Topic: Abrogation Refuted

16:102.

Important Words:

ننسخ (We abrogate) is derived from نسخ which has two meanings: (1) he abrogated or annulled, irrespective of the fact whether he brought another in its place or not; (2) he prepared a true copy of a book (Aqrab). It is from the latter sense that the word نسخة or "copy" is derived. From the former sense we derive the words ناسخ i.e. the thing which comes to abrogate another, and منسوخ i.e. the thing which is abrogated.

ننسھا (We cause to be forgotten) is derived from نسی meaning, he forgot, or he failed to preserve in his mind. انسی is the causative form of نسی meaning, he made a person forget a thing (Aqrab).

مثل (like) has three distinct uses: (1) either it is used to denote the like of a thing; (2) or it is used to denote a thing itself; (3) or sometimes it is redundant, giving no special meaning (Aqrab & Misbah).

Commentary:

Some commentators have attempted to infer from this verse that some of the verses of the Quran have been abrogated by others. But this conclusion is grievously erroneous and unwarranted. There is nothing in this verse to indicate that the word آیة (Sign) occurring here refers to the Quranic verses. Both in the preceding and the following verses, a reference is made to the People of the Book and their jealousies for the new revelation, which clearly shows that the word آیة spoken of in this verse as being abrogated, refers to the previous revelation. It is pointed out in this verse that the previous Scriptures contained two kinds of commandments. Firstly, those which, owing to the changed conditions of the world and the universality of the new revelation, required abrogation; secondly, those containing eternal truths which did not require abrogation but simply resuscitation so that people might be reminded of the forgotten truth. It was, therefore, necessary (1) to abrogate certain portions and bring in their place new ones, and (2) to restore the lost ones. So, God abrogated some portions of the old Books, replacing them with new and better ones, and at the same time He re-introduced the missing portions by similar ones. This is the only meaning which is consistent with the context and the general spirit of Quranic teaching. In the verse the word ننسخ (We abrogate) relates to the words بخیر (one better) and the words ننسھا (cause to be forgotten) relate to the words بمثلھا (the like thereof) meaning that when God abrogates a certain thing He brings a better thing in its place and when He causes a thing to be forgotten, i.e. when people forget a thing, He brings it over again, i.e. He resuscitates it.

The Jews themselves admit that after the Israelites were carried as captives to Babylon by Nebuchadnezzar, the whole of the Pentateuch was lost (Enc. Bib, 653-654).

The meaning put on the verse by some Translators, viz., that certain verses of the Quran stand abrogated is not only opposed to the words of the Quran and the context of the verse, but is also against reason; nor can any authentic saying of the Holy Prophet be quoted in its favour. On the contrary, the Holy Prophet is reported to have said that the whole of the Quran must be strictly followed and he himself acted upon all its teachings throughout his life. Besides this, the Quran itself testifies to its own purity and integrity. The well-known verse: Verily, We Ourself have sent down this Exhortation and most surely We will be its Guardian (15:10) leads to no other conclusion. If the abrogation of any part of the Quran be conceded, the promise about its protection becomes null and void, for in that case it would be impossible to distinguish the abrogated portions from the rest of the Book. Again, there is absolutely no self-contradiction in the Quran, and therefore there is no need of resorting to the theory of abrogation. So-called contradictions only betray lack of deep study on the part of those who proclaim them. When one fails to understand two verses in their true relations, one is inclined to see a contradiction between them and then takes recourse to the convenient theory that one of the two verses must have been abrogated by the other. As soon as they appear to be reconcilable, the abrogation theory becomes gratuitous. This is why those who have upheld the abrogation theory have gradually been compelled to reduce the number of abrogated verses; for whereas the abrogated verses were formerly thought to be as many as 500, they have, by later scholars, been gradually reduced to only five. But even this is incorrect; for there is absolutely no verse in the Quran which is abrogated and we challenge any critic to come forward and prove that any verse of the Holy Book is abrogated. It is a pity that such beautiful significance of the verse under comment should have, as has been briefly portrayed above, become marred through ignorance and thoughtlessness. The verse has a reference to yet another significance as well. The People of the Book have been told that the Quran has come to abrogate all previous Scriptures; for, in view of the changed conditions of mankind, it has brought a new شریعة (Law) which is not only better than all the old codes of Law, but is also meant for all men and all times. An inferior thing with a limited mission must give place to a superior thing with a universal mission. Having explained this point, the Quran proceeds to say that although its teachings are meant for all time, yet a period is destined to come in the life of Islam when, though the letter of the Quran would still be intact, its spirit would be forgotten and lost by Muslims. When such a time comes, God will arrange to resuscitate the Quranic teachings, i.e. bring back "the like thereof" by raising a special Reformer from among Muslims. This prophecy is referred to more pointedly in 62:4 where God promises to raise a Reformer in the likeness of the Holy Prophet in the Latter Days. This Reformer, it is pointed out, would bring back the true faith to the world, even if it had soared away as high as the Pleiades (Bukhari, ch. on Tafsir). The prophecy has been fulfilled in the person of the Holy Founder of the Ahmadiyya Movement.

