Section Six:
The Qur’an is a witness over Previously Revealed Books
The discussion of this section is based on the following Verse:

“And We have sent down to you (O Muhammad) the Book (this Qur’an) in truth, confirming the Scripture that came before it and Mohayminan (trustworthy in highness and a witness) over it (old Scriptures).” (Qur’an 5: 48).
We learn from this Verse that the Qur’an is related to previously revealed scriptures in two important ways: It confirms them, and it is “Mohayminan (trustworthy in highness and a witness) over them.” This English translation of Musaddiqan (confirming) and of Mohayminan (trustworthy and a witness over previously revealed scriptures) does not, as is often the case regarding translations of Verses of the Qur’an, do justice to their true meanings. This is because both words, in the abovementioned Verse, encompass a variety of meanings. As for Mohayminan, it conveys all of the following:
1) The Qur’an is a judge over previously revealed Books. Those Books were tampered with by priests and rabbis; consequently, they contain not only true revelation, but falsehood and exaggerations that were written down by the hands of corrupt men. Then, when the Qur’an was revealed, it acted as a judge over those Books, pointing out both the truth and the falsehood they contained. So, for instance, after Christians exaggerated the qualities of ‘Iesa (Jesus) (p) and his mother (sh), ascribing to them divine attributes, Allah (sp) revealed this Verse:

"The Messiah (Jesus), son of Mary, was no more than a Messenger, many were the Messengers that passed away before him. His mother (Mary) was a Siddiqah (i.e. she believed in the Words of Allah and His Books (See V. 66:12)). They both used to eat food (as any other human being, while Allah does not eat). Look how We make the Ayat (proofs, evidences, Verses, lessons, signs, revelations, etc.) clear to them, yet look how they are deluded away (from the truth).” (Qur’an 5:75)
The People of the Book corrupted the Injeel (Gospel) in another way as well, placing therein the false claim that Jesus was crucified. Allah (sp) then refuted their claim by revealing this Verse:

“But they killed him not, nor crucified him, but the resemblance of Jesus was put over another man (and they killed that man.)” (Qur’an 4: 157)
Allah (sp) informs us in this Verse that the claim that Jesus (p) was crucified is not something that was revealed to Jesus (p) in the form of a divinely revealed Book; instead, it is a lie that Christians introduced into their corrupted version of the Injeel (the Gospel).
2) The Qur’an bears witness to previously revealed Books. What this means is that the Qur’an confirms that, even though the Gospel, for instance, contains falsehood and fabrications that came about as a result of human tampering, the original version of the Gospel (which is no longer extant) was revealed by Allah (sp) and it contained in it true and correct teachings.
3) The Qur’an proves the validity of previously revealed Books. How so? Well, those books foretell the coming of Prophet Muhammad (s) and provide a detailed description both of him and of the people of his nation. In order for it to be proven that those Books were truly from Allah (sp) what they foretold had to occur. Therefore, that the Prophet (s) was sent on earth (with the Noble Qur’an) was proof of the validity and the divine source of previously revealed Books. So it is because of the
Qur’an that we know for certain that the Torah, the Injeel (The Gospel), and the Zaboor were books that were revealed by Allah (sp).19
That the Qur’an acts as a confirmation of previously revealed Books conveys the following meanings (note: Some are similar to the ones hitherto discussed):
1) The Qur’an confirms that previous scriptures were in fact revealed by Allah (sp); for example, Allah (sp) said:
“Verily, We have inspired you (O Muhammad) as We inspired Noah and the Prophets after him.” (Qur’an 4: 163)
And in another Verse, Allah (sp) said:

“It is He Who has sent down the Book (the Qur’an) to you (O Muhammad) with truth, confirming what came before it." (Qur’an 3:3)
2) The Qur’an confirms the description that was given of it in previously revealed Books. For in those Books, a description of Prophet Muhammad (s) was given, and it was mentioned that he was to come with a Book from Allah (sp). That the Prophet (s) came with such a Book confirms the validity of those revealed Books.
3) The Noble Qur’an is in agreement with previously revealed Books regarding the fundamentals of Religion, for all divinely revealed Books share in common these qualities:
– Each of them invites people to believe in Allah (sp), His Books, His Messengers (st), the Last Day, and other similar beliefs that pertain to the perfect attributes of Allah (sp).
– Each of them promotes qualities that are universally recognized as being noble and good, and denounces forms of evildoing that are widely recognized as being wicked and repulsive. Hence every divinely revealed Book promotes justice, truthfulness, patience, trustworthiness, mercy, and other similar qualities. Conversely, every divinely revealed Book forbids oppression, lying, treachery, stealing, tyranny, and so on.
— Each of them promotes the same fundamental acts of worship: prayer, fasting, Zakat, etc. Allah (sp) informed us that, just as He ordered us to perform such acts of worship, He (sp) commanded previous nations to do the same; for instance, Allah (sp) said:

