6. THE HOLY QURAN
Islam is based on the Quran, not
on the Prophet Muhammad, who was a transmitter, interpreter and applier of it.
He was a Messenger, while it is the message which is important for Islam. Though
it came through the Prophet Muhammad, it does not contain his opinions, but
what he received through revelation when he was in a special state of
consciousness. It is not a second hand report as might have been the case had
it been a report by the Prophet of what he had heard. This creates three important
differences:-
(a)
Whereas the Prophet is confined within a time and a place, the book is not. The
Prophet dies, but the guidance of the Book remains forever and is available
everywhere. The Quran, therefore, has the same position in Islam as Jesus has
in Christianity. But unlike Jesus, who died, remains permanently with man. The
Christians overcome this by the belief in the resurrection of Jesus, a belief
not required by Islam.
(b)
Whereas other people in the past had to rely on the word of a priesthood or
church who interpreted the teachings according to their own prejudices or
interests and could not study the source, here for the first time the source
was made available.
(c) The
book lays down the general principles and there is a prophet to interpret and
apply it in life. The Prophet is the Quran in action. The Quran is not the
Prophet described. Thus a distinction is made between three factors. In the
absence of this distinction some Teachers laid down the general principles,
others the interpretation and still others the application. But there was no
certainty that the three were coordinated. It is usually a Church or
organisation which applies the teaching, but it is not difficult to prove that
this most often differs from the teachings of the Founder.
“And lo! it (the
Quran) is a revelation of the Lord of the World, which the True Spirit hath
brought down upon thy (Muhammad’s) heart, that thou mayest be one of the
Warners, in plain Arabic speech, and lo, it is (mentioned) in the Scriptures of
men of old.” 26: 192-196
“And when Our
clear revelations are recited unto them, they who look not for the meeting with
Us say: Bring a Lecture other than this, or change it. Say (O Muhammad): It is
not for me to change it of my own accord. I only follow that which is inspired
in me. Lo! if I disobey my Lord I fear the retribution of an awful day. Say: If
Allah so willed I should not have recited it to you nor would He have made it
known to you. I dwelt amongst you a whole life time before it came to me. Have
ye then no sense? Who does greater wrong than he who invents a lie concerning
Allah and denies His Revelations? Lo! the guilty never are successful.”
10:16-18
It is
unlike the Scriptures of other religions, which contain the reports of the
teachings and traditions of their founders, by still other people, third
parties. They are equivalent to the Hadith, the record of the traditions (Sunna)
about the Prophet, Muhammad.
The
question is: What is meant by ‘revelation’?
A
comparison of the teachings in the Quran with other religious literature,
particularly Jewish and Christian, shows that it contains many ideas also
contained in these other older books. The references to Satan and the Fall of
man, to Moses and other Old Testament Prophets and to Jesus, all show that this
is the case. Indeed, the Quran admits that its teachings are not different from
those of past prophets. How then can the teaching be attributed to the Prophet
Muhammad, and why should he be honoured for them? And yet there are certain
differences, both in the formulation and the significance. It is easy to assume
that Prophet merely borrowed and rearranged past teachings according to his own
desires. He could be credited for this rearrangement or creativity. The
Prophet, however, refused to take the credit. Rearrangement needs a motive and
it also requires that the new re-arrangement should suit the desires and needs
of a large number of other people. And this implies that there is something
objective about them. The point of interest is not so much that there are
similarities, but why just those and not other teachings have been selected,
how they have been arranged, and how they have been incorporated into a
consistent system which still manages to be different from others. The
creativity of man is never completely original, because it consists only of the
power of re-arranging already existing materials. If this were not the case it
would be pure fantasy and quite useless. The Truth must remain the same
everywhere and at all times.
However,
this creativity can be either subjective or objective. The creative impulse can
come from the person’s own imagination, desires, prejudices, ambitions
and self-interest, acquired from life in the world, or it can come from a
selfless and external source, from Reality, the objective world. The latter
requires the suspension of the lower or worldly mind. It requires passivity,
receptivity, in short, a state of Surrender. This allows information of a more
sophisticated kind to enter the mind. This is called inspiration or revelation.
The existence of a higher state of objective consciousness is an integral part
of the teachings of all religions and is affirmed by the mystics of all
traditions. There is no reason for disbelieving them, particularly as many
people, students, artists and scientists, have had similar though more modest
experiences of the same kind. Indeed, methods are described for verifying,
testing and developing this faculty, but few have taken up this challenge. The
prophet is honoured because he has given up his subjective self-interest and
put himself in this objective state, and it is this which also gives him the
influence and power. It identifies him not only with Reality but also with the
community, and he becomes a bridge between the two. Surrender, therefore, means
the acceptance, incorporation and application of the Quran.
