The Unique Qur'an Part 2

Abstract

The Holy Qur'an is distinct from other Semitic scriptures due to its immediate sanctification as the sacred Word of God upon revelation. Unlike the Bible, which evolved over centuries, the Qur'an was recognized as holy from the start. Its uniqueness also lies in the oral tradition of Hifz, where followers memorize the entire text, a practice dating back to Prophet Muhammad (SAW) and continuing globally today. The Qur'an's teachings are not merely theoretical; they are actively applied in the daily lives of Muslims, reflecting its ongoing relevance. The Qur'an's authenticity is bolstered by eyewitness accounts from Prophet Muhammad's companions. Their active involvement in memorizing, reciting, and recording the revelations contributes to the Qur'an's historical authenticity and preservation. Unlike figures like Moses and Jesus, whose lives are mythologized, Prophet Muhammad's life is well-documented, further validating the Qur'an's historical accuracy. The early Muslim state, under Prophet Muhammad and his successors, significantly impacted the world politically, culturally, and scientifically. This reality bolsters the Qur’an’s authenticity. Muslim sources indicate extensive memorization and partial writing of the Qur'an during Prophet Muhammad's life. Approximately 30,000 contemporaries memorized it fully or partially. Western scholars acknowledge the Qur'an's memorization tradition and its role in preserving the text. This phenomenon is viewed as proof of the Qur'an's textual integrity and authenticity. The early compilation of the Qur'an under Abu Bakr (RA) and its standardization under Uthman (RA) are well-documented, with minimal variations in content. The consensus among Muslims and many Western scholars is that the Qur'an, as organized by Prophet Muhammad, has been preserved with remarkable accuracy and is unique in its meticulous preservation over centuries. The recently discovered Sana’a Manuscripts substantiate such claims.

The Unique Nature

The Holy Qur'an, the sacred scripture of Islam, stands unique among Semitic scriptures for several reasons that highlight its distinct sanctity and significance from the very beginning. Unlike the Bible, which was sanctified, compiled and canonized as sacred text over centuries, the Qur'an was revered as a holy scripture from the moment of its revelation. This immediate sanctification and self-consciousness of the Quran as the sacred Word of God is a key aspect of its uniqueness. The Qur'an was not only read but also recited with proper rules and memorized extensively. This oral tradition, where followers memorize the entire text, is a distinctive feature unique only to the Qur’an. The tradition of Hifz, which is the memorization of the Qur'an, dates back to the lifetime of the Prophet Muhammad (SAW) and continues to be a revered practice to this day and into the future. This unique phenomenon ensures that the Qur'an is preserved in its original form, style and language. Historically speaking, billions of humans have committed the Qur’an to their memories and there are currently millions of Qur’an memorizers around the globe. 

Practice vs Theory

The teachings of the Qur'an were not and are not just theoretical; they were and currently are actively applied in the daily lives of its followers. In one way or the other, Muslims follow the Qur’anic guidance from cradle to grave. This practical application of scripture in everyday life is a testament to its immediate impact and continuous relevance.

Early Compilation

The Qur'an was recorded and compiled during the lifetime of Prophet Muhammad, the original recipient of the revelation. This is in contrast to some other scriptures such as the Bible that were compiled or written down long after the passing of their respective prophets.

Unknown Authors of the Bible

There is a contemporary scholarly consensus that the Jewish Bible was not written by Prophet Moses, as claimed for centuries, and that it was authored by countless unknown authors of differing backgrounds and settings over the centuries. Likewise, scholars agree that Jesus neither authored nor dictated a single line of the Christian Bible (New Testament) and that it was written by mostly unknown authors of various backgrounds and inclinations over a long period. Combining these writings into one volume and canonizing them into a sacred scripture was the idea of the Christian Church spanning over three to four centuries. There are close to zero eyewitnesses when it comes to the biblical books. The variety of biblical versions and the divergences between the Jewish and Christian Bibles or the Catholic and Protestant Bibles are clear proofs of the human hand, selection, and preferences.