“O you who believe! Fasting is prescribed to you as it was prescribed for those before you, that you may become Al-Muttaqun (the pious).” (Qur’an 2: 183)
And in regard to prayer and Zakat, Allah (sp) said:
19 Refer to the following Verses, for each of them points to how the Qur’an confirms, corrects, and bears witness to previously revealed Books: (Al-Baqarah: 41, 89, 91), (Aal-Imraan: 3), (An-Nisaa: 47), (Al-Maaidah: 48), (Al-Anaam: 92), (Yunus: 37), (Yousuf: 111), (TaHa. 133), (Ash-Shuaraa, 196), (Faatir: 31), (Al-Ahqaaf. 12, 30).

“And (remember) when We took a covenant from the Children of Israel, (saying): Worship none but Allah (Alone) and be dutiful and good to parents, and to kindred, and to orphans and the poor who beg, and speak good to people (i.e. enjoin righteousness and forbid evil, and say the truth about Muhammad), and offer the prayers, and give Zakat.” (Qur’an 2: 83)
That the most basic acts of worship are common in all divinely revealed Books is further confirmed in the saying of Allah (sp):

“He (Allah) has ordained for you the same religion (Islam) which He ordained for Noah, and that which We have inspired in you (O Muhammad), and that which We ordained for Abraham, Moses and Jesus saying you should establish religion (i.e. to do what it orders you to do practically), and make no divisions in it (religion) (i.e. various sects in religion)”. (Qur’an 42:13)
As for the detailed aspects of legislations, laws, acts of worship (but not beliefs), they may differ from one divinely revealed book to another. Certain legislations were appropriate for the Children of Israel, because of their situation and the era during which they lived, but those very legislations might not appropriate for the nation of Muhammad (s). Allah (sp) said:

“To each among you, We have prescribed a law and a clear way.” (Qur’an 5: 48)
The Relationship Between “Confirmation” and “Mohayminan”
Allah (sp) said:

“And We have sent down to you (O Muhammad) the Book (this Qur’an) in truth, confirming the Scripture that came before it and Mohayminan (trustworthy in highness and a witness) over it (old Scriptures).” (Qur’an 5: 48)
We have hitherto discussed the meaning of both “confirming the Scripture that came before it”, and “Mohayminan over it (old scriptures)”. In its relation to previously revealed scriptures, the Qur’an plays two primary functions: It confirms the revealed Books that came before it, and it is Mohayminan over them (trustworthy in highness and a witness over them). We have defined the term Mohayminan, and explained its meaning with examples, so by now the term should be clear to the reader. What might not be fully clear to the reader is the difference between Mohayminan and the term “confirming”. Any confusion regarding this matter probably stems from the fact that the meanings of both terms overlap: Both terms indicate that the Qur’an bears witness to previously revealed Books, confirming the facts that they were revealed by Allah (sp) and that, in their pristine form, they contain in them true and correct teachings. So that is where the terms Mohayminan and “confirming” meet; where they differ is in the fact that Mohayminan denotes additional meanings: That the Qur’an is a judge over previously revealed Books, not only bearing witness to the truth that they contain, but also
exposing the falsehood and distortions that were introduced into them by the hands of corrupt priests and rabbis. Thus it should be clear that, in the abovementioned Verse, the meaning of Mohayminan is more comprehensive than that of “confirming”.
Ways in which The Qur’an is Mohayminan Over Previously Revealed Scriptures
That the Qur’an is Mohayminan over previously revealed scriptures is manifested in the following ways:
1) It Points out the Distortions that can be Found in Previously Revealed Scriptures
The preservation of previously revealed Books, such as the Gospel and the Torah, was not an important issue for many priests and rabbis; to the contrary, their primary aim was to mold and change those books based on their desires, whims, false interpretations, or the dictates of their greedy ambitions. In fact, Allah (sp) informs us that they rewrote revealed Scriptures with their own hands and then had the audacity to falsely ascribe their finished product to Allah (sp).
Allah (sp) said:

