The Faith of Islam | Page 5

Qurán is both a revelation and a miracle. {6} Muhammad himself said:--"Each prophet has received manifest signs which carried conviction to men: but that which I have received is the revelation. So I hope to have a larger following on the day of resurrection than any other prophet has." Ibn Khaldoun says that "by this the Prophet means that such a wonderful miracle as the Qurán, which is also a revelation, should carry conviction to a very large number."[7] To a Muslim the fact is quite clear, and so to him the Qurán is far superior to all the preceding books. Muhammad is said to have convinced a rival, Lebid, a poet-laureate, of the truth of his mission by reciting to him a portion of the now second Súra. "Unquestionably it is one of the very grandest specimens of Koranic or Arabic diction.... But even descriptions of this kind, grand as they be, are not sufficient to kindle and preserve the enthusiasm and the faith and the hope of a nation like the Arabs.... The poets before him had sung of valour and generosity, of love and strife and revenge ... of early graves, upon which weeps the morning cloud, and of the fleeting nature of life which comes and goes as the waves of the desert sands, as the tents of a caravan, as a flower that shoots up and dies away. Or they shoot their bitter arrows of satire right into the enemy's own soul. Muhammad sang of none of these. No love-minstrelsy his, not the joys of the world, nor sword, nor camel, nor jealousy, nor human vengeance, not the glories of tribe or ancestor. He preached Islám." The very fierceness with which this is done, the swearing such as Arab orator, proficient though he may have been in the art, had never made, the dogmatic certainty with which the Prophet proclaimed his message have tended, equally with the passionate grandeur of his utterances, to hold the Muslim world spell-bound to the letter and imbued with all the narrowness of the book.
So sacred is the text supposed to be that only the {7} Companions[8] of the Prophet are deemed worthy of being commentators on it. The work of learned divines since then has been to learn the Qurán by heart and to master the traditions, with the writings of the earliest commentators thereon. The revelation itself is never made a subject of investigation or tried by the ordinary rules of criticism. If only the Isnád, or chain of authorities for any interpretation, is good, that interpretation is unhesitatingly accepted as the correct one. It is a fundamental article of belief that no other book in the world can possibly approach near to it in thought or expression. It deals with positive precepts rather than with principles. Its decrees are held to be binding not in the spirit merely but in the very letter on all men, at all times and under every circumstance of life. This follows as a natural consequence from the belief in its eternal nature.
The various portions recited by the Prophet during the twenty-three years of his prophetical career were committed to writing by some of his followers, or treasured up in their memories. As the recital of the Qurán formed a part of every act of public worship, and as such recital was an act of great religious merit, every Muslim tried to remember as much as he could. He who could do so best was entitled to the highest honour, and was often the recipient of a substantial reward.[9] The Arab love for poetry facilitated the exercise of this faculty. When the Prophet died the revelation ceased. There was no distinct copy of the whole, nothing to show what was of transitory importance, what of permanent value. There is nothing which proves that the Prophet took any special care of any portions. There seems to have been no definite order in which, when the book was {8} compiled, the various Súras were arranged, for the Qurán, as it now exists, is utterly devoid of all historical or logical sequence. For a year after the Prophet's death nothing seems to have been done; but then the battle of Yemana took place in which a very large number of the best Qurán reciters were slain. Omar took fright at this, and addressing the Khalíf Abu Bakr, said, "The slaughter may again wax hot amongst the repeaters of the Qurán in other fields of battle, and much may be lost therefrom. Now, therefore, my advice is that thou shouldest give speedy orders for the collection of the Qurán." Abu Bakr agreed, and said to Zeid who had been an amanuensis of the Prophet:--"Thou art a young man, and wise, against whom no one amongst us