Alhassanain(p) Network for Heritage and Islamic Thought

Authenticity of the Quran

Author(s):Shaykh MuslimBhanji

Publisher(s):Tabligh Centre of KSIJamat

www.alhassanain.org/english

Table of Contents

Introduction: Who is the author of the Qur’an? 3

Evidences on the Authenticity of the Qur’an 4

The Exclusive Eloquence of the Qur’an 5

a) The Role of Poetry in the lives of the Pre-Islamic Arabs 5

b) Miracles should be relevant to the Time 5

The Challenge of the Qur’an 7

a) The Unbelievers failed to produce the like of Qur’an 7

The Scientific Miracle of the Qur’an 9

a) Holy Qur’an is everlasting Miracle 9

b) Holy Qur’an is in Total Agreement with Modern Scientific Data 9

c) Holy Qur’an encourages seeking of Science and Knowledge 10

Some Brief Examples of Scientific Data in the Qur’an 12

a) The Earth and Heavens were Joined Together 12

b) Expansion of Universe 12

c) Force of Gravity 12

d) Production of Milk in Animals 12

e) In Pairs 13

f) Role of Wind 13

g) Light in the Moon is merely a Reflection 13

h) High Altitude 13

i) Honey Bees 14

j) Development of the Embryo 14

Accuracy of Historical Records in the Qur’an 15

a) Ashabe Kahf 15

b) City of Iram 15

c) The body of Fir’aun 16

Predictions in the Qur’an 17

a) The Descendants of the Prophet (S) 17

b) Defeat of Persian Empire 17

c) Conquest of Khaybar and Mecca 18

d) The Final Outcome of Abu Lahab 18

e) The Return of the Prophet (S) to Mecca 18

Lack of Contradictions in the Qur’an 19

Prophet Muhammad (S) was Unlettered 20

No Resemblance Between the Words of Qur’an and Hadith 22

Non-Muslims Admit 23

Conclusion 24

Selected References 25

Introduction: Who is the author of the Qur’an?

Bismillahir Rahmanir Rahim

Whatever the arguments of the non-believer critics, the Qur’an states explicitly:

“(This is) revelation of the book in which there is no doubt, from the Lord of the worlds. Or do they say he has forged it? Nay it is the truth from the Lord.” (32:2-3)

From the time of its revelation till today, people have tried to cast doubts about the Divinity of the Holy Qur’an, and have tried to argue in vain that the author of the Qur’an is Prophet Muhammad himself; but they have not succeeded because of its inherent truth.

Our study of the Qur'an acquaints us with a distinguishing characteristic of this holy book. This distinguishing characteristic is the absolute authenticity of its source. That is, without the slightest need of any comparison between the oldest manuscripts, it is evident that what we recite as the verses of the Holy Qur'an, are exactly the same words presented before the world by the Almighty Allah (swt ) through His messenger Muhammadibn Abdallah (S).

In another words, thedistinguished feature of the Qur'an is the quality of its contents: its teachings are genuinely original and have not been adopted or plagiarized. Its teachings have been delivered to the Prophet from a world that transcends his thought and mind. The Prophet (S) was only a recipient of this revelation and message. As Allah says:

“. . and those who are firmly rooted in knowledge say: We believe in it, it is all from our Lord." (3 : 7).

This paper attempts to present several logical arguments, textual analysis, historical evidence and scientific data to prove that the ‘Source of Qur’an is God’, in a simple way forMadrassa teachers to use as a Resource paper in the subject.

Due to magnitude of the subject matter, this paper will limit itself to one angle of discussion only: simple and straight forward evidences to prove the “Authenticity of the Qur’an as a Word of God”. However, separate study paper will be required to discuss and make critical review and refutationof : “Authorship theories on the source of Qur’an as forwarded by the unbelievers”, as the biased unbelievers have forwarded several baseless theories on the authorship of Qur’an, which require a detailed critique.

Similarly, altogether separate study papers are needed on the following themes:

• Evidences on the “Originality and Genuineness of the Qur’an”, i.e. Qur’an has remained immune against any type of interpolation or transfiguration in its text and even its arrangement, contrary to other revealed books.

• A study on “Comparison between Qur’an and the other revealed books”.

• A paper on “Process of Revelation, Compilation and Preservation of Qur’an”.

Evidences on the Authenticity of the Qur’an

As the opponents want us to believe, the Holy Qur’an is not the product of the holy Prophet’s speculation and thinking, rather it is a revealed book in which every word is the word of the Almighty that was communicated to the Prophet through the process of revelation. While historical testimony in this regard is unquestionable, the Qur’an emphasizes it further with a view of showing the opponents of Islam that what came out from the sacred lips of the Prophet was a divine revelation:

“(This is) the revelation of the book in which there is no doubt, from the Lord of the worlds. Will they say: ‘He has forgedit! ’ Nay, it is the Truth from the Lord ...”. (32:2-3)

“But Allah bears witness that what He has revealed to you (O Muhammad), He has revealed from His own knowledge, and the angels bear witness (to it), but sufficient is Allah for witness”. (4:166).

“And you (O Muhammad) did not recite any book before this, noryou were able to transcribe one with your right hand. In that case, indeed those who talk vanity could have doubted.” (29:48).

Following are some evidences and arguments in brief, to prove the authenticity of the Holy Qur’an as the word of Allah (swt ).

The Exclusive Eloquence of the Qur’an

The Prophet of Islam began conveying his heavenly messages in the midst of society where people’s minds revolved exclusively around eloquent speech and the composition of beautiful and attractive poetry and literary excellence. Under these conditions, God equipped His prophet with a weapon, theQur’an, that apparently belonged to the same category as the literary works of the age but possessed unique and astonishing characteristics that were beyond the capacity of the human being to reproduce.

a) The Role of Poetry in the lives of the Pre-Islamic Arabs

To understand why Muhammad's strongest argument or miracle was a book, the Holy Qur'an, it is necessary to understand the role language and linguistic composition played in the lives of the pre-Islamic Arabs. It is also important to understand the nature of the Arabic language itself during the pre-Islamic period. This understanding will help to show why the revelation of the Qur'an through Muhammad (S) found attentive ears among his contemporaries, who not only were articulate users of the language but held those skilled in the arts of linguistic composition in high esteem.

