authenticity of the qur
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Contents
Introduction . 4
Is the Quran we have today Gods Word? .. 5
i. The Recording and Perfect Preservation 5ii. Source or Authority of the Quran
16
Muhammad: unlettered and uneducated ... 17
Muhammads known Integrity . 18
Style of the Quran 19
Similarities and Discrepancies: Quran & Bible . 20
Qurans view on Satan & morality . 23
Conclusion . 24
References .. 25
Contact details .. 26
This is the Scripture whereof there is no doubt, aguidance unto those who ward off (evil).
[Quran 2:2]
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IN THE NAME OF ALLAH, MOST GRACIOUS, MOST MERCIFUL.
Introduction
The basis for the belief of most religions is their scriptures.
These scriptures form the bedrock of beliefs and constitute the
essence for the teachings of any particular religion. The
scriptures are believed to be inspired or revealed by Almighty
God.
This is also true for the Quran which is the holy book of Islam,
revered and followed by Muslims for more than 1400 years.
Muslims believe it to be the Word of God and a guide to livingin this world in order to get close to God and to obey Him.
The authenticity of the Quran is represented here in a
reasonable, honest and objective way in order to show the reader
that the Quran is indeed Gods Word and that at the very least
deserves ones consideration in ones search for the truth.
By the very fact that the Quran remains the only scripture and
revelation from God that is uncorrupted and in the same state as
when it was revealed it should be accepted and followed as the
final guide for mankind.
Islam is based on the Quran and it lives or dies by the strength
of its authenticity and truth.
We ask the reader to read this booklet with an open mind and to
verify any historical, scriptural or scientific facts we have
presented to argue our case.
Ibn Yasin(Editor)Brisbane
20 June, 2005.
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Is the Quran we have today is the word of God?
To answer this question, we first need to establish that the Quran
we have today is the same Quran as revealed to the ProphetMuhammad and that no corruption has taken place in the
transmission of that message. In other words, we initially need
to prove the fact that the Quran has survived history, perfectly
preserved. Secondly, we need to establish who the author of the
Quran really is. This may be done by eliminating all possible
authors that are unacceptable to reason. That is, we may be
certain of the definite author by eliminating all unlikely authors.
This two-step process is outlined below:
i. The Recording and Perfect PreservationThe Quran, the Muslims religious Scripture, was revealed in
Arabic to the Prophet Muhammad through the angel Gabriel.
The revelation occurred piecemeal, over a period of twenty-
three years, sometimes in brief verses and sometimes in longerchapters.
1
The Quran (lit. a "reading" or "recitation") is distinct from the
recorded sayings and deeds (Sunnah) of the Prophet
Muhammad, which are instead preserved in a separate set of
literature collectively called the Hadith (lit. "news"; "report";
or narration").
Upon receiving revelation, the Prophet engaged himself in the
duty of conveying the message to his Companions through
reciting the exact words he heard in their exact order. This is
evident in his inclusion of even the words of God which were
directed specifically to him, for example: Qul (Say [to the
1Muhammad Hamidullah,Introduction to Islam, London: MWH
Publishers, 1979, p.17
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people, O Muhammad]). The Quran's rhythmic style and
eloquent expression make it easy to memorise.
Indeed, God describes this as one of its essential qualities for
preservation and remembrance
2
, particularly in an Arab societywhich prided itself on orations of lengthy pieces of poetry.
Michael Zwettler notes that "in ancient times, when writing was
scarcely used, memory and oral transmission was exercised and
strengthened to a degree now almost unknown."3
Large portions
of the revelation were thus easily memorised by a large number
of people in the community of the Prophet.
The Prophet encouraged his Companions to learn each verse thatwas revealed and transmit it to others
4. The Quran was also
required to be recited regularly as an act of worship, especially
during the five daily prayers (salaah). Through these means,
many repeatedly heard passages from the revelation recited to
them, memorised them and used them in prayer. The entire
Quran was memorised verbatim (word for word) by some of the
Prophets Companions. Among them were Zaid ibn Thabit,
Ubayy ibn Kab, Muadh ibn Jabal, and Abu Zaid.5
Furthermore, the sequence or order of the Quran was arranged
by the Prophet himself and was also well-known to the
Companions.6
Each Ramadan7, the Prophet would repeat after
the angel Gabriel (reciting) the entire Quran in its exact order as
far as it had been revealed, while in the presence of a number of
his Companions8. In the year of his death, he recited it twice
9.
