Unity and Multiplicity in the Themes of the Quran
Every scientist and researcher is liable to change his attitude to scientific
topics under investigation and the opinions he bases on them. Relying on the
knowledge and conclusions he has accumulated, he may express a certain opinion
on a given topic at one time and later repudiate that opinion in the light of
continuing and more extensive research and the solution of certain problems.
His new insights take the place of his previous thinking, and his opinion
changes. This process of change is an important reason for the variations and
contradictions we find within the views of a single individual.
Furthermore, in the course of twenty-three
years, a person will inevitably change some of his ideas and opinions as a
result of natural bodily changes which also entail changes in his psychology
and nervous system.
It has always been the custom of thinkers,
lawgivers and writers to correct their errors and revise their opinions and
their writings.
Moreover, when the human being is caught up in
a current of great events, in a succession of differing circumstances, his view
of matters cannot possibly remain uniform. However firm be his will and however
balanced his thoughts, the stormy vicissitudes of existence will inevitably
destroy the stability of his mind and his will and divert their operation to
new courses.
When the human being is weak and impotent, he
looks at the world in a certain way, but as soon as he attains a position of
power, his view of the world changes and he confronts the same questions that
faced him before in an entirely new way. This change in outlook can easily be
seen reflected in his manner of speech and behavior.
This is another factor giving rise to
contradiction and variation within the views and modes of thought of a single
individual.
In addition, intelligent and perspicacious
persons are well aware that those who deviate from the path of honesty always
end up by unconsciously contradicting themselves, however cunningly they make
their calculations. This is particularly true if they life in the same society
for a number of years and express opinions on a whole variety of issues. It is
the direct result of their deviation from the path of honesty.
The Noble Quran contains profound and exact
statements on a wide variety of subjects. It establishes and legislates
principles and regulations for the practical and ethical duties of the human
being and for the ordering and administration of society. However, the
slightest variation or contradiction is not to be seen in this great mass of
material. Considering the fact that the Quran was revealed over a period of
twenty-three years, it is important to note that this gradualness did not cause
the verses to lose their harmony and inner unity.
It is true, of course, that certain verses
containing regulations were abrogated by others, so that the period of their
applicability came to an end. But the meaning of this abrogation is that the
benefit envisioned by the regulation proclaimed in the earlier verse was
temporally limited, so that the corresponding regulation also was necessarily
limited. Once the new regulation is proclaimed, the validity of the first
regulation is terminated. It is plain that the proclamation of a temporary
regulation cannot be objected to if the benefit intended by a permanent
regulation is not yet apparent.
This is something quite different from what
happens as a result of human error and ignorance. The human being promulgates a
certain regulation with a view to a certain benefit, and then, after a time, he
realizes he has made a mistake. He then abolishes the first regulation and
substitutes another one for it.
One cannot in any way attribute to God such an
abrogation, arising from ignorance and error. Concerning the question of
abrogation, the Noble Quran has this to say: ' Whenever We abrogate a certain
benefit and send down another in its place and God knows best what He sends
down - the unbelievers say, 'You are always a forger.' It is not so, but most
of them do not understand .
Say, 'The Spirit of Sanctity has brought down
these verses from my Lord, in truth and veracity, to make firm the footsteps of
the believers on the path of God and to serve as guidance and good tidings for
the Muslims.'(27:101-102)
Here, it is possible to evaluate the Quran
from two different points of view: first, the individual nature of the verses,
viewed in isolation from each other and possessing an unparalleled brilliance;
and second, the verses taken together as a whole, exhibiting utter harmony and
mutual compatibility and lacking all contradiction with respect to style and
content. Precisely this lack of contradiction represents another aspect of the
miraculousness of the Quran.
When the Quran wishes to establish its own
heavenly nature, it draws attention to the fact that although it was revealed
over a period of twenty-three years, it is completely uniform and lacking in
contradiction. It says: "Do they not reflect on the Quran ? if this book
were from other than God, they would certainly find much variation and
contradiction in it. (4:81)
This verse reminds us that those who deviate
from the path of honesty and veracity will naturally fall prey to contradiction
in their statements and sayings. The fact that not the slightest trace of
contradictoriness can be found in the contents of the Quran or unevenness in
its style is a shining proof of its truth and veracity.