Before the rise of Islam, Arabic was mainly a spoken language with an oral literature of elaborate poetry and, to a lesser extent, prose. Writing had not yet fully developed and memorization was the most common means of preserving the literature. Both poetry and prose in the pre-Islamic era dealt with a rather limited range of topics which included in the case of poetry praise, eulogy (panegyric), defamation, and love, and in the case of prose superstition, legends, parables, and wisdom tales.

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. On this particular point, ProfessorHitti writes: “No people in the world manifest such enthusiastic admiration for literary expression and are moved by the word, spoken or written, as the Arabs. Hardly any language seems capable of exercising over the minds of its users such an irresistible influence as Arabic”.

Such was the role that the spoken word played in the life of pre-Islamic Arabs. With the emphasis placed on eloquent and articulate speech, the prominent position occupied by those who had the talent for linguistic composition, and the pride the early Arabs took in their language, it is little wonder that the Qur'an was revealed in the most eloquent, articulate, and elaborate style the Arabic language has known. The Qur'an has without doubt provided a level of linguistic excellence unparalleled in the history of the Arabic language.

Theologians explain this phenomenon as God's wisdom in addressing the articulate Arabs through the medium in which they were most adept and with which they felt most comfortable. The effectiveness of the Qur'an was thus ensured by the fact that it represented a level of eloquence unattainable even by their most eloquent speakers.

b) Miracles should be relevant to the Time

God offered the Qur'an as the Prophet's sign in the same way as He offered signs for all the other prophets. He sent the things most appropriate to the time in which they were sent. Thus Prophet Musa (as) had the power to divide the sea with his hand and rod, and to let the rock burst forth with water in the desert, and all his other signs in a time of magic.

And ProphetIssa (as) had the power to bring the dead back to life, to make birds out of clay, to cure those who had been blind from birth and the leprous, and all his other signs in a time of medicine. And Prophet Muhammad (S) had the book and all his other signs in a time of eloquence.

If the Prophet had performed some miracle other than the Qur’an, it would have no meaning for that people, given their mental structure. The path would have been open for all kinds of doubt and hesitation. But the Arabs of that age who were addressed by the Qur’an could never have any doubts about its extraordinary eloquence, for they were all aware of all the mysteries of rhetoric and had living among them masters of language and literary composition, hence their admitting that the Qur’an could not have been the production of Prophet Muhammad (S).

The Challenge of the Qur’an

a) The Unbelievers failed to produce the like of Qur’an

When the revelations of the Qur’an began, the Most Noble Messenger clearly proclaimed the Qur’an to be the word of God, and said it was impossible for any human being to duplicate it. If anyone disagreed, he ought to make an attempt to copy it, and should feel free to seek help from any source in doing so. None was able to take up this challenge and produce even a shortsurah similar to the Qur’an.

The Qur'an remains a book of inimitable quality, not only from a linguistic, but also from and intellectual, point of view. When Muhammad was challenged by his fellow countrymen to present a miracle, in keeping with the tradition of other prophets, he presented the Qur'an to them. The inimitability of the Qur'an is repeatedly emphasized in the Holy Book itself.

The Qur’an issued a challenge not only to the contemporaries of the Prophet but also to men in all ages. In order to demonstrate the incapacity and impotence of people to imitate it, it issued the following universal proclamation:

“Were all mankind to come together and wish to produce the like of the Qur’an, they would neversucceed, however much they aided each other”. (17:88)

It then modifies the challenge and reduces its scope by saying:

“Do people imagine that this Qur’an is not fromUs , and that you, O Prophet are falsely attributing to us? Tell them that if they are speaking truly they should produce tensurahs resembling the Qur’an, and that they are free to call on the aid of anyone but God in so doing.” (11:13)

Then, at the third stage, the scope of the challenge is reduced still further: the deniers are called on to produce only a singlesurah resembling the Qur’an:

“Oh people, if you doubt the heavenly origin of this Book whichWe have sent down to Our servant, the Prophet, produce onesurah like it.” (2:23)

A yet stronger challenge occurs in another chapter:

“Or do they say: 'He forged it'? Say: 'Bring then asura like unto it and call [to your aid] anyone you can”. (10:38)

Since we know that some of the shortersurahs consist only of a few brief sentences, this final challenge constituted a definitive proof of the human being’s inability to imitate the Qur’an. Can the person of today take up the challenge of the Qur’an and produce aSurah like it, thereby conquering the stronghold of Islam and invalidating the claim of its Prophet?

Let us not forget that this challenge was issued to a people whose leaders were threatened by the devastating attacks of the Qur’an - their lives, their property, their ancient customs, their ancestors, their whole social position. If it had been at all possible for the Arabs to respond to the challenge of the Qur’an, they would have taken it up immediately, with the unstinting aid of the masters of eloquence that were by no means rare in that age. Thus they would have invalidated the proofs of the Qur’an and won an everlasting victory.

Qur’an has proposed a very simple challenge to those who oppose it. Why do then the deniers ofprophethood choose roundabout ways, avoiding this direct method of confronting and defeating Islam? Is not because the door is firmly closed on meeting the challenge posed by the Qur’an?

It is not that they did not try to mute the challenge.Infact , they called into play all their resources in an effort to meet the challenge of the Qur’an, but all their efforts came to naught. They were unable to point even to a single error or defect in the Qur’an, and were obliged to admit that its words were situated on a higher plane than the thought and speech of the human being.