2Quran 44:58; 54:17,22,32,40
3Michael Zwettler, The Oral Tradition of Classical Arabic Poetry, Ohio
State Press, 1978, p.144 Sahih al-Bukhari Vol.6, Hadith No.546
5Sahih al-Bukhari, Vol.6, Hadith No.525
6Ahmad von Denffer, Ulum al-Qur'an, The Islamic Foundation, UK,
1983, p.41-42; Arthur Jeffery,Materials for the History of the Text of the
Qur'an, Leiden: Brill, 1937, p.317 Ninth month of the Islamic lunar calendar in which Muslims fast from
dawn to dusk for the whole month8 Sahih al-Bukhari, Vol.6, Hadith No.519
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Thereby, the order of verses in each chapter and the order of the
chapters became reinforced in the memories of each of the
Companions present.
As the Companions spread out to various provinces withdifferent populations, they took their recitations with them in
order to instruct others.10
In this way, the same Quran became
widely retained in the memories of many people across vast and
diverse areas of land.
Indeed, memorisation of the Quran emerged into a continuous
tradition across the centuries, with centres/schools for
memorisation being established across the Muslim world.11
TheQuran is perhaps the only book, religious or secular, that has
been memorised completely by millions of people.12
Leading
orientalist Kenneth Cragg reflects that "this phenomenon of
Quranic recital means that the text has traversed the centuries in
an unbroken living sequence of devotion. It cannot, therefore,
be handled as an antiquarian thing, nor as a historical document
out of a distant past. The fact of hifz (Quranic memorisation)
has made the Quran a present possession through the entirelapse of Muslim time and given it a human currency in every
generation, never allowing its relegation to a bare authority for
reference alone."13
The entire Quran was however also recorded in writing at the
time of revelation from the Prophets dictation by some of his
literate companions, the most prominent of them being Zaid ibn
Thabit.14 Others among his noble scribes were Ubayy ibn Ka'b,
9Sahih al-Bukhari, Vol.6, Hadith Nos.518 & 520
10Ibn Hisham, Seerah al-Nabi, Cairo, n.d., Vol.1, p.199
11Labib as-Said, The Recited Koran, translated by Morroe Berger, A.
Rauf, and Bernard Weiss, Princeton: The Darwin Press, 1975, p.5912
William Graham,Beyond the Written Word, UK: CambridgeUniversity Press, 1993, p.8013
Kenneth Cragg, The Mind of the Qur'an, London: George Allen &
Unwin, 1973, p.2614
Jalal al-Din Suyuti,Al-Itqan fi 'Ulum al-Qur'an, Beirut: Maktab al-
Thaqaafiyya, 1973, Vol.1, p.41 & 99
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contradictory versions which characterised previous religious
scriptures. This action of Uthman was unanimously approved of
by the Prophet's Companions, as evidenced in the accounts of
Zaid, Mus'ab, and Ali that the Companions had gathered in large
numbers to witness the burning, with no-one speaking out
against it, but rather declaring their support and how pleased
they were with him.28
It was therefore not the Original Quran
that was burnt, as alleged by some critics of Islam.
Some orientalist critics claim that the narrations in hadith
collections cannot be trusted due to their being recorded by
"Muslim sources". However, it could be argued that news and
social history has always been discovered through eye-witnessreports, and early Muslim scholars have developed some of the
most rigorous criteria to scrutinise such reports for authenticity,
including a continuous chain of reporters, each reporter's
memory skills and record of honesty, evidence that they were
there at the time of the event, as well as textual consistency with
the Quran and other established hadith. The majority of what
we know of the life of the Prophet and his Companions are from
mutawaatir29
reports.
This continuing and dynamic science (now over fourteen
centuries old) has produced highly accurate (albeit not perfect)
reports of Muslim history. The accusation that most Muslim
scholarship has been based on forgery would necessarily
implicate that all the geographically scattered scholars of the
first four centuries of hadith collection, who belonged to varied
and competing schools of thought, collaborated together in a
mutual conspiracy - an idea which neither appeals to reason nor
28See Nizam al-Din al-Naysaburi, Ghara'ib al-Qur'an wa Ragha'ib al-
Furqan, Cairo, 1962; Ibn Abi Dawud, Kitab al-Masaahif, p.12, in ArthurJeffery,Materials for the History of the Text of the Qur'an, Leiden: Brill,
1937; and Badr al-Din al-Zarkashi,Al-Burhan fi Ulum al-Qur'an, Cairo,
1957, Vol.1, p.240 respectively29
Reported by many different narrators, who all independently verify the
same account.