It is worth noting that the acceptance of
the Quran, the Teaching, depends on its holiness, and this, as far as mankind
is concerned, is justified by a kind of Trinity, namely Allah, the Spirit and
the Prophet. But the Quran denies that Allah, Himself is a Trinity as
Christians believe. The significance of the difference lies in this: In the
case of Christianity God, the Father, is remote, and the individual is required
to follow the teacher. The Prophet is the medium. Unfortunately, the Prophet
himself has often become the object of worship. In the case of Islam the
individual is required to Surrender to Allah directly. The teaching provides
the method, the way, a bridge to this. The Prophet is a Messenger and an
example. Unfortunately, the Book has often become the object of worship.
The
History of the Quran is as follows:-
The Quran
was revealed to the Prophet when he was in a special state of receptivity, a
little at a time, according to their relevance to changing conditions of life,
over a period of 23 years. The style of the Quran is quite different from the
teaching of the Prophet as recorded in the Hadith. The revealed verses were
immediately written down and the records placed in a bag. They were also
memorised by many of his followers. Three stages in the development of these
verses are evident. There is a change not only in content but also in style and
manner of presentation. At each stage the circumstances as well as the
psychology of the people had to be taken into consideration.
1. The
period when the Prophet first began to teach in Mecca and obtained converts. The foundations
were laid down.
2. The
period when the number of converts had increased so much as to alarm those who
had the power and wealth. They felt threatened and began to persecute the Muslims.
The teaching had to be consolidated.
3. The
period after the flight of Muslims to Medina
where they established a separate community. Here the spiritual had to be
combined with the political and the economic. There were psychological, social
as well as physical threats from hypocrites, apostates, Pagans, Jews and
Christians and these had to be dealt with.
As the verses accumulated and the
revelation was completed, the question of changing circumstances became
irrelevant. The Prophet himself, under divine guidance, re-arranged the verses
in a particular order which was not the same as the order of revelation. This
order was recited by the Prophet on two occasions and memorized by others, but
the written verses had not been compiled into a book. It is only when many of
those who had memorized it in their entirety died in battle, and it seemed that
this arrangement might be lost, that the Caliph Omar ordered that the whole of
it should be gathered into a book. However, there were a number of different
dialects among the people which gave some words different meanings and some
people also added comments. The Caliph Osman in consultation with other
companions of the Prophet ordered that only the version of the Caliph Abu Bakr
should be regarded as genuine and all other copies were burnt. The Quran,
however, continued to be taught by word of mouth. There were difficulties in
deciphering the script in an unambiguous manner owing to the fact that there
were no vowel marks and punctuation points. These were added on the orders of
Zaid, the governor of Basra
and Hajjaj bin Yusuf (45 - 85 A.H). There are, however, still some minor
differences between texts but these complement rather than contradict each
other. The present Quran must, therefore, be regarded as being faithful to the
original teachings as given not only by the Prophet but by Allah. There is,
however, some controversy about verses 9:128-129. Ali ibn Talib, the Prophets
son-in-law is reported to have protested against their inclusion in the Quran
because they were not revelations to the Prophet. They do not, however,
contradict anything in the Quran.
However,
there are differences of interpretation owing to several factors:- Meanings of
word change over the centuries because of changes in usage, the conditions of
life and even the psychology of people. Selection and arrangements depend on
the interests, assumptions and activities of people. These may consist of prejudices,
self interest, habits of thought or conditioning by extraneous sources. And
these in turn may depend on various environmental, social, political or
economic pressures. Adaptation to changing circumstances, however, must be
regarded as legitimate as long as it is objective and conscious and no ulterior
motives prevail. Whereas a single interpretation must be regarded as a partial
truth, if all the different selections and interpretations are taken together
then the likelihood is that they will begin to approximate the whole truth.
A
distinction must be made between:-
(a) The original meaning
(b) The interpretations
(c) The application.
There may
be several levels of interpretation, and applications may legitimately differ
according to different circumstances.
The
following features of the Quran which collectively and individually make it
unique in world literature are important:-
1. It is
the direct Word of Allah. That is, it is addressed by Allah, in the first
person, sometimes to Muhammad, at others to the Muslims and people of other
religions, and sometimes to Mankind in general. It was not composed by the
Prophet Muhammad, or anyone else, though recorded by men.
2. The
Quran is not compiled in a temporal order the way it was received. It was
revealed gradually in small parts according to the needs of the circumstances
so that people could absorb it gradually and get used to the religion. But as
these circumstances no longer take place in that order it was arranged in a
quite different order. The first chapter gives us the gist, purpose and essence
of the whole. The second is a detailed elaboration. The following chapters deal
with different parts of the whole.
3. The
Quran is not a narrative. It does not describe the life of the prophet. It cannot
be reduced to a storybook for entertainment or a history. At a profounder level
the implication is that it is outside time altogether, but exists in eternity.
In human memory or consciousness there is no time either since all parts
coexist.
