ideas that would be caused by this division.

‘Al Baqara’, a complete chapter has been divided into three parts.
For example in the popular chapter known as ‘Yasin’ among the Muslims, 21 verses of this chapter remain in 22nd part and the remaining verses are found in the 23rd part.

The first verse of the fifth part begins like this “Except your slave women other woman who have husbands.” If the verse is started like this if will not give any meaning. This is the continuation of the previous verse. In that verse a list of woman whom one should not marry is given. (That is one should not marry his daughters, sisters, etc.,). “Except your slave women other women who have husbands.” Is a continuation of this list. This list is divided into two, where the first list is found in the fourth Part and another set of list is found in the fifth part. By doing this they have actually distorted the meaning.

From this we learn that those divided the Quran into 30 parts have taken into account only the number of verses and they have not cared about the context expressed in the verses.

They have also placed a verse of 15th chapter in the 13th part and the remaining verses with 14th part.

It has created an impression among the Muslim that God himself has made this arrangement.

Later all the Muslims accepted this considering that it will be helpful in recitation of Quran daily.

Everyone should remember that this division of the Quran into 30 parts has been made for convenience. It is to be noted that there are no 30 parts in the original. In the Quranic verses (73:20) it is clearly stated that there is no hard and fast rule to complete the recitation of the Quran every month. The order is to recite according to their convenience.

There is no religious sanction for dividing the Quran into 30 parts.
They have not only divided the Quran into 30 parts but also divided each part into four sections. They have printed in the margins such words like ‘Arbahu’, ‘Annisf’, ‘Aspbuhsath’ meaning ‘Quarter’, ‘half’, ‘Three-Fourth’ respectively as a sign. This is also an arrangement made in the later period.

There is also a recent practice to divide each part into eight sections and mark each section as ‘Soomun’ meaning ‘One by eight’

Manzil

They have also divided the Quran into ‘Manzils’.

This is also printed in the margins of the Quranic pages. It is divided into seven equal sections in order to complete the recitation of the Quran in seven days.

This arrangement is known as Manzil.

This arrangement is also made only for their convenience. Neither the God nor the prophet (pbuh) has approved this. It is also not found in the original manuscript.

There are Hadeeses, which state that the prophet has permitted to complete the recitation of Quran in 7 days. The number of chapters of the verses which have to be completed by a person during this recitation is not specified, so making such signs in the margin, which are not in the original, cannot be accepted.

Ruku

People have divided the Quran without any reason into 558 Rukus, claiming that while praying, in every rakath, at least this much has to be recited.

As a sign they have marked on the margins the Arabic letter ‘Ayn’. They call this marking as ‘Ayn’.

The Quranic verse 73:20, permits a person to recite in his prayer as much as possible.

As the specification of limit regarding the recitation of Quranic verses in prayer is against the Quranic verse 73:20, we have completely avoided such marking on the margins. No one has the authority to fix a limit for the recitation of Quranic verses in the prayer.

The signs of Sajda

Even though there are plenty of verses which mention about Sajda, it is recorded for only 14 verses.

We do not discuss here regarding the nature of verses where Sajda has to be performed (we have explained in the notes 396, with proper evidences under the title ‘Explantion regarding the details of the Sajda verses.’

We only point out here that the markings on the margins, which are not found in the original, should not have been printed.

For example in the 77th verse of 22nd chapter ‘Al Haj’, a sentence is printed in Arabic on the margin. The meaning of the sentence is that Sajda has to be performed when we recite this verse according to the view of Imam Shafi.

It should be reflected, why the opinion of a person should be marked on the margins of the Holy Quran.

This is a clear evidence to prove that the practice of unnecessary marking on the margin has started only after the period of Imam Shafi.

Sign of Ending the verse

Certain signs have been used at the end of each verse as well as in between the verses while printing the copies of Quran. It the other hand in the original there are no such signs exist.

They make use of the signs to specify certain things.
• It is necessary to shop here.
• It is better to stop here.
• It is better to recite here without any stop.
• It is the same here either to stop or not to stop.
• The prophet (Pbuh) has stopped here.
• Gibrael (alai) has stopped here.
The above mentioned things are only fabricated tales.

Many such signs have been interpolated in the various places of Quran certain Arabic letters like ‘Geem, ‘Say’, ‘Wau’, ‘Meem’, ‘Kaaf’, ‘lam’, ‘Alif’, ‘Saad’, ‘Saad laam, ‘Yay’, etc., have been used as signs in various places.

There is evidence that the prophet (pbuh) while reciting used to stop at the end of each verse, but there is no evidence for such signs and the stipulations of rules and regularizations. One can stop during the recitation, whichever place he wants.

For example, in the margin of 94th verse of the 3rd chapter of the Quran, it is marked as the places where Gibrael stopped. There is no evidence in any book to prove that Gibrael (alai) stopped at this place.
We should remember that only the views of different persons, that too without valid reasons have been recorded in the margins. This is what is printed later.

Unnecessary Research

A word ‘Walyattalatthaf’ is recorded in the nineteenth verse of eighteenth chapter (‘Al Kahf’ (The Cave)) in bold letters in the Quran. The completion of half of the total verses of the Quran is denoted by this word, which is mentioned in the margin. Neither Allah nor the Prophet Muhammad (pbuh) has ordered us to indulge in such counting of letters, dots and signs. Even if the word is situated in the middle there is no significance for the word in the religion.
There is neither advice nor guidance for the people in it. Moreover it will be assumed as belittling the glory of the Quran. There is evidence to prove that this kind of research has lead many people towards misguidance. It will cost only confusion among the people of later generation

Makki, Madani

Certain verses of Quran were revealed during the period of Prophet Muhammad’s lifetime at Makka such verses are known as Makki. Similarly certain verses which were revealed during the Prophet’s lifetime at Madina were known as Madani.

There are no such notes in the copies of the Quran compiled by Osman (ra). Still in the Quranic copies printed all over the world it is found that such inscription as Makki and Madani are denoted above certain chapters. For deciding whether a chapter is revealed at Makka or Madina there should be proper evidence. Such evidences are of many kinds.
If the companions of the Prophet have denoted the circumstance of the revelation of the chapter to Prophet Muhammad (pbuh), then the place of revelation of the chapter can be decided on that basis. Otherwise, considering the idea expressed in the verses, the place and the timing of the revelation of the verses can be decided.

For example the verses related to war would not have been revealed during the lifetime of the Prophet (pbuh) at Makka, because Prophet Muhammad did not fight any war during his life at Makka.

Regarding the revelation of the criminal laws, it can be decided that they were only revealed in Madina. Only after establishing a rule, laws can be promulgated. It is wrong to state without such evidence, mentioned above, that such an such verse is revealed either at Makka or Madina. Many chapters contain verses which were revealed both at Makka and Madina.