11:2.

39:24.

7:54; 18:79.

4:163.

Important Words:

محکمات (decisive in meaning) is derived from احکم which again is derived from حکم which means, he decided or he judged; he prevented or restrained or withheld. احکمه means, he rendered it firm, stable and secure; he restrained it. Hence محکم means: (1) that which has been made secure from change or alteration; (2) that in which there is no ambiguity or possibility of doubt; (3) that which is clear in meaning and decisive in exposition (Aqrab, Mufradat & Lane).

ام (basis) is the noun-infinitive from ام (amma), i.e. he aimed at or sought or took himself to. ام possesses a variety of meanings some of which are: (1) mother; (2) source or origin or basis of a thing; (3) anything which is a means of sustenance and support or of reformation and correction for another; (4) anything to which other things surrounding it are linked (Aqrab & Mufradat).

متشابھات (susceptible of different interpretations) is the plural of متشابھة which is derived from شبه. They say شبھه به i.e. he made it to be like that; he likened it to that. شبه علیه الامر means, he rendered the affair confused or obscure or ambiguous to him. تشابه الرجلان means, the two men were so like each other that it was difficult to distinguish one from the other. متشابهmeans, mutually resembling. Thus the expressions متشابھه is used about (1) that phrase, sentence or verse which is susceptible of different, though concordant, interpretations; or (2) that whose parts resemble or are concordant with one another; or (3) that whose true significance bears a similarity to a sense which is not meant; or (4) that of which the true meaning is known only by referring it to what is termed محکم (decisive); or (5) that which cannot be rightly understood without repeated consideration (Aqrab, Lane & Mufradat).

زیغ (perversity) is the noun-infinitive from زاغ which means, he declined or deviated, or turned aside from the right course. So زیغ means, deviation from the truth or the right course; crookedness; doubt. ازاغه means, he made him deviate from the right course (Aqrab & Mufradat).

تاویله (its interpretation). تاویل is the noun-infinitive from اول which is derived from آل i.e. he or it turned or returned. اولهmeans, he caused it or him to turn or return. اول الکلام means, he interpreted or explained the speech or writing. اول الرؤیاmeans, he interpreted the dream. تاویل means, (1) interpretation or explanation; (2) conjecture about the meaning of a speech or writing; (3) turning away a speech or writing from its right interpretation; (4) interpretation of a dream; (5) end, result or sequel of a thing (Lane & Aqrab). In the present verse the word تاویل occurs twice, the first-mentioned تاویلgiving the second or the third meaning, while the second-mentioned gives the first or the fifth meaning.

الراسخون (firmly grounded) is the plural of الراسخ which is derived from رسخ i.e. he or it was or became firm, stable or established. رسخ الشیءmeans, the thing became firmly established. رسخ العلم فی قلبه means, knowledge became firmly established, or sank deep, in his heart. الراسخ فی العلم is one whose knowledge is extensive and deep-rooted, being firmly established and based on sure ground (Aqrab & Mufradat).

Commentary:

The verse, which was revealed when a party of Christians from Najran visited the Holy Prophet in Medina (Jarir), serves a fourfold purpose: (1) it gives the genesis of the later Christian doctrines and explains how the true original doctrines became perverted; (2) it tells how the critics of Islam, particularly the Christians, distort true Islamic teachings in order to find an excuse for attacking Islam; (3) it warns Muslims to take a lesson from the history of Christians; and (4) it supplies a sure and trustworthy principle of interpreting revealed Books, or, for that matter, any writing or speech, in a right manner.

What proved the perversion of the Christian faith was that expressions like "Son of God" etc. used metaphorically were taken literally and the simple and straightforward faith of Jesus was transformed out of all recognition, the متشابهbeing given the place of محکم.