“Then woe to those who write the Book with their own hands and then say, ‘This is from Allah’, to purchase with it a little price! Woe to them for what their hands have written and woe to them for that they earn thereby.” (Qur’an 2: 79)
2) It Mentions Important Issues Regarding which Previously Revealed Books Contain False Information
In terms of beliefs, for instance, the Qur’an exposes the lie that Jesus (p) was killed on the cross, for it is a lie that is promulgated in the distorted version of the Gospel. Allah (sp) said:

“But they killed him not, nor crucified him, but the resemblance of Jesus was put over another man (and they killed that man.)” (Qur’an 4: 157)
In the same way, Allah (sp) declared that, because of their beliefs in the trinity and in the divinity of Jesus (p), Christians are guilty of disbelief:

“Surely, they have disbelieved who say: ‘Allah is the Messiah (Jesus), son of Mary’. But the Messiah (Jesus) said: ‘O Children of Israel! Worship Allah, my Lord and your Lord’. Verily, whosoever sets up partners in worship with Allah, then Allah has forbidden Paradise for him, and the Fire will be his abode. And for the Zalimun (polytheists and wrong-doers) there are no helpers. Surely, disbelievers are those who said: ‘Allah is the third of the three (in a Trinity).’ But there is no Ilah (god) (none who has the right to be worshipped) but One Ilah (God - Allah). And if they cease not from what they say, verily, a painful torment will befall the disbelievers among them.” (Qur’an 5:72, 73)
As for the distorted version of the Torah, it ascribes many faults to Allah (sp). The Torah that was in circulation during the lifetime of the Prophet (s) ascribed a son to Allah (sp), and the Jews that were contemporaries of the Prophet (s) described Allah (sp) as being poor and miserly. In the Noble Qur’an, Allah (sp) refuted such lies; for instance, Allah (sp) said:

“And the Jews say: Ezra is the son of Allah, and Christians say: Messiah is the son of Allah. That is a saying from their mouths. They imitate the saying of the disbelievers of the old. Allah’s Curse be on them, how they are deluded away from the truth” (Qur’an 9:30)
In another Verse, Allah (sp) said:

Indeed, Allah has heard the statement of those (Jews) who Say: ‘Truly, Allah is poor and we are rich!’ We shall record what they have said and their killing of the Prophets unjustly, and We shall say: ‘Taste you the torment of the burning (Fire)’ (Qur’an 3:181).
And in yet another Verse, Allah (sp) said:
 “The Jews say: ‘Allah’s hand is tied up (i.e. He does not give and spend of His bounty).’ Be their hands tied up and be they accursed for what they uttered. Nay, both His Hands are widely outstretched. He spends (of His bounty) as He wills.” (Qur’an 5:64).
3) The Qur’an Brought out into the Open Issues that the Corrupters of Previously Revealed Scriptures Tried to Keep Hidden
One who studies the Old Testament finds that it contains no mention of the Hereafter – neither of the Bliss of Paradise nor of the punishment of the Hellfire. The Hereafter is therefore a topic that Jewish rabbis tried to keep hidden. By the same token, they tried to hide all information that pertained to the seal of all Prophets – his description, his qualities, the timing of his coming on earth, etc. We know that such information was a part of the original scriptures because, in certain Verses of the Qur’an, Allah (sp) informs us that that was the case. And based on the following Verse, we know that, in general, the People of the Book tried to hide certain aspects of their religion by removing any mention of those aspects from their revealed Books:

“O people of the Scripture (Jews and Christians)! Now has come to you much of that which you used to hide from the Scripture and passing over (i.e. leaving out without explaining) much. Indeed, there has come to you from Allah a light (Prophet Muhammad (s)) and a plain Book (this Qur’an.)”
(Qur’an 5:15)
4) The Qur’an Made it Unnecessary and Outright Forbidden to Apply the Laws of All Previously Revealed Books
Every previously revealed Book was meant for a specific group of people. So, for instance, it was the duty of the People of the Book to follow the pristine teachings of the Torah and the Gospel. But that duty came to an end when the Messenger of Allah (s) was sent with the Qur’an. The Qur’an, in effect, rendered invalid all previously revealed Books, since it was meant not for a specific group of people, but for all of mankind. The universality of the Qur’an was the main reason why previously revealed
Books were rendered invalid; another was the fact that, through the corrupt actions of certain priests and rabbis, they contained distortions and falsehood, and thus were not suitable to serve the purpose of guiding mankind.
Given that it is forbidden to apply the teachings of previously revealed Books, one might ask the question, “Since the Qur’an affirmed many teachings that are contained in previously revealed Books – for instance, a call to such virtues as honesty, chastity, and trustworthiness – does it not follow, then, that we can still apply certain parts of previously revealed Books?” The answer to this question is a resounding, no. If a given legislation is common both to the Qur’an and to previously revealed Books, we follow it only because it is found in the Qur’an. Regarding any law or legislation, it does not really matter for us whether or not something is mentioned about it in previously revealed Books. Ultimately, we are not required to follow those Books, but only the Noble Qur’an. Therefore, it might be nice to know that a certain law was legislated for the People of the Book in the Torah, but that knowledge has no real impact on our lives. If we apply the same law, we apply it only because we are ordered to do so in the Noble Qur’an.
There are many laws which are found in previously revealed Scriptures that are confirmed in the Noble Qur’an; others have been outright abrogated. The point here is that the laws of previously revealed Books have been rendered invalid; if any of them are still applied, it is because they have been legislated anew in the Qur’an. Incidentally, I should point out that application is one thing, and belief is another: Although we don’t apply the laws of previously revealed Books, we believe that those Books were revealed by Allah and that they contain, in their pristine form, the same beliefs and core acts of worship that are found in the Noble Qur’an.
Topic Three:
Proofs of the Qur’an’s Magnificence
One of the clearest proofs of the Qur’an’s magnificence, which I will focus on in this section, is the fact that so many of Islam’s enemies, throughout history, have bore witness to the greatness of the Qur’an. For in an ancient Arab saying it is said, “The truth is that which is attested to by one’s enemies.” From the very onset of the Prophet’s mission, many of Islam’s enemies could not help but to listen to the Qur’an and to admire its divine eloquence. Those who persecuted Islam the most from among Makkah’s chieftains were most prone to secretly listening to the Prophet (s) recite the Qur’an. While it is true that the complete magnificence of the Qur’an can be appreciated in Arabic only, many historians, scholars, philosophers, and statesmen have become impressed simply by reading accurate translations of the Qur’an’s meanings. Among the educated and literate members of Western societies, the Qur’an is admired for its beauty and magnificence. Some do so in secret, others openly. Upon hearing a Western non-Muslim praise the Qur’an, one almost concludes that one is listening to a Muslim, even though such is not the case. Harold Bloom, for instance (perhaps the most eminent literary critic of today), wrote: “(Muhammad’s) shattering spiritual and imaginative originality cannot be doubted. No one else in human religious history has given us a text in which God alone is the speaker. Audacity, a crucial characteristic of Muhammad in every way, marks the Quran’s achievement of a literary effect unlike any other. We can never relax as we read it, or when we recite it, alone or with others.”20
The Westerner’s fascination with the Qur’an depends on his perspective, background, and initial impressions. Some Western scholars of literature are impressed with the language, eloquence, and flow of the Qur’an. Scientists are amazed at how the Qur’an is in complete harmony with modern
20 Genius by Harold Bloom (pg. 144).
scientific knowledge, we know, for instance, that Dr. Keith Moore of the University of Toronto introduced into his book on Embryology an entire chapter on the Qur’an’s description of an embryo’s
growth in a mother’s womb. He did this after he realized that that description was in exact accordance with modern scientific knowledge. As for the layman who has no particular interest in science or literature, he is taken aback by the unified Message of the Qur’an; everything else he comes across contains contradictions, but not the Qur’an: It consistently, and without any contradiction whatsoever, calls to the worship of the One True God, Allah (s).
In this section, I will cite some of the sayings of Western philosophers, statesmen, and scholars regarding their impressions of the Noble Qur’an.21
1) The French Philosopher Alex Lawazon wrote, “Muhammad left to the world a Book that is a miracle of eloquence; it is a holy Book that is a repository of lofty manners and teachings. Nothing that has been discovered in modern day knowledge contradicts the fundamental teachings of Islam; in fact, there is complete harmony between the teachings of the Qur’an and the laws of nature.”22
2) Commenting on how the Qur’an has brought the peoples of many lands together by endowing them with a common language and shared beliefs, Louis Saydayyo said, “It is important to point out that, despite the many languages that are spoken by the peoples of Asia...and of Africa, there is a Book that they all understand and that unites them in spite of their different natures; and that Book is the Qur’an.”23
3) Golad Sutton, acting as Minister of the British Colonies, once said while addressing the British Parliament, “As long as the Qur’an is in the hands of the Muslims, we will not be able to rule over them. Therefore, we have no choice but either to wipe it out of existence or to turn Muslims away from it.” Bad as conditions are for today Muslims, Sutton failed miserably in achieving either of those goals. Today, the Qur’an is recited by more than a billion Muslims; it is memorized by thousands; its recitation is broadcast on radio and on television all over the world; and it can be found in virtually every Muslim household. And though Muslims, as a group, do not apply its teachings to the degree that is required of them, they have not – as the abovementioned facts indicate – completely turned away from it, but are rather extremely attached to it. And all praise is for Allah, the Lord of all that exists.24
4) Dr. Shoombas, a German Orientalist, said, “Perhaps you will be amazed to hear this confession from a European such as myself. But I cannot help myself. I have studied the Qur’an and have found in it great eloquence and profoundly wise teachings, such as I have never come across throughout my entire life. One line from the Qur’an is worth volumes. Without a doubt, therefore, the Qur’an is the greatest miracle that Muhammad (s) came with from his Lord.”25
5) The French scholar Count Henry D. Castaray wrote, “It boggles the mind to contemplate how those Verses (of the Qur’an) could have come from an illiterate man. The entire population of the East agrees that the human mind is incapable of producing Verses that can match either its wordings or meanings.”26