Without proper evidence it cannot be claimed whether a particular chapter was revealed in Makka or Madina. There is confusion prevailing among the scholars regarding the issue. For example, in the translation (in Tamil) of A.K.Abdul Hameed Bhakhavi, it is mentioned that the last two chapters (113 &114) were revealed at Makka. On the other hand, in translation (in Tamil) of K.A. Nizamudeen Manbayi, it is mentioned that the same chapters were revealed at Madina.

Similarly there remain many differences of opinions among the scholars regarding this issue. That is the reason we have avoided mentioning such things on the title of the chapters. It should also be remembered that in deciding the place of revelation, certain wrong scales of standard have been used. According to their standard if there are verses calling “O believers” then those verses are considered to be revealed at Madina. On the other hand it is found that the 77th verse of the 22nd chapter, which was revealed at Makka, contains the expression “O believers”.

Even though certain verses were revealed during Prophet’s (pbuh) lifetime at Makka and certain other verses during his life time at Madina, they should be decided on the basis of valid evidence only. Otherwise, it is better that they are left aside.

On the basis of the above analysis; regarding names of the chapters, division of Quran into 30 parts, division of each chapter into four sections, signs of ‘Sajda’, signs denoting the stop, ‘Rukoohs’, writing certain letters in bold, mentioning Makki or Madani in the title, it has to be remembered that they have been added in the Quranic copies at a later date.
If all such things mentioned above are removed from the copies of the Quran by creating awareness among the Muslim community then it will be considered as a great service rendered to the Quran.

Numbering of Verses
Difference of opinion exists among the various scholars regarding total number of verses in the Quran.
Ali (ra) says, “They are 6218”
Ibnu Abbas (ra) says, “They are 6616”
Humaith (ra) says “They are 6212”
Atha (ra) says, “They are 6177”. In another place he says, “They are 6204”.
Generally the people observe that they are 6666.
There are only 6236 verses in the Quranic copies printed all over the world.

Neither Allah nor His messenger (pbuh) has mentioned anything about the total number of verses in the Quran. There is no mention of total number of verses in the beginning of each chapter in the original text compiled by Osman (ra).
No number is mentioned in the end of each verse in the Quranic compiled by Osman ( Rali). There is also no marking in the end of the verse.

Even though there is difference of opinion exists in the case of the total number of verses there is neither increase nor decrease in the existing number of verses in the Quran.

A person may consider two verses as one verse. Another person may consider one verse as two verses. The difference of opinion lies regarding the ending of the verses.

If we analyse the total number of verses printed in the copies of Quran at present, we come to understand that scholars have not taken sufficient care in this aspect.

In certain places the ‘subject’ is considered as a single verse and ‘object’ as another verse. The meaning will be complete only if both the ‘subject’ and the ‘object’ are combined in a verse.

The Quran calls each verse ‘Ayath’. ‘Ayath’ means evidence. As each verse gives a complete meaning and stands as an evidence, it is called ‘Ayath’ in Quran. Only when a message is completed it can be considered.

The persons who assigned number to the verses have not cared about the completion of the idea expressed in a verse. If we analyse the number assigned to each verse we can understand this point.

In certain places an idea forms a verse and the exception from that idea forms another verse. If they have joined both as one verse (number) then it would have been easy to understand.

For example, we shall analyze verses 168 & 169 of the 4th chapter. In the 168th verse it is stated, “He will not show the way to them” and in the 169th verse it is stated, “Expect the way to hell”. If both the statements are put together we can understand the meaning, but unfortunately they have been divided into 2 verses.

In the 121 & 122 verses of the 7th chapter it is stated in the 121st verse, “we believed in the God of the universe” and in the 122nd verse it is stated, “The God of Musa and Harun”.

Only if it is said “we believed in the God of Musa and Harun who is the God of the universe.” The sentence is complete but they have divided this sentence into 2 verses. Similarly in the 96th verse of the 11th chapter it is stated, “we sent Musa with proper evidences” and in the 97th verse of the same chapter it is mentioned, “to Firaun”. Only if both the verses are combined we get the complete idea expressed in the verse.

We can see such examples of verses with incomplete ideas in the various places of the Quran. In certain places a sentence is divided into 4 or 5 verses. Even a word which does not give any meaning is denoted as a verse in certain places. We have to remember 2 things in this matter. (Quran is praised for its literary style and its deep meaning.)

There should be 2 scales of standard in the division of the verses. It would be acceptable, if a verse is numbered on the basis where it was stopped by Prophet (pbuh) when he was reciting it or, if it is numbered on the basis of the completion of an idea. Instead, the people who have divided the verses have taken into account that a verse should be completed by a specific word.

For example they ended the verses by seeing weather the verses end with such words as ‘Yalamoon’, ’Talamoon’ , ‘Yafaloon’, etc. That is, they concentrated in rhyming scheme of the verses rather than the idea expressed in those verses.

This has caused a lot of inconvenience in translating the Quran into other languages. We need to add certain words in brackets in order to complete the idea. The persons who are unaware of this history regarding the numbers assigned to the verses may think, it is only God who has assigned these numbers to the verses. The interpolation of the words in brackets may affect the interest of the people who want to study the Quran. The numbers assigned to the verses are beneficial in citing the evidence while debating and for giving speeches. If every individual tries to change to numbers then unnecessary confusion may arise. So we have not made any changes in assigning the numbers which have been used for centuries. At the same time we have combined the verses which give incomplete meaning and thereby we have avoided the unnecessary brackets.

We can cite 2 translations as examples to explain that numbers were decided by translator themselves:
A.K.Abdul Hameed Bhakhavi, in his translation has marked the verse number 73 in 6th chapter as on verse, whereas K.A. Nizamudeen Manbayi has marked it as two verses 73 and 74. That is the reason there are differences in number of verses in their translations.

Certain people may think that such things are not heard before but it is not so. In every period such things have been reminded to the people who lived in that period. The scholar ‘Al Suyuthi ‘ in his book ‘Al Ithkhan’ has pointed out, hundreds of years before, the view expressed by Imam ‘Baihakhi ‘regarding the above. He said that such verse numbers, the signs of Sajda, the signs at the end of ten verses, this stopping signs which are not in Quran should not be mixed in it. In the same book ‘Al Suyuthi’ expresses the view uttered by the scholar Sulaimi. He expressed that such usage has to be condemned. When a manuscript of the Quran is brought to Ibn Masud (ra), a companion of the Prophet (pbuh), he found a title for each chapter. At once he asked the person who brought the manuscript to erase the names. He also prevented interpolation of any such things in the Quran.

If we have the awareness of such things mentioned above, nobody can mislead us in the name of Quran.
Except ‘Bismillah ir Rahman nir Raheem’ in the beginning of each chapter there is neither verse numbers nor the names of the chapters exist in the original copy of the Quran. It should be remembered that God only revealed the verses.

(Invocation) Dua after completion of the recitation of the whole Quran

At the end of Quran, an invocation is written. These who have completed the whole Quran read this invocation. There is a danger that this invocation may be considered a part of the Quran in the future.

There is no guidance from the prophet Muhammad (pbuh) regarding this invocation. There is no necessity that it should be recited more over the meaning of these Quran is against the spirit of the Quran.