Again, it is on record that when the party of Christians, referred to above, visited the Holy Prophet and had a discussion with him on the godhead of Jesus, they, like clever casuists, who when it suits their purpose tear a passage from its context and then base their arguments on it, asked the Holy Prophet if the words کلمة الله (word of God) and روح(spirit) were used about Jesus in the Quran, and, receiving an answer in the affirmative, joyfully exclaimed that the divinity of Jesus was thereby proved. They did not care to ponder over the explanation of these words in their context, which did not at all bear out the sense which they thought they possessed. It is to such objectionable practices that allusion is made in this verse, which lays down the golden rule that, in order to prove a controversial point, the decisive and clearly worded parts of a Scripture should be taken into consideration, and that if they are found to contradict the construction put upon a certain ambiguous passage quoted in support of an argument, that interpretation should be rejected and the passage should be so interpreted as to make it harmonize with the decisive and clearly worded parts of the text.

This golden rule should always be observed whenever it is required to interpret or explain a passage which is susceptible of several interpretations and is not easily comprehensible. Its observance is all the more necessary when a seemingly difficult and knotty verse of the Quran is sought to be explained. Any interpretation which clashes with other verses of the Quran and runs counter to the clearly worded parts thereof should be rejected and only that interpretation which is in harmony with its basic principles should be accepted.

According to the verse, the Quran has two sets of verses. Some are محکم (decisive in meaning) and others متشابه(capable of different interpretations). The right way to interpret a متشابه verse is that only such interpretation of it should be accepted as agrees with the verses that are محکم and all other interpretations should be dismissed as incorrect. It is on record that one day the Holy Prophet, on hearing people disputing about the interpretation of certain verses of the Quran, angrily said: "Thus were ruined those who have gone before you. They interpreted certain parts of their scriptures in such a manner as to make them contradict other parts. But the Quran has been so revealed that different parts of it should corroborate one another. So do not reject any truth by making one part contradict the other. Act on what you understand thereof and refer that which you do not understand to those who know and understand it" (Musnad).

The above hadith also refutes the theory of abrogation, for it speaks of the Quran as a Book of which all parts corroborate one another and condemns those who think that some of its verses contradict others. To Ahmad, the Holy Founder of the Ahmadiyya Movement, goes the credit of exploding the so-called abrogation theory. He and his disciples have given convincing explanations of those verses which were previously regarded as abrogated.

It may be noted here that in 39:24 the whole Quran is called متشابه and in 11:2 all the Quranic verses have been described as محکم. This should not be taken as contradicting the verse under comment, according to which some verses of the Quran are محکم and others متشابه. The apparent in-consistency is easily explained. So far as the real significance of the Quranic verses is concerned the whole of the Quran is محکم (decisive), inasmuch as all its verses contain decisive and eternal truths. In another sense, however, the whole of the Quran is متشابه inasmuch as the Quranic verses have been so worded as to give, at one and the same time, several meanings equally true and good. The Quran is also متشابه (i.e.mutually resembling) in the sense that there is no contradiction or inconsistency in it, its different verses affording support to one another. But parts of it are certainly محکم or متشابه for different readers according to their mental and spiritual capacities, as the present verse points out.

As regards prophecies, those that are couched in plain and direct language, susceptible of only one meaning, would be regarded as محکم and those that are described in figurative or metaphorical language, capable of more than one interpretation, would be regarded as متشابه. The prophecies described in metaphorical language should, therefore, be interpreted in the light of the prophecies that have been clearly and literally fulfilled and also in the light of the basic and fundamental principles of Islam. For an example of محکم prophecies, the reader is referred to 58:22; whereas 28:86 contains a متشابه prophecy.

The term محکم may also be applied to such verses as embody full and complete commandments while متشابه verses are those which give only part of a certain commandment, and require to be read in conjunction with other verses to make a complete injunction.

Moreover, محکمات (decisive verses) generally deal with the Law and the doctrines of Faith, while متشابھات generally deal with topics of secondary importance or describe incidents in the lives of Prophets or the history of peoples and, while so doing, sometimes make use of idioms and phrases capable of different meanings. Such verses should not be so interpreted as to contradict the clear-worded tenets of the Faith.

The Arabic clause which has been translated as and none knows its right interpretation except Allah and those who are firmly grounded in knowledge; they say, ‘We believe in it; the whole is from our Lord', may be rendered in two ways, according as the pause is made after the word الله (Allah) or after the word العلم (knowledge). If the pause is made after العلم (knowledge), the clause would be translated as above and the term would in this case apply to verses pertaining to events of the past or verses containing general exhortation. If, however, the pause is made after الله (Allah), the term متشابھات would refer to prophecies of which the real interpretation is known to God only. In this case the clause would be translated as, "and none knows its interpretation except Allah; and those who are firmly grounded in knowledge say, "We believe in it, the whole is from our Lord". Grammatically, both constructions are correct.

