One time, in a cave in Mt. Hira, north of Mecca, in the month of Ramadan, at the age of 40, Gabriel supposedly brought the first of numerous revelations to Mummad, the first over a 23-year-period. Incidentally, Gabriel is only mentioned three times in the Qur’an: 2:97 (91), 98 (92); 66:4. The only thing the Qur’an says about Gabriel (2:97/91) is that he caused the Qur’an to descend on the heart of Muhammad and that he protects and helps him (66:4).
Qur’an comes from the Arabic root “qara’a” (to read). Thus, it is used in the sense of “reading” or “recital” and a “collection.” According to the Qur’an concordance, “Qur’an” is found in the Qur’an 65 times.
“But no source or work can yield more dependable information on the genius of Muhammad or provide a greater insight into his personality and accomplishments than the Qur’an, the sacred book of Islam” (Farah, 36). He goes on to write: “…the Qur’an constitutes the Muslim’s main reference not only for matters spiritual but also for the mundane requirements of day to day living. …It is a repository of historical knowledge as unfolded by God and revealed unto the believers as a reminder” (77-78).
Therefore, if you are trying to convert a Muslim, become familiar with his “holy” book. The Qur’an is made up of 114 “surahs” (which vary from 287 to 3 verses) and 6,000 verses total. The Qur’an in spoke Arabic is replete with rhythm, rhyme and assonance (cf. Farah, 78).
There is no arrangement of the surahs – neither chronological nor thematic. There is also no clear narrative pattern where the stories unfold neatly.
The gathering of the Qur’an took place in three stages:
- During the period of Muhammad
- The period of Abu Bakr (d. 634) – Muhammad’s father-in-law
- The period of ‘Uthman ibn ‘Affan (d. 656) – the third Caliph
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There is a predominant Muslim belief that the Qur’an was providentially protected by God throughout Muhammad’s memory and the subsequent writing of the text (Esack, 80). Muhammad would tell his companions what Gabriel had revealed to him and instruct them to memorize it. When they eventually got around to writing the text down, it was written on papyri, the bark of date palms and animal skin and even rocks. “There was, however, no material collection of revelations in one place or form” (Esack, 83; cf. Farah, 95).
Before the content of the Qur’an was accepted as canonical, at least two witnesses had to testify they had heard the recital directly from the prophet and it had to have been written down in his presence. “The first redaction of the sacred text of Islam had no canonical authority” (Farah, 96).
It was not until around 650 or 651 A. D. that a caliph was prevailed upon to produce one authoritative version. The final redaction of the first authorized version was done in 657 A. D., 25 years after Muhammad’s death. The main copy was kept in Medina, three copies sent to Basra, Kufa and Damascus. All other copies were destroyed. It is dubious, for Haneef (28) to say “The Quran has been preserved, word for word, letter for letter, exactly as it was revealed…” There is no way Muslims can know that.
Haneef writes: “While Islam does not rest on miracles or signs and wonders as some other religions do, many who are familiar with the highest in Arabic literary style regard the Quran itself as a miracle, so unparalleled is its language and form of expression” (22).
Next week, we’ll present the other two forms of Islamic sources.
Paul Holland