For example, in the invocation, it is mentioned that as we have recited the letter ‘Jeem’ (-) You give as ‘Jamal’ (beauty), and for the recitation of ‘Ha’ you give us ‘Hikmath’ (wisdom).
They have not understood that the letter ‘Jeem’ (-) is not only the first letter of the ‘Jamal’, But also the first letter of ‘Jahl’ (foolishness). Invoking Allah to give ‘Jamal’ for reciting ‘Jeem’ is an expression of impudence.
Hence, not only printing but also reciting this invocation is a sin. It is a disrespect to the book of God.

Error in the writing

We should know that the scribes while copying from the original manuscripts of the Quran, compiled by Osman(rali), Due to negligence, have made a few errors in the writing.

As the Quran is protected in the minds of those who have memorized it, the errors in the written form without any correction retained.

By corrections are made in the manuscript them there is a possibility of confusion being caused among the people who have the copies with the errors intact. People may assume that there is contradiction in the Quran.
Most of the errors in the letters center around the Arabic letter ‘Alif’.

In certain places the letter ‘Alif’ is, due to negligence, has been unnecessarily added, where its presence is not required.

Similarly instead of using single alif they have added two alifs.

The details of such words and the chapters which contain such words have been given separately in the next page.
Insert page 64 9th Edition, PJ Quran Tamil version.

Written with errors The correct way of writing Verse No: Chapter No:
144 3
158 3
29 5
103 7
47 9
68 11
23 18
14 18
38 18
30 13
21 27
66 33
4 47
68 37
13 59
15 76
4 76
67 33
31 47

In all the printed copies of the Quran, the ‘Alif’ which is written wrongly has been marked with a circle indicating that it should not be read.

In addition, we see in two places, there are misplacements of words. Instead of writing in the verse 2245 use Arabic script Bastah it is written in the verse Bastah. Instead of writing letter ‘Seen’, letter ‘Sãd’ is written. If the letter Sãd is present then it will give the meaning. So, they have retained wrongly the letter Sãd but on it they have written the letter ‘seen’ using its smaller font/size.

Similarly in the 69th verse of the seventh chapter instead of writing the letter ‘Seen’ the letter ‘Sãd’is written Basatah. These errors might have happened because the pronunciation of both ‘seen’ and ‘Sãd’ is almost the same.

Except a few such errors all other things have been written according to original manuscript compiled by Osman (rali).Even these errors are not very serious. It happens to every person due to negligence.

The main thing we have to know is that the Quran is protected in the form of the sound. So, such errors in a written form will not cause any harm to the concept that Quran is a protected Book of Allah.

The Quranic verse, 29:49, whole mentioning about its protection states, “it is protected in the minds of the scholars”.
Those who have memorized the Quran have memorized it correctly. There is no confusion occurs in reciting it properly, without committing errors. All the Muslims of the world recite it correctly.
By retaining such small errors in the letters in the written form, the protection of Quran is doubled. It has been safeguarded with care for the past 14 centuries without any change.

The changes in the Arabic letters
The important matter which we have to know about Quran is the changes that took place in the Arabic letters.

Fourteen centuries have passed since the revelation of the Quran. Arabic language which has survived many centuries has lost some of its characters like other languages. It can be observed that usually as the time passes there will be changes in the letters and in the formation of the letters. There will be changes in the spoken language also such changes occur invariably in all the languages.

Such changes took place in Arabic language. ‘Letters’ used during the period of Prophet (Pbuh) have undergone certain changes and there are many differences in the letters used in the Quran all over the world.

Even if the original manuscript of the Quran is given at present to the person who has a good knowledge in Arabic it is doubtful whether he can read it with ease, because of the changes occurred in the Arabic language in the course of time.

Since, such changes have not caused any harm to the protection of the Quran. Quran is revealed in the sound form.
The Prophet (pbuh) has ordered the recording of the revelation of Quran so as to preserve it as a document.

The Quran which was revealed to the Prophet (Pbuh) by God in the form of a sound has not undergone any change as it has happened in the case of written form.

Even if the original manuscript which is kept in the museum is given to a person who can recite it, you can find his recitation will not be different from the recitation from the manuscript printed at present.

For the understanding of the people, an example can be given. If we are asked to read the ancient document kept in a museum, it is impossible for us to read it, but a person, who is well versed in the art of reading such old documents, can read the document in the same manner as we are able to read the manuscript written in the present script.

Similarly, even though the Arabic script have undergone many changes, there are no changes occurred either in the pronunciations of the Quran or in its sound. No harm is caused to the safety of Quran.

In the Quranic verse 29:49, God states that the Quran is preserved in the minds.

Let us analyze the changes occurred in the Arabic language after the period of the Prophet (Pbuh).

During the period of revelation of the Quran, there were no dots for the ‘letters’. Even though there were number of letters in the same form, those who had expertise in that language could correctly identify the script and the sentence structure and can read it fluently.

At a later period, the system of using dots and symbols came into existence because of spread of Islam in the areas where people who embraced Islam spoke languages other than Arabic. There are simple dots, double dots, triple dots, dots above the letter and dots below the letter, which are used in the context. As there are similar forms for the various letters in Arabic, the letters can be identified only with the help of the placement of the dots.

Such letters with dots cannot be found in the original manuscript of the Quran. The whole Muslim world unanimously approved this, because of its utility.

Those, whose mother tongue is Arabic, they also got used to it. They have also forgotten the old script. This is an important change in the Arabic language.

Signs of vowel and consonant

During the period of the revelation of the Quran, there were no vowels and consonants. All the letters had the same form. The Arabs had been reading the sentences without any difficulty, even though there were no signs to guide them because they were aware of the sentence structure.

For example the letters ‘Ba’ denoted by the Arabic script ‘[__]’ has no vowel signs. By adding signs to it, it can be read as ‘Bi’, ‘Bu’ and ‘Ib’ etc.

Such signs were added to Arabic alphabet when the Quran reached the people who were not familiar with the Arabic language. The signs like ‘Kasara’ (A tilted-hyphen (/) like sign marked below the letter), ‘Dhamma’ (A reverse ‘e’ like sign marked above the letter), ‘Fataha’ (A tilted-hyphen (/) like sign marked above the letter) were added to help such people to read the Quran easily.

Such signs cannot be found in the original manuscript. ‘Ba’, ‘Bi’ ‘Bu’, etc., everything remains the same.

These changes have also been accepted by the Muslim world. Except the people whose mother tongue is Arabic, others used such signs to recite the Quran.

Such changes were brought into the Arabic language during the period of Abdul Malik bin Marwan, under the supervision of Hajjaj bin Yusuf, an official, by a committee of Arabic scholars. Entire Muslim world accepted this.

It should not be assumed, because there are differences in the original, which has no signs and the present copies, which have signs, that the Quran is not protected.

Safeguarded original copies.

