Is the Qu'ran a Miracle from God?

 

The Qur’an (recitation) is considered a miracle by Muslims because it was revealed in perfect classical Arabic (fusha t-turath) to an illiterate (ummi) Arabic man, Muhammad ibn Abdallah, in 610 A.D.  The Qur’an itself challenges disbelievers to create something similar in Surah 17:88: “Say: ‘If the mankind and the jinn were together to produce the like of this Qur’an, they could not produce the like thereof, even if they helped one another’” (Al-Hilali and Khan, 365).

The Qur’an is so miraculous it proves to Muslims that Muhammad was a messenger (rasul) of Allah (God). The Qur’an discusses revelations given to prophets from Adam to Muhammad, and Muhammad is, therefore, considered the last Prophet of God (the Seal of the Prophets). The Qur’an is also viewed as a superior example of classical Arabic literature and the first Arabic book (https://www.al-islam.org/al-serat/vol-14-no1-spring-1988/islam-quran-and-arabic-literature-elsayed-m-h-omran/islam-quran-and). According to Egyptian Arabic teacher Hussein Moussa, “Quranic Arabic is a more eloquent form of fusha (classical Arabic). The equivalent in English is Shakespearean English . . .” (https://www.quora.com/How-different-is-Quranic-Arabic-from-modern-Arabic-language-Which-one-should-I-learn).

The Qur’an is inseparable from Arabic in the same way that Muhammad is inseparable from the Qur’an. All the daily prayers are uttered in classical Arabic. A Muslim’s entire life revolves around the Arabic roots of the Qur’an, no matter which language he or she speaks. In fact, it has been said that the only true words of Allah are found in the Arabic Qur’an.

“Arabic is a delicate language where even the slightest mispronunciation can drastically alter the meaning of a word” (https://www.arabacademy.com/islamic-arabic). Therefore, translating the Qur’an into other languages can alter its meaning entirely. All Muslims are strongly encouraged to learn Qur’anic Arabic in order to discover the true meaning of the Qur’an.

The Arab tribes in pre-Islamic Arabia were devoted to reciting poetry and passing down oral traditions. In fact, “pre-Islamic Arabs took great pride in their language and in articulate and accurate speech, the latter being one of the main requisites for social prominence”) (https://www.al-islam.org/al-serat/vol-14-no1-spring-1988/islam-quran-and-arabic-literature-elsayed-m-h-omran/islam-quran-and).

Muhammad’s oral revelations would have seemed astounding to the people of Mecca. And when the Angel Gabriel ordered him to “Recite” in Surah 96 (Al-Hilali and Khan, 779), Muhammad was following a long-standing tradition of the Arab tribes. The language of the Qur’an is considered so beautiful and unique that “no human speech can match the Quran and its content and form” (https://en.wikipedia.org/wiki/Quran).

Tajwid is the “art of Quran recitation” (http://www.oxfordislamicstudies.com/article/opr/t125/e2317). Tajwid determines how each syllable of the Qur’an is pronounced in Arabic; how long and short pauses are placed; whether letters are sounded together or separate; how consonants and vowels are pronounced; and the art of recitation using musical and poetic expression. Diacritical markings (tashkil) on the Arabic letters indicate where and when to use these rules. Tajwid is to recited Arabic what elocution is to classical singers.

Early in his prophethood, Muhammad captivated listeners with the beauty and power of Qur’anic language. “Many were converted [to Islam] on the spot, believing that God alone could account for the extraordinary beauty of the language” (Armstrong 145). Converts who memorized and recited the Qur’an were “interiorizing the inner rhythms, sound patterns, and textual dynamics – taking it to heart in the deepest manner” (Sells 11).

The Qur’an’s message, above all else, is the supremacy and oneness (tawhid) of God (Allah). All humans are dependent on the will of Allah. It was Allah’s will to create humans, and it will be Allah’s will to determine when humans die and resurrect.

The second most important message in the Qur’an is the coming Day of Judgment, when all humans will be judged according to their actions. The earth will be thrown into upheaval and chaos. A spiritual battle will ensue between Satan and God, and Jesus and the Mahdi will re-appear (http://www.oxfordislamicstudies.com/article/opr/t125/e513).