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the fact that such scholars were renowned for their piety and
integrity of character.
A number of orientalists (e.g. Goldziher30
) have been fond of the
theory that certain variations in some of the reports make theentire story of the Quran's codification dubious. Yet other
scholars have pointed out that these differences are often
reconcilable due to context of each narration (contexts which,
incidentally, are also recorded in hadith collections), and the
time of narration31
. Muslim scholars also note that the number
of memorisers was great for any given portion of the Quran and
therefore if any error had been made in Uthman's codification,
someone would have pointed it out. Furthermore, the majorityof the reports indicate that Uthman's codification is mutawaatir,
while other variant readings were only used by a sole
companion or occasionally two or three.32
Jeffrey Lang33
points out that orientalists often base their
conclusions on mere speculation or fragmentary data which also
stem from the same hadith collections that they criticise. In line
with Edward Said's comments on the underlying biases of
Western scholarship,34
he also asserts that the bulk of orientalist
analysis has been so predisposed to write off discrepancies in
the body of early Muslim literature as evidence of hadith
fabrications that it often overlooks clear evidence which easily
explains otherwise.
An example of this is the frequent criticism that hadith wereforged in the second and third century after Hijra to support
30Ignaz Goldziher ,Muslim Studies II, London: George Allen & Unwin
Ltd., 197131
Some referring to earlier instances, such as prior to the completion of
the entire Qur'an - for an example of this, see the discussion of thevariance in the manuscripts of some Companions in footnote 41, p.48 in
Von Denffer, Ulum al-Qur'an, The Islamic Foundation, UK, 1983.32 Bilal Philips, Usool at-Tafseer, Sharjah: Dar Al Fatah, 1997, p.15933
Jeffrey Lang, Struggling to Surrender, Amana Publications, 1994, p.9234
Edward Said, Orientalism, NY: Pantheon Books, 1978
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outline, yet ascribed to mushafs other than his. All the rival
readings unquestionably represent one and the same text. They
are substantially agreed in what they transmit"43
He further states that the Quran as we have it today is "the textwhich has come down to us in the form in which it was
organised and approved by the Prophet. What we have today
in our hands is the mushaf of Muhammad."44
Kenneth Cragg
describes the transmission of the Qur'an from the time of
revelation to today as occurring in "an unbroken living sequence
of devotion,"45
while Schwally concurs that "As far as the
various pieces of revelation are concerned, we may be confident
that their text has been generally transmitted exactly as it wasfound in the Prophet's legacy."
46
The historical credibility of the Quran is further established by
the fact that one of the copies sent out by Caliph Uthman is still
in existence today. It lies in the Museum at Tashkent in
Uzbekistan, Central Asia.47
A facsimile of the mushaf in
Tashkent is available at the Columbia University Library,
USA.48
This copy is proof that the text of the Quran we have in
circulation today is identical with that of the time of the Prophet
and his companions49
. A copy of the mushaf sent to Syria50
also
43John Burton, The Collection of the Qur'an, Cambridge: Cambridge
University Press, 1977, p. 17144
John Burton, The Collection of the Qur'an, Cambridge: CambridgeUniversity Press, 1977, p.239-4045
Kenneth Cragg, The Mind of the Qur'an, London: George Allen &
Unwin, 1973, p.2646
Schwally, Geschichte des Qorans, Leipzig: Dieterich'sche
Verlagsbuchhandlung,1909-38, Vol.2, p.12047
Yusuf Ibrahim al-Nur,Ma' al-Masaahif, Dubai: Dar al-Manar, 1st
ed.,
1993, p.117; Isma'il Makhdum, Tarikh al-Mushaf al-Uthmani fi
Tashqand, Tashkent: Al-Idara al-Diniya, 1971, p.22ff.48
The Muslim World, 1940, Vol.30, p.357-35849 For more arguments on the authenticity of these manuscripts and
refutations of Christian polemics against their historicity, see
http://www.muslim-answers.org/auth_q2.htm
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exists in the Topkapi Museum in Istanbul51
, Turkey. Another
early manuscript on gazelle parchment exists in Dar al-Kutub
as-Sultaniyyah in Egypt52
.