Two original manuscripts compiled and despatched to various places by Osman (ra) have been still preserved.
It is only the holy Quran which remains as the only Book to have been preserved and kept for a past 14 centuries.
Observered below the photo-copy of the original manuscript which has been kept for the visitors’ scrutiny in Topkapi Museum at the city of Istanbul in Turky.
Insert photo-copy

The written form of the original manuscript

The photo-copy of the 3rd page and the present form of original manuscript of the Quran kept in the Museum at the city of Tashkent in Russia can be seen in the next page. Here remains the 4 verses, 7-10, of the 2nd chapter. The left hand side of this page is damage a little. So, in each line one or two letters have been left out.

Similarly here, photo-copy of a page from the original manuscript which remains at the museum of the city Istanbul in Turkey is shown below. In it remain the verses 86 and 87 of the 7th chapter. In the right hand side, its present form is found.

If we devote our attention to the two pages of these two original manuscripts of Quran, it can be seen that they remain as evidence to the various denoted here.
• There are no verse numbers.
• There is no sign to specify the ending of a verse.
• There are no signs in the edges (of the pages).
• There are no specific signs to identify the ending of a verse.
• There are no dots for the letters.
• The notations like zer(_), zabar(-), pesh(’) etc. are not found.
For whatever we have written before, contents found in these two pages stand as a clear evidence.
 

It is pertinent to know the history of the revelation of Quran, if it is said that the prophet (pbuh) has not produced the Quran on his own. If it is only revealed by Allah, then how was it revealed? Islam says that many prophets of God have been sent before Muhammad (pbuh) and he was the last prophet sent by God.

Quran mentions that many prophets starting from Adam (pbuh) have been sent to reform the people.

The prophets (pbuh) sent before the prophet (pbuh) had been sent to reform the people of a particular race, language or community. They also have been given Books as guidance by God.

Prophets have been sent to the people of all the languages present before the prophet (pbuh) – (Refer Quran 14:4)

Prophet (pbuh) is the last messenger and after him no messenger will be sent till the end of the world.

The evidence to prove that the prophet (pbuh) is the last messenger can be seen in the verses 4:79, 4:170, 7:158, 9:33, 10:57, 10:108, 14:52, 21:107, 22:49, 25:1, 33:40, 34:28, 62:3

The prophet (pbuh) has been sent to the whole world unlike the earlier prophets who have been sent for the people of particular race, language and community.

As the Quran has been revealed to the last prophet it is known as the last Book.

Why is it revealed in Arabic language?

It is right to ask, “Why should the Quran, which has been sent as guidance to whole world, be revealed in Arabic language?”

The reason is not that Arabic language is either God’s language or superior to other languages. In fact Islam declares that all the languages are one and the same. Islamic belief is that neither superiority nor inferiority of a person should be established on the basis of a language

Islam is a way of life revealed not only to the Arabic speaking people but also those who speak other languages throughout the world.

The way of life which is given to the prophet (pbuh) even though it is common to all the people who speak various languages, can be revealed only in one language.

Whether it is revealed in Arabic or in any other language the above question will ever be raised.

Hence, the affinity to language should not be taken as a criteria in the matter of establishing unity among the people of the world. The affinity to any language will only destroy our attempts to achieve unity among the people

There are various languages spoken in India. The ‘National Anthem’ of India is in the Bengali language. It does not mean that we have accepted the ‘National Anthem’ in the Bengali Language because of its superiority over other languages.

We ignore the language affinity to establish national integration.

Similarly for achieving unity and integrity in the world and for the guidance to be imparted to the people of the world, no harm will occur if the language affinity is ignored. It will only be beneficial to the people of the whole world.

A leader, who has to lead the whole world, can be sent only in any one of the languages of the world. On this basis, only the Quran was revealed to the prophet (pbuh) in his own language. It is not because Arabic language is superior over other languages.

How was Quran revealed?

It is necessary, before knowing the history of the revelation of Quran, to know, at least briefly the history of the prophet (pbuh) before he was selected as the Messenger of God.

The prophet’s (pbuh) name was Muhammad. He was born in Makka (currently in Saudi Arabia) in 570 CE.

He lost his father before he was born and lost his mother when he was very young. His paternal grandfather Abdul Muthalib nurtured him under his guardianship.

After Abdul Muthalib’s death, prophet’s (pbuh) paternal uncle Abuthalib took care of him.

When he was a small boy he worked as a shepherd. Later he accompanied his uncle in his business ventures. Gradually he became an expert in that field.

When he reached the age of 25 he married Katheeja (RA), a widow, who was elder to him.

By marrying her he became very rich at the age of twenty five.

The period of the revelation f Quran

During the period of the prophet (pbuh) the people had been practicing polytheism and were immersed in many types of superstitions

·          They worshipped the idols (gods) naked.

·         They considered the birth of a female child as a humiliation and so they buried them alive.

·         They are notorious in drinking alcohol.

·         Engaged themselves in debaunchery.

·         They treated the women like animals.

·         They even committed incest with their mothers showing no remorse when their fathers died.

·         Cast discrimination was on the high.

·         They considered their Quraishi tribe as the superior tribe and considered other tribes as inferior.

·         They were linguistic fanatics and so they considered their Arabic language superior to other languages. They considered only those who speak Arabic, human-beings and other who do not speak Arabic animals.

·         They never considered killing the human lies as an offence. Even for a petty reason they killed.

·         They took revenge on the person who killed one of the members of their family. Even if they were not able to do that they would advice their heir to take revenge on the killer. Such a blood-thirsty act continued for many generations.

·         Seeing such evil activities of his people the prophet became very upset and hated their activities.

·         When he attained the age of forty he visited the cave ‘Hira’ which was situated outside Makka and began to reflect alone upon the activities of his people.

·         He had become a regular visitor to that place and stayed there for many days.

·         It is at this place, he met Jibraeel, the Arch angel of God, standing in his original shape, hovering from the earth to the heaven.

·         When he embraced the prophet many times and asked him to recite in the name of God, the Creator (Quran 96:1 to 5)

Thus the message of his appointment as the prophet of God was revealed.

Immediately after this incident, the prophet (pbuh) became very much afraid and at that time his wife Khatija (RA) consoled him by saying “Your God will not forsake you. You have been helping the people, give a lot charity to the poor and facilitate the relatives. So your God will not forsake you.”

After that she took him to ‘Waraqa’, a Christian, who had knowledge in the Books of the previous religions.

Waraqa advised the prophet by saying “You are appointed as the Messenger of God. A stage will come when you will be expelled by your own people. The same thing had happened to the prophets of God when they propagated their religion” (Bukhari No. 2).

The revelation had started like this and ‘continued for 23 years. The compilation of the messages, which have been revealed by God gradually for the period of 23 years, is known as ‘Quran’.