Finally, it may be noted that the use of metaphors, the main basis of متشابھات verses, in religious scriptures is necessary; (1) to assure vastness of meaning in the fewest of words; (2) to add beauty and grace to the style; and (3) to provide for the people a trial (ابتلاء) without which spiritual development and perfection is not possible.

47:25.

Commentary:

The word اختلاف (disagreement) may have two meanings: (1) either it may refer to contradictions in the text of the Quranand the teachings contained therein; or (2) it may refer to the non-agreement between the Quranic announcements in the form of prophecies and their result or fulfilment. The Quran is free from اختلاف (disagreement) in both these respects. In spite of covering an extremely vast field of reform—spiritual, moral, social, economic, political, legal, etc.—its teachings are perfectly harmonious, no part clashing in letter or spirit with another, no section nourished at the cost of another.

Taken in the second sense, the verse means that all the different announcements and prophecies made by the Quran are proving, and will prove, to be true; and there can be no disagreement in this respect either. If the Quran had not been the Word of God, but the fabrication of man, most of the prophecies and promises made by it under extremely adverse conditions would have failed to materialize.

So the fact that the prophecies made in the Quran have been, and are being, fulfilled against all calculations and all expectations and in a most wonderful manner is a proof positive of the fact that it is the revealed Word of God.

The word, much, qualifying the word disagreement should not be construed to mean that some disagreement in the Quran is possible. The expression is simply intended to mean that, whereas otherwise there would have been much disagreement, the Quran being the Word of God, there is, in fact, none.

10:2; 12:2; 13:2; 14:2; 15:2.

3:8; 10:2.

Important Words:

الر (Alif Lam Ra). For these abbreviated letters see 2:2 and 10:2. احکمت (made unchangeable) is formed from احکمwhich is derived from حکم. They say حکمه i.e. he prevented or restrained him from acting in an evil manner; or he turned him from wrongdoing. احکمه means, he made it firm, stable, strong or sound; he put it into a firm, stable, strong, sound or good state; it made him characterized by wisdom. احکمته التجارب means, trials have rendered him firm or sound or wise in judgement (Lane). The expression احکمت ایاته would thus mean: the verses of this Book are rendered sound and firm by arguments and proofs; or they are prevented from being corrupted; or the verses of this Book are characterized by wisdom; or the teachings of this Book withhold people from evil. See also 3:8.

فصلت (expounded in detail) is derived from فصل (fasala) which means, he separated or divided a thing from another thing; he decided a dispute, etc. فصل الکلام (fassala) means, he explained; or he made the speech distinct, clear or perspicuous. فصل الشیء means, he made the thing to consist of (or he divided the thing into) distinct portions or sections. تفصیل means, explaining distinctly or in detail.

خبیر (All-Aware) is derived from خبر (khabura) or خبر (khabara) which means, he knew or had knowledge of a thing with respect to its real state. خبرہ (khabarahu) also means, he tried or tested or made experiment of it.

خبیر means, knowing; possessing knowledge or information or possessing much knowledge with respect to internal qualities of things; informed. It is one of the attributive names of God meaning, He Who knows what has been and what is and what will be; or He Who well knows the internal qualities of things (Lane).

Commentary:

A comparison of this verse with 3:8 shows that the verses of the Quran which have been spoken of as متشابھات (susceptible of different interpretations) in the latter verse are here described by the word فصلت (have been expounded in detail). Thus the present verse helps to make clear that the term متشابھات in 3:8 represents the details of the Quranic teachings, and it is these detailed teachings which the opponents of Islam seek to criticize. The fundamental teachings of Islam are so unassailable that even its most inveterate enemy finds it difficult to take exception to them. But, in order to know the whole truth about Islam, a study of both its fundamental teachings and their details is necessary, and when the details are subordinated to the fundamentals, no ground is left for doubt or misgiving. For instance, the Quranic teaching about the punishment of various offences is sometimes criticized; but, when this question is considered in the light of its fundamental teachings, one is constrained to admit its absolute superiority. The fundamental teaching of Islam on this point is that the offender should be punished when punishment is calculated to produce good results, but that he may be pardoned and mercy shown to him when mercy is likely to lead to the desired results (42:41). This is the basic teaching of Islam about punishment, which may be inflicted or withheld as occasion demands. Similarly, Islam permits resort to arms in certain cases, which to some appears to be objectionable, but we cannot shut our eyes to the hard fact that sometimes war becomes unavoidable for the establishment and maintenance of justice and equity. The permission, on certain occasions, to have recourse to arms is thus like the surgeon’s operation which may superficially appear to be cruel but is in reality an act of mercy.