The Quran therefore leaves it to the sound
disposition of human beings, untrammeled by all prejudices and pre-existing
notions, to recognize this fact and to distinguish truth from falsehood.
When we leaf through the history of the
Prophet of Islam, we see clearly that his life passed through many different
stages.
At one time he belonged to a deprived and
impoverished minority; at another time, great material facilities and abundant
wealth were at his disposal. At one time, his weakness and isolation and the
social boycott imposed upon him were of an intensity sufficient to defeat the
most powerful of human beings; at another time, he enjoyed such honor and fame
that he counted as the leader of one of the strongest nations of the age.
Sometimes he was confronted by the crises of war and all the disorders
attending on war; at other times, he lived in an atmosphere of peace and
tranquillity.
We know that the changing conditions of life
have a great effect on the way human beings think and relate to each other and
to nature. They represent such a dominant factor that they are able to bring
about fundamental changes in their attitudes, to the extent that both their
inner and outer lives are directly related to the changing nature of the
circumstances that surround them. The changing circumstances specific to each
stage in the human being's life create within him a certain way of viewing the
world and a certain network of relationships. Among other things, this makes it
possible for him to benefit from exceptional circumstances.
The positions human beings adopt with respect
to all these changing circumstances is by no means uniform. Sometimes they are
able to make use of them as a means for development and growth and the creation
of values, and at other times those circumstances become transformed into
ideals. By adopting a particular attitude to the external phenomena surrounding
them, and choosing a certain approach with regard to the purpose of their
existence within the overall scheme of creation, human beings give shape and
form to their own existential nature.
In short, the life of this world, with its
vast dimensions and variegated manifestations, determines the values of human
beings, and clarifies their choice of direction.
If the Quran which took shape under a variety
of different circumstances and was revealed in fragments over a period of
twenty-three years, in Mecca and Medina, was the record of the thoughts of
Muhammad (upon whom be peace and blessings}, it would inevitably have been
subject to the general rule that development implies change and contradiction;
it would not possess the uniformity that it manifestly does.
Furthermore, through the adoption of an
attitude conformable to the prevailing conditions of the day, considerable
differences would have appeared within the world view expounded in the Quran.
Contradiction and incongruity would have become evident in it, and it would
have lost, in the course of time, the evenness and harmony that characterize
its style.
In contrast with the method followed by
conventional books that devote themselves to explaining or researching a single
legal, historical, philosophical, social or literary topic, the Quran discusses
numerous and varied subjects, such as law and politics, the knowledge of God,
civil and penal law, ethics and customs of behavior, history and the details of
Divine regulations, together with tens of other subjects. Despite this, it is
absolutely uniform with respect to the coherence of its subject matter and of
its style.
There is no difference between the first surah
revealed to the Prophet (Sarah Alaq) and the last surah of the Quran (Sarah
Nasr).
Throughout the Quran, unique eloquence and
power of expression are fully apparent, to the point of constituting a firm and
brilliant proof in their own right.
The Quran represents a seamless and harmonious
entity: none of its laws and principles can be viewed in isolation from all of
its other laws and principles, and the examination of one principle may furnish
a key for the understanding of other principles.
The inter-relatedness of the philosophical and
moral foundations of the Quran, its laws and regulations for the life of the
individual and society, its prescriptions for worship and the training of human
beings, and the principles and moral purposes it sets out for administering
society this inter-relatedness is another clear proof of the miraculous nature
of the Quran.
In none of the ordinances and principles
expounded in the Quran do we see any contradiction with the creedal,
philosophical, educational or ethical bases of the Quran. Despite all their
varied aspects, none of the ordinances of the Quran are incompatible with its
fundamental teachings.