Scientific Evidences

1.       The heaven functions as a roof protecting the earth from the dangers of the other planets. (2:22, 21:32, 40:64, 52:5)

2.       The heaven has the tendency to return back to the earth whatever that ascends from the earth (86:11)

3.       The veins which give the feeling of pain remain also in the skins of human body (4:56).

4.       When we ascend to the heaven the heart contract (6:125)

5.       Living-beings can live only on the earth (2:36, 7:24, 7:25)

6.       The gravitational force is the reason that the birds, flying in the air do not fall (dash) on the earth. (66:79, 67:19)

7.       Though it is possible to ascend in the heaven for a long distance, it is impossible to descend below the earth beyond the height of the mountain.(17:37)

8.       The journey around the earth by Dhulkarnain which proves that the earth is round (18:90)

9.       The miracle of the formation of earth as a cradle (20:53, 43:10, 78:6)

10.    The utterance of the recent discovery of the big bang, which originated the earth.(21:30)

11.    The child which grows in the womb gets its human shape only after 3 months.(23:14)

12.    The process involved in the ground-water conservation.(23:18)

13.    The existence of barrier between two seas which remain joined together (25:53,27:61, 35:12, 55:19,20)

14.    The miracle of the calculation of the average speed of the wind.(34:12)

15.    The gravitational force between the heaven and the earth.(35:41, 13:2, 31:10, 22:65)

16.    By mentioning the existence of many easts and many wests proves that the earth is round.(37:5, 55:17, 70:40)

17.    The planets were formed from the dust clouds after the big bang.(41:11)

18.    The human beings as well as other living things take their mass only from the earth. - 6:98, 50:4, 71:17

19.    The journey into the space is possible - 55:33-35

20.    The finger print is the important identification of a human being - 75:4

21.    Women also have their share in the production of a child- 76:2

22.    Honey does not flow from the mouth of the bee but it flow from the stomach of the bee (as excretion) - 16:69

23.    Waves exist not only on the surface of the sea but also in the depth of the sea - 24:40

24.    The womb does not accept anything except the embryo for a fixed period - 13:8

25.    The presence of veins which help in telling lies is in the front section of the brain  - 96:15

26.    If the oxygen is removed form the air then all the living things will be destroyed - 51:41,42

27.    The psychological part that the fear can be reduced if the hands are kept very close to the ribs - 28:32

28.    The place from where the sperm is released. (86:7)

29.    The astronomical fact that there are ways in the space. (51:7)

30.    The earth has its own gravitational force. (13:2, 31:10)

31.    The Sun and the planets are running- 13:2, 31:29, 35:13, 36:38, 39:5

32.    The splitting of the moon and the presence of it’s the evidence   - 54:2

33.    The astronomical fact about the expansion of boundary of space - 51:47

34.    There are pairs not only among the living things but also among other things including plants - 13:3, 20:53, 36:36, 43:12, 51:49

35.    The prediction of the decrease in the area of the earth due to the global warming which will melt the ice-bergs and raise the sea level - 13:41, 21:44

36.    The complete details of the water cycle (origin of rein etc) which match with the present day discovery of the modern scientist - 24:43

37.    The prediction about the possibility of the invention of atomic weapons - 105:1-5, 11:82, 15:74, 26:173, 27:58, 51:32

38.    By using the plural form of the word ‘darkness’ it explain that colors have their wave length and this wave length varies according to the color - 2:17, 2:19, 2:257, 5:16, 6:1, 6:39, 6:59, 6:63, 6:97, 6:122, 13:16, 14:1, 14:5, 21:87, 24:40, 27:63, 33:43, 35:20, 39:6, 57:9, 65:11

39.    The prediction about the technique of preservation of goods for a long time - 2:259

40.    The prediction before 14 centuries about the possibility of cloning - 19:21, 19:29,30, 21:91, 23:50

41.    The explanation of the unique physical shape of ‘a camel’ - 88:17, 36:41,42

42.    The iron was not produced in the earth, but it was sent down from the heaven - 57:25

43.    The mountains as pegs protect the earth, which rotates at a great speed, from shock - 13:3, 15:19, 16:15, 21:31, 27:61, 31:10, 41:10, 50:7, 77:27. 78:7, 79:32

44.    The confirmation of the scientific fact that the mountains were formed only after the creation of the earth - 41:9,10

45.    The fact about the process of production of milk in the animals before the invention of scientific equipments and laboratories - 16:66

46.    There existed birds on the earth which could carry a human-being - 22:31

47.    The declaration of twelve months for a year even before the later decision of fixing the number of a year as twelve - 9:36

48.    A psychological treatment of removing the sorrow of a person by bringing him a false message of bigger worry - 3:153

49.    Genes passed through generation after generation (7:172).

50.    The relativity theory discovered in the last century.(22:47, 32:5)

51.    Man has not originated from ape.

52.    Only the nose identifies a person properly.

53.    During the period when there was no telescope, the Holy Quran mention that the earth is made of many layers.(65:12)

54.    It is healthy for both the mother and the child that the delivery is conducted in water.(19:24)

55.    The gender of a child is decided only by the sperm of a male.(75:39)

 

·         The Kaba (Masjid) shall remain till the dooms day - 2:125, 3:97, 5:97, 14:35, 28:57, 29:67, 95:3, 105:1-5, 106:3,4

·         The people of Makka shall enjoy affluent life - 9:28

·         The declaration that even though the prophet (pbuh) openly mingled with people, no human-being could kill him - 5:67

·         The body of the Firaun who died thousands of years before will be preserved - 10:92

·         When the people of that period used only the horse and camel as vehicles, Quran predicts about the future inventions of modern vehicles - 16:8

·         The prediction that Islamic rule will be established very soon at Makka, when the Muslims, who were in minority, had been facing humiliation and torture at the hands of the polytheists 73:20

·         The prediction that the enemies of the prophet shall be defeated by the minority Muslims - 17:76, 54:45

·         During the period of the prophet (pbuh) the Roman Empire was destroyed and annihilated by the Persians. The prediction about the victory of the Romans over the Persians, at that time, could not have been imagined that it could happen - 30:2,3,4

·         When the prophet, fearing his life, left Makka and took refuge in Madina, it was predicted that he would defeat the enemies at Makka and occupy it - 28:85

·         The prediction that fruits will be brought to Makka, which is a desert, from all parts of the world - 28:57

·         The prediction about the preservation of the scrolls of the Book of God in a cave- 18:9

·         That the Abu Lahab, Uncle of prophet (pbuh), will not accept Islam - 111:1,2

·         The prediction about the ship, which carried Nooh (pbuh) and his people during the great flood that took place thousands of years ago, would be kept protected in a mountain - 11:44, 29:15, 54:15

·         The hypocrites who had been ruling over Madina would be expelled - 33:60

·         The Quran will be protected for ever - 15:9

Logical Evidences

·         The challenge that no book can be created like Quran - 2:23,24, 10:38, 11:13, 17:88, 28:49, 52:34

·         The challenge that no contradiction can be found in Quran - 4:82, 41:42

·         The Books which revealed before the prophet (pbuh), which were hidden by the religious clerics, were brought to limelight by the prophet who was unlettered - 3:93, 7:157, 48:29

·         The challenge posed to the people of different religions by the prophet (pbuh) based on his spiritual strength - 3:61

·         By establishing the fact that there is no share for the prophet (pbuh) in the authority of God, it is proved that Quran is the Book of God - 3:28

·         Praising Quran as the Book of God by conveying revelation of God regarding the passing of stricture against the prophet (pbuh) in the case of his blind companion - 80:1-8

·         Presenting his pure life as an evidence to prove his trust worthiness to establish to establish the Quran as the Book of God - 10:16

·         When the help rendered to a person, who had indulged in scandal-mongering against the wife of the prophet (pbuh), was stopped, God criticized this act. By recording this criticism of God in the Quran itself it is proved that Quran is not the words of the prophet but it is the Book of God - 24:22

 This is the Book of God

Before approaching the Holy Quran we should be aware of certain fundamental details regarding it.