More ancient manuscripts from all periods of Islamic historyfound in the Library of Congress in Washington, the Chester
Beatty Museum in Dublin, Ireland and the London Museum
have been compared with those in Uzbekistan, Turkey and
Egypt, with results confirming that there have not been any
changes in the text from its original time of writing.53
The Institute for Koranforschung, for example, in the Universityof Munich (Germany), collected over 42,000 complete and
incomplete ancient copies of the Quran. After around fifty years
of research, they reported that there was no variance between the
various copies, except the occasional mistakes of the copyist
which could easily be ascertained. This Institute was
unfortunately destroyed during the Second World War.54
Thus, due to the efforts of the early companions, with God'sassistance, the Quran as we have it today is recited in the same
manner as it was revealed. This makes it the only religious
scripture that is still completely retained and understood in its
original language. Indeed, as Sir William Muir states, "There is
probably no other book in the world which has remained twelve
centuries55
with so pure a text."56
50Duplicated before a fire in 1310AH/1892CE destroyed the Jaami'
Masjid where it was housed.51
Yusuf Ibrahim al-Nur,Ma' al-Masaahif, Dubai: Dar al-Manar, 1st
ed.,
1993, p.11352
ibid., p.11453
Bilal Philips, Usool at-Tafseer, Sharjah: Dar Al Fatah, 1997, p.15754
Mohammed Hamidullah,Muhammad Rasullullah, Lahore: Idara-e-
Islamiat, n.d., p.17955
now fourteen centuries56
Sir William Muir,Life of Mohamet, London, 1894, Vol.1, Introduction
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The evidence above confirms God's promise in the Quran:
"Verily, I have revealed the Reminder, and verily I shall
preserve it."57
The Quran has been preserved in both oral and written form in a
way no other book has, and with each form providing a check
and balance for the authenticity of the other.
But though it is proven that the text of the Quran has remained
intact till today, how are we sure that that words actually
originated from God and not some other source? This takes us tolook at the authority, or source of the Quran.
ii. Source or Authority of the QuranConcerning the authorship of the Quran, Muslims believe that it
was revealed verbatim (i.e. word for word) by God, to
Muhammad.
Muslims claim of internal evidence for the divine authorship
of the Quran from the Quran itself58
is understandably looked
upon with scepticism, as nearly anyone can quote passages fromhis or her scripture that claim the scripture in question is
revelation from God. We are therefore forced by reason and
objectivity to look elsewhere for external evidence of the
Qurans divine source or authority.
The simple proposed structure for the presentation of this
external evidence is an elimination process, where we get to
57Quran 15:9
58Quran 4:82; 6:19; 6:92; 27:6; 45:2, etc
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the answer of the question Who is the author of the Quran?
by eliminating all alternative answers to this question which
are definitely implausible. In other words, the definite or (at
least) most probable author or source of the Quran is identified
by eliminating unacceptable alternative candidates.
There are various contradictory views and opinions held by
some non-Muslims as to the source of the Quran. The following
list of possible authors reflects the main theories.
1.Muhammad2.Arab poets, scholars, etc.3.Non-Arab scholars, or poets or religious personalities4.Monks or Rabbis (i.e. from the Bible or Judeo-Christian
sources)
5.Satan (or other deceitful spirits or aliens, etc.)6.God
We may now proceed to examine from a closer study of the
Quran and history how plausible these theories are.
Muhammad: unlettered and uneducated
The fact that Muhammad could neither read nor write59
is well
known and uncontested by even his non-Muslim contemporaries
and present day historians. He had no schooling or teacher of
any kind. He had never been known to compose oral poetry or
prose. The Quran, with its all-embracing laws and freedom from
all inconsistencies, has its greatness acknowledged even by non-
Muslim scholars.
Its contents treat social, economic, political and religious
legislation, history, views of the universe, living things, thought,
human transactions, war, peace, marriage, worship, business,
and everything relating to life - with no contradicting principles.
The Quran has never been edited or revised as it was never in
59Quran 29:48
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need of any revision or correction. How were such vast subject
areas expounded upon with such precision by a 7th
century Arab
with no formal education or even the ability to read what scant
material there may have been in his environment on such topics?
Where and when has history ever produced such a scripture by
an illiterate and uneducated author?