6) James Matchins said, “Perhaps no book is read more widely throughout the world than the Qur’an; at any rate, it is surely the easiest to memorize, and has more of an impact than any other book on the day-to-day lives of those who believe in it. It is not long like the Old Testament; furthermore, it is written in an elevated style, one that is closer to Verse than to
21 Translator’s note. In the original Arabic version of this book, the author writes their names in Arabic only. The author arabized, if you will, their names to the degree that it was very difficult to get a clear picture of what their actual names are in English — he even used letters in Arabic (such as the Ghain) which have no equivalent in English. Furthermore, upon quoting them, he refers the reader to Arabic works and not to original publications in English, French, or German. Thus I was left with no choice but to arrive at as clear an approximation of their names as possible.
22 Bil-Qur’an Aslama Haaulaa by AbdulAzeez Sayyid Al-Ghazzaawee (pgs. 47, 48).
23 Taareekh Al-Arab Al-‘Aam (pg. 458).
24 Aalamiyyatu-l-Qur’an Al-Kareem by Dr. Wahbah AzZuhailee (pgs. 14, 15).
25 Bi-l-Qur’an Aslama Haaulau (pg. 49).
26 Al-Qur’an Al-Kareem Min Mandhoor Gharbee by Dr. Imaadud-Deen Khaleel (pg. 18).
prose. Among its qualities is that no sooner do its Verses come into contact with man’s heart than he feels a sense of spirituality, a sense that is accompanied by an increase of Faith.”27
7) Nasree Salhab, an Arab Christian scholar, said about the Prophet (s), “He could neither read nor write, and yet he left as a gift for mankind the most complete written work that mankind could dream of.”28 Nasree further confessed, “It is impossible for either a non-Arab or one who is not proficient in the Arabic language to fully appreciate the beauty of the Qur’an.” Moving on to the topic of the universal message of the Qur’an, Nasree said, “The Qur’an does not address Muslims alone, nor does it deal solely with their affairs; rather, it addresses all of mankind and deals with all of their affairs. Were human beings to embrace the Qur’an and to both accept and apply its teachings, mankind would be in a much better state than it is in right now.” Finally, Nasree had this to say about the Qur’an’s influence on Arabic poetry: “We take much delight in Arab poetry; this holds true for the people of Beirut, Damascus, Cairo, Baghdad, Tunis, and every other Arab land. And the credit for that (pride in the Arabic canon of poetry) goes to the Qur’an - to nothing but the Qur’an.”29
8) The Orientalist Sail said, “The style of the Qur’an is truly beautiful...especially when it discusses the Greatness and Majesty of Allah (sp). One of the most amazing qualities of the Qur’an is that it enraptures the heart of any person who listens to it being recited, regardless of whether that person believes in it or rejects it.”30
9) Kopeland said, “It is the Qur’an that enabled Arabs to conquer the world and allowed them to establish an Empire that surpassed – in its size, population, strength, and level of civilization – both the Empire of Greater Alexandria and the Roman Empire.”31
10) Dr. Laura Fishya wrote, “The greatness of Islam is found in the Qur’an. One of the clearest proofs of the Qur’an having a divine source is the fact that the text of the Qur’an remains in its pristine form from the day it was revealed until this very day, it has not been corrupted or distorted in the least. This Book, which is recited throughout the Muslim world, does not cause even the slightest degree of boredom in the hearts of believers; to the contrary, the more believers recite it, the more beloved it becomes to them. Even today, when faith (in religion) is at a low (throughout the world), thousands of people are able to recite the entire Qur’an from memory. In a single town you will find more people who have memorized the entire Qur’an than there are in all of Europe who have memorized the entire Bible.”32 She also said, “The fact is that Islam spread with lightning-like speed not through strength or the efforts of proselytizers, but rather as a result of the Book that Muslims presented to conquered peoples.”
11) While delivering a speech in the British Parliament, Mr. Birk said, “Indeed the teachings of the Qur’an are more merciful, wiser, and more logical than any other set of laws throughout all of history”.33
12) Harl Sheffield said, “In its eloquence, wording, and power to convince the Qur’an has no equal. It deserves full credit for the flourishing of knowledge throughout all parts of the Islamic world.”34
13) The famous Lebanese Christian Dr. George Hanna said, “One must admit that, beyond being a Book of religion and of laws, the Qur’an is also a Book of pure and eloquent Arabic. It is because of the Qur’an that the Arabic language has flourished. Throughout the centuries, scholars of the Arabic Language have recognized the Qur’an as being their primary reference book for understanding the connotations and denotations of words. And here I am referring to both Muslim and Christian scholars of language. As for the former, they believe that the correctness of the Qur’an’s Arabic is a direct result of it having been revealed by Allah; or in other words, it is because of its divine source that it is free of defects and mistakes. As for Christian scholars of the Arabic language, they too acknowledge the correctness of the
27 Al-Qur’an Al-Kareem Min Mandhoor Gharbee by Dr. Imaadud-Deen Khaleel (pg. 18).
28 Fee Khutta Muhammad (pg. 94).
29 Fee Khutta Muhammad (pg. 344).
30 Al-Qur’an Al-Kareem Min Mandhoor Gharbee by Dr. Imaadud-Deen Khaleel (pg. 61).
31 Al-Bahth Anillah (pg. 51).
32 Difaa Anil-Islam (pgs. 30-32).
33 Difaa Anil-Islam (pg. 63).
34 At-Tarbiyyah Fee Kitaabillah by Mahmood AbdulWahhaab (pgs. 52, 53).
Qur’an’s Arabic, and they do so without regard to the belief that it was revealed (by Allah (sp)). So regardless of his religious learning, a scholar of the Arabic language, whenever faced with a difficult language issue, refers to the Qur’an in order to arrive at a correct answer.”35
14) William Geoffrey Balkraaf said, “It is only when the Qur’an disappears from earth, and when the city of Makkah disappears from Arab lands that we can hope to see Arabs embrace the ways of Western civilization.”36
15) Marking the 100th anniversary of the occupation of Algeria, the man who served as France’s viceroy of Algeria delivered a speech in which he said, “Verily, we will not defeat the Algerians as long as they recite the Qur’an and speak Arabic. Therefore, we must wipe out the Qur’an from existence and take away from them the Arabic language.”37
16) Having failed to make Algerians French in their character, manners, and beliefs, Lacoste, the Minister of French Colonies, said, “What can I do when the Qur’an is more powerful than France?”38
These are just a few of many praises that the enemies of Islam have lavished on the Qur’an. As can be seen from the aforementioned quotes, such praises are generally made by three categories of people:
1) Those that see the Qur’an as being a barrier between them and their aim of converting Muslims to Christianity. In a moment of resignation, such people realize that, because of the magnificence of the Qur’an and the powerful influence it has over people, their efforts to proselytize Muslims are doomed to failure.
2) Those non-Muslims who want to point out to their people the Secret behind the strength of Muslims.
3) Those who don’t believe in Islam but are still sincere and just enough to recognize the greatness of the Qur’an and to openly express their admiration of its profoundly wise teachings.
If many non-Muslims acknowledge the grandeur of the Noble Qur’an, is it not then befitting for Muslims to honor it, and to do justice to it by seeking guidance from it and living life according to its laws and precepts?
Topic 4
The Grandeur of the Names and Attributes of the Qur’an
First: The Grandeur of the Qur’an’s Names
Second: The Grandeur of the Qur’an’s Attributes
35 Refer to Qissatul-Insaan (pgs. 79, 80).
36 Khasadis Al-Qur’an Al-Kareem (pg. 217), and Judhoor Al-Balaa by Abdullah AtTall (pg. 201).
37 Majallah Al-Manaar (1962).
38QaadatulGharb Yaqooloon by Jalaal Al-Aalam (pg. 51); also, refer to Jareedah Al-Ayyaam (7780), (1962).

