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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