Protection of the Quran and Bible (3)

             

The third argument  put forth by propagators of protection of the Bible is that  Bible is protected according to the Quran because Bible is a ‘zikr’ and ‘zikr’ is protected as per Quran. Let us analyze this view in the succeeding lines.

In the Quran, all revealed Books have been described as ‘zikr’. For instance Quran says about the Jews:

“So for their breaking of the covenant We cursed them and made their hearts hard. They changed words from their [proper] context and have forgotten a portion of that of which they were reminded/ ‘zukkiru’…” (al-maidah-13). Similarly Quran says:

“And We had already given Moses and Aaron the criterion and a light and a reminder/ ‘zikr’ for the righteous” (al-anbiyaa-48).

In these above quoted  verses, the ‘wahi’ received by the Jews has been described as ‘zikr’. Similarly Quran says about the Christians:

“And from those who say, "We are Christians" We took their covenant; but they forgot a portion of that of which they were reminded/ ‘zukkiru’. So We caused among them animosity and hatred until the Day of Resurrection……” (al-maidah-14).

In this above verse, the ‘wahi’ received by the Christians has been described as ‘zikr’.

Quran says about the ‘wahi’ received by our Nabi (s.a.w.w) as follows:

“…..And We revealed to you the message/ ‘zikr’ that you may make clear to the people what was sent down to them and that they might give thought (al-nahl-44).

From all above quoted verses, it becomes clear that Quran calls every revealed Book as ‘zikr’. In other words, Quran is a ‘zikr’; Torah is a ‘zikr’; ‘injil’ is also a ‘zikr’. But what is to be appreciated is that all these revealed Books are different ‘zikr’; they are not one and the same ‘zikr’.

About protection of ‘zikr’, Quran says:

“Indeed, it is We who sent down the ‘zikr’ and indeed, We will be its guardian” (al-hijr-9).

The ‘zikr’ which has been protected through this verse is the Quran, not the previously revealed Books. This fact is made clearer when we look into the verses preceding this verse. This is the verse No. 9. The verse no. 6 states:

“And they (non-believers say,"O you (Muhammad s.a.w.w) upon whom the ‘zikr’ has been sent down, indeed you are mad.

In reply to this shameless and idiotic attitude of non-believers, Allah states verse no. 9 which says: “Indeed, it is We who sent down the ‘zikr’ and indeed, We will be its guardian” (al-hijr-9).

In short, the ‘zikr’ which has been protected through verse al-hijr- 9 is the Quran; that ‘zikr’ is not the previously revealed Books.

We may conclude that Bible possessed by the people in the age of our Nabi (s.a.w.w) and in the present age is not protected. The Bible has been being corrupted since before the age of our Nabi (s.a.w.w) and continued to be corrupted in the age of our Nabi (s.a.w.w). The only protected revealed Book is the Quran.

Protection of Quran and Bible (2)

                  

In part (1) of this article, it has been mentioned that two different words apparently having same meanings but actually having different meanings have been used in Quran in the verses describing  protection (or non-protection) of Allah’s words: one word is ‘tabdeel’ and the other word is ‘tehreef’. Whenever word ‘tabdeel’ is used in such verses, such verses  do not mean that Allah’s words cannot be structurally changed; rather such verses mean Allah fulfills / will fulfill His words. Whenever word ‘tehreef’ is used in such verses, such verses mean Allah’s words can be changed structurally.              we have seen in details that all such verses which describe the idea of protection of Allah's words through the word ' tabdeel'/ or other words derived from same roots actually do not suggest that Allah's words cannot be changed structurally; actually all such verses suggest that “no change/ 'tabdeeli' in Allah's words”  means Allah's fulfils/ will fulfill His words. Therefore, about protection of Bible, scholars' view  which is based on Quranic verses containing words “no change/ ‘tabdeeli' in Allah's words” is baseless.

In the succeeding lines, we would elaborate the use of word ‘tehreef’ in the verses relating to non-protection of Allah’s words (i.e. previously revealed Books).  Such verses are following:

“Do you covet [the hope, O believers], that they (non-believers) would believe for you while a section of them (i.e. people of the previously revealed Books) used to hear the words of Allah and then change Allah’s words (‘yuharrifunahu’) after they had understood it while they were knowing? (al-baqra-75).