The Scientific Miracle of the Qur’an

The Qur’an is definitely not a Science book, but since the Qur’an is intended to be an eternal miracle, revealed to make science and learning blossom among human beings, it is also a scientific miracle. It has expounded, in the most eloquent fashion, truths of a physical nature together with everything that touches. Although those who are not acquainted with the scientific truths cannot fully appreciate itsmiraculousness , they can perceive the miraculous nature of the meanings and truths it contains.

a) Holy Qur’an is everlasting Miracle

The limitation in time of the miracles performed by the earlier Prophets was an indication of the impermanence of their religions and the laws that they brought. By contrast, the miracle attesting to theprophethood for the Prophet of Islam cannot be temporally limited, because his message is universal and represents the culmination of all preceding religions; hisprophethood requires an eternal miracle, a brilliant and eloquent proof of its immortality embedded with the ongoing scientific discoveries.

A permanent message must display to mankind a permanent and everlasting miracle, one which advances with time, so that just as it offered convincing proof to people of the past, it may do the same to people of the future. A short-lived miracle that is imperceptible to later generations cannot be a source of reference or judgment for the future.

For this reason, the Qur’an is presented as a permanent and everlasting miracle, the final manifestation of God's revelation. The Qur’an itself says:

"The true and well-formulated message of your Lord has now been completed, and none is able to change it." (6:115)

For Muslims, themiraculousness of the Qur’an is not only a matter of religious belief, but for scholars and researchers it is a matter of scientific belief.

The Qur’an possesses a remarkable comprehensiveness and richness, with respect to its world view and scientific content, and its ability to guide not only the individual and society in spiritual aspect, but also in the realms of natural environment and mysteries of life. There are still many matters contained in the Qur’an that call for investigation and await discovery by further research.

b) Holy Qur’an is in Total Agreement with Modern Scientific Data

Throughout ages, mankind has undergone numerous changes, and passing through repeated stages of development and growth, it has attained a more comprehensive awareness of the mysteries of creation. Nonetheless, the Qur’an has at all times retained its proud and dignified presence on the stage of human history and scientific discoveries.

Dr. MauriceBucaille , the French scientist, writes as follows: “A crucial fact is that the Qur’an, while inviting us to cultivate science, itself contains many observations on natural phenomena and includes explanatory details which are seen to be in total agreement with modern scientific data......

“These scientific considerations, which are very specific to the Qur’an, greatly surprised me first. Up until then, I had not thought it possible for one to find so many statements in a text compiled more than thirteen centuries ago referring to extremely diverse subjects and all of them totally in keeping with modern scientific knowledge. .....

A thorough linguistic knowledge is not in itself sufficient to understand these verses from the Qur’an. What is needed along with this is a highly diversified knowledge of Science. The hypothesis advanced by those who see Muhammad as the author of Qur’an is quite untenable. How could a man, from being illiterate, become the most important author, in terms of literary merit, in the whole of Arabic literature? How could he then pronounce truths of a scientific nature that no other human being could possibly have developed at the time, and all this without once making the slightest error in his pronouncements on the subject?

“The ideas in this study are developed from a purely scientific point of view. They lead to the conclusion that it is inconceivable from a human being living in the seventh century A.D. To have made statements in the Qur’an on a great variety of subjects that do not belong to his period and for them to be in keeping with what was to be known only centuries later. For me, there can be no human explanation to the Qur’an”.

c) Holy Qur’an encourages seeking of Science and Knowledge

No other revealed book praises and encourages science and knowledge as does the Qur'an and it is for this reason that the Qur'an names the age of the desert Arabs, together with their pagan cultures, before Islam as the "age of ignorance." In over a hundred verses reference is made to science and knowledge in a variety of ways; and many of these verses praise the value of scientific knowledge.

In Qur’an, God indicates thefavour he has done man by bringing him out of his state of ignorance.

"He teaches man what he did not know." (96:5)

Likewise, we read in Qur’an:

"God will exalt those who believe among you and those who have knowledge to high ranks," (58:11);

and Allah (swt ) also says,

"Are those who know equal to those who do not". (39:9).

Besides the many verses in the Qur'an concerning knowledge, there are also countless traditions of the Prophet and the Imams on this subject which rank second only in importance to the Qur'an.

In verses too numerous to mention, the Qur'an invites one to reflect upon the signsOf creation: the heavens, the shining stars and their astonishing celestial movements, and the cosmic order which rules over them all.

Similarly, the Qur'an urges one to reflect upon the creation of the earth, the seas, the mountains, the desert, and the wonders contained below the surface of the earth, the difference between night and day and the changing cycle of seasons. It urges mankind to meditate on the extra ordinary creation of the plants and the order and symmetry governing their growth, as well as the multiplicity of the animal kingdom.

The Qur'an invites one to witness the interdependence of beings and how all live in harmony with nature. It calls upon man also, to ponder on his own make-up, on the secrets of creation which are hidden within him, on his soul, on the depth of his perception, and on his relationship with the world of the spirit.

The Qur'an commands man to travel in the world in order to witness other cultures and to investigate the social orders, history and philosophies of past people. Thus it calls man to a study of the natural sciences, mathematics, philosophy, the arts and all sciences available to man, and to study them for the benefit of man and the well-being of society.

The Qur'an strongly recommends the study of these sciences on the condition that it leads to truth and reality, that it produces a correct view of the world based on an understanding of God.

Knowledge, which merely keeps a man occupied and prevents him from knowing the reality of his own existence, is equated with ignorance. Allah (swt ) says in Qur’an:

"They know only some appearance of the life of one world and are heedless of the Hereafter" (30:7).

"Have you seen him who makes his Desire his goal, and God sends him astray purposely and seals up his Heart and sets a covering on his Heart. Then who will lead him after God (has condemned him)." (45:23)

However, one important point which should be considered while discussing theScientific miracles in Qur’an is that: Scientific interpretations are always unstable due to the instability of the hypotheses and the theories adopted by the theoreticians. Since no hypothesis is the last one, every new invention requires a new theory for its interpretation or explanation.