The expression, It is from One Wise and All-Aware, means that these teachings proceed from One Who is both Wise and Knowing and therefore they can be relied upon as really useful and beneficial. As this chapter contains repeated references to Divine punishments, therefore, in order to forewarn the reader that these punishments were meted out to offenders under the Divine attribute of "Wisdom" and were not inflicted unjustly, it opens with the Divine attribute of حکیم (Wise). Similarly, by mentioning the Divine attribute of خبیر (All-Aware), the Quran reminds the reader that the Divine Possessor of this attribute, being fully aware of the true reality of things, cannot forego the punishment which the wickedness of evildoers rightly demands.

2:107.

Commentary:

Before proceeding to explain this verse it is necessary to understand the real meaning of the word ایة which, primarily means "a sign". Unless there is something in the context to show that a word is taken in any of its secondary senses, we must take it in its primary sense. The verses of the Quran are called ایات (signs) because every one of them constitutes a sign of guidance. The preceding verses spoke of the punishments which were in store for disbelievers. This fact lends support to the view that the word ایة is here used in its original sense, viz. in the sense of a sign. Now the fulfilment of the prophecies of punishment depends on the attitude of those concerning whom they are made. If they are obstinate and persist in rejecting the signs of God, the threatened punishment overtakes them. But if they show repentance it is averted, deferred or delayed, for God is Merciful and His attribute of Mercy predominates over all His other attributes. The case of the people of Jonah is a well-known instance for understanding the nature and purpose of the prophecies of punishment. Jonah predicted destruction of the people of Nineveh, but they repented and renounced their evil ways. So God had mercy on them and averted the impending punishment (10:99), and in place of the sign of punishment, He showed a sign of mercy. On such occasions, i.e. when God averts or delays a predicted punishment in consonance with His attribute of Mercy, the sons of darkness accuse their Prophet of falsehood and declare that his prophecy has not been fulfilled. These critics conveniently ignore the fact that there is a vast difference between a promise and a threat. If a person does not keep his promise, he is rightly regarded as guilty of breach of a solemn undertaking but if he does not carry into actual effect his threat, he cannot be accused of any breach of promise. On the contrary, it will be regarded as an act of generosity and kindness on his part not to have done so. According to Arabic idiom also, whereas the non-fulfilment of a promise is called a breach of promise, the non-fulfilment of threat is regarded as an act of generosity. The Arabs say الخلف فی الوعد عند العرب کذب وفی الوعید کرم i.e. the breach of promise is a lie but the non-fulfilment of a threat is an act of generosity. God is Merciful, and if a person repents, His Mercy demands that punishment should be averted from him, and in such a case it will be foolish to accuse the Prophet of falsehood. The words, and Allah knows best what He reveals, mean that God knows best what kind of sign is required to be shown under particular circumstances. He shows His signs according to the requirements of the time. If He sees that disbelievers have given up their evil course and are penitent, He refrains from punishing them and changes the form of the sign. In that case the threat of punishment is not carried out, and under such circumstances it is foolish to accuse the Prophet of falsehood. So the expression واذا بدلنا ایة مکان ایة would mean, When We avert or delay punishment on account of a change for the better on the part of those who are threatened with such punishment…

Taking the word ایة in the sense of Law, this expression would mean that when in certain matters the Law of Islam is found to differ from Laws previously revealed, disbelievers regard it as evidence of the Quran’s being a forgery. This meaning is in perfect harmony with the context. It is argued that when the Quran declares previous Laws to have been revealed by God, it should not have differed from them. But the admission that previous Laws have been revealed by God does not mean that none of their ordinances could be replaced by new ordinances. According to the Quran, the previous Laws were meant for particular peoples and for particular times. They were suited only to the requirements of the peoples for whom they were revealed. The Quran, on the other hand, constitutes a universal Law, meant for all peoples and all times, and therefore if it is found to contain certain teachings which differ from the teachings of previously revealed Scriptures, that is no evidence of the Quran’s being a forgery. On the other hand, it is but natural and necessary that the perfect and universal Law—the Quran—should differ in some of its ordinances from temporary and provisional Laws previously revealed.