In this verse, Quran declares that people of previously revealed Books had actually modified those Books. Quran has also described various methods through which people of Bible have modified Bible. One such method was to use Allah’s words out of their context.  Quran says:

“O Messenger (s.a.w.w), let them not grieve you who hasten into disbelief of those who say, "We believe" with their mouths, but their hearts believe not, and from among the Jews. [They are] avid listeners to falsehood, listening to another people who have not come to you. They change/ ‘yuharrifuna’ the words (of Allah) from their (right) times and places……..” (al-maidah-41).

This verse clearly states about Jews who used to change the words (of Allah) from their proper context.

“Among the Jews are those who modify/ ‘yuharrifuna’ words (of Allah) from their proper context…….” (al-maidah-46).

This above stated verse also states about Jews who used to change Allah’s words from their proper context.

Another method/way of changing Allah’s words was to omit Allah’s words from the Book.

 

“So for their breaking of the covenant We cursed them and made their hearts hard. They change words (of Allah) from their [proper] usages and have forgotten a portion of that of which they were reminded. And you will still observe deceit among them, except a few of them…..” (al-maidah-13).

This verse is stating about bane Israel. It states that they not only change words (of Allah) but also forgot a portion (of wahi) with which they were reminded. In other words, bane Israel have not only changed the wahi but also have omitted a portion of wahi from the Books.

From the verses given above, it becomes clear that Allah’s words which were revealed to people of Bible are not protected. The Bible as we have it today or had it in the age of our Nabi (s.a.w.w) is and was not found in original form; the Bible’s words have not only been changed from their proper context but also a portion of original ‘wahi’ is omitted from the Bible. But it does not mean that whole Bible is corrupted. Of course the process of making changes in the Bible had started before the age of our Nabi (s.a.w.w) and it was still continued in the age of our Nabi (s.a.w.w), as is clear from the verses quoted above (these verses are in the present as well as in the past tenses; it means process of making changes in Bible had started before the age of our Nabi [s.a.w.w] and was still continued in the age of our Nabi [s.a.w.w]). But Bible still had some original portion (and it has some original portion even today) and it was that original portion which has been referred to in Quran in some verses.

 The second argument of propagators of protection of the Bible is that some Quranic verses testify the truthfulness of the Bible. In the succeeding lines we would see that such Quranic verses do not testify the previous Books possessed by the people at that time; however Quranic verses do testify whatever original has been found in those previous Books. These Quranic verses are discussed in the following.

 “And We have revealed to you the Book (Quran) with the truth, verifying what is before it from the Book (previous Book) and a guardian over it (the previous Book), therefore judge between them by what Allah has revealed….”(al-maidah-48).  

 Because the previous Book has been corrupted, this verse is not verifying the previous Book possessed by the people; this verse is verifying from the previous Book only that which was originally revealed. Because the previous Book has been corrupted, Quran has been declared as guardian over the previous Book; it means only such portions of the previous Book will be testified which are in line with the Quran.

Another such verse quoted by the supporters of protection of the Bible states:

“Those who follow the Messenger (Muhammad [s.a.w.w]), the Prophet who can neither read nor write, whom they will find described in the Torah and the Gospel (which are)   with them” (al-ar’af-157).

This verse also does not testify the previous Books possessed by the people; this verse is stating that whatever Bible (i.e. collection of previous Books) the people had at that time, that Bible contained the mention of our Nabi (s.a.w.w).

Another such verse states:

وَلَمَّا جَاءهُمْ كِتَابٌ مِّنْ عِندِ اللّهِ مُصَدِّقٌ لِّمَا مَعَهُمْ ِ

“And when there came to them (people of the previous Books) a Book (the Quran) from Allah confirming that which was with them…..” (al-baqra-89).

This above quoted verse is not testifying truthfulness of the previous Books i.e. Bible possessed by the people. This verse is testifying only such part of previous ‘wahi’ which is with the people in original.

