The Qur'an and Its Study. Adnan Zarzour

the Church tried to preserve what it considered to be the true gospels and it chose these four out of scores of other gospels.

      These gospels could not have been dictated by Jesus, to make them equivalent to the Sunnah in Islam. They are more like a history of Jesus and his life, written by some of his disciples and others, as they remembered it around a quarter of a century, or indeed more than half a century in the case of John, after he had been raised to heaven, or as they heard it from others. As already noted, there are many uncertainties about these gospels: their authors, dates, language, translators, dates of translation, and even their attribution to their claimed authors, as is the case of John.

      For this reason, stories take up the largest part of every one of these gospels, particularly the story of Mary and her pregnancy with Jesus, his birth and the amazing things associated with it, some miraculous events accomplished through him, how he called on people to believe in his religion and how he chose his disciples. In addition, there is much about his alleged crucifixion and his subsequent rising from the grave, etc. What is amazing is that in Matthew, Mary is said to have been engaged to Joseph the carpenter, prior to her pregnancy with Jesus. Also in Matthew she is said to have been Joseph’s wife.⁴⁵

      Although these four gospels agree on the essential substance of their stories, beliefs, laws, morality and marriage, despite the stark differences we have mentioned about John, they differ on a great many details, even in their stories. Imām Ibn Ḥazm wrote at length about the differences between these gospels and what they include of ‘lies, contradictions and other clear evidence of distortion’.⁴⁶ A number of contemporary scholars, Muslim and Western, have also written in the same vein.

3. Other Names of the Qur’an and Another Form of its Preservation

      We will now attempt to explain the qualities that give the Qur’an its unique position among Divine books, namely, its protection from alteration and distortion. These are assured by a guarantee and an unfailing promise given by God Almighty. We will refer to some of the names God has given His book, the Qur’an, and explain their import, all of which confirm the highest degree of protection granted by Him. The full significance and implementation of these names will be discussed in the chapter that deals with how the Qur’an was written and subsequently collated.

      God has given the Qur’an several other names, the best known of which are the ‘Reminder’ [Dhikr], the ‘Revelation’ [Tanzīl], the ‘Book’ [Kitāb] and the ‘Standard’ [Furqān]. The Book, as a name of the Qur’an, is mentioned in several verses, such as: ‘This is the Book, there is no doubt about it, a guidance for the God-fearing’ (2: 2); ‘All praise is due to God who has bestowed this Book from on High on His servant, and has ensured that it remains free of distortion’ (18: 1); and ‘Ta. Sīn. Mīm. These are verses of the Book that makes things clear’ (26: 1–2).

      Furqān is a root word given to the Qur’an and which then became a proper noun that denotes only the Qur’an. God says: ‘Blessed is He Who from on High bestowed upon His servant the Standard to discern the true from the false, so that it might be a warning to all the worlds’ (25: 1). It is agreed that this root word is used in an adjectival sense to denote action, meaning thereby that the Qur’an is a standard by which truth is distinguished from falsehood.

      Scholars suggest that God has called His book the Qur’an to denote that it is vocalised as it is read, while it is given the name Kitāb, which means ‘The Book’, to denote that it is written down with pens. Both names are taken from what is actually done to it. Dr Draz said:

      In fact, it is called ‘The Qur’an’ because it is actually read by mouth, and it is called ‘The Book’ because it is written down with pens. Both names are derived from what actually takes place with regard to it. The fact that these two descriptions have come to be treated as names of the Divine Book refers to its rightful treatment which requires that it be kept and preserved in two places instead of one: people’s memories and the pages of a book. Thus, should an error find its way into one, the other will correct it. We do not trust what a reciter learns by heart unless it is confirmed by the written text which has been unanimously approved by the Prophet’s Companions and which has come down to us, through the generations, in its original form. Nor do we trust the writings of any scribe unless it is confirmed by what scholars who memorise the Qur’an have shown to be its correct version through uninterrupted chains of narrators.

      This double care, which God has ensured, imparts to the Muslim community a keen desire to keep the Qur’an intact, in conscious following of the Prophet Muhammad’s guidance. This exceptional care has ensured that the Qur’an remains in an unassailable position with regard to its accuracy and purity from all distortion. This is a practical aspect of the fulfilment of God’s promise to preserve the Qur’an in its original form, as it is clear in His statement: ‘It is We Ourselves who have bestowed from on High this reminder, and it is We Who shall truly preserve it [from all corruption]’ (15: 9). Hence, it has remained free from all manner of distortion, corruption and interruption of reporting which befell earlier Scriptures. Those Scriptures God did not take upon Himself to preserve. He left it to people to guard and keep. He says: ‘And so did the ‘early] men of God and the rabbis, inasmuch as some of God’s writ had been entrusted to their care; and they all bore witness to its truth’ (5: 44). This distinction has a reason. All former Divine revelations have been meant to apply for a period of time, not for all times. The Qur’an, on the other hand, was sent down from on High to confirm the truth of what was revealed earlier and to supersede them all. Thus, it contains all that they established of true fact, adding whatever God has willed by way of addition. It takes over their roles, but none of them may play its role. It is God’s will that the Qur’an should remain the final arbiter until the Day of Judgement. When God wills something, He, Wise and All-Knowing as He certainly is, brings together what ensures that His will is done as He pleases.⁴⁷

      The other name God has given His book is Dhikr, which means ‘The Reminder’. Many scholars have sought to explain the significance of this name used on a number of occasions in Qur’anic verses. Ibn ‘Aṭiyyah, for example, says: ‘It reminds people of the life to come, of God, and all that they have been oblivious to. As such it is a reminder to people. It is also said that it reminds them of earlier nations and their prophets. Furthermore, it is an honour to Muhammad (peace be upon him), his people and those who study it.’⁴⁸

      34.M. Draz, Al-Naba’ al-‘Aẓīm, pp. 10–11. English edition: The Qur’an: An Eternal Challenge, pp. 4–6.

      35.Some European political figures continue to describe the traditions of Western civilisation as being of Judeo-Christian origin. In fact, these traditions represent the spirit of this civilisation and Western societies generally.

      36.A.A. Wāfī, Al-Asfār al-Muqaddasah fī al-Adyān al-Sābiqah lil-Islām, pp. 12–13.

      37.A.A. Wāfī, Al-Asfār al-Muqaddash p. 16.

      38.‘Abd al-Raḥmān al-Qurṭubī, Tafsīr al-Muwaṭṭa’, (d. 413 AH, 1023 CE).

      39.Genesis, 32, reports how Jacob wrestled with God and He prevailed, so God called him Israel. Genesis also mentions that God created the heavens and earth in six days and then rested on the seventh day, which was Saturday. So, He blessed the day and prohibited work on it.

      40.This means that things might appear to God as if He did not know them beforehand. Needless to say, God’s knowledge is perfect and absolute. Muslim scholars are unanimous that whoever suggests that God acquires knowledge through events is an unbeliever.

      41.M. Abū Zahrah, Muḥāḍarāt fī al-Naṣrāniyyah, p. 46.

      42.Ibid, p. 57.

      43.Ibid, p. 61.

      44.A.A. Wāfī, Al-Asfār al-Muqaddash, pp. 78–79.

      45.Matthew (1:16–24). Also, Wafi, ibid, p. 79.

      46.Ibn Ḥazm, Al-Fiṣal, vol. 2, pp. 1–70. Wāfī, ibid, pp. 79–86.

      47.Draz, Al-Naba’ al-Aẓīm, pp. 8–9. English edition The Qur’an: An Eternal Challenge, pp. 3–4.

      48.Ibn