Therefore, scientific theories are subject to change. Like the Einstein's theory of relativity that changed the Newton's physics, the results of archaeological studies cannot be taken for granted to be the definite meaning. Of course, this possibility also helps us to solve some of the obscurities to some extent.

Some Brief Examples of Scientific Data in the Qur’an

a) The Earth and Heavens were Joined Together

All scientific circles in the world today agree that the planets were originally composed of a mass of Sodium gas and that first the heavens and the earth were joined together as a single entity and then they separated from each other. Centuries ago, the Qur’an referred to this scientific theory.

It says when describing the creation of the heavens:

“Then God turned to the creation of the heavens (the planets), when they were but a smoky substance.” (41:11)

“Do the unbelievers not see that the heavens and the earth were joined together before we separated them, and thatWe brought all living things into existence from water? Why do they still not believe in God?” (21:30)

Thus the Qur’an unveils one of the great mysteries of nature: the planets were originally composed of smoky substance (mass of Sodium gas), and the separation of the planets from a huge object and then their separation from each other. Since at the time of revelation of the Qur’an, the general level of knowledge and science was extremely low, does this not constitute a proof of the heavenly nature of the Qur’an?

b) Expansion of Universe

One of the most subtle discoveries in science concerns the expansion of universe, its tendency constantly to extend its boundaries. This was something completely unknown to the human being until the last century. This mystery is, however, mentioned by the Qur’an in the following terms, which again bear witness to its remarkable profundity when discussing such matters:

“We created the heavens withOur strength and power, and constantly expand them”. (51:47)

c) Force of Gravity

We know that before the time of Newton, that great scientific personality, no one was aware of the force of gravity. Newton proved that the falling of objects to earth, the rotation of the moon and the Venus, the motion of the planets, and other instances of attraction are all subject to the single law, the law of universal gravity.

The Qur’an describes the above mentioned gravitational force as ‘invisible pillars’:

“God it isWho raised up the heavenly bodies to invisible pillars .....” (13:2).

In conveying this scientific truth, the Qur’an has used an expression that is comprehensible for the men of all ages. Are these ‘unseen pillars’, which prevent the planets from colliding with each other or falling, anything other than the mysterious and invisible force of universal gravity, a law to which the Creator of the universe has subjected all of the heavenly bodies?

d) Production of Milk in Animals

The Qur’an describes the factors which give rise to milk in animals in a way that is entirely compatible with the data of modern science. This is what God’s book has to say:

“There is in truth for you a lesson in your animals and flocks. We give you to drinka pure milk derived from that which is contained in their bodies, from the merging of what is held in their intestines with blood. The drinking of that is then made easy for those who drink it.” (16:66).

Dr.Bucaille writes in his book:

“From a scientific point of view, physiological notions must be called upon to grasp the meaning of this verse. The substances that ensure the general nutrition of the body come from chemical transformations which occur along the length of the digestive tract. These substances come from the contents of the intestine. On arrival in the intestine at the appropriate stage of chemical transformation, they pass through its wall and towards the systemic circulation (of blood)...... This very precise concept is the result of the discoveries made in the chemistry and physiology of the digestive system. It was totally unknown at the time of the Prophet Muhammad and has been understood only in recent times.”

e) In Pairs

It is only recently that researchers have come aware of insemination in plants and learned that every living being including plants comes into existence as the result of the mergingof a male and female parts .

In verses that are totally free of ambiguity, the nobleQur’an, sets forth clearly the principle of gender in the gender world, together with the existence of male and female parts even in plants.

“Do they not look at the earth, where we created the plants in pairs”. (26:7).

f) Role of Wind

The Qur’an also mentions the role and operation of an important factor in the bringing of things to fruition: the wind.

“We have sent the winds as a means of insemination and impregnation, and then sent down rain from the heavens.” (15:22).

In this verse, the Qur’an unveilsanother a great mystery of creation, the fundamental role played by the wind in the fertilization of plants.

g) Light in the Moon is merely a Reflection

It is known that the sun is a star that generates intense heat and light by its internal combustion, and that the moon which does not give off light itself, merely reflects the light received from the sun.

The Qur’an testifies the above fact:

“Blessedis the One Who placed the constellations in heaven and placed in it a lamp (SIRAJ) and a moon, giving light (MUNIIRA)”. (25:61)

Here the moon is defined as a body that gives reflection of light (Muniira ), while the sun is compared to a blazing lamp or torch (Siraj ).

h) High Altitude

It isinfact a highly common place reflection on the discomfort experienced at high altitude, which increases the higher one climbs, that is expressed in the Qur’an:

“Those whom God wills to guide, He opens their breast to Islam. While those whom He wills to let straying, He makes their breath closed and constricted, as if they had to climb up the skies”. (6:125)

Who informed the Prophet that by climbing up in the skies, the pressure increases and breathing becomes difficult?

i ) Honey Bees

Concerning bees, the Qur’an says:

“Your Lord inspired the (female)bee, choose your dwelling in the hills, in the trees and in what (man) build. Eat of all fruit and follow the ways of your Lord in humility. From within their bodies comes a liquid of differentcolours where is cure for men”. (16:68-69)

The Qur’an refers that the worker-bees who are searching for food are females. The verbs used in Arabic refer to female bees. This is very amazing. For all along, until only recently, people imagined that the “soldier-bees” were males.

j) Development of the Embryo

TheQur’anic description of certain stages in the development of the embryo corresponds exactly to what we today know about it. After ‘the thing which clings’, the Qur’an informs us that the embryo passes through the stage of ‘chewed flesh’, then tissue appears and is clad in flesh:

“We fashioned the thing which clings into a chewed lump of flesh andWe fashioned the chewed flesh into bones, and We clothed the bones with intact flesh”. (23:14).

It was only during the nineteenth century that people had a slightly clearer view of this question.