Another such verse states:

“And it was not [possible] for this Qur'an to be produced by other than Allah, but [it is] a confirmation of what was before it and a detailed explanation of the [former] Scripture…..” (yunus-37).

This verse states that Quran is an explanation of former Book. It means only such portion of former Book will be acknowledged which will be in line with explanation given by the Quran; it means this verse also is not testifying the previous Book; it is testifying only what has been found in original in the previous Book. Similarly all such Quranic verses which refer to the previous Books actually do not testify the previous Books possessed by the people; such verses testify only such portions of the previous Books, which are found in original in the previous Books.

We may conclude that Bible has been changed not only by changing the words from their proper place and time but also by deleting a  portion from the Bible. No Quranic verse testifies the previous Books possessed by the people; Quranic verses testify from the previous Books only such portions which are found in original in the previous Books. The criterion to ascertain what is original in the previous Books is what is in line with Quran is original and what is not in line with Quran is not original (continued).  

Protection of Quran and Bible (1)

                 Some Christian scholars claim that Bible is a protected book and its protection is proved from the Quran as well. Let us analyze this view in the succeeding lines.

One argument presented by the propagators of protection of Bible is that Bible is words of Allah and according to Quran, Allah’s words cannot be changed.

Before replying to this argument, it may be pertinent to differentiate between the two words used by Quran in the verses relating to  protection (or non-protection) of Allah’s words: one word is ‘tabdeel’ and the other word is ‘tehreef’. Whenever word ‘tabdeel’ is used in such verses, such verses  do not mean that Allah’s words cannot be structurally changed; rather such verses mean Allah fulfills / will fulfill His words. Whenever word ‘tehreef’ is used in such verses, such verses mean Allah’s words can be changed structurally. Let us elaborate this point. 

Following are the verses in which protection of Allah’s words has been described; these are the verses in which word ‘tabdeel’ (or other derivatives having the same roots)  has been used.

 Quran says: “ For them are good news in the worldly life and in the Hereafter. No change/ ‘tabdeeli’ is there in the words of Allah. That is what is the great attainment” (Yunus-64). 

This is verse no.64 of sura Yunus. The verse no. 63 states: 

“Those who believed and were fearing Allah”.

By combining both verses, it becomes clear what Quran is saying. Quran says: for those who believe and are Allah fearing, Allah is promising  good news  for such people  in this world and in Hereafter also. Allah fulfills/ will fulfill His words/  promise for such people.  

Therefore the words “No change/ ‘tabdeeli’ is there in the words of Allah” means Allah fulfills/ will fulfill His words;  these words do not mean Allah’s words may not be changed structurally. There is no need to emphasize that anyone can change Allah’s words in their structure. And we know it very well, by changing structure, we can change meanings of the words.

Another verse stating about protection of Allah’s words and containing the word ‘mubaddil’ (means initiator of change/‘tabdeeli’) states as follows:

“And the word of your Lord has been fulfilled in truth and in justice. None can change His words, and He is the Hearing, the Knowing (al-anaam-115).

This verse is self-explanatory. It states that Allah’s word has been fulfilled and then qualifies this fact by stating that there may be no changer of Allah’s words; in other words there may be no one who can prevent Allah from fulfilling  His words.

Another verse stating about protection of Allah’s words and containing the word ‘mubaddil’ states as follows:

“And certainly were messengers denied before you, but they were patient over [the effects of] denial, and they were harmed until Our victory came to them. And none can change the words of Allah. And there has certainly come to you some information about the [previous] messengers” (al-anaam-34).

In this above quoted verse, Allah is informing our Nabi (s.a.w.w) that   previous messengers were denied and harmed by the people until victory came from Allah to them. Nobody can change Allah’s words. It means victory will come from Allah to our Nabi (saww) as well, as it had come to the previous messengers because it was a Allah’s promise and nobody can change Allah’s words [means nobody can prevent Allah from fulfilling His words).

Another verse stating about protection of Allah’s words and containing the word ‘mubaddil’ states as follows:

“And recite, [ Muhammad (s.a.w.w)], what has been revealed to you of the Book of your Lord. There is no changer of His words, and never will you find in other than Him a refuge” (al-kahf-27).