Even though Muslims believe that the Holy Quran is the Book of God, there are others who assume that it is written by the Prophet (pbuh) himself. It is a wrong thinking.

According to Islamic faith, this Holy Quran had been revealed to Prophet (pbuh) and was conveyed to the people.

The Holy Quran itself declares clearly that not even a single utterance of the Prophet (pbuh) has been included in the Holy Quran (Refer Verses: 10:15, 10:37, 37:38, 11:13, 11:35, 16:101-103, 69:44-46)

No Contradiction

Certain people assume that the Quranic revelation has been an imagination of the prophet (pbuh)

There exists proper reason to prove that the Quran has not been produced by the prophet (pbuh).

Generally, we find contradiction in the speech of the human-being. Thought it is possible for the human-being to speak carefully, for one or two days, without contradiction, it is impossible to speak for years together without any contradiction.

If we make a study of the entire speech of an eminent scholar for period of five years we can find many contradictions in his speech on various matters as listed below.

·         Forgetting what he has spoken earlier

·         Getting a correct understanding of a matter which he has wrongly understood earlier.

·         Talking carelessly due to the occurrence of grief, loss, etc.,

·         Adopting an approach of conciliation in order that others’ sentiments should not be hurt or to get certain favour
from the people.

·         Defects like amnesia caused by old age.

·         Fearing consequences of the crisis adopting double standards.

As there remain a lot of weaknesses for a human-being no one can avoid speaking in a contradictory manner.

On the other hand the prophet (pbuh) had taught the Holy Quran for twenty three years little by little. If it had been his own imagination then there could have been a lot of contradictions in his speech for twenty three years. There are no contradictions in the Holy Quran.

Such contradictions pointed above are avoided only because it is a Word of God, who is free from all weaknesses.

The Holy Quran throws challenge at the human beings of the whole world to search for contradiction in it. (Refer Quran 4:82)

High Standard

The prophet (pbuh) introduced the teachings of the Holy Quran to the people. If it is to be the revelation of God then it should contain teachings and messages in a high standard, unlike the teachings and messages of human-beings.

The non-Muslim scholars and researchers who made a thorough study of the Holy Quran have appreciated the exalted style and excellent standard of the Holy Quran. This is the reason that the Holy Quran has been honored for its high literary value in the Arabic literature.

Unlike any renowned literature piece, that contains many lies, exaggerated descriptions and imaginations, the Holy Quran, which is a ‘Word’ of God, far surpasses any human endeavor in linguistic excellence and perfection and contains the following aspects.
 

·          No Lies

·         No contradiction

·         No vulgarity

·         No exaggerated description

·         No mixture of imagination

·         Neither escapism nor evasion

·         No exaggerated praise of kings and patrons

Eminent literacy scholars of those days were astounded by the high literary standard of the Holy Quran, which possesses only truth and is devoid of certain aspects usually adds taste to the literature and creates interest in the minds of the people.

For creating such a Book of high standard, the prophet (pbuh) should not only have been a great scholar of Arabic but also knowledgeable in the previous literary works.

The surprising fact is that the prophet (pbuh) could neither write nor read (Refer Quran 29:48, 7:157, 158 & 62:2)

Moreover the standard of Quran is so high that it could not have been imagined by an unlettered person who was neither a scholar of Arabic literature nor a knowledgeable person, who had been familiar with the literary works of those times. Hence, there is no doubt that the Holy Quran is the Book of God.

 

A literature which can be understood by a layman

Generally, a book, if it possesses high literary standard, will not usually be read by common people.

To be appreciated by common people, a book should not possess the aspects of high literary standard. Only eminent scholars can appreciate and understand books of high literary standard. Ordinary people cannot understand them.

On the other hand, the Holy Quran, which is a master-piece of fine literary standard, had been understood by the Arabs who could only speak that language. It also attracted the eminent scholars.

The Arabs of the present time, who could understand the Holy Quran are unable to understand the books of high literary standard in Arabic language.

The prophets (pbuh) throw his challenge only on the above basis and proved to the world that such a Book cannot be created by any human being.

It is one more evidence to prove that the Holy Quran was not a product of Prophet Muhammad’s (pbuh) imagination.

Melodious

There should be a proper method adopted which would control the meter and lines of any literary work, in order to enhance the rhythm and melody of the work. Only then we feel its melody. On the other hand, there is no such controlled rhyme and meter observed in the Quranic verses. Instead, free verse is adopted here. It seems as if it is similar to prose.

There is also no limit to the number of words for a verse. A verse may contain more than hundred words. Another verse may contain only ten words and sometimes even one word.

Melody cannot be expected from such an arrangement of words. Surprisingly, the style adopted by Quran is such that there is sufficient melody to attract the minds of those who listen to the recitation of Quran.

People who do not know the Arabic language also enjoy the melody of the Quran.

Adopting a style where there is no possibility for the existence of melody, Quran surprises everybody by its melody.

This is another evidence to prove that the Holy Quran is no the Book imagined by the Prophet (Pbuh)

Suitable to all times

The prophet (pbuh) was born in 570 CE

This period was known as Dark Age because the people of that period had been very backward in the field of science. They did not even know that the shape of the earth is round.

A person, living in that period, however genius he might have been, could not predict anything thought could be suitable to the future generation. Anybody who reads his writing after hundred years could easily find out a lot of errors in his writing.

 

It is because nothing could be predicted a century before, what is going to happen after hundred years.

Even, if book is written jointly by various scholars that will not stand the test of time. That book becomes obsolete within a period of hundred years.

Till date, nobody could prove in the Book anything wrong which had been introduced by the prophet (pbuh) who was unlettered and had lived in the period of dark ages.

As far as the Holy Quran is concerned, it speaks not only about religion but also about other fields, at various places.

While mentioning about the earth, the planetary system, the wonders in the heaven, the geography and astronomy, etc Quran surpasses the eminent scholars and intellectual of this present century in the field of science and in the display of knowledge on various fields.

In addition Quran talks about various things regarding human-beings and other creatures, their inner-structure, the creation of living-things etc. The surprising thing to be noted here is that whatever it speaks, it speaks better than an expert in the field of medical science of this century.