All the afore mentioned and many other modern scientific concepts found abundantly in the Glorious Qur’an, that was revealed 14 centuries ago, with utmost accuracy and free from any error, prove beyond any iota of doubt the divine source of its revelation.

Accuracy of Historical Records in the Qur’an

Many ancient historical anecdotes and geographical regions have been mentioned in the stories of the holy Qur'an such as : the river or sea through which theBani Israel passed, the land ofAshab -eHijr ,Dhul Qarnayn Dam,Ashab -eKahf's Cave, earthy paradise ofDhat al-`Imad etc., not forgetting the detailed stories of past Prophets.

The hypothesis advanced by those who see Muhammad (S) as the author of Qur’an is untenable. How could a man from being an unlettered, become the most important author, in terms of Historical literature in the whole world, and pen down historical facts with pinpoint accuracy?

The Holy Qur’an says:

“Such are some of the stories of the unseen, whichWe have revealed unto you, before this neither you nor your people knew them. So persevere patiently, for the end is for those who are righteous”. (11:49).

Research on historical records in the Holy Qur’an and finding their traces is very effective in understanding the Authenticity of the Qur'an. In addition, being involved in exploring the past would provide a good background to take lessons from the past on which the holy Qur'an in the following verses to persuade us to do so:

"Have they not travelled in the earth and seen how was the end of those before them? They were stronger than these in powers..." (30:9)

"Indeed there have been examples before you; Therefore travel in the earth..." (3:136)

To appreciate the accuracy of historical records advanced in the Qur’an, few examples are cited here below, not mentioning the detailed information on past Prophets’ history:

a)Ashabe Kahf

While narrating about the duration of which ‘As-habe Kahf ’ (the Sleepers of the Cave) stayed in the cave, the Qur’an says:

“So they stayed in their cave three hundred years and ADD nine...” (18:25).

The wording is quite significant. The verse does not say “three hundred and nine years” but uses the apparently cumbersome wording of “three hundred years and add nine”. Why add nine? This is because their stay was 300 years if one used the solar calendar and 309 years by the lunar calendar. The lunar year is 11 days shorter. Now 11 days times 300 years divided by 365 years is 9 years.

b) City ofIram

Another example of historical record can be found in chapter 89 of the Qur’an which mentions an ancient city calledIram :

“Have you not seen how your Lord dealt with theAad (people), of the (city of)Iram , with lofty pillars, the like of which were not produced in (all) the land?”. (89:6-7).

Apart from its being mentioned in the Qur’an, therewere no historical record about this city -Iram . The name itself was obscure even during the time of the Prophet himself, which led to a number of speculations about its possible geographical location. Some commentators of the Qur’an went to the extent of suggesting that probablyIram was the name of a hero of theAad .

The research findings of published by the official journal of the American National Geographic society in December 1978 have conclusively shown thatIram was a city. In 1975, Dr. Paolo Mathias of the University of Rome, director of the Italian Archeological Mission in Syria ‘hit an archeological jackpot’. In the ruins of a palace apparently destroyed in the 23rd century B.C., he came upon the greatest third millennium archive ever unearthed. More than 15,000 ‘cunei form tablets’ were discovered. Among the rich details revealed by these tablets is the fact that Ebla used to have trading links withIram ....

It is inconceivable how Muhammad could describe accurately in the Qur’an the physical features and the level of architecture of a people who lived in an ancient city which was destroyed 3000 years before he was born.

c) The body ofFir’aun

The Qur’an has explicitly recorded about what has become of the body ofFir’aun .

“This dayWe save therein your body so that you become a sign for those who come after you. But verily, many among mankind are heedless of our signs......” (10:92).

In this verse, the God's intention of bringing the body of Pharaoh out of water rather than leaving it decaying or being eaten by the sea animals is to give a lesson to future generations.

What is amazing that when the Qur’an was transmitted to man by the Prophet, the bodies of all the Pharaohs were in their tombs in the Necropolis of Thebes, on the opposite side of the Nile fromLuxor. At the time however, absolutely nothing was known of this fact, and it was not until the end of the nineteenth century that they were discovered there.

As the Qur’an states, the body of the Pharaoh (Fir’aun ) of the Exodus was in fact rescued: visitors may see him in the Royal Mummies Room of the Egyptian Museum, Cairo. How did the Prophet, who lived in Arabiandesert came to know that the body ofFir’aun would be rescued for future generations to learn a lesson?

Chapter 1: Imamate in the Qur’anic Verse of Ibtila’

وَ إِذِ ابْتَلى إِبْراهِيمَ رَبُّهُ بِكَلِماتٍ فَأَتَمَّهُنَّ قالَ إِنِّي جاعِلُكَ لِلنَّاسِ إِماماً قالَ وَ مِنْ ذُرِّيَّتِي قالَ لا يَنالُ عَهْدِي الظَّالِمِينَ

“ And when his Lord tried Ibrahim with commands, he fulfilled them. He said: Surely I will make you an Imam for mankind. ( Ibrahim ) said: And of my offspring ( will there be leaders ) ? He said, my covenant does not include the unjust ” . (2:124)

The verse illustrates two points:

1. The position of Imamate is higher in rank than that of Prophet Hood.

2. Imamate (religious leadership) does not include the unjust.

The following section is divided into three parts, each one focuses on one of the following topics:

1. The prominent status of Imamate

2. The (position of) Imamate does not include the unjust

3. The (status of) Imamate in the words of the Imams themselves

Part One: The Prominent Status of Imamate

The above mentioned Qur’anic verse refers to the tests to which Allah exposed the Prophet Ibrahim many years after his prophet hood at the end of his life. Having successfully passed the divine tests and patiently withstood the great hardships, he was granted the position of Imamate.

In order to elucidate the above Qur’anic words, it is necessary to explain some basic questions such as:

1. What relationship was there between the series of trying to which the Prophet Ibrahim was exposed and granting him the position of Imamate?