It must be clearly understood that the verse contains no reference to the abrogation of any of the verses of the Quran. The Holy Prophet has not been reported to have ever declared any verse of the Quran to have been abrogated by another verse. Nor are there any verses in the Quran which clash with other parts of the Book and which may therefore have to be regarded as abrogated. All parts of the Quran support and corroborate one another. Moreover, there is nothing in the context to suggest any reference to the abrogation theory.

It is also worth remembering that the passage under comment was revealed in Mecca. In fact, the whole Surah belongs to the Meccan period. And the Surahs of the Meccan period deal with teachings pertaining to morals and matters of belief, and about these there can be no question of abrogation or revocation.

29:46.

6:35, 116; 10:65.

Commentary:

The verse makes it clear that the above account of the Dwellers of the Cave is not meant merely as an interesting narrative but refers to events of the past of great spiritual significance, at the same time constituting a forewarning to Muslims to be always prepared for hardships like those that the Dwellers of the Cave had to suffer. In fact according to Ibn ‘Abbas the Holy Prophet is reported to have said that اصحاب الکھف (Dwellers of the Cave) are the companions of the Imam Mahdi (Manthur). The words, there is none who can change His words, also support the assumption that the account of the Dwellers of the Cave contains mighty prophecies, otherwise there was no sense in using such challenging words as these. See the following verses.

15:88.

17:98.

Important Words:

متشابھا (mutually supporting) is derived from شبه. They say شبھه به i.e. he made it to be like that; he likened it to that. See also 3:8.

مثانی (repeated in diverse forms) is derived from ثنی. They say ثناہ i.e. he doubled it, or folded it. ثناہ (thanna-hu) means, he made it two or called it two; he repeated it (Lane & Aqrab). See also 15:88.

تقشعر (creep) is aorist from اقشعر which means, he or it quaked, shuddered or tumbled; it (the skin) dried up. اقشعر الشعرmeans, the hair stood upon end on account of fear or cold. They say أخذته قشعریرة i.e. a tremor of the skin seized him (Lane & Aqrab).

Commentary:

The Quran is the last heavenly Message. Divine revelation has found completest and most perfect expression in it. In the verse under comment the Quran has been described as کتابا متشابھا which means that it is a Book which is susceptible of different interpretations but these interpretations are consistent and support each other. There is no contradiction or inconsistency anywhere in the Quran. This constitutes one of its inimitable excellences. Another excellence of the Quran lies in the fact that it has made extensive use of metaphors, allegories and parables. This greatly adds to the beauty and grace of its style and assures vastness of meaning in the fewest possible words. Again, the Quran is called مثانی which signifies that it describes its basic beliefs and principles repeatedly and in various ways and forms, in order to emphasize their importance, necessity and purpose.

The word also signifies that some of the teachings of the Quran resemble those of other revealed Scriptures and some are new and unapproachable and incomparable in their excellences and beauties.

Commentary:

The verse develops the argument implied in the preceding one. It purports to say that the Quran being God’s last Message for mankind has been granted Divine protection against interference, distortion or interpolation. The promise of protection has been given in emphatic and clear terms, viz. “Verily, We Ourself have sent down the Reminder, and most surely We will be its Guardian” (15:10). The last fourteen centuries have witnessed the fulfilment of this mighty prophecy, in that the Quran has become a part of the thought and life of the Muslims as a whole, so much, that at all times there is found in the world a section of Muslims who proclaim and uphold its true teachings and learn its text by heart. The Quran that we have with us today is the same, without the change of a word or letter, which was given to the world by the Holy Prophet.

The Holy Prophet was human and as such he was apt to forget and he did forget things as far as the affairs of life were concerned. But God, in His infallible wisdom, had so arranged that despite the fact that the Prophet was not literate and sometimes long Surahs were revealed to him in one piece, the revelation remained so indelibly imprinted on his mind that he was never found to forget or falter in reciting the revealed portions. It is marvellous indeed that very long Surahs such as Al-Baqarah, Al-e-‘Imran or An-Nisa’, were revealed piecemeal, and a period of several years had intervened between the revelation of different parts of each of those Surahs and yet the Prophet never for a moment fumbled or faltered in putting the revealed verses in their proper places.

2:34; 20:8; 21:111; 24:30.

Commentary:

The expression "as God wills", pertains only to matters of ordinary everyday life.

The words, "He knows what is manifest and what is hidden," mean that as God knew all the needs of man of which man himself was unconscious and which he was incapable of knowing, God provided those needs in the Quran, and so there could be no possibility of the Holy Prophet forgetting what was revealed to him.