Muhammads known Integrity
Muhammads sincerity, truthfulness and integrity were so well
known that he was even nicknamed Al-Ameen (The
Trustworthy) by his pre-Islamic community. Not a single lie isrecorded against him, and many modern Western orientalists
have themselves admitted that contrary to any deliberate
deception, the Prophet had a profoundly sincere conviction that
it was revealed to him by God Himself is undeniable60
.
If his integrity had been in question, and he was supposed to
have been motivated by the desire for personal glory to produce
the Quran, why then would he disclaim authorship and instead
claim it was from God, especially when the pagan Meccans hadconceded that no one could produce such a scripture
61but only
marvel at it? His enemies even offered him kingship over
Mecca and any riches he desired if only he would stop reciting.
If it was true that he desired his personal glory and leadership,
why would he decline the offer when it was presented to him
and instead prefer a life of humility, simplicity, persecution,
sanctions, and even hostile attack by those who felt threatened
by the Message of One God?
In addition, how reasonable is it to believe that unlettered
Muhammad would author the Quran for personal benefit and
then within the Quran correct and reprove himself? For
example:
60See for example, H.A.R. Gibb,Mohammedanism, London: Oxford
University Press, 1962, p.25; and W. Montgomery Watt,Muhammad at
Mecca, London: Oxford University Press, 1953, p.52.61
Quran 2:23-24, 17:88, etc.
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He frowned and turned away when the blind man came to
him62
And you did fear men, though God is more
deserving that you should fear Him.63
Why would he embarrass
himself when he could simply omit or favourably modify such
verses in the Quran? They were certainly not to his advantage if
his goals were power and prestige. The existence of such verses
only proves that Muhammad was indeed a truthful and sincere
Messenger of God.
Style of the Quran
There is a world of difference between the style of the Quran
and Muhammads own style as recorded in the books of Hadith.
The differences between the two in every respect style and
contents are immediately evident. The sayings of Muhammad
(hadith) are conversational, oratorical, and expository, of a kind
the Arabs were already familiar with. By contrast, the style of
the Quran is authoritative (We created the heavens and the
earth64; Say! ...65) and challenging (had it (the Quran)been from any other than God, they would have found therein
much discrepancies,66
Say then: Bring a chapter like it
and call, if you can, on other than God67
; then bring a
chapter like unto it and if you can not for surely you
cannot, then68
.
Which fallible human being would write a book and challenge
humanity to find discrepancies in it, as does the author of the
Quran?69
Would any sensible student after writing an exam
62Quran 80:1-2
63Quran 33:37. See also 18:23-24, etc
64Quran 46:3; 50:38; 38:27; 15:85; 44:38 & 46:3
65Quran 112:1; 113:1, 114:1, etc
66Quran 4:82
67 Quran 10:3868
Quran 2:23-2469
Quran 4:82
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mentions that the eventual dwelling of Adam and Eveon Earth was already part of Gods plan even before He
created them78
, and not a sort of punishment79
.
Other significant variations can be seen in the stories ofSolomon (e.g. the Quran rejects that this Prophet was ever a
worshipper of idols80
), Abraham (eg. the Quran describes the
account of the story of Gods command to sacrifice his son,
Ishmael, as occurring in a dream with his son as a willing
participant before being saved by Gods intervention, while the
Bible speaks of God speaking directly to him and his son, Isaac,
as unaware of his plans81
), Noah (the Bible describes the Great
Flood as covering the entire Earth whereas the Quran describesthe flood as a local event only, a description which is more
consistent with scientific evidence82
), Moses (e.g. Pharaohs
magicians believing in God after their magic tricks failed83
) and
Jesus (a critical difference is the Qurans insistence that Jesus
was not crucified84
).
The Quran also mentions a good amount of historical
information about which the Bible is completely silent. From
which portion of the Bible were the following copied?
God speaking to the angels about the creation ofhumankind
85.
About the Prophet Shuaib and his people. 86 The stories of the people of Ad and Thamud, and their
Prophets, Hud and Saleh.
77Quran 2:37.
78Quran 2:30.
79Genesis 3:17-19.
80Compare Quran 2:102 with 1 Kings 11:4.
81Compare Quran 37:99-111 with Genesis 22:1-19.
82Compare Quran 25:37 with Genesis 7:23.
83Quran 26:46-48.
84 Quran 4:157.85
Quran 2:30.86
Quran 7:85; 11:84; 26:177; 29:36.