2. What are the kinds of test to which the verse refers?

3. Can one say that the Imamate bestowed on the Prophet Ibrahim is equal to his Prophetic mission?

4. What idea does the above-mentioned Imamate convey?

We will now go through the above questions one by one.

The Relationship between Trying and the Position of Imamate

Question: In the Qur’anic verse

“And when his Lord tried Ibrahim by means ( of certain ) words, he fulfilled them. He said: Surely I will make you an Imam for mankind…, ”

The word “when” which is an adverb of time, requires an adjunct. The question is: What is its adjunct? The first supposition is that the word “when” requires the adjunctremember , which has not been stated explicitly . Thus, the verse reads

“ O Prophet! Remember the time when his Lord tried Ibrahim by means ( of certain ) words… ”

An assumption like this is open to criticisms, like:

1) This supposition entails deleting something or refraining from stating it explicitly which is contrary to basic rule (of rhetoric).

2) Without a conjunction “and” the clause “Surely I will make you an Imam for mankind ”, is separated from the previous one.

Apparently, the context of the clause “I will make you an Imam ” is not disconnected from the previous one but it is semantically and syntactically dependent on it. Since there is no conjunction “and” to join the two parts, it seems that when this part comes with the preceding part it forms a whole.

The relation between these two parts is an outcome of the dependence of “when” or “He said ”. Thus the meaning will be like this: “When his Lord had tested Ibrahim, He said to him ‘I will make you an Imam’”.

Accordingly, tests prepared the ground for granting Imamate to Prophet Ibrahim. Another solid evidence is the Qur’anic verse wherein the relationship between the “patience” and “Imamate” of prophets is clearly explained:

“And we made of them Imams to guide by our command for they were patient, and they were certain of our clear signs ” . (32:24)

The above verse mentions that it is due to the prophets’ “patience” and “certainty” that they were granted Imamate, and this clearly shows that there is a connection between the tests to which the Prophet Ibrahim was exposed and the rank of Imamate to which the stated verse refers.

Ibrahim’s Tests and Trials

What were the tests that made the Prophet Ibrahim worthy of holding the position of Imamate?

The Qur’anic verse states that Ibrahim was tested through “words”, and he brilliantly succeeded in the test. The words were apparently particular commands by means of which he was tested.

What the noble Qur’an means by “manifest trial ”1 which the Prophet Ibrahim faced in his life is his determination to offer his son as a sacrifice; an act which confirms Ibrahim’s boundless generosity and complete submission to Almighty God.

It should be noted here that the Prophet Ibrahim was put to test when he was very old, many years after he had been made a prophet and was given a son, Ismail, when aged.

Does Imamate to which this Qur’anic verse refers mean the same as Prophet Ibrahim’s prophethood?

Some commentators maintain that the Imamate given to the Prophet Ibrahim is identical to his divine mission and prophet hood but as previously stated Imamate is different from prophet hood for two reasons:

(a) The Qur’anic verse clearly states that this Imamate was granted to the Prophet Ibrahim after many trials, one of which is the offering of his son as a sacrifice, long after he had been made a prophet.

(b) The expressionja’iloka (I am assigning you) derived from the verbja’l (make) is a present participle and its objective complement,imaman اماماً that has nunation (tanween ) does not refer to the past it refers to the present or future.

Therefore, (contrary to the claim of some commentators,) the present participle “assigning” does not apply to the past and so it cannot indicate that the divine mission and prophet hood are the same as Imamate.

What does Imamate mean?

From the Qur’anic verse we learn that Imamate or religious leadership is different fromnubuwwat (prophet hood). An Imam is a leader, definitely appointed by God, to be a guide and an example for people to follow in all aspects.

1. That the position of Imamate was granted to Ibrahim years after his being messenger and after he had successfully passed the great divine trials, clearly shows that Imamate is not on the same plane as prophet hood, but enjoys a higher status.

2. Now that Imamate has been proved to have a higher status than prophet hood, and according to immutable reasons a prophet must be divinely protected against any error and sin, it follows that inerrancy is inseparably linked to the position that is loftier than prophet hood.

Part Two: Imamate does not include the unjust

The stated Qur’anic verse points to the impeccability of Imams when it says

“ My covenant does not include the unjust ”

Thus signifying that the unjust must not hold this position.

When God, the Most High said,

“ I will make you an Imam for mankind ”

The Prophet Ibrahim (as) asked,

“ And of my offspring ( will there be leaders )?”

God the Most High replied,

“ My covenant does not include the unjust ” .

So, this verse suggests the following points:

a) Imamate is God’s covenant.

b) This covenant does not include the unjust, and since a sin is considered injustice, a person who is not divinely protected commits sins.

The above verse clearly and irrefutably shows that a religious leader (Imam) must necessarily be immune from sins and errors when his Imamate begins.

Does this mean that those who previously were unjust can hold the position of Imamate? In other words, does the (Arabic) derivativezalim (unjust) concern the present, not the past so that it does not include those who were unjust in the past but those who are just now?

Does the Qur’anic verse suggest that the person who is unjust at the time of undertaking Imamate will be deprived of this position, but the person who was unjust in the past but is not unjust now, can become an imam, (a religious leader)?

In answer to the above assumption, let us consider two citations:

1. In his Qur’anic Exegesis ofal-Meezan , Allamah Tabataba’i quotes the renowned scholar the late Haji Sheikh Mohammad al-Husain Isfahani as saying, Prophet Ibrahim’s offspring can be divided into four groups:

a) Those who had been unjust before holding the position of Imamate;

b) Those who had been just before holding the position of Imamate, and became unjust after their holding it.

c) Those who had been unjust prior to holding the position of Imamate, but became just after holding it.

d) Those who were just both before and after holding the position of Imamate.

Prophet Ibrahim, grand as his dignity is, never includes the first two groups in his inquiry. Therefore, his words “and of my offspring? ” refer to the third and fourth group.