4. The Quran
does not use serial thinking. It is not written in a logical sequence, but
rather it consists of units of ideas which have multiple relationships with
others creating a wholeness. The wholeness of it gives meaning to each part. It
is atomic in form. Nature consists of many units which combine or dissolve into
other units, and each of these units link together with many others in numerous
ways. Thus a particular unit, event or story in the Quran will be found to
recur several times but each time in a different context linked with other
units. This allows one to see many different aspects of the same thing and
creates in the mind a self-consistent network or structure. The meaning of each
unit is then derived from the whole structure. A human being is also an
organised structure and the aim is to create increasing psychological
integration. It takes time to build such a structure. To take anything out of
this structure and look at it in isolation or in some other context would give
quite a false impression.
5. It is
not like a text book on a particular subject but combines all aspects of life
and existence into a single whole. It is not a work in cosmology, science,
psychology, literature, philosophy, theology, history, poetry, politics,
economics, morality, law and practical wisdom, yet it combines them all in a
self-consistent system. It reflects life.
6. The
purpose of the book is not merely to describe or inform but to arouse
awareness, conscience and will. It’s appeal is not only to the intellect,
nor to mere emotionalism and sentimentality but to the heart. This is what
makes it effective in the transformation of behaviour and the nature of man. It
does not, however, appeal to everyone in the same way.
7. The
Quran produces its effects by using many methods. Sometimes it uses
instructions, suggestions, argument, persuasion, threats, appeal, associations.
Sometimes it uses shock tactics such as flouting grammar by sudden changes in
person, tense or metaphor, or the lengthening or shortening of sentences. Sometimes
it speaks directly sometimes through parables or symbols. It is designed to
make people think, feel and act. Sometimes it explains at length and at other
times it creates super-concentrations of meanings. The self-same story or idea
may be used in many different contexts to bring out a number of its different
aspects.
Without the listener’s contribution
in attention, receptivity and effort it is unlikely to reveal much. It is
perfectly possible to criticise it on many grounds if one is so inclined, in
which case no benefits are derived. On the contrary, as the Quran itself points
out, it may well cause people to become worse. But this risk is worth the
improvement in others. We must not suppose, therefore, that all readers of the
Quran, or those who call themselves Muslims, have benefited or will benefit
from it.
“Those unto
whom We have given the Scripture, who read it with the right reading, those
believe in it. And who so disbelieves in it, those are they who are
losers.” 2:121
“Those unto
whom We gave the Scripture recognize this revelation as they recognize their
sons. But lo! a party of them knowingly conceal the truth.” 2:146
“And We reveal
in the Quran that which is a healing and a mercy for believers though it
increases the evil doers in naught but ruin.” 17:82
8. It is
written in a literary style which is unmatched despite the challenge of the
Quran itself to produce something like it. (17:88)
9. The
Quran was revealed in stages over 23 years, each in connection with the actual
circumstances and conditions. This makes the verses relevant to real situations
for everyone, specially as they belong to classes of experiences which are
repeated everywhere and in all times. They can be taken as particular examples
of more general types. It is, therefore, possible for a person having any kind
of problem to search through the Quran and come across verses which shed a
light on it and help in its solution.
10. The
proof of the veracity of the Quran does not depend on miracles but on the
following ;-
(a)
That it was given to someone who was illiterate in a time when literacy was not
of great importance.
(b)
That it cannot be imitated.
(c)
That it is self-consistent.
(d)
That it is self-evident and compatible with the experiences of people.
(e)
That the Prophet gained no personal advantages from it.
“And thou, O
Muhammad, were not a reader of any scripture before it, nor did you write it
with thy right hand, for then might those have doubted who follow falsehood.
But it is clear revelation in the hearts of those who have knowledge, and none
deny Our revelation save wrong-doers. And they say: why are not signs sent down
upon him from his Lord? Say: Signs are with Allah only, and I am but a plain Warner.”
29:48-50
“They say: He
has invented it (the Quran). Say: then bring ten surahs, the like thereof,
invented, and call everyone you can besides Allah, if you are truthful.”
11:13
“By the Star when
it sets, your comrade errs not, nor is deceived, nor does he speak of his own
desire. It is naught but inspiration that is inspired which One of mighty power
has taught him.” 53:1-4
“Will they not
ponder on the Quran? If it had been from other than Allah they would have found
therein much inconsistency.” 4:82 also 39:23
“And We have sent thee (O
Muhammad 0 only as a bearer of good tidings and a Warner. say : I ask of you no
reward for this, except that whoever will may choose a way unto his
Lord.” 25:56-57
11. Though
the Quran was meant for the Arabs, as the Quran itself confirms, the Quran also
confirms that the Prophet Muhammad was sent to all mankind. The Quran is
written in Arabic. This apparent contradiction needs explanation.
(a)
Any message has to be propagated somewhere first. Islam was first taught to the
Arabs.
(b)
It uses the Arabs as particular examples or illustrations of more general
conditions. It is a common practice to do this. Immorality, hypocrisy and sin
did not and do not exist only among Arabs.
