Proofs and Arguments on the Authenticity of Quran
REVELATION AS A SOURCE OF KNOWLEDGE
Lectured by: DR. NOOR MOHAMMAD OSMANI
Name: Nathasya Faradhiba
Matric: 1528668
Articles discussing the authenticity of the Quran on the internet are abundant, but this article which I found discusses the proofs and arguments on the authenticity of the Quran using numbers which is unique. In everyday life, signatures or fingerprints are used as identifiers of a person's authenticity. By signing a document, or by assigning a fingerprint to a document, it can be ascertained whether or not the document is approved by us.
In computer science there is something called a checksum or CRC. Maybe we've zipped a file or folder in the computer. When we open a zip or rar file, sometimes we get the error "checksum CRC error". That means our zip file or rar corrupt, there is a change the contents of the file, so the file is considered not original again and finally can not be opened.
In photography, there is a so-called watermark, like giving a "signature" to the photo we take, so it can be proved its authenticity that it is the result of our shots.
Allah, in the Qur'an, does provide this kind of checksum. Even God specifically gave the key to man in verse 30 of verse Al-Muddatstsir:
[74:30] On it there are nineteen
Note: most translations give additional "(guardian angels)" for the translation of this verse. It should be noted that in the translation of the Quran, which is in parentheses is the record of the translator. God never uses the "in parentheses" sign in the Quran.
The number "Nineteen" is at the top, says God, showing the privileges of this number 19 which will be discussed next. In the next verse Allah even explains the purpose of holding these "Nineteen" numbers:
[74:31] … and We did not make their number save:
to be a trial for unbelievers,
so that those who have been given the Bible be confident
and that the believers increase their faith
and that those who have been given the Book and the Believers will not be in doubt
and so that those in whose hearts is a disease and the Unbelievers say: "What does Allah want with this number as a parable?"
Thus Allah permeates those whom He wills and guides whom He wills …
Let's take a look at some of the role of figure 19 in the determination of the authenticity of the Qur'an. In another post it will be further discussed about the role of this figure.
Earlier it is important to remember that the Qur'an was reduced gradually, within 22 years 2 months 22 days, and decreased unmatched (the first verses are the first 5 verses of Surah 96). The arrangement of the sura and verses is entirely revealed by Allah to the prophet Muhammad SAW, forming the perfect book to be discussed in this post and the next post
First checksum
Let's look at the structure of the Qur'an:
The sura in the Qur'an is 114 (6 x 19).
The number 114 is unique, since the 114th prime number is 619, and 114 is (6 x 19).
There are 6346 verses in the Quran (including bismillah at the beginning of surah / verse 0) (19 x 334) (6 + 3 + 4 + 6 = 19).
We also know, the contents of the Qur'an are divided into 30 juz. The number 30 is the 19th composite number (original number greater than 1 and not prime), ie: 4, 6, 8, 9,10,12,14, 15, 16, 18, 20, 27, 22 , 24, 25, 26, 27, 28, 30.
There are 114 bismillahs in the Quran. One bismillah is verse 1 of Surah Al-Fatihah and 112 other bismilah being the opening of all surahs but not included in the verse or often referred to as verse 0, with the exception of the 9th sura (not opened with bismillah) and 1 bismillah in the middle- in the sura ie surah 27 verse 30. (114 = 19 x 6).
Bismillahirrahmanirrahim consists of 19 letters (in Arabic).
The only chapter that does not begin with bismillah is the 9th chapter, and the only sura where bismillah appears twice is the 27th chapter. The number of surahs calculated from the 9th sura to the 27th sura (including sura 9 and Surah 27) is 19 Surahs.
The first five paragraphs are derived consisting of 19 words.
In the Quran there are 30 numbers: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 19, 20, 30, 40, 50, 60, 70, 80, 99, 100, 200, 300, 1000, 2000, 3000, 5000, 50000, and 100000, when the 30 numbers are summed up to 162146 (19 x 8534)
Related to the 9th point, so the Quran consistently keeps the number 19 so when it mentions the age of the Prophet Nuh AS, the Quran uses the phrase "… a thousand years less fifty years …" [29:14], instead of ".. nine hundred and fifty years … ".
Second Checksum
The Qur'an is structured in the form of 6 x (10 + 9) or 60 + 54, ie 60 chapters whose many verses are even, and 54 many odd verses of the verses are odd.
An example is Al-Fatihah with 7 verses meaning sura with odd verse.
But Al-Baqarah with 286 verses is a sura with even verse.
Prof. Abdullah Jalghoom from Jordan found a condition with the above conditions:
The 60 surahs with many even verses when the sum surahnya summed results obtained 3450 or 345 x 10.