Muhammad’s role as Prophet was to be Allah’s messenger and the interpreter of Allah’s revelations (http://www.al-islam.org). Over 23 years, Muhammad revealed important guidelines about daily life, social justice and law, and reverence for God. He laid the foundation for the basic tenets of Islam—the Five Pillars of Islam and the Six Pillars of Faith—which were later formalized in the Hadith of Gabriel (Esposito 77-88). His revelations continually reminded people (dhikr) to do the things loved by Allah. After his death, the teachings of the Qur’an and the way of life exemplified by Muhammad and his Companions came to be known as the sunna. Later on, these were supplemented by verified sayings and events of the Prophet remembered by others (hadith). Altogether, these three components formed the basis of Islamic law (sharia) (http://www.oxfordbibliographies,com/view/document/obo-9780195390155/0b0-9780195390155-9983.xml).

The exoteric (outer – tafsir) literal meaning of the Qur’an is enhanced by an esoteric (inner – ta’wil) experience of the Qur’an. But this experience and interpretation must only be done by qualified individuals, according to Surah 3:7 in the Qur’an (Al-Hilali and Khan, 75). Sufism is the esoteric branch of Islam and relies heavily on mysticism and “the ancient wisdom of the heart” (https://goldensufis.org/a_meditation_of_heart.html). Early Sufis identified so completely with Allah that many were executed for blasphemy. A well-known Sufi was the poet Rumi, who incorporated ayahs (verses) from the Qur’an into his Persian poetry.

Internet Sources – incorporated into the body of the post

Al-Hilali, Muhammad Taqi-ud-Din, and Khan, Muhammad Muhsin. Interpretation of the    

       Meanings of the Noble Qur’an in the English Language, 15^th ed. Riyadh: Darussalam, 1996.

Armstrong, Karen. A History of God. New York: Alfred A. Knopf, Inc., 1993.

Esposito, John L. The Oxford History of Islam. New York: Oxford University Press, 1999.

Sells, Michael. Approaching the Qur’an. Ashland: White Cloud Press, 2007.

Dawn Pisturino

Thomas Edison State University

December 26, 2018

Copyright 2018-2021 Dawn Pisturino. All Rights Reserved.

 

What is the Role of the Prophet Muhammad in Islam?

 

It is impossible to separate the Prophet Muhammad and the Qur’an from Islamic culture, society, politics, and religion. In the Islamic world, the Prophet Muhammad exemplifies the model of the ideal human, and the Qur’an outlines the duties and responsibilities (the rules, so to speak) of Muslim believers.

In the Qur’an, all of life belongs to Allah; and all believers owe their allegiance to Allah above all else (including family, clan, and country). The Prophet Muhammad never claimed to be anything more than a human being and the messenger of Allah. This places all the emphasis on Allah and away from his human representatives on earth.

Over the centuries, the Prophet Muhammad has been mythologized in many ways. A good example of this is the 16^th century book, The Path of Muhammad by Sufi mystic Imam Birgivi, which assigned magical and supernatural powers to the Prophet.

But this is a departure from Muhammad’s original intent. The Qur’an clearly states in Surah 9:18 that “the Mosques of Allah shall be maintained only by those who believe in Allah and the Last Day; perform As-Salat (Iqamat-as-Salat) [daily prayers], and give Zakat [charitable alms] and fear none but Allah. It is they who are on true guidance” (Al-Hilali and Khan, 241). Any believer, therefore, who is sincere in his beliefs and actions can be a religious leader in Islam. Nowadays, however, it is more common for religious scholars to manage mosques and act as imams (religious leaders).

The mosque in my community, for example, was built by a local physician who was also an imam in his native country of Pakistan. He hired a religious scholar from Pakistan to be the full-time manager and imam, but he retains total control over the mosque. His control moderates how far the imam can go in conveying orthodox/unorthodox beliefs to the community. When the imam announced one Friday that all Muslims who do not pray the five daily prayers should be killed (an announcement that shocked this westernized community), his fundamentalism was quickly squashed, and he returned to Pakistan a few months later. As a result of this shocking pronouncement, I suspended my visits to the mosque.