(c)
The Muslims were expected to take the message and influence of Islam to other
peoples. They were expected to inform, explain, and demonstrate Islam in their
conduct.
(d)
The Arabs were a very primitive and barbaric people whom all nations, including
the Persian, and Roman Empires ignored. Apart from the fact that they had the
greatest need for spiritual regeneration, there is a miracle involved in their
transformation into a sophisticated civilization and empire in so short a time.
This points to the extra-ordinary power of the Quran.
12. The
word ‘Quran’ means “The Recitation”. It was meant to be
recited. It does not refer to a book of paper and ink. It probably does not
even refer to the verbal teaching, but to the force which produces spiritual
effects. The message of the Quran is, therefore, not independent of the way it
is recited, the sound and rhythms. It possesses an inner power. The conversion
to and the spread of Islam and the adherence of its followers depends on this
power.
13. The
Quran uses concise verses which condense into them a wealth of meanings. Some
of this can be seen by comparing stories which can be found in the Old
testament as well as in the Quran. It should be understood by the following
guidelines given by the Prophet Muhammad:-
“The Quran was
sent down in seven modes. Every verse in it has an external (or obvious,
exoteric) and an internal (or hidden, esoteric) meaning and every interdiction
has a source of reference.”
There are
seven different approved ways of reciting it which bring out different aspects
of its meaning. The exoteric and esoteric meanings tend to create two different
streams in Islam, and interaction between them varies, producing still a third
stream. The individual is prepared by the outer or orthodox and public stream,
the Shariat (The Religious Law) to a level where he can enter the more esoteric
stream, the Tariqat (The Way or the Method). This in turn should lead him to
the third or final level, the Haqiqat (The Truth) which is beyond words.
14. The
original message is regarded as being contained in a prototype in heaven. That
is, it is inscribed, as it were, in the foundations of the Universe. It is
integral to the process of creation. In other words, it is a rendering into
words of the essence of existence.
“We have made
it a Lecture (Quran) in Arabic that ye may understand it. And lo! it is in the
Source of Decrees, which We possess, sublime and decisive. ” 43:3-4
“This is a Glorious Quran,
inscribed in Tablet Preserved.” 85:21-22
The
ordinary interpretation of Preserved Tablet is that it is a metaphor for
permanency. But it is also known as the Source of Decrees. It refers to the
Plan or Blue Print upon which the Universe was constructed - the genetic code,
so to speak. The Quran is, therefore, Eternal, and Universal.
The reader is asked not to assume that
these words have a meaning already known by him, but that they point to a reality
which he must try to understand.
15. The
Quran is constantly pointing to Nature, the Creator, and Creation.
“This (Quran)
is naught else than a reminder unto creation, unto whomsoever of you wills to
walk straight. And ye will not, unless it be that Allah wills, the Lord of
Creation.” 81:27-29 and 68:52
It may, therefore, be
supposed that Nature, the Universe should be the source of Islam as in science.
This, however, is not quite correct. The Universe needs to be interpreted for
man before it becomes meaningful. The Universe is too large and complex for man
to comprehend. His mind is, therefore, selective. He needs a frame-work of
reference by which he can interpret it. A relationship between man and the Universe
has to be set up. This takes place in the mind. The correct way of seeing
things is probably as follows:-
Allah
created the Universe and man, and in order to relate the two together, He also
created the Guidance. This takes the form of Religion, a Teaching which
manifests itself from time to time through the Prophets. Religion is inherent
in the relationship between man and the Universe, owing to the fact that man
needs to adjust and adapt himself to the world if he is to live correctly. As
consciousness, intelligence and sensitivity develops, this relationship also
becomes conscious and is translated into human language. Thus we have a triad,
namely Man, Universe, Religion. Facts and values are both aspects of the life
of man and inter-dependant. We not only perceive, but must also act. The Quran
is regarded as the Word of Allah because it is formed by the same creative
force which brought the other two into being. It does not refer to mass or
energy but to order, knowledge or information in the objective sense. It is
more than likely that mass and energy which have already been found to be
aspects of the same thing, are in fact, aspects of order. The Quran certainly
affirms this.
“He hath
created the heavens and the earth with Truth. ” 39:5 15:85 46:3
Since the
Quran also contains truth, though translated into language, it has the same
status as the natural world in its meaning.
16. The
Quran has much to say about itself. This should be taken as guidelines for its
interpretation. If these guidelines are not followed and some extraneous
prejudices and attitudes are introduced then correct interpretation cannot be
expected, and the Quran will have no value.
“Those unto
whom We have given the Scripture, who read it with a right reading, those
believe in it. And whoso disbelieves in it, those are the losers.” 2:121
17. The
purpose of the Quran is stated in it to be a healing and a mercy (17:82),
guidance for mankind, the criterion of good and evil (2:185), to clarify (15:1,
25:33), and gives good news and warning (17:9-10), to cause spiritual growth (3
;164) , to bring peace and enlightenment (5:16), to quicken and bring to life (8:24).