Qur’anic Eyewitnesses

Contrarily, the companions and disciples of Prophet Muhammad, the eyewitnesses, played a crucial role in the preservation and dissemination of the Qur'an. Their collective first-hand experience and efforts in memorizing, reciting, and recording the revelations added to the historical authenticity and preservation of the text. The singular Qur'anic text is universally acknowledged by Muslims as the literal word of God (Allah), as revealed to Prophet Muhammad. This belief in the divine origin of the text is central to its sanctity and authority. These factors collectively contribute to the unique status of the Qur'an in the Islamic faith and among Semitic scriptures, emphasizing its immediate and enduring sacredness from the time of its revelation.

The historical context and the impact of Prophet Muhammad (SAW), the Holy Qur'an, and the early Muslim state hold significant importance for several reasons, underlining their uniqueness in the annals of history. Prophet Muhammad's life and the revelation of the Qur'an were witnessed by thousands of his contemporaries. These individuals not only observed these events firsthand but molded their lives in the Qur’anic fashion and molded their surroundings into the new Qur’anic spiritual scheme. The early eyewitnesses lived long after the Prophet's demise, providing a continuous and reliable chain of narrators and witnesses. This aspect is unique compared to many historical figures or religious prophets, where often there are fewer contemporaneous accounts. Many of these eyewitnesses played crucial roles in recorded history. They were neither obscure characters nor merely passive observers; they actively participated in and shaped the events following the Prophet's passing. Their actions, decisions, and writings provide a rich historical source for understanding the Qur’an and its early period. The early Muslims, under the leadership of the Prophet and his successors, established a vast empire. This empire was notable for its rapid expansion and for defeating the known empires of the time, such as the Byzantine and the Sassanian empires. This feat is historically significant as it reshaped the political and cultural landscape of a large part of the world.

Well-Documented Facts

The existence and life of Prophet Muhammad (SAW) are well-documented facts. Unlike some religious figures including Prophets Moses and Jesus whose lives are shrouded in myth, the life of Prophet Muhammad is recorded in detail through various historical sources, including the Hadith literature, biographies (Sira), and non-Muslim contemporary writings. The preservation and transmission of the Qur'an through eyewitnesses add to its historical authenticity and validity. The process of compilation and preservation, closely tied to the life of Prophet Muhammad and his companions, supports its status as a well-preserved and historically verifiable document.

Early Muslim State

The early Muslim state had a profound impact on the known world at the time, not only in terms of its political and military achievements but also through its cultural, scientific, and philosophical contributions. The Islamic civilization that emerged from this period influenced a vast region, laying the foundations for various advancements in science, art, architecture, and literature. The combination of these factors - the eyewitness accounts, the rapid rise of a vast empire, the well-documented life of its prophet, and the preservation and impact of its central scripture - makes the early Islamic period uniquely significant in world history. This period is not just important for religious reasons but also for its historical, cultural, and civilizational contributions. The early Islamic era, therefore, stands out in history for its well-documented and impactful nature, marked by a remarkable blend of religious, political, and cultural developments. Credit for such a lasting impact goes to the text of the Qur’an and adds layers to its sublimity, authenticity, and relevance over the ages.

Western Views

Regarding the compilation of the Qur'an, its distinctiveness compared to the contemporary Bible is notable. Unlike the centuries-long gradual canonization characteristic of the Christian and Jewish scriptures, the Qur'an was revered, meticulously documented, preserved, and recognized as canonical from its inception. This is a perspective echoed by many Western scholars such as Harvard Professor William A. Graham, who notes the stark contrast in scriptural canonization processes between Islamic and Judeo-Christian traditions. Muslims view the Qur’an as God’s last and final revelation to mankind “in the course of one prophetic career during which and immediately afterward it was collected into book form. The collected text, as God’s direct Speech, has been explicitly recognized as scripture since the actual time in which it “came down.” Of a process of canonization Muslims know nothing analogous to that of Jewish and Christian scripture.”