Similarly, it speaks about plants, mountains, rivers, etc. The point to be noted here is that whatever is mentioned in the Quran, which has been revealed before fourteen centuries, matches with the ideas expressed by current scientific facts.

Moreover the Holy Quran has already mentioned about certain things which have been recently discovered.

(Refer page 26 for details)

The people who think about the period of the prophet (pbuh), which has been very backward in the field of science, if they correlate with the things that are mentioned in the Quran, which surpass the knowledge of experts of the current century, will come to a conclusion that whatever is said in Quran is not the word of prophet but it is the Word of God, who knows the past, present and the future.

If anyone does research on the various fields like science, modern inventions, political system, civil and criminal laws, as mentioned in the Holy Quran, he will clearly realize that the laws prescribed in the Quran are far better than the laws enacted by the experts of the current century and in their usefulness also they are more beneficial to the humanity. Even non-Muslims welcome the Quranic laws and wish them to be enacted.

The popularity gained by the Quranic laws among the people of various religions clearly states that the Quranic laws introduced by the prophet (pbuh) are not the laws imagined by him but they are the laws revealed by the God. We observe frequent correction and amendments have been done in the laws enacted by the leading experts. On the other hand in the Holy Quran which has been revealed before fourteen centuries, there is no correction done, till date.

Another evidence to prove that it is the Book of God remains in the wonderful solution it gives to solve the intricate problems of the modern times.

The untouchable which springs from the differences of the race, caste, etc., which could not be solved for centuries, has not only been easily solved but also eradicated by the teachings of the Holy Quran.

Quran has predicted number of things which are going to happen. Many such predictions have already happened.

(Refer page 29 for details and evidences)

All the above things clearly denote that the Quranic words are not the word either imagined or uttered by the prophet (pbuh).

Quran itself throws a challenge at the world if it believes that the Quran has been imagined then let it to bring a chapter like this.

(Refer Holy Quran 2:23, 10:38, 11:13, 17:88, 52:34)

Quran had already predicted that no one could succeed the challenge thrown by it. Nobody has been able to succeed in defeating this challenge for the past fourteen centuries.

The prophet (pbuh) in his life time of twenty three years has spoken more that what we have seen in Quran. All the speeches, actions and approval of the prophet (pbuh) have been recorded and protected.

Any linguistic scholar who does research on the languages of the Quran and the speeches of the prophet (pbuh) can clearly state that they are not the words of a same person. He will find clear differences in the literary standard and style between the two.

Certain researchers, who accept the view that the Quran could not have been produced by the prophet (pbuh), have said that the prophet (pbuh) has learnt it from the Books of the Jews and Christians. Still, a few Christians share this opinion.

It is because both Quran and the Books of the Jews and Christians mentions about the prophets(pbuh) who lived before the prophet Muhammad(pbuh), like Adam (alai), Nooh (alai), Moosa (alai), Yahya (alai), Yaqoob (alai), Dawood (alai), Sulaiman (alai), Isa (alai), etc.

This view is wrong due to many reasons.

It is only Quran which mentions the names of the prophets given above in a proper perspective. In the presentation of their lives there are vast differences between Quran and the other Books of Jews and Christians.

The above mentioned prophets are portrayed in the Books of the Jews and Christians as persons who have indulged in drinking, debauchery and other evil practices. On the other hand Quran portrays them as righteous persons.

Quran mentions only the important aspects of their life which carry necessary lessons, unlike the Books of Jews and Christians.

Quran does not describe the genealogy of the prophets as it is found in the Books of Jews and Christians

It is proved from the above mentioned facts that the prophet (pbuh) never copied from the Books of Jews and Christians.

We then find in the Books of Jews and Christians, their narrations of many historical events and here and there a few teachings. There is no guidance in those Books for all problems faced by an individual in his lifetime. Quran records only certain hints about the historical events from which people can learn. It also gives appropriate solution for all the problems faced by the human-beings. Such solutions for the problems are not given in the Books of Jews and Christians. From this we understand, that there is no basis for the accusation that Quran is a copied version of the Books of Jews and Christians

It is to be noted that like other communities, the people belonging to Jews and Christian communities also embraced Islam in large numbers during the prophet (pbuh) period.

Such people would not have embraced Islam if they had known that Quran had been copied from their Books and would not have accepted the prophet (pbuh) as their guide, finally it is clear beyond that doubt the Holy Quran has been only a revelation from God and it was not produced by Prophet Muhammad (pbuh).

 

No expectation of reward from the people

If the prophet (pbuh) had applied his imaginations in producing a Book in the name of God, then he should have expected something in return.

It should also be reflected, regarding the benefits he had gained for having by imagined and informed that Quran was the Book of God.

The prophet (pbuh) became a merchant when he was twenty five years old. He became the richest man of Makkah when he attained the age of forty. He declared that he had become the prophet (pbuh) to the people of Makkah only at this stage.

From this we understand that the prophet, as he had been already rich, had no intention of amassing wealth.

From the day he made the announcement of his selection as the prophet of Allah, he had to endure great ordeals. He had been humiliated tortured and was even expelled from his place. He could have safeguarded himself from being expelled if he had ceased from the propagation of Islam and had his dropped his claim as the prophet of God.

Even that society desired only that type of an action from the prophet (pbuh). On the other hand he left that place empty handed. After he became a prophet, he had not amassed any wealth. Instead he lost everything for the sake of his principles.

After establishing the Islamic rule in Madina, had he wanted, he could have accumulated a lot of wealth. He led only a simple life even there.
 

·         Even at this stage he did not accumulate any wealth for himself

·         He did not live in a palace

·         He lived in a hut till his death

·         He and his family ate only meager food daily which was not sufficient to satisfy their hunger

·         Continuously for a month they could satisfy their hunger only by eating a few dates and water. They did not cook
anything at home.
 

·         The prophet had only two sheets of cloth, with which he covered his body. He had only one or two dresses to wear on special occasion.
 

·         They did not have even a lamp and spent their nights in darkness

·         He could not even redeem his armor, pawned from a Jew for a measure of wheat, when he died.

·         He left only a small piece of land, a horse and a few sheep, when he had died. He declared all his properties as the properties of the government and had even forbidden his family members from becoming heirs to his property.

·         This impeccable life led by the prophet (pbuh) clearly states that the Quran is not a product of imagination by the Prophet (pbuh).
 

It is also wrong to assume that the prophet (pbuh) could have used the name of God in order to attain fame among the people. If anybody reads the Quran completely the above doubt will be cleared.
 

A person who had desired fame would not have used certain words which could have affected his honour and pride.

·         I am not aware whether I will be successful or not when I am presented before God.

·         God’s treasures are not in my possession. I do not know the hidden.

·         I cannot escape from punishment of God if I commit any wrong.

·         I am also a man like you
 

There are also verses recorded in Quran which convey Allah’s warning to the prophet (pbuh). For example, God finds fault with the prophet (pbuh) in the following verse.