Human beings can do their best to describe the magnificence of the Qur’an in their own words; but as much as they try to be eloquent and pithy in their description, Allah’s description of the Qur’an is better and more fitting. This is only natural since none is more acquainted with His speech than He is. Allah (sp) described the Qur’an in two important ways: First, He (sp) gave it different names. It is a well-known feature of the Arabic language that, the more names a thing has, the more significance is attached to it. This applies to everything: people, beings, events, things. The Day of Judgment, for instance, has been given many names because of its importance and because of the terrifying and awful things that will take place during it. Also, the Prophet (s) has more than a few names; he was given those names to honor him and to show his importance among mankind. The examples of things or people or beings that have many names in Arabic due to their importance are many – and as we will see in this section, the Qur’an is no exception. And second, Allah (sp) gave a description of the various qualities, features, and attributes of the Qur’an (which will be the topic of the next section In Sha Allah – Allah willing).
As we listen to or read the Qur’an, we should contemplate the meanings of the names that Allah (sp) has given to the Qur’an. In this section, I will endeavor to explain the meanings and significance of those names.
First: The Grandeur of the Qur’an’s Names
First: Al-Furqaan
Second: Al-Burhaan
Third: Al-Haqq
Fourth: An-Naba Al-’Adheem
Fifth: Al-Balaagh
Sixth: Ar-Rooh
Seventh: Al-Mau’idhah
Eighth: Ash-Shifaa
Ninth: Ahsanul-Hadeeth
First:
Al-Furqaan
Allah (sp) gave the Qur’an the name Al-Furqaan in the following four Verses:
1) Allah (sp) said:

“Blessed be He Who sent down the criterion (of right and wrong, i.e. this Qur’an) to His slave (Muhammad) that he may be a warner to the ‘Alamin (mankind and jinns).” (Qur’an 25: 1)
2) Allah (sp) said:
And He sent down the criterion (of judgment between right and wrong (this Qur’an).” (Qur’an 3:4)
3) Allah (sp) said:
 “The month of Ramadan in which was revealed the Qur’an, a guidance for mankind and clear proofs for the guidance and the criterion (between wrong and right).” (Qur’an 2:185)
4) Allah (sp) said:

“And (it is) a Qur’an which We have divided (into parts), in order that you might recite it to men at intervals. And We have revealed it by stages.” (Qur’an 17: 106)
Before going into the meaning of the word Al-Furqaan, I should point out that the translation of it in the abovementioned Verses – the criterion – will not do for the purpose of this discussion. A single word such as ‘criterion’ does not sufficiently explain why Allah (sp) named the Qur’an Al-Furqaan.
The first step in understanding the meaning of Al-Furqaan is to explain its various connotations in the Arabic language, and to study its root word. The three-letter root word of Al-Furqaan is Faraqa, which means to separate, part, or divide. Faariq, which is derived from Faraqa, means something that distinguishes, or it means that which makes something distinctive, a meaning that is similar to that of the word ‘criterion’. For criterion can mean a standard or test by which a thing is identified. These definitions will suffice for the purpose of this discussion.
In the last of the aforementioned Verses, Al-Furqaan is mentioned in its verb form: Farraqnaahu. Based on how the Verse was recited by Alee (r), Ibn Abbaas (r2), Ibn Masood (r), Ubai bin Kaab (r), Qataadah (r), and Ash-Shabee – they recited the word with two letter Rahs, whereas the majority of scholars recited it with one letter Rah – Farraqnaahu means that the Qur’an was divided into parts; or in other words, it was revealed in parts, and not all at once. And according to how the Verse was recited by the majority of scholars, Faraqnaahu means either, “We have made clear the Qur’an,” or, “In it, We have distinguished between truth and falsehood”.
As for Al-Furqaan in the first three Verses, scholars disagree about its meaning. In all, there are three scholarly opinions of why the Qur’an is named Al-Furqaan:
1) It is named Al-Furqaan because it was revealed in parts over a period of more than twenty years; remember that the root word of Al-Furqaan, Faraqa, means to separate, part, or divide. The Qur’an is unique in this sense, since every other divinely revealed Book was revealed all at once.
This interpretation of Al-Furqaan is corroborated by how Alee (r), Ibn Abbaas (r), bin Masood (r) , Ubai bin Kaab (r) , Qataadah (r), and Ash-Shabee recited the Verse:

“And (it is) a Qur’an which We have divided (into parts), in order that you might recite it to men at intervals. And We have revealed it by stages.” (Qur’an 17: 106)
They recited the verb form of Al-Furqaan with two of the letter Rahs, which conveys the meaning of dividing into parts.
2) The Qur’an is called Al-Furqaan because it distinguishes truth from falsehood, the lawful from the forbidden, good from evil, guidance from misguidance, happiness from misery, believers from disbelievers, and justice from tyranny. Remember that Faariq, which is derived from Faraqa, means something that distinguishes, or that which makes something distinctive. For the same reason, Umar (r) was called Al-Faarooq, which like Al-Furqaan, is derived from the root Faraqa. Umar (r) was called Al-Faarooq because, through him and his actions, truth could be distinguished from falsehood. Or in other words, he was so clearly upon the truth that he acted as a standard by which the truth could be identified.
Ibn Aashoor (may Allah have mercy on him) said, “The Qur’an is named Al-Furqaan because, with more frequency than any other divinely revealed book, it clarifies the difference between truth and falsehood... A sufficient example in this regard is the fact that the Qur’an is more comprehensive in its explanation of Tawheed (Islamic Monotheism) than are the Torah and the Injeel. Verses such as,

“There is nothing like unto Him” (Qur’an 42: 11); illustrate this point.”39
Scholars have pointed out that, just as the Qur’an distinguishes truth from falsehood, so too does it act as a dividing line between different eras. For with the revelation of the Qur’an, the era of tangible miracles (the Prophet (s) and previous Prophets came with many tangible miracles, such as the splitting of the moon, the healing of blindness, etc.) came to an end. Similarly, the era of regional divinely revealed messages came to an end, and was replaced by an era of a universal divinely revealed message; in the former, Prophets (peace be upon them) were sent to specific groups of people, and in the latter, Prophet Muhammad (s) was sent to all of mankind.”40
3) The famous scholars Ikrimah and As-Suddee proclaimed that the meaning of Al-Furqaan is safety or salvation. Theirs is an interpretation that has nothing to do with the linguistic meaning of the word Furqaan or of its root word. They explained that the Qur’an was named Al-Furqaan because mankind, which was in a state of darkness and misguidance, found safety and salvation in the Qur’an. Based on this interpretation of Al-Furqaan, some scholars of Tafseer maintain that criterion in the following Verse actually means safety and salvation:

“And (remember) We gave Moses the Scripture (the Torah) and the criterion (of right and wrong) so that you may be guided aright.” (Qur’an 2:53)
It might be that there is no contradiction between the said opinions; perhaps, therefore, Al-Furqaan denotes all three of the aforementioned meanings: 1) The Qur’an is Al-Furqaan because, unlike other revealed books, it was revealed in parts and not all at once; 2) The Qur’an is Al-Furqaan because it distinguishes truth from falsehood; and 3) the Qur’an is Al-Furqaan because it contains in it salvation from darkness and misguidance. It is possible that the Qur’an was named Al-Furqaan for only one of the said meanings; nonetheless, the other meanings are true as well. The point here is that, when something is given a name that conveys a variety of meanings, it often points to the importance of that thing; such is certainly the case regarding the Qur’an, regardless of the actual reason why it was named Al-Furqaan.
39 At-Tahreer Wat-Tanweer (1/71).
40 Fee Dhilaal Al-Qur’an (5/2547).
Second:
Al-Burhaan
Again, it will be of use to the reader to consider the meaning of the word Burhaan in the Arabic language before attempting to understand why it was chosen as a name for the Qur’an. The word Burhaan is often given the same translation as the word Hujjah, which means proof or evidence. But the fact is that Burhaan conveys a deeper meaning; not just any proof, but clear and decisive proof – proof that is conclusive, convincing, and irrefutable.
Allah (sp) used Burhaan as a name for the Qur’an in only one Verse of His Noble Book:

“O mankind! Verily, there has come to you a convincing proof from your Lord.” (Qur’an 4:174).
By giving the Qur’an the name Burhaan, Allah (sp) was directing His speech to Jews, Christians, and all other disbelievers – notice that Allah (sp) began the Verse with, “O mankind.” In the abovementioned Verse, Allah (sp) warned all non-Muslims that the Qur’an was clear and convincing proof against the falsehood they followed. As the following Verse indicates, Allah (sp) provided disbelievers with many signs and proofs:

“We will show them Our Signs in the universe, and in their own selves, until it becomes manifest to them that this (the Qur’an) is the truth.” (Qur’an, 41:53)
But in the aforementioned Verse from Chapter An-Nisaa, it is as if Allah (sp) is informing disbelievers that, all by itself, the Qur’an is conclusive evidence of the truthfulness of the Messenger of Allah (s) and of the message he came with.41