Muslim Sources

Muslim sources corroborate that the Qur'an was extensively memorized and partially written during Prophet Muhammad's lifetime. The late Temple University Professor Ismail Al-Faruqi notes that approximately 30,000 contemporaries of Prophet Muhammad had memorized the Qur'an in full or in part, with several capable of reading, writing, and recording it. The recognition of the Qur'an's divine nature from the outset of Prophet Muhammad's mission is well-supported by historical evidence and acknowledged by Western scholars.

Modern Christian Sources

For example, A. Guillaume, a Professor of Arabic at the University of London, asserts the recognition of revelation by Prophet Muhammad's contemporaries. This sentiment is further supported by the widespread practice of memorizing the Qur'an, a tradition in line with the oral transmission of ancient Arabic poetry, as observed by German Professor of Islam, Helmut Gatje who noted that “Muhammad seems to have begun quite early the practice of reciting passages from the Qur’an to his followers for as long as necessary until they knew them by heart. This type of transmission had its model in the propagation of ancient Arabic poetry.” That sacred, continuous tradition is being practiced all over the world and the Quranic text is being memorized by millions all across the globe making it a living reality. The memorization phenomenon is universal and living proof of the Quran’s miraculous textual integrity and authenticity.

Sir William Muir, a Christian missionary, highlights the integral role played by the divine revelation in Islam. The Qur'an was memorized and recited as a key aspect of religious practice, a custom that was greatly facilitated by the highly developed memory skills of the Arabs. This practice led to the accurate preservation of the entire revelation during Prophet Muhammad's lifetime. “The divine revelation was the cornerstone of Islam. The recital of a passage from it formed an essential part of daily prayer public and private, and its perusal and repetition were enforced as a duty and a privilege fraught with religious merit. This is the universal voice of early tradition and may be gathered also from the revelation itself. The Coran was accordingly committed to memory more or less by every adherent of Islam, and the extent to which it could be recited was one of the chief distinctions of nobility in the early Muslim empire. The custom of Arabia favored the task... The recollective faculty was thus cultivated to the highest pitch; and it was applied, with all the ardor of an awakened spirit, to the Coran. Such was the tenacity of their memory, and so great their power of application, that several of Mahomet’s followers, according to early tradition, could, during his lifetime, repeat with scrupulous accuracy the entire revelation.” The Madani period when a Muslim state was established added an additional layer to the Qur’anic centrality and relevance. It is true, observes Watt, that “After Muhammad went to Medina his employment of secretaries is well attested.  Among those used for the writing down of revelations were Uthman, Muawiya, Ubayy ibn Kaab, Zayd ibn Thabit and Abd-Allah ibn Abi-Sarh.”

From these facts and other related authentic traditions, Muslim scholars conclude that the entire text of the Qur’an was written down in some shape or form in the lifetime of the Prophet. They also unanimously held that Prophet Muhammad himself was responsible for the arrangement of the verses into surahs. Many Western scholars of the Qur’an, like Muir, Burton and Smith agree with these conclusions. William Muir, for instance, writes: “There is good reason for believing that many fragmentary copies, embracing amongst them the whole Coran, or nearly the whole, were made by Mahomet’s followers during his life. Writing was without doubt generally known at Mecca long before Mahomet assumed the prophetical office. Many of his followers are expressly mentioned as employed by the Prophet at Medina in writing his letters or dispatches... The ability thus existing, it may be safely inferred that the verses which were so indefatigably committed to memory, would be likewise committed carefully to writing.”