It is a Reminder which is unassailable by falsehood, contains only what was
also contained in the teachings of past prophets. (41:41-45) It is not an
invention, but a confirmation and an exposition of the truth. (10:38) It is
conclusive (86:13-14)
It is divided into parts which should be
recited at intervals (17:106). But it is a wholeness which we should not divide
by merely isolating selected bits for exclusive attention (15:89-93). It has
been made easy to remember. (54:17, 22, 32, 40). The original cannot be
understood except by those who have been purified. (56:77-80). The Quran should
be chanted in measured tones.(73:4-6).
18. It is,
however, difficult to be neutral towards the Quran. If it had been easy it
would have had no effect on people. Those who are not made better by it become
worse. They react against it. It makes people self-aware of their shortcomings.
There are only two ways of dealing with this, either to make the efforts to
improve or to actively suppress this awareness, sometimes by justifying the
opposite.
“And We reveal in the Quran that
which is a healing and a mercy for believers, though it increase the evil doers
in nothing but ruin.” 17:82
19. Though
the revelation came from Allah, there are certain verses, known as the Satanic
Verses, which Muhammad himself withdrew from the Quran, saying that Satan,
rather than Allah, had placed them in his mind. It is important to mention this
as it has been used against Islam. On the contrary, we can learn a great deal
about Islam from this.
Firstly,
the point to be noted is that Islam differs from Christianity in not regarding
its founder as Divine, but as a fallible man. It is not possible to imitate or
follow a divine being. It is, therefore, believed by some Christians that mere
acceptance of Christ, without efforts, is sufficient to ensure salvation. But
it is possible to follow a human being. This determines whether efforts to
follow are made or not and how well recovery after failure takes place. The
Quran itself criticises the Prophet, for instance, when he ignored a blind man,
who came to him for guidance, in favour of someone of greater social position
(80:1-10). This story was included in the Quran, no doubt, to teach that all
men are equal before God, that worldly position is no criterion in judging the
potentialities of a person, that the Prophet was fallible, and that we can
learn as much from mistakes as from success.
Secondly,
the state of Trance or inspiration, even in the most exalted souls, can be
invaded by the Devil. That is, the rationalisations of the ordinary or lower or
subjective mind can intervene. The individual is here taught that he needs to
be wary of this, and learn to distinguish between true inspiration and
rationalisations. Allah himself corrected the Prophet. Or from another point of
view, the need for consistency and unity of experience prevailed. One would,
therefore, expect it to prevail throughout the Quran. One may have had reason
for suspicion if no such self-censorship had existed.
Thirdly,
it is necessary to point out that it is recorded in the Hadith that these
verses were not inserted in the Quran by the Prophet but that the scribes
inserted it by mistake - there were some hostile Pagan Arabs present when the
Prophet was reciting the surrounding verses and one of them shouted out the
addition deliberately to mislead the scribes.
20.
Certain apparent contradictions do appear in the Quran. For instance the
drinking of wine moderately was allowed at one time and completely forbidden at
another. But the contradiction disappears when they are considered in reference
to circumstances to which they relate and the evolution of the religion. The
Quran itself, and the Prophet Muhammad, indicate that some verses abrogate
others. The Quran denies that it contains contradictions. It is, therefore,
necessary to interpret the Quran, not in isolation, but with reference to the
context and circumstances in which its verses appeared. In science, too, there
is an apparent contradiction between the corpuscular and wave-like nature of
light. This makes it clear that the level of perception and thinking needs to
be altered so see reality.
“None
of Our revelations do We abrogate or cause to be forgotten, but We bring in
their place one better or similar. Knowest thou not that Allah is able to do
all things?” 2:106
“ Draw not near
prayer when ye are drunken, till ye know that which ye utter, nor in a state of
impurity (except when traveling on the road.” 4:43
“They question
thee about strong drink and games of chance. Say: In both is great sin, and
some profit for men, but the sin of them is greater than their
usefulness.” 2:219
“Intoxicants
and games of chance and idols and divining arrows are only an abomination of
Satan’s handiwork. Leave them aside in order that you may succeed. Satan
only seeks to cast among you enmity and hatred by means of strong drink and
games of chance, and to turn you from remembrance of Allah and from worship.
Will you then not abstain? Obey Allah and obey the Messenger and beware. But if
you turn back, know that the duty of Our Messenger is only to convey the
message clearly.” 5:90-92
We see,
therefore, that the evil of drink in suppressing consciousness and self-control
were recognised in the very beginning. But in a community used to drinking, it
took a little time to establish complete sobriety. It may be supposed that the
verse regarding drunkenness during prayer is now redundant and could have been
dropped to retain consistency. But this is not so. There is also subtler
meaning to the verse. Prayer should not take place sub-consciously,
mechanically or in a state of automatism and drowsiness. Nor should it take
place when a person is intoxicated with excitement, euphoria or aggression and
other debilitating conditions. He must be alert. Nor, of course, can a revealed
verse be removed by man.