These exceptional qualities and properties of
the Quran form an indisputable proof of its superiority to all the products of
human thought. They establish clearly that this inimitable compendium has its
source in God, the eternal and immutable reality, Whose infinite essence is
utterly beyond the factors that induce change, variation and contradiction.
Unity and Multiplicity in the Themes of the Quran
Every scientist and researcher is liable to change his attitude to scientific topics under investigation and the opinions he bases on them. Relying on the knowledge and conclusions he has accumulated, he may express a certain opinion on a given topic at one time and later repudiate that opinion in the light of continuing and more extensive research and the solution of certain problems. His new insights take the place of his previous thinking, and his opinion changes. This process of change is an important reason for the variations and contradictions we find within the views of a single individual.
Furthermore, in the course of twenty-three years, a person will inevitably change some of his ideas and opinions as a result of natural bodily changes which also entail changes in his psychology and nervous system.
It has always been the custom of thinkers, lawgivers and writers to correct their errors and revise their opinions and their writings.
Moreover, when the human being is caught up in a current of great events, in a succession of differing circumstances, his view of matters cannot possibly remain uniform. However firm be his will and however balanced his thoughts, the stormy vicissitudes of existence will inevitably destroy the stability of his mind and his will and divert their operation to new courses.
When the human being is weak and impotent, he looks at the world in a certain way, but as soon as he attains a position of power, his view of the world changes and he confronts the same questions that faced him before in an entirely new way. This change in outlook can easily be seen reflected in his manner of speech and behavior.
This is another factor giving rise to contradiction and variation within the views and modes of thought of a single individual.
In addition, intelligent and perspicacious persons are well aware that those who deviate from the path of honesty always end up by unconsciously contradicting themselves, however cunningly they make their calculations. This is particularly true if they life in the same society for a number of years and express opinions on a whole variety of issues. It is the direct result of their deviation from the path of honesty.
The Noble Quran contains profound and exact statements on a wide variety of subjects. It establishes and legislates principles and regulations for the practical and ethical duties of the human being and for the ordering and administration of society. However, the slightest variation or contradiction is not to be seen in this great mass of material. Considering the fact that the Quran was revealed over a period of twenty-three years, it is important to note that this gradualness did not cause the verses to lose their harmony and inner unity.
It is true, of course, that certain verses containing regulations were abrogated by others, so that the period of their applicability came to an end. But the meaning of this abrogation is that the benefit envisioned by the regulation proclaimed in the earlier verse was temporally limited, so that the corresponding regulation also was necessarily limited. Once the new regulation is proclaimed, the validity of the first regulation is terminated. It is plain that the proclamation of a temporary regulation cannot be objected to if the benefit intended by a permanent regulation is not yet apparent.
This is something quite different from what happens as a result of human error and ignorance. The human being promulgates a certain regulation with a view to a certain benefit, and then, after a time, he realizes he has made a mistake. He then abolishes the first regulation and substitutes another one for it.
One cannot in any way attribute to God such an abrogation, arising from ignorance and error. Concerning the question of abrogation, the Noble Quran has this to say: ' Whenever We abrogate a certain benefit and send down another in its place and God knows best what He sends down - the unbelievers say, 'You are always a forger.' It is not so, but most of them do not understand .
Say, 'The Spirit of Sanctity has brought down these verses from my Lord, in truth and veracity, to make firm the footsteps of the believers on the path of God and to serve as guidance and good tidings for the Muslims.'(27:101-102)
Here, it is possible to evaluate the Quran from two different points of view: first, the individual nature of the verses, viewed in isolation from each other and possessing an unparalleled brilliance; and second, the verses taken together as a whole, exhibiting utter harmony and mutual compatibility and lacking all contradiction with respect to style and content. Precisely this lack of contradiction represents another aspect of the miraculousness of the Quran.
When the Quran wishes to establish its own heavenly nature, it draws attention to the fact that although it was revealed over a period of twenty-three years, it is completely uniform and lacking in contradiction. It says: "Do they not reflect on the Quran ? if this book were from other than God, they would certainly find much variation and contradiction in it. (4:81)
This verse reminds us that those who deviate from the path of honesty and veracity will naturally fall prey to contradiction in their statements and sayings. The fact that not the slightest trace of contradictoriness can be found in the contents of the Quran or unevenness in its style is a shining proof of its truth and veracity.