“why do you fear the human being without fearing Me”

There are verses in Quran, which admonishes the prophet (pbuh), when he gets angry on his blind companion. Even though the blind companion of the prophet (pbuh) was not aware of the details of the incident, the prophet (pbuh) could not hide it because these verses are the words of God.
 

The prophet (pbuh), unlike ordinary people who could not digest any humiliation or dishonor, done on them, openly declared such verses carrying the news of such incidents as the words of God.
 

Even when there were people who would have accepted him as God, due to their excessive love and affection on the prophet (pbuh), the prophet (pbuh) declared that he was only a human-being like others. The above matters have been recorded in the Quran as the revelation of God.
 

If it is reflected how a man could have imagined and such recorded matters which had admonished him and caused harm to his self-respect, against himself, then it could be understand that Quran was not a product of imagination by the prophet(pbuh).

He disliked the people praising him. He led a very simple life.

·         He had no palanquin in his possession to travel like the kings.

·         He had no gate-watchman

·         He did not allow others to prostrate before him

·         He also forbade people from standing up as a mark of respect

·         He warned the people not to praise him like those people who praised the prophet Isa (pbuh)

Hence, it is made clear, that he had not used the name of God to attain fame and honor and Quran is undoubtedly the ‘Word’ of God.

It will be beneficial for the readers to know certain procedures adopted in this translation.

We have used transliteration of certain Arabic words because of the non availability of the words in the English language, which give the exact meaning of the Arabic word.

We have also used certain Arabic words which can only be understood by Muslims. For example, though ‘Salath’ is a familiar word among the Muslims, those who are other than Muslims will not understand the meaning. Hence, explanations for such words which are unfamiliar to non-Muslims are given under the heading ‘Glossary’ in an alphabetical order.

We have used numbers at necessary places for the following reasons.

Various explanations may be necessary for the subject-matter of certain verses.

Doubt may arise regarding the total (complete) idea of a verse.

Or, the verse may contain certain predictions about the future.

Or, the verse may contain certain scientific truth.

Or, doubt and confusion may arise regarding the extent of the applicability of the verse to the modern times, though the meaning of the verse is understood.

Or, it may contain ideas which add extra dimension to the meaning of the verse.

We have used such numbers in various places. If, for example, the book number 12 is given, then we can know that, that the note denoted by the particular number contains extra information.

We have taken extra care to avoid repetition.

For example, Quran cites references regarding the revelation of the Books in the past, in various places. All those places will be denoted only by the foot-note number 4.

We have used only very simple language and avoided the language of high style, in order to benefit the common readers.

We have made it an objective to present the correct meaning in accordance with the true Islamic spirit exhibited through
Quran and Hadees.

Certain words added by us for the purpose of clarification have been enclosed in brackets.

For example, certain verses, in which God address the Prophet Muhammad (pbuh), we use the name of the Prophet ‘Muhammad’ in brackets in order that it should not be misunderstood that God’s address is towards others.

Certain people may raise objection to such usage without the usual addition (pbuh) with the name of the Prophet Muhammad (pbuh), stating that it many cause disrespect to the Prophet Muhammad (pbuh). Those people who make this objection should remember that it is Allah who addresses the Prophet Muhammad (pbuh). It will cause disrespect to the Prophet Muhammad (pbuh) only if we address him in that manner.

For example, if we translate a word ‘Aleem’ as ‘knowing’ in a particular place then we used the same meaning ‘knowing’ wherever we have used the word.

We have not adopted this procedure in some. Such places of exception, where we get more than one meaning for some words.

We have given the foot notes separately in order to limit the number of pages.

 

It should be remembered that the Holy Quran is not an ordinary Book, which is a compilation of a various details under certain titles, instead it is a collection of various guidance given by God by twenty three years under various circumstances.

A father with exemplary character, conduct and wisdom gives counsel to his son on various occasions. How would they have been arranged, If all the counsels given by the father over ten years have been compiled

·         He would have repeated this year some of the advices already given by him, during the last year.

·        
He would have uttered his advices seven or eight times

·         He would have given some of his advices only once

·         He would have repeated again and again the same advice because of the importance of the matter.

·         Or he would have repeated this advice because to his son would not have followed his advice properly.

Similarly certain things have been repeated again and again in Quran

If all the advices given by the father to his son for the past ten years have been compiled, those advices could not have been compiled and arranged under any title.

·        
The father would have discussed about patience when his son was in an angry mood.

·         Next day, when there is examination he would have talked about the significance of studies

·         The day after, he would talk about the importance of the consumption of food if the son had been reluctant to eat.

·         The very next day, when he finds him behaving with his mother ill-mannerly, then he would admonish him regarding it.

These things would not have been said in a serial order. Usually, a father does not advice his son, keeping in his mind to talk on some title on a particular day and to discuss things as another title on some other day. He would plan only to advice his son on specific matters whenever necessary.

Similarly, the Holy Quran has also mentioned many such teachings. Hence, it can be observed in the Holy Quran that certain matters are neither repeatedly mentioned nor they are framed under a specific title. There are also instances in which whatever is instructed earlier has been changed later

Generally, differences remain between the spoken language and written language. If we observe any leader on the stage, he will speak, “His rule is the worst one, and corruption has become rampant in his rule. My foremost aim is to remove you from the chair.” We can note that initially he used the third person ‘His” in speech and later he changed it to the second person ‘You’.

The usage of ‘His’ and ‘You’, refer only to the same person and we can see that this type of usage is common in all the languages of the world.

We can observe such things not only in the speech given by a person on a stage but also in his conversation with his family members at time.

Initially while speaking, he will say, “Your arrogance has increased” and suddenly he will start saying in his speech, “Peace will prevail only if he is expelled from the house.” Many such instances can be commonly noted in the conversation of all the people.

Such usages will not be used in a written language. The Holy Quran is not revealed in a written form. It is revealed only in a spoken form. That is how, we find in the Holy Quran also, such frequent occurrences of changes in the usage.

While in speech the second person “You” will suddenly be changed to third person “They”. It is because the Holy Quran which was revealed in spoken form, the same was retained in the written form also.

Even in the advice given by the father to his son changes in the advice occure according to the circumstances.

The Father, who said earlier that his son should not go our of his house to play, when he was four years old, will later, when his son become fifteen years old, will ask his son to go out of the house and play. Both the orders, though they are different, are used in different context.

Likewise, certain teachings of Quran which have been uttered in different contexts may look like contradicting one another. In such places we have given explanation for this in the notes.

God, while referring to “Himself” in the Holy Quran addressed Himself as “I” only in a few places. In most of the places He addresses Himself as ‘We’. Such usage among the individuals found in Arabic as well as in other languages of the world. We also refer, “This is my house’ as ‘This is our house’, we will assume that there is a share for other people also in our house.

Even while introducing our own son, we refer to him as ‘our son’ instead calling of him ‘my son’. This is not understood wrongly. It is not understood in its literal sense. Similarly, such words ‘We”, ‘Us’, etc are used in Quran.