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The dialogue between Prophet Noah and his son beforethe flood
87.
The dialogue between Abraham and his father88, as wellas between him and a king
89, and between him and his
people90
.
The mention of the city of Iram91. Pharaoh having drowned with his body preserved as a
sign for people of future generations92
.
Jesus miracles of speaking from the cradle93, and hisproducing (by Gods will) a bird from clay
94.95
Qurans view of Satan & morality
Some claim that the Quran was the work of the devil96
. Let us
examine how much sense (or non-sense) this allegation makes.
If Satan authored or inspired the Quran, why would Satan curse
himself and call himself the worst enemy of man97
, man'sdeserter
98, and an arrogant
99sneaking whisperer
100? And why
would Satan command that before reciting the Quran, one must
87Quran 11:42-43.
88Quran 6:74.
89Quran 2:258.
90
Quran 22:70-102; 29:16-18; 37:83-98; 21:57.91 Quran 89:7.92
Quran 10:90-92.93
Quran 3:4694
Quran 3:4995
For further examples, see the following references from the Quran:
21:69, 2:260, and 3:3796
See Norman DanielsIslam and the West: the Making of an Image,UK: Edinburgh University Press, 1989, p.83, 94, etc.97
Quran 35:6 & 36:6098 Quran 25:2999
Quran 38:74-75100
Quran 114:4-5
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first say I seek refuge in God from Satan the accursed101
?
How could Satan so vehemently condemn himself? Also, is it
really acceptable to common sense to hold the view that Satan
would ask people to do good, to be moral and virtuous deeds, to
worship none but God alone, to not follow Satan or his
whispers, and to avoid and struggle against evil?
To hold such a view is clearly repugnant to reason, as Satan has
only undermined himself through this means if he is the author.
Even the Bible attests: And if Satan has risen up against
himself and is divided, he cannot stand, but is coming to an
end.102
This argument applies to any Satanic forces, be they
evil spirits, deceitful aliens, etc.
Conclusion
In the absence of any more acceptable alternative as source and
author of the Quran, one is more or less forced by reason to
accept the Quran for what it claims to be revelation from Godthrough His Prophet Muhammad. This position seems
reasonable not just because it is the only option that cannot be
objectively eliminated, but because it is only reasonable to
expect that a book with such qualities and contents would come
from mans Creator and Guide. Of all the possible sources of the
Quran, it is also only the last alternative God who even
claims in the Quran itself to be the author of the scripture103
.
The position, therefore, which holds that God is the author of the
Quran, still stands, and the challenge (or falsification test104
)
remains open to anyone to disprove the Qurans claim to being
101Quran 16:98
102Mark 3:26, cited in H.M. Njozi, The Sources of the Quran: A Critical
Review of the Authorship Theories, Saudi Arabia: WAMY Publications,
1991, p.96.103
Quran 4:82; 32:3; 35:31 & 55:2104
Quran 4:82
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revelation from God. Having undertaken this task ourselves, the
Muslim's contention that the Quran is the Word of God appears
not just a product of blind faith but, in fact, a product of very
sound and reasoned judgement in light of all the available
evidence. Indeed, after having assessed the evidence, it would
be blind faith to contend otherwise!
The evidence for the Divine Authorship of the Quran is also
evidence for the existence of the Divine. God must exist, unless
a more reasonably acceptable author of the Quran can be
produced!
**** ~ **** ~ **** ~ **** ~ **** ~ ****
References:
Train-the-Trainer Course, Part 1, Islamic Education Trust,Nigeria.
Dr Zakir Naik, Is the Quran Gods Word? (DVD),Islamic Research Foundation, India.
This Qur'an is not such as can be produced by other than Allah;on the contrary it is
a confirmation of (revelations) that went before it and a fuller
explanation of the
Book wherein there is no doubt from
the Lord of the Worlds.
[Quran 10:37]
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Some useful websites about Islam:
www.discoverislamaustralia.com
www.beconvinced.com
www.islam.com
www.islam-australia.ii.net
For further information contact us at:
Discover Islam Australia
PO Box 837
LutwycheQLD 4030
Ph: 1300 788 526
Mobile: 0431 906 602
Email us at:
info@discoverislamaustralia.com
Surely this Quran guides to the Way which is perfectly straight
and gives the good news to the believers who do good that they
shall have a magnificent reward.
[Quran 17:9]
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