Writing Skills

It is also recognized by orientalists that writing skills were common in the metropolitan town of Makkah due to its mercantile atmosphere. According to M. Watt, “The Meccan merchants must have kept some record of their transactions, and it may be assumed that writing was well enough known there.” That Muhammad used secretaries to write down the Revelation, is also a fact widely affirmed historically and recognized by Western scholarship. Gatje observes that “Muhammad also probably dictated connected sections of the revelation to be written down even before his departure for Medinah.” Watt quotes several traditional stories to conclude: “it shows that some revelation had been written down by the middle of the Meccan period.” W. Muir observes: “Besides the reference in the Coran to its own existence in a written form, we have express mention made in the authentic traditions of Omar’s conversion, of a copy of the 20th Sura being used by his sister’s family for social and private devotional reading. This refers to a period preceding, by three or four years, the emigration to Medina. If transcripts of the revelations were made, and in common use, at that early time when the followers of Islam were few and oppressed, it is certain that they must have multiplied exceedingly when the Prophet came to power, and his Book formed the law of the greater part of Arabia.”

Early Compilation of Abu Bakr (RA)

After Prophet Muhammad's death, the task of compiling the Qur'an into a single volume was undertaken under the direction of the Prophet’s closest companion and first Caliph Abu Bakr (RA), prompted by the martyrdom of numerous Qur'an memorizers at the Battle of Yamamah (632 AD). Western scholars like Gibb, Watt, and Burton have critically examined various traditions regarding the collection of the Qur'an and agree on its careful and scholarly assembly. Zayd ibn Thabit, the Prophet's secretary, played a pivotal role in this process, corroborating the written texts with his memory and other checks to produce a unified volume.

Uthmanic Recension

The subsequent third Caliph and Prophet’s Son in Law, Uthman (RA), standardized the Qur'anic text in the Makkan dialect and ordered the destruction of personal, variant texts. This decision was driven by the spread of Islam and the resulting diversity in Qur'anic recitation styles. Despite minor variations, pre-Uthmanic codices contained the same suras, albeit in different orders. Scholars like Watt have concluded that there was minimal variation in the Qur'an's content immediately following the Prophet's death.

Modern Consensus

The consensus among Muslims and many Western scholars is that the Qur'an, as organized by the Prophet Muhammad, has been preserved with remarkable accuracy and is identical with the Qur’an prevalent in the current Muslim World. This view is supported by scholars like Burton, who emphasizes the rigorous and scholarly approach taken in compiling the Qur'anic text. This is a miracle that such a long text has been read, written and meticulously preserved in the same form over the long centuries. This is unique only to the Muslim scripture.

Sana'a Manuscripts

The recent discoveries of Sana’a Manuscripts, recovered from the Great Mosque of Sana’a and dated between 578 to 669 AD with the help of 95% accurate radiocarbon analysis, substantiate the Muslim claims of early compilation, distribution, memorization and preservation of the Quran. The Birmingham University Qur’an Manuscripts also substantiate and authenticate such claims. The Sana'a manuscripts, discovered in the Great Mosque of Sana'a, Yemen, are a crucial find in the study of the early texts of the Quran. Radiocarbon analysis suggests that these manuscripts date between 578 and 669 AD, placing them very close to the time of the Prophet Muhammad, who is traditionally said to have lived between 570 and 632 AD. This dating aligns with the Muslim tradition regarding the early compilation, distribution, memorization, and preservation of the Quran. These manuscripts are among the oldest surviving Quranic texts and provide significant insight into the early history of Islam and the Quran. The fact that they are largely consistent with the Quran as it exists today supports the Islamic claim of the text's early compilation and preservation.

In addition to the Sana'a manuscripts, the discovery of the Birmingham Quran Manuscript also provides important evidence. This manuscript, held by the University of Birmingham, has been dated to a similar period (between 568 and 645 AD) using radiocarbon analysis. The Birmingham Manuscript is another significant piece of evidence supporting the early compilation and preservation of the Quranic text. These discoveries are crucial not just for religious reasons but also from a historical and linguistic perspective. They offer insights into the early development of the Arabic script and language, as well as the religious and cultural history of the early Islamic community.