Political power has always been important in Islamic history to protect the Islamic community and spread Islamic beliefs (Esposito 60). Muhammad established the first Islamic political state in Yathrib, which was later called Medina. Many Arabs in the town were open to new ideas (Salahi 183-184) and converted to Islam. But the town was also split by internal disagreements and opposing groups. Eventually, a delegation from the town “invited [the Prophet] to come to Yathrib as arbiter of their disputes and de facto ruler of the town” (Esposito 8-9). Muslims from Mecca migrated to Medina, with Muhammad following them in 622.

The Quraysh in Mecca continued to oppose Muhammad and his followers, which led to more persecution and warfare between the two groups. It is during this time that Muhammad’s first revelations about jihad (holy war) appeared in Surah 2:190-191: “And fight in the way of Allah those who fight you . . . And kill them wherever you find them, and turn them out from where they have turned you out . . . But if they attack you, then kill them. Such is the recompense of the disbelievers” (Al-Hilali and Khan, 47).

Later, when pagan, Jewish, and Christian communities were conquered by Muhammad’s armies and refused to convert to Islam, more revelations about jihad appeared in Surah 9:29: “Fight against those who (1) believe not in Allah, (2) nor in the Last Day, (3) nor forbid that which has been forbidden by Allah and His Messenger (4) and those who acknowledge not the religion of truth (i.e. Islam) among the people of the Scripture (Jews and Christians) until they pay the Jizyah [protection tax levied by the Islamic state] with willing submission, and feel themselves subdued” (Al-Hilali and Khan, 243).

By the time of Muhammad’s death in 632, all of western Arabia was under his control (Esposito 10).

Muhammad’s death left a leadership vacuum which led to a major political schism in Islam that still persists today. Passages in the Qur’an can be vague and contradictory – open to many interpretations. And traditional reports of sayings and events attributed to the Prophet (hadith) are not always reliable. Such is the case concerning Muhammad’s successor.

“Abu Bakr, Muhammad’s close friend, was elected by the majority, but some believed that he would have wanted Ali ibn Abi Talib, his cousin and son-in-law, to be his successor (kalipha)” (Armstrong 158). This belief was rooted in the events which reportedly happened at Ghadir Khumm on March 10, 632. While returning from Hajj, the Prophet Muhammad stopped his caravan at Ghadir Khumm and gave one of his last great speeches. He honored his son-in-law, Ali, by saying, “One who has me as his master has Ali as his master” (Tahir-ul-Qadri 17). Muhammad referred to his son-in-law as mawla, which has many meanings but generally translates as “friend” or “helper.” This is how Sunni (mainstream) Muslims interpreted what he meant. But the supporters of Ali interpreted this to mean that the Prophet was giving absolute authority to Ali. A permanent political split occurred between Sunnis and Shiites (supporters of Ali) which lasts to this day. Violent clashes and competition for territory and believers broke out, which resulted in the death of Ali’s grandson, Husayn ibn Ali, by the Ummayad Caliph Yazid in 680 in the territory that now comprises Iraq (Armstrong 158-159). Shiites still regard Husayn as a martyr and honor his death every year. Sunnis and Shiites still fight over political leadership and territory. Iran, a Shiite country, remains in conflict with Sunni Saudi Arabia. And the goal to spread Islam around the world is still alive and well.

The unifying power of Islam, however, is the concept of ummah (community). Every member of the community acts as one body to worship Allah and create a just and equal social order. There is no separation between Allah and the “tribe.” A Muslim’s duty is, therefore, both theological and social, as one evolves from the other.

____ Tahir-ul-Qadri. The Ghadir Declaration. Lahore: Minhaj-ul-Quran Publications, 2002.

Al-Hilali, Muhammad Taqi-ud-Din, and Khan, Muhammad Muhsin. Interpretation of the    

       Meanings of the Noble Qur’an in the English Language, 15^th ed. Riyadh: Darussalam, 1996.

Armstrong, Karen. A History of God. New York: Alfred A. Knopf, Inc., 1993.

Birgivi, Imam. The Path of Muhammad. Bloomington: World Wisdom, 2005.

Esposito, John L. The Oxford History of Islam. New York: Oxford University Press, 1999.

Salahi, Adil. Muhammad: Man and Prophet. New York: Barnes & Noble, 1995.

Dawn Pisturino, RN

December 2018

Thomas Edison State University

Copyright 2018-2021 Dawn Pisturino. All Rights Reserved.