21. The
Prophet was not averse to modifying the verses. Al Bara is reported as having
said:-
“(on one
occasion)... the Prophet said: ‘Call Zaid and let him bring the tablet
and the inkstand’’ and then he said to him: ‘Write: Those of
the believers who remain at home and those who fight in the way of Allah are
not alike.’(4:97)’.
Whereupon Amru bin
Umm Maktum, a blind man who stood behind him exclaimed: ‘What dost thou
command me, O Apostle of Allah, for I am a blind man’.“ In
consequence of this, the verse was changed to “ Those of the believers
who remain at home, except those who have a defect....”
This
change is obviously reasonable, and no doubt the original version was not meant
to apply to those who were not able bodied. But what this story indicates is
that the wording itself is not eternal, though the ideas are. The word,
”Quran“, refers to the eternal meaning, intention or spirit rather
than the letter. However, the Quran is also unique and inimitable in its
literary style, as such this, too, is inspiration. This episode conforms to the
general principle that the verses of the Quran were sent in accordance with the
circumstances to which they were relevant. Prejudiced minds would take it as
showing that the Quran or parts of it are not revelations. Others would simply
deny the truth of the story.
22. The
meaning of the verses does not only lie in the literal or academic
understanding of the words. Analysis and scholarship or the mere exercise of
memorising the verses is not sufficient. The purpose of the Quran is to produce
psychological effects, and this depends on the sound and rhythm of the
recitation as much as on the structure of sentences and the choice of words. It
is this, as well as the structure of the Arabic language, which makes the Quran
quite unique. The recitation of the Quran, the rhythms and sounds, are an
integral part of it. The effects these produce change and deepen the meaning of
the verses. Indeed the recitation produces a thrill throughout the body for
people appropriately orientated. Some books produce amusement, some sadden,
some provoke thought, some stimulate or excite, some stir the imagination, some
inspire and so on. The Quran produces resonances in the soul. It is the power
of the Quran alone which has caused the spread of Islam, keeps the people
united, and given it permanence and stability down the centuries. It required
no organised Church to do this. But it does not do so for everybody. It will
not do so for those who are blinded by prejudice, or those who are too busy in
worldly matters to read it more than superficially, nor will it do so for people
of a different language or mentally. This is why it is un-translatable. But a Muslim
individual or community should be able to translate it through their lives
rather than words.
23. The
Quran, as already pointed out, includes much that is found in the Old and New
Testaments. This does not mean that it is derived from these. The way such
subjects are treated is quite different. But what this establishes is that
Islam is continuous with the line of religions, particularly the
Hebrew-Christian one. The Jewish scriptures, themselves, incorporate pre-Jewish
ideas. Abraham, for instance, was not a Jew. The Quran ought, therefore, to be
regarded as the Fourth Testament or Final Testament, the other three being the
Testaments of Moses and David, incorporated in the Old Testament, and the New
Testament of Jesus. However, research shows, and the Quran affirms, that the
written form of the former testaments have been corrupted by additions,
subtractions and distortions. This has often been done by the priests, the custodians
of the scriptures, in their own commercial or political interests. The word
testament should not apply to the written word but the teachings of these
Prophets. The Quran also accuses the adherents of these religions of
misinterpretation and of selectivity. They ignore some teachings while
exaggerating others. The Quran, therefore, came to correct these defects. They
should have recognised the message had they not been prejudiced. While the Jews
only accept the Old and reject the New Testament, the Christians accept the
three and reject that of Muhammad. This seems quite unreasonable. If it is the
message which is important then all should be equally acceptable. But a fantasy
about the messenger, rather than the message, has become important for the
majority of them.
“But the
transgressors changed the word which had been given them for another
saying...’ 2:59
“Therefore, woe
unto those who write the Scriptures with their own hands and then say:
‘This is from Allah’, that they may purchase a small gain
therewith. Woe unto them for that their hands have written and woe unto them
for that they earn thereby.” 2:79
“O People of
the Scriptures! Why confound ye truth with falsehood and knowingly conceal the
truth?” 3:71
“O People of
Scriptures! Do not exaggerate in your religion nor utter anything concerning
Allah but the truth. The Messiah, Jesus, son of Mary, was only a messenger of
Allah...” 4:171
“Those unto
whom We gave the Scriptures recognize this revelation as they recognize their
sons. But some of them knowingly conceal the truth.” 2:146
24. Though
the worship of the messenger has been abolished, among some Muslims the Book
itself has become an object of worship by many. This is a mistake, and a form
of idolatry. This consists of making it into an end in itself without bothering
to study and understand its meaning and applying it. It is often recited
without understanding a word of it or without paying attention to the meaning.