In this above quoted verse, Allah is informing our Nabi (s.a.w.w) that he (s.a.w.w) can refuge nowhere other than Allah because Allah has promised that victory will come from Allah to our Nabi (s.a.w.w) and nobody can prevent Allah from fulfilling His words. Therefore our Nabi (s.a.w.w) has been instructed to recite to the people what has been revealed to him (s.a.w.w) without any apprehension about the consequences. 

 Regarding this interpretation of al-kahf-27, it may be appreciated that this interpretation is justifiable notwithstanding the fact that sura al-kahf was revealed before or after 'sura an’am'. The Quran as we have it today has not been compiled on the basis of ‘tarteeb e nazooli’; therefore we are not bound to understand Quran on the basis of ‘tarteeb e nazooli’ (that is why ‘tarteeb e nazooli’ has not been protected by our Nabi (s.a.w.w). We can understand Quran as if it has been revealed simultaneously. 

Another verse stating about protection of Allah’s words and containing the word ‘yubaddilo’ (‘tabdeel’ and ‘yubaddilo’ have same roots i.e. ‘badal’)  is as follows:

“Those who are left behind will say when you set forth for the gaining of acquisitions: Allow us (that) we may follow you. They desire to change/ ‘yubaddilo’ the world of Allah. Say: By no means shall you follow us; thus did Allah say beforehand. But they will say: Nay! you are jealous of us. Nay! they do not understand but a little” (al-fath-15).

This above quoted verse states the persons not participating in the ‘qattal’ wanted to have share in the acquisitions of the war. Such people in fact wanted to change Allah’s words because Allah had already said that such people were not entitled to any share in the bounty but such people, by wanting share in the acquisitions, actually wanted that Allah should not fulfill His words; but of course nobody can change Allah’s words means nobody can prevent Allah from fulfilling His words. 

We may conclude that all such verses which describe the idea of protection of Allah's words through the word ' tabdeel'/ or other words derived from its roots actually do not suggest that Allah's words cannot be changed structurally; actually all such verses suggest that 'no change/ 'tabdeeli' in Allah's words means Allah's fulfils/ will fulfill His words. Therefore, about protection of Bible, scholars' view  which is based on Quranic verses containing words 'no change/ tabdeeli' in Allah's words' is baseless. We will see in the next part that the protection provided to Quran is not through such verses containing the words' no change in Allah's words'; the protection has been provided to Quran through some other verses.(continued).

Basic Principles of Understanding of Quran

           

The basic principles of understanding of Quran are that Quran may be understood primarily through Quran, through internal source of intellect, or through external source of Sunnah; no external source other than Sunnah may add something to the idea contained in the apparent Quranic words. All external sources other than Sunnah can explain the Quranic meanings, if such external sources lead to such meanings which are in consonance with Quran and Sunnah. The meanings exacted through internal source i.e. intellect also must be in conformity with Quran and Sunnah. 

The first basic source to understand Quran is Quran itself. Quran is a Divine Book; it is words of Allah. One of the most amazing quality of Quran is that its words are protected in their meanings by the other Quranic words. Such protection is provided by repeating the ideas contained in the verses in various manners. Quran says:

“……..See how We repeat the verses (in various ways) so that they may understand” (al-anaam-65).

One of the principles of understanding of Quran is to exact from a Quranic word such meanings which are in consonance with the meanings of other Quranic words/ verses; no such meanings are to be adopted which are contradictory to other verses/ words.

Quran is a Book consisting of Allah’s words; as such its meanings are multi-layered. One word/ verse may have more than one meanings; and all such meanings may be adopted, if they are not contradictory to one another and are in consonance with relevant sahih hadith (if available).

Every verse has basically two types of meanings; first that is independent of other verses, and the second that is linked with meanings of other verses. The independent meaning and the linked up meanings should not be contradictory to each other; though these two types of meanings of a verse may be different from each other.

Two different words seemingly having same meanings do not have exactly the same meanings, particularly when both such words have been used in the same verse; such different words-apparently having same meanings- shall be different in some aspects of their meanings.