Then, the reply which he gets from God, the Most High, “My covenant does not include the unjust ”, excludes those in the third group who were unjust in the past and are just at the time of occupying the position of Imamate. Accordingly, only the fourth group of his progeny are worthy of Imamate.

2. In hisMa’jma’ al-Bayan, a Qur’anic exegesis, the late Tabarsi says:

“We agree that the termzalim (unjust) does not apply to the person who is not unjust at the present, but this word applies to the person who had previously been unjust at the moment of his exercising injustice. The above mentioned Qur’anic verse refers to such a person whom it considers not worthy of becoming Imam. The statement “does not include ”, which is a negative present tense, testifies to this idea”.

It follows that a person who has sinned, though for a single moment throughout his life can never become an Imam because such a person was a sinner at that particular moment, and the noble Qur’an states, “My covenant does not include the unjust ” .

It is clear now that the Qur’anic verse emphasizes a twofold inerrancy of Imams, including the time of their holding the position of Imamate and throughout their lifetime. It is also clear that Imamate is a divine post set by the Almighty God, i.e. a divine gift given to those whom God considers worthy of it.

Part Three: The Status of Imamate in the Words of Imams

After we have investigated the Qua’anic verse, it is now befitting to go through a narration reported from Imam Ali ibn Musa al-Rida (as), the 8th Imam of the Shi’ah, in which he elucidates the reality of Imamate:

“Abdul Aziz ibn Muslim is quoted to have said, ‘On the first days of our arrival at Marv, we assembled in the presence of Imam al Rida, (as) in the great mosque of the city of Marv. Some started talking about Imamate and said that there had been different views over it.

So, I went to my master, Imam al-Rida (as), and informed him about people’s arguing about the subject. He smiled and said ‘O Abdul Aziz, these men do not know the reality and have been deviated from what they believe to be right.

‘God, the All-mighty did not raise his Prophet up (to Him) before He had perfected the religion for him ,sent on to him the Qur’an, which‘clearly explains everything and delineatedthe lawful, the unlawful,hudood (penal law), divine precepts and all that people need, as he says

‘We have not neglected anything in the Book’ .(6:38)

In the Farewell pilgrimage and towards the end of the Prophet’s life; God, revealed the verse:

‘This day have I perfected for you your religion and completed my favour on you and chosen for you Islam as a religion ” . (5:3)

Therefore, Imamate is indispensable to religion.

The Prophet did not leave this world before he had clarified to the Muslims the principal features of their religion, pointed out the true path and appointed ‘Ali (as) as their leader, leaving nothing of their problems unsettled.

So, those who suppose that God, the All-mighty has not perfected His religion reject the Book of Allah, and those who reject the Book are disbelievers. Do they know the significance of Imamate and its status in the community to allow themselves to embark on it?

Imamate is too great in worth, too lofty in status, too high in rank, too invincible in nature and too profound in depth for people to fathom it by their intellect or approach it through their thought or elect an Imam according to their will.

Imamate is a position for which God, the All-mighty, has singled out Ibrahim (as) after granting him the rank of prophet hood and taking him as a friend, a favour with which He has honoured him, as he said,“ I will make you an Imam for mankind ” . Then, God’s friend, Ibrahim, who was highly delighted asked, “and of my offspring? ”

God the All-mighty said, “My covenant does not include the unjust” . This Qur’anic verse has nullified the possibility of the unjust ones’ becoming imams until the Day of Resurrection and so Imamate has become a privileged position for the purified. God has honoured Ibrahim when He granted Imamated only to the selected and pure ones from among his offspring, as in the Qur’anic verse:

“And We bestowed Isaac and ( then ) Jacob on him as an additional boon; each We made into honourable man. We made them leaders to guide ( others ) by Our command and We inspired them to perform good deeds, keep up prayer, and pay alms. They have been serving Us ( alone )” . (21:72-3)

Imamate continued as a previledged position for his offspring over the ages until God, the Mighty and High donated it to the holy Prophet, and said,

“ Most surely the nearest of people to Ibrahim are those who followed him and this Prophet and those who believe and Allah is the guardian of the believers ” . (3:68)

Then, by God’s command, the Prophet (sa) placed Imamate in ‘Ali and in his chosen offspring, to whom God, the Mighty and High, has given knowledge and faith, as the Qur’an says,

And those who are given knowledge and faith will say: Certainly you tarried according to the ordinance of Allah till the day of resurrection ” . (30:56)

This position will remain in Ali’s (as) unerring offspring until the day of resurrection. How can these ignorant people designate an Imam? Imamate is a previledged position for the Prophets and a heritage for the Prophet’s trustees.

Imamate is God’s caliphate and a successor to the Prophet’s caliphate (saws) it is a previledged position of the Commander of the Faithful (saws), and the inheritance of al-Hasan (as) and al-Husain (as). Imamate is the reins of the religion, the Muslims’ order, the soundness of this life and the

believers’ might. Imamate is the cornerstone of ever-growing Islam and its highest branch.

It is only through the Imam that prayers, alms, fasting,Hajj and holy war (jihad ) can be accomplished; it is through Imam that the divine punishments and laws can be executed and frontiers safeguarded.

It is the Imam who proclaims lawful what God has made lawful and proclaims unlawful what God has made unlawful, defends God’s religion, and summons (people) to the way of Allah through wisdom, good advice and conclusive argument. The Imam is like the sun that lights up the world while it is high up in the sky neither hands can reach it nor eyes can perceive it.

The Imam is the bright moon, the illuminating beacon, the radiant light and the star that (safely) guides people in gathering darkness, (unknown) tracks of towns and deserts and swelling waves of sea. The Imam is like pure drinking water, rainy cloud, a falling rain, a bright sun, and a shading canopy, an expanse of land, a gushing spring, and a brook and a garden.