The 54 surahs with many odd verses when the sum added surahnya obtained results 3150 or 345 x 9.
The total number of all surah numbers is 6555 or 345 x 19 (1 + 2 + 3 + 4 + 5 + 6 + 7 + …. + 114 = 6555)
Thus, the sura number and number of verses can not be exchanged, which, if exchanged, does not apply to the above structure. For example, the Surah Al-Fatiha exchanged its place with sura Al-Baqarah then the number of verses which even became 3449 and the number of odd verses became 3151.
Third Checksum
The Qur'an with 114 surahs can be divided into two based on their composition:
57 (19 x 3) a homogeneous surah, where the type of its surah number is equal to the number of verses it contains, ie, even-odd or odd-numbered. Examples of Surah Al-Fatihah or "Opening" with the number of sura 1 or odd, the number of verses it contains is also odd, ie 7 verses. Another example is the surah Al-Baqarah or "Cow Betina". Surah number 2 or even, the number of verses 286 or even also. These homogeneous Surahs, the sum of the sura numbers added by the number of verses of each surah is 6236, or equal to the number of verses in the Qur'an entirely.
(Surah Ali 'Imran, sura 3 or odd number, number of verses 200 or even. The sum of these heterogeneous surah numbers and the number of verses from heterogeneous surahs is 6555 or equal to the number of sura numbers in the Qur'an from 1 to 114, (1 + 2 + 3 + 4 + …. + 114 ).
When these two groups of surahs are summed, they will produce primes: 6236 + 6555 = 12791 which is the 1525 prime number.
Fourth Checksum
The selection of 114 as the number of suras is very remarkable, because it can be divided or partitioned into 3 large symmetrical groups that are of course related to the number 19, as shown in the table below:
Fifth checksum
There are only 19 suras, no more no less – than 114 suras – where the sura number with many verses from the sura is summed up, the result is the prime number
Sixth Checksum
The first 19 verses of verses are prime numbers when the numbers of the verses are summed up, the result is multiplied by 19.
Seventh Checksum
The Qur'an can also be divided into two groups of sura:
29 suras who have the initials (fawatih) at the beginning of the sura, a mysterious combination of alphabet, such as nun, shad, alif lam mim. They all have 14 Arabic letters used as initials. The combination of the letters is a prefix in surah Makiah, with 2 exceptions. Just as information that Number 29 is the prime number 10.
The rest of the 85 suras (5 x 17, both of which are prime) have no initials in the beginning of the sura, where the number 5 x 17 corresponds to the prayer order, 5 times a day amounting to 17 rak'ahs.
Of the 29 suras who have this initials, can be categorized as follows:
19 suras where the combination of the letters (initials) is a separate verse. An example is the surah Al-Baqarah, surah number 2. The rest, 10 surahs, the initials are not separate verses, are part of a sentence.
19 suras where the sura number is not a prime number. For example, Surah Thaha, sura number 20. The rest, 10 suras, numbered prime numbers: 2, 3, 7, 11, 13,19, 29, 31, 41, and 43. Take note, surah 19 is placed in order number 6 from the order of prime numbers in the 10 suras, which, when multiplied (6 x 19 = 114), is as numerous as the sura in the Qur'an. The sum is: 2 + 3 + 7 + 11 + 13 + 19 + 29 + 31 + 41 + 43 = 198, where 198 is the middle number of twin prime number (197,199). The twin prime number is a pair of prime numbers that has two alternatives.
Surah 19, Maryam, is the 10th sura of the 29 suras.
Please take note of the order in the table above.
Surah al-Ankabut or "Spider", is located in the middle position, with surah number 29.
Previously there are 14 surah initials and thereafter there are also 14 surah initials. This initial sura starts from surah number 2 (Al-Baqarah) up to number 68 (Al-Qalam). This position is pure symmetrical.
They are arranged very unique, symmetrical to each other, and sura number 29 is placed in the middle of 29 suras. Other conclusions that can be obtained from the table above are:
Among the sura-surahs, surah number 2 up to surah 68, there are 38 non-initials, or equal to (2 x 19).
The previous five suras if calculated from the middle (number 15 / surah Al-Ankabut) in the above table are surah number 19 and five surah thereafter surah 38, or (2 x 19).
From surah 19 (Maryam) to the end, there are 19 surah initials.
Before surah Shad number 38 (19 x 2), there are 19 surah initials.