However, the book should be venerated because of what it represents. Such veneration
is valid, and differs from idolatry, if it inculcates the proper attitudes,
motives, intellectual conditions, and efforts necessary to apply the teaching.
The Quran itself lays down rules to inculcate such respect. The reader is
required to purify himself in thought and feeling, and by symbolic actions of
washing, before reading the Quran. If this is not done extraneous ideas might
intrude to corrupt interpretation, or distract proper attention.
“And when you
recite the Quran, seek refuge in Allah from Satan the outcast.” 16:98
“And when the
Quran is recited, give ear to it and pay attention, that you might obtain
mercy.” 7:204
“Move not your
tongue with haste concerning the Quran. It is for Us to collect it and to
promulgate it. But when We have promulgated it, follow its recital. Nay more,
it is for Us to explain it. Nay you love the fleeting now. ” 75:16-20
Time must
be allowed for ideas to be chewed, digested and assimilated. This has a wider
implication. Superficiality is produced because people are in a hurry and are
bombarded by so much propaganda and other stimuli that they have no time to
absorb and ponder over things.
25. Though
each of the verses was relevant to certain circumstances, the specific
circumstances can be taken as representing a general type. It is the experience
of these which give the verses significance. The Quran, in order to be
understood, needs to be read in sections as and when the relevant circumstances
arise, in context of other relevant verses and the whole of the Quran, or at
least in conjunction with a record of the circumstances to which the verses
relate.
“And this is a
Quran which We have divided that you may recite it unto mankind at intervals,
and We have revealed it by successive revelations.””17:106
“And those who
say: Why was the Quran not revealed unto him all at once? It is revealed thus
that We may strengthen your heart therewith; and We have arranged it in right
order.” 25:32
“A messenger
reciting unto you the revelations of Allah made plain, that He may bring forth
those who believe and do good works, from darkness unto light.” 65:11
26. The
teachings of the Quran fall into three main categories:-
(a)
Symbolism is used when things outside human experience have to be described in
terms of what is within their experience. Descriptions of paradise and hell are
examples.
(b) The
Quran is also full of arguments, illustrations and examples:-
“We have
revealed in this Quran all manner of examples, but man is more than anything
contentious.” 18:55
“And verily We
have coined for mankind in this Quran all kinds of similitudes, that haply they
may reflect; a Lecture in Arabic, containing no crookedness, that haply they
may ward off evil.” 39:28
“Did We not
assign unto him two eyes and a tongue and two lips, and guide him to the
parting of the mountain ways?” 90:8-10
“Have they not
pondered upon themselves? Allah created not the heavens and earth, and that
which is between them, save with truth and for a destined end. But truly many
of mankind are disbelievers in the meeting with their Lord.” 30:8
“Will they then
not meditate on the Quran, or are there locks on their hearts?” 47:24
(c) When
dealing with instructions and laws the Quran is direct, precise and
unambiguous. there are instructions to commit all contracts to writing, laws
regarding inheritance, the treatment of orphans, widows and the mentally
handicapped, punishment for theft, murder and sexual offences, and so on.
27. It is
important to realise that the Quran is not like an ordinary text book which
deals with only ordinary familiar experiences in time and space. Though it
speaks about objects and events which may be familiar, it is describing them in
quite a different context in another unfamiliar dimension. Ordinary language is
inadequate since it has been constructed to deal with the familiar. It is not
the literal meaning but the total effect on the feelings as well as the senses
and intellect, which has to be considered. The Quran should be regarded as a
doorway to a higher world, a higher experience. It should, therefore, be
venerated not for itself, but as an instrument. The Quran is not a text book,
but nutrition. Its purpose is to enable a person to live correctly in relation
to himself and reality.
In order
to derive benefits from it the following prerequisites are needed:-
(a)
Purification in intention. It is not read with the desire to criticise.
(b)
Purification of thought. Presuppositions and prejudices are set aside.
(c) Faith.
That it contains something which needs to be understood.
(d) Presence
- To be aware of oneself and what one is doing, where and for what purpose.
(e)
Humility - The setting aside of egoism and pride.
(f)
Intention and Purpose - that the reader will make the effort to understand.
(g) The
correct mental set - that he is in the presence of Allah who is speaking to him
directly.
(h)
Flexibility - readiness to change opinions and behaviour.
(i)
Personalisation - to take its teachings as applying to the reader himself, not
to others. The interest should not be merely academic.
(j)
Relevance - The reading may be done with particular problems in mind to which
solutions are sought.
(k)
Responsiveness - To react to its teaching.
(l)
Receptivity - That reader open himself to its influence.
(m)
Recitation rather than reading.
(n) Expression
- The feeling created by the readings shoould be expressed. The Quran should be
read audibly so that its sounds can also have their effects.
(o)
Reflection - The use of the Hadith and other good commentaries to aid
understanding.