The Imam is a companion, a friend, a loving father, an equal brother, a kind mother, a shelter to the God-fearing at the time of greate distress. The Imam is Allah’s trustee for His creatures, His proof over His worshippers, His calipha in His land, the one who summons (people) to Allah and defends Allah’s sanctity.

The Imam is purified from sins and kept entirely free from defects, singled out as a man of (divine) knowledge and known for his endurance; hea source of the order of the religion, honour of Muslims, anger of hypocrites, and eradication of disbelievers.

The Imam is a peerless one of his time, whose dignity no one (else) can attain, whose merits are not acquired, but are granted to him by God, the Bestower who can (claim to) have known the Imam thoroughly, or to have the ability of electing him?

What an idea! Intellects are lost, visions are weary, the eminent are little, the sage had bewildered, orators have fallen short to give speech, poets have been togue-tied, men of literature have failed and the eloquent have not been able to describe a single feature or a single merit of the Imam, for the Imam is like a star, too distant for men to reach or for describers to describe.

Do you imagine that these attributes are found in other than the family of the Prophet (saws)? I swear by God that, their souls that have cheated them and their illusion has made dire them deviate (from reality).

They have taken a steep roadwhere their legs take them to degradation. They relyed on their defective minds in their conception of the (office of) Imamate, therefore they have gone astray and deviated (from the divine command) so mach so that they have too far from him,

“May Allah destroy them, how they are turned away ” (9:30)

Having distanced themselves from the choices of God, His messenger and the Prophet’s Household, they followed their own inclinations, although the Qur’an addresses them as it states:

“And your Lord creates and chooses whom He pleases; to choose is not theirs”, (28:68)

“And it behaves not a believing man and a believing woman that they should have any choice in their matter when Allah and His Apostle have decided a matter ” (33:36)

“ How do you judge? ” (10:35)

“Or have you a book wherein you read? That you have surely therein what you choose? Or have you received from us an agreement confirmed by an oath extending to the day of resurrection that you shall surely have what you demand? Ask them which of them will vouch for that. Or do they have associates if they are truthful ” (73: 36-41)

Also, the Qur’an states:

“Do they not then reflect on the Qur’an? Nay, on the hearts there are locks ” (47:24)

“ …a seal is set on their hearts so they do not understand ” . (9:87)

“ …they said, we hear, but they did not obey. Surely the vilest of animals, in Allah’s sight, are the deaf, the dumb, who do not understand. And if Allah had known any good in them He would have made them hear, and if He makes them hear they would turn back while they withdraw ” . (8:21-23)

“They said; we hear and disobey ” . (2:93)

How can they ever venture to elect the Imam? he is one in whose sphere of knowledge ignorance has no place; he is a leader who knows no fear, nor does he retreat; he is the substance of divinity and sanctity, purity, , asceticism renunciation; knowledge and worshop of God.

He has been singled out in the Prophet’s supplications, he is a descendent of the Pure Fatimah, God’s peace be upon her; he is one whose lineage no one can question, he enjoys a unique honourable stition, he comes from theQuraysh and is the pinnacle of the Hashim clan, a descendant of the holy Prophet, may God’s peace and blessing be on him, and the object of God’s good pleasure the honour of the noble.

The offspring of Abd Monaf, praiseworthy who is known for his thrivingknowledge and endless forbearance, Fully competent in imamate and aware of politics, obeying him is in combenton Muslims, he upholds God’s command, offers counselling to god’s servants, and protects God’s religion.

Surely God gives success to prophets and Imams and grants them of his stored knowledge and wisdom, what he has not given to any, and so their knowledge is beyond that of the people of their time, as God has said,

“Is He who guides to the truth more worthy to be followed, or he who himself does not go aright unless he is guided? What is the matter with you; how do you judge? ” (10:35)

Or, “and whoever is granted wisdom, is given a great good ” . (2:269)

Or, referring to saul he has said “Surely Allah has chosen him in preference to you, and has increased him abundantly in knowledge and physique; and Allah grants His kingdom to whom He pleases, and Allah is Ample-giving, Knowing ” . (2:247)

God, the Mighty and High address His Messenger when he says,

“And Allah has revealed to you the Book and the wisdom, and He has taught you what you did not know; Allah’s grace to you is very great ” (4:113)

As regards the Imams from the Household of the Prophet, God, the Most High, has said,

“Or do they envy the people for the greace that Allah has given them? We gave the people of Ibrahim the Book and the wisdom, and we gave them a grand kingdom. So some of them believed in him and some turned away from him; and hell is sufficient to burn ” (4:54)

When God appoints someone to manage the affairs of His servants,He expands his breast for it, deposits fountainheads of wisdom gush in his heart, and inspires him with abundent knowledge that enables him to answer any question and not to deviate from the right path.

That is, the Imam is fully immune from sin and error, is singled out for this by God to be God’s proof over His servants,

“This is Allah’s grace, He gives it to whom He pleases and Allah is Ample-giving, Knowing ” . (5:54)

Do people have the ability to elect such a person? Or does their candidate enjoy such qualities? I swear by the house of God that these people have transgressed the right they have been entitled to,

And they threw the Book of Allah behind their back as if they knew nothing” (2:101)

Whereas in the Book of Allah there is guidance and cure. They disregarded the Book of Allah and followed their own whims, and so God blamed them and despised them, as he says:

“and who is more erring than he who follows his low desires without any guidance from Allah? Surely Allah does not guide the unjust people ”, (28:50)

Or, “for them is destruction and He has made their deeds ineffective ” (47:8)

Or, “ greatly hated is it by Allah and by those who believe. Thus does Allah set a seal over the heart of every proud, haughty one ” ? (40:35)

“May God’s abundant peace and blessing be upon the Prophet Mohammad and his descendants”!2

References

1.- Surah 37, verse 106

2.- Usool al-Kafi, the translation of vol. 1, p. 283 (the original text: vol. 1, p. 198); Oyoon Akhbar al-Rida (p.b.u.h.), vol. 1, p. 216.