Every ‘raku’ has a main theme which is different in all or some aspects of the theme described in the preceding or succeeding ‘raku’.

The relevant noun of a pronoun, if not found in the same verse, should be found, at the first option, in the preceding verses; if relevant noun is not found in this way, then as a second option, relevant noun may be found in the succeeding verses (it does not mean noun for every pronoun has been mentioned  in Quran).

First priority should be given to literal meanings of the words; if literal meaning does not make any sense, only then idiomatic/metaphorical meaning may be adopted, if such idiomatic meaning is not contradictory to other Quranic words/verses.

The second basic source to understand Quran is the Sunnah which is an external source to understand Quran. This source itself being a form of   ‘wahi’ can add to the idea contained in the apparent  Quranic words.

We have already seen in the articles ‘Protection of Sunnah’ ;  ‘Types of Wahi and Sunnah’ and some other articles that some Prophets are ‘rasool’ and ‘Nabi’ combined. Such Prophet being ‘rasool’ receives complete Book through Gabriel (a.s) in the form of Allah’s words and being Nabi receives, in respect of the Book he receives, Allah’s ideas/ ‘wahi’ which is translated by Gabriel (e.g. Hadith e Qudsi) or by the Nabi (a.s) himself (e.g. Hadith e Rasool). Such a ‘wahi’ received as a Nabi is called his Sunnah. It has also been seen that the word 'zikr' which Allah has committed to protect includes both the Quran and the Sunnah.

 In the article “ Hujjiat e Sunnah/ Essentiality of Sunnah (2)”, we have also seen  ‘Hujjiat’ of Sunnah/ Essentiality of Sunnah as a “wahi” which is the words of ‘Rasool’. Similarly in the article “Hujjiat e Sunnah/ Essentiality of Sunnah (3)”, we have seen ‘Hujjiat of Sunnah/Essentiality of Sunnah as a ‘wahi’ which is the words of Gabriel (a.s). In other words, the ‘wahi’ which is Sunnah is as much essential to be followed by the people as that ‘wahi’ which is the words of Allah i.e. Quran.

In the article “Concept of Meezan and Essentiality of Sunnah”, we have seen that Sunnah provides for not only legal Islamic systems but also non-legal Islamic systems. In other words, Sunnah, apart from providing legal systems, also provides for cultural and social values, customs, human conduct, professional ethics and business practices etc.; Sunnah provides for principles to shape all spheres of human life.

Sunnah is a primary external source which can explain the apparent meanings of Quranic words. Sunnah must not be contradictory to Quranic words; however Sunnah may add to the idea which has been contained in the apparent Quranic words. No external source other than sunnah can add something to an idea contained in the apparent Quranic words, until and unless such an idea is in conformity with Quran and Sunnah.  It means all external sources like Arabic cultural values, customs, social habits, business and social ethics, and even linguistics- all prevailing in the age of revelation of Quran-  can expain Quranic words only to the extent such external sources lead to such meanings which are in consonance with Quran and Sunnah. No doubt, Quran has been revealed in Arabic language and in Arabic culture, but Quran reflects its own terminology and value systems; Arabic language terminology and cultural values can explain Quranic ideas/ words only to the extent such Arabic language terminology and cultural values are in conformity with terminology and value systems reflected out of Quran and Sunnah. 

The Quran may also be understood through internal source of intellect. Like external sources of understanding of Quran other than Sunnah, intellect also has to be in consonance with Quran and Sunnah; intellect cannot add something to the idea contained in the apparent Quranic words unless it leads to such meanings which are in consonance with Quran and Sunnah. The objective of intellect is to prove divine wisdom, not to contradict it.

We may conclude that Quran and Sunnah are two primary sources to understand Quranic meanings. There is only one external primary  source- i.e. Sunnah  which can add something to the idea contained in apparent Quranic words; all other external sources like linguistics, cultural values, ethics and customs prevailing in the Arab society at the time of revelation of Quran are secondary, and these secondary sources have to be in line with primary sources i.e. Quran and Sunnah. Similarly human intellect also has to be in line with Quran and Sunnah.