Anti-Hadith Arguments
RKQS 1030
Nathasya Faradhiba (14) matric number: 1528668 section: 6
Western people in Muslim countries have always been a common practice to rewrite Islam by referring to the Qur'an alone, without ignoring the Sunnah the Prophet completely with an apology or more. This means they are ignorantly or consciously that they are attacking the basics of Islam that are firmly based on the last fourteen. The aim of these efforts is to reduce Islam on a series of general principles, and many of their own ideas, or arising from their studies on western literature, and enabling them to live a lively life in the West in Europe while filtering Islamic labels. This practice has become so widespread in the different forms that the time when Sunnah the Prophet's position should be explained to the Muslims, which may be due to the lack of necessary knowledge of Islam's structure. think false The dissemination of "modern" ideas will adversely affect thinking and practice, and the collective life of the Islamic world.
It should be understood that there is no essential information necessary to inform the producers of this new theory (which is related to the original Italian authority, which has been tested at different times in the history of Islam). no opinion about Islam. The Qur'an was studied in a translation without a strong foundation in Arabic, Hadith's books and the earliest sources. Islam's law has not been studied at all, the history of Islam is not familiar only in the third or fourth. How can people, with such inadequate preparation, explain the behavior about a deep topic like Islam, is one of the tragedies in the modern era. In the past, clearer times, it was considered to be a foolish fool, but today, the redundancy most often escaped to study, and does not think of mental deviation. History is openly opposed, logic is not worthwhile, because two important things of human intelligent ideas are worthwhile. In fact, there is no value for those who want to take pure fiction from their imagination as a truth, because history and logic are their worst enemies.
We intend to show here that Sunnah the Prophet is an integral part of Islam in addition to the Qur'an. No one will refuse or refuse to deny that the Qur'an is Islamic origin, as the direct word of your person. All principles of thought and activity, spirituality and morality, private and social life in Islam are derived from the Holy Book. But the Holy Book itself was sent through the Prophet in fact, the Prophet is the guarantee of the Holy Book. It is necessary, in order to become a messenger of God, to be free from any possibility of error and deviation, the reliability of the Holy Book may have an error. That's why there are only two origins in a Muslim religious profession, a religion in Allah's democracy and the truth of Prophethood Muhammad. The Qur'an is true of these two basic applications, and therefore it is not stated separately. But "refurbishment" today is probably not accepted "The" Good Word "(Kalimah Tayyibah) is adopted whose first mark is to distinguish between the beliefs of the believer, as it is not referenced but not defined in the Qur'an . Although the logic depth of the logic is on human abuse, sink can!
A messenger of God, being necessarily free from error, receives continuous and permanent guidance from God. This guidance has been described most meaningfully by God Himself in the Qur’an: Thou art indeed of the envoys, on a straight path (36:3-4).
It is the path to God, the path of truth and guidance, and the Prophet has been assured by God that he is without question and without intermission on this path. Not only this, God also states of Himself that: He guides whom He wills to a straight path (2:142).
It is established by these verses of God’s Word that the Prophet is guided permanently and absolutely by God, and this guidance is not merely confined to the receiving and transmitting of the Qur’an. God’s assurance in this regard is without any provisions or limitations. But the “modernists†not only claim that the guidance given to the Prophet is confined to the Qur’an, but also that his function as a Prophet is confined to the delivering of that Qur’an, that the rest of his activities were only carried on in the capacity of the leader of the community, and consequently have no permanent significance. But God has given us a book “in which there is no doubt†and the Prophet’s functions have been enumerated in detail: Allah has indeed shown grace to the believers in sending them a messenger from among themselves who reciteth unto them His revelations, and purifieth them and teacheth them the Book and Wisdom (3:164).
The purpose of the Messenger is to be sent, rather than "disclose exposure," first "to clear them", with a proper understanding of the Book and "wisdom" and its ability to apply, they can not be achieved if it is heart, middle of the will and the unsuccessful intent. Purification is the spiritual influence of the Prophet's holy personality, and his continued efforts on the beliefs by word and example in the light of the Qur'an to clear their thoughts and deeds. The following step is to teach "the Book," that is, explaining and interpreting the Book's implications, and applying it to the human life's circumstances in the best way. Finally, "teaching the wisdom" refers to science on certain subjects that are generally dealt with in Qur'an, such as spiritual science, moral science, Shari'ah science, government, etc. As far as possible we can find a valuable and practical guide from the Prophet. These four main functions were promoted to the Prophet in their achievements under the guidance of God, and they are an integral part of God's message to mankind. It is said that the first function is only a lasting importance to clear God's Word.
The Qur’an is not only “without any doubt†but it is also a Clear Book (Kitab al-Mubin) and the basic principles of the Islamic faith have been stated by God in the most unmistakable terms. The status and importance of the Sunnah have been decisively asserted in the following verse: You have indeed in the Messenger of God as good example for him who looks forward to God and the Last Day and remembers God much (33:21).