The Quran therefore leaves it to the sound disposition of human beings, untrammeled by all prejudices and pre-existing notions, to recognize this fact and to distinguish truth from falsehood.
When we leaf through the history of the Prophet of Islam, we see clearly that his life passed through many different stages.
At one time he belonged to a deprived and impoverished minority; at another time, great material facilities and abundant wealth were at his disposal. At one time, his weakness and isolation and the social boycott imposed upon him were of an intensity sufficient to defeat the most powerful of human beings; at another time, he enjoyed such honor and fame that he counted as the leader of one of the strongest nations of the age. Sometimes he was confronted by the crises of war and all the disorders attending on war; at other times, he lived in an atmosphere of peace and tranquillity.
We know that the changing conditions of life have a great effect on the way human beings think and relate to each other and to nature. They represent such a dominant factor that they are able to bring about fundamental changes in their attitudes, to the extent that both their inner and outer lives are directly related to the changing nature of the circumstances that surround them. The changing circumstances specific to each stage in the human being's life create within him a certain way of viewing the world and a certain network of relationships. Among other things, this makes it possible for him to benefit from exceptional circumstances.
The positions human beings adopt with respect to all these changing circumstances is by no means uniform. Sometimes they are able to make use of them as a means for development and growth and the creation of values, and at other times those circumstances become transformed into ideals. By adopting a particular attitude to the external phenomena surrounding them, and choosing a certain approach with regard to the purpose of their existence within the overall scheme of creation, human beings give shape and form to their own existential nature.
In short, the life of this world, with its vast dimensions and variegated manifestations, determines the values of human beings, and clarifies their choice of direction.
If the Quran which took shape under a variety of different circumstances and was revealed in fragments over a period of twenty-three years, in Mecca and Medina, was the record of the thoughts of Muhammad (upon whom be peace and blessings}, it would inevitably have been subject to the general rule that development implies change and contradiction; it would not possess the uniformity that it manifestly does.
Furthermore, through the adoption of an attitude conformable to the prevailing conditions of the day, considerable differences would have appeared within the world view expounded in the Quran. Contradiction and incongruity would have become evident in it, and it would have lost, in the course of time, the evenness and harmony that characterize its style.
In contrast with the method followed by conventional books that devote themselves to explaining or researching a single legal, historical, philosophical, social or literary topic, the Quran discusses numerous and varied subjects, such as law and politics, the knowledge of God, civil and penal law, ethics and customs of behavior, history and the details of Divine regulations, together with tens of other subjects. Despite this, it is absolutely uniform with respect to the coherence of its subject matter and of its style.
There is no difference between the first surah revealed to the Prophet (Sarah Alaq) and the last surah of the Quran (Sarah Nasr).
Throughout the Quran, unique eloquence and power of expression are fully apparent, to the point of constituting a firm and brilliant proof in their own right.
The Quran represents a seamless and harmonious entity: none of its laws and principles can be viewed in isolation from all of its other laws and principles, and the examination of one principle may furnish a key for the understanding of other principles.
The inter-relatedness of the philosophical and moral foundations of the Quran, its laws and regulations for the life of the individual and society, its prescriptions for worship and the training of human beings, and the principles and moral purposes it sets out for administering society this inter-relatedness is another clear proof of the miraculous nature of the Quran.
In none of the ordinances and principles expounded in the Quran do we see any contradiction with the creedal, philosophical, educational or ethical bases of the Quran. Despite all their varied aspects, none of the ordinances of the Quran are incompatible with its fundamental teachings.
These exceptional qualities and properties of the Quran form an indisputable proof of its superiority to all the products of human thought. They establish clearly that this inimitable compendium has its source in God, the eternal and immutable reality, Whose infinite essence is utterly beyond the factors that induce change, variation and contradiction.