(p)
Assimilation of the message - Memorising is an aid to this. The guidance is
then available whenever required. It can also be built on.
(q)
Absorption - Concentration of mind without distractions.
(r)
Posture - This should reflect humility.
(s)
Awareness of the intrusions of opposite reactions based on self-interest,
repression, rationalisations - the deceptions of Satan.
(t)
Prayerfulness - Asking the protection of Allah, the source of truth.
As these
qualities can only be built up gradually through exercise then the understanding
and effects of the Quran too will be a gradual process. In the meantime the
opinions based on superficial readings undertaken by sectarians and critics
must be considered irrelevant.
28. The
Quran, however, lays down the general principles rather than the details. The
interpretation of the Quran and its application was left in the first instance
to the Prophet Muhammad. Since he represents an example of how this can be
done, it is now left to other Muslims. Though disputation about the fundamentals
such as the verity of the Quran, the Prophethood of Muhammad and the Unity of
the Islamic Community is not allowed, differences in interpretation and
application are allowed and were even encouraged by the Prophet and, indeed,
the Quran itself requires that human beings should use their faculties to
search, study, meditate and apply their knowledge and intelligence
beneficially.
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The teachings of all
religions are based on the claim by their founders, not to common or outer
evidence or reason, but to inner enlightenment, visions or hearing which are
inaccessible to others. Yet their followers, without personal evidence, believe
them. This fact baffles those who are logically or scientifically minded. There
are, however, three good reasons for this belief:-
(a) that the behaviour of the founders was extra-ordinary
indicating that they were superior human beings who knew and understood things
better.
(b) that their teachings when examined impartially made good
sense, were fully comprehensive, consistent and unified, gave a good
explanation for what people experienced externally and internally, and could
lead to a better way of life,
(c) That common
experience shows that people differ in their levels of intelligence,
consciousness and the power of their faculties. But some ideas find resonance
in the psyche and are instinctively felt to be true because they accord with
something deep in human nature.
Psychiatrists and
others used to believe, and some still do, that those who heard voices or had
visions when there was no external source, were suffering from some
pathological disorder. But such disorders are characterized by irrationality,
maladaptation and anti-social and self-destructive behaviour. However, there
are a great many people who have these experiences and still live a normal
life. Hearing and vision, as other sensations, do not only depend on
stimulation of the sense organs, but they only transmit electrical impulses to
the brain. The processing of these impulses takes place in the brain. Events in
the brain can, therefore, produce hearing and vision without the sense organs.
Traumatic or intense experiences caused by strong emotions or feelings often
lead visions or voices. Other external electrical events can also stimulate the
brain directly. The brain may also be sensitive to a field beyond the
electromagnetic. The intensity, extensity and cotensity of the processing of
the information also varies between people. The word
‘Enlightenment’ generally refers to how comprehensive and integrated
this processing is.
The Quran is
regarded by Muslims as a miraculous work. The word ‘miracle’ cannot
be understood as meaning super-natural since anything which occurs is done by
Allah. But it is extra-ordinary in the same sense as the arising of the Universe
and Life and human Consciousness is. The event which created them does not
happen all the time by familiar mechanical processes. A great number of people
who have some knowledge of the Quran, and if they are not prejudiced, while
willing to admit that the Quran is a beautiful piece of literature, that it
contains sublime philosophy and moral teachings, that the Prophet was a sincere
and upright man and that it has profound effects on people, yet cannot believe
in its miraculous origin. This may be because they do not believe in the
existence of God or in the claims of the Prophet.
We have a triad
here, namely Allah, Prophet and Quran, in which each term supports the others.
If it is admitted that the Quran is miraculous, then it must also be admitted
that God exists and has transmitted it to a man who then becomes a Prophet.
Though there are certainly people who have a direct experience of God apart
from mystics and the Prophets of the past, they are not many. The Prophet is no
longer with us, and his influence can no longer be directly felt and judged.
This leaves us with the Quran.
The reason why the
Quran should be regarded as miraculous are as follows:-
(a) The Prophet was illiterate
and yet he produced a masterpiece of literature which is inimitable, wholly
self-consistent and yet compact.
(b) The history of the Prophet
shows that he was a truthful and sincere man and that he describes the
experience of revelation as something which at first agitated and distressed
him. Some Western commentators attributed these experiences to hallucinations
or epilepsy or some other pathological mental disorder. This cannot, however,
be the case since pathological disorders cause disability, while the Prophet is
recognized as the most successful of all leaders.
(c) The Quran describes the
origin and structure of the Universe, Life and Mind which is wholly consistent
with the very recent findings of modern science which could not have been known
in the days of Muhammad.
(d) The teachings of the Quran
find resonance and harmony in the human soul, and unlike much other literature,
lead to human improvement. They appear self-evident because they are consistent
with human nature. This organic effect is the main reason why it has found so
may adherents.
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Contents