By using this "good example" (Uswatun Hasanah) sentence, Allah gave the Sunnah a permanent and crucial position for the Prophet's Hadith in Islamic religion, and cited more as a qualification for those who would appreciate and accept the This post they are looking forward to meeting with God and the End Day, and as a result Allah always remembers. After the Prophet's example, some Allah, and the Final Day, made a part of religion, accompaniment to religion, and no one who can not follow this example and follow the example, according to the testimony of the Word of God, to be finished in faith. Here is the word "sample" that was used entirely, not limited to any particular aspect of the Prophet's life, so it covers its words, its deeds, its permits and prohibitions, its behavior is private and public, worship and administration, morality of qualities and manner.
Prophet's Sunnah is raised by the position of a divine institute in Islam, and to say that he has interaction of his Divine message. In the verse discussed earlier, God said that Allah has indeed shown that the beliefs of the faith have been sent by a messenger among themselves who give them the Book and their wisdom. The special grace shown to your beliefs in the Allah's Final Message is for humanity than Allah is not an authoritative Book containing the principles of faith and practice, but in order to define the "straight path" more clearly and more easy to travel, send a live example to show the perfect interpretation of these principles in human life; In other words, Allah gave us the special grace we make both the principles and their applications. The Qur'an is the oral message, and Prophet is the human message – the projection of the oral message in the field of human behavior. Allah said that the people who are looking forward to the Meeting and the Final Day, and to deeply remember them, will accept this human message, and firmly establish their faith and memory, the more They are able to benefit from it and identify themselves with it.
These Muslims did not accept the following Companions that treated the Sunnah as a religious subject but acting on their personal opinion; they were adhering to the clear seizures of the Qur'an, and this explains what they took most to conserve the Prophet practice and talks and refer them to the people who came thereafter.
We have seen that Allah has defined the Prophet's functions, and set up his personality in all aspects as a model in which Muslims should live their patronage. The extent to which the Muslims are obliged to follow this pattern is still to be found; with the particular emphasis placed on them. The answer to this question is to come straight away: Obey Allah and obey the Prophet (5:92), where we were told exactly how Allah commanded in the Qur'an, so there are interpretations and requests for Allah's orders at the Prophet as well as a connection to the Muslim Community.
It is part of unlimited wisdom and according to the kindness of Allah in respect of humanity that the main principles of Islam are clearly stated in the Qur'an, and that this Prophet has been applied to the Prophet, but the commandments of the Prophet are authorized and confirmed by Allah, so that the object by order of the Prophet is really surrender to Allah.
It is plain from the preceding examination of the Sunnah in Islam and of what Muslim’s attitude should be towards it, that the whole life of the Prophet is inspired by Allah, that he is perfectly guided at every moment by divine revelation. It would be impossible otherwise for Allah to hold him up as an unfailing example to mankind, or to order implicit obedience to him. But the highly illogical stand of the “modernists†is that revelation is confined only to the Qur’an and that the Prophet’s words and deeds, apart from transmitting the Qur’an to mankind, are uninspired by Allah, and therefore not binding on succeeding generations. This stand, as has already been shown, is quite untenable in the light of Allah’s commands to the Muslim Community regarding the personality of the Prophet, but it is untenable also for the reason that the Qur’an makes it quite clear that revelation (wahy) is not confined to Books of Allah, but is a continuous process in the lives of the Prophets. There are numerous incidents related in the Qur’an about Prophets receiving revelation as a process quite apart from the revelation of Books.
We cannot stress too much the point that in order to be a “good example†to Muslims, it is necessary that the Prophet be at all times under the inspiration of Allah. Matters connected with the preaching of Islam and spiritual training of the believers, are specifically stated by Allah to be under His auspices, but even in the details of worldly life without inspiration it would be impossible to be an example, and that too for all Muslims at all times. No man by his own efforts or by dint only of his own natural qualities could personify Islam. It is no argument to bring forward the occasions when the Prophet stated that he was only speaking from personal opinion. These occasions were when the matter concerned did not involve any religious or moral question, such as methods of cultivation, or the placing of the troops in battle.
He also has warranting the causes of human causes as part of the Prophet's example, and is under Allah's orders. There is no argument to say that the Prophet was used to draw conclusions from the Qur'an by exercising the cause, that Allah is clearly clear, as already indicated, that authorization of the Qur'anic profile application is authorized One's own and it's to be taken from himself. Therefore, it follows that the rationale used by the Prophet is encouraged to draw conclusions from the Qur'an itself. Allah encourages Prophets to rationale as well as expressions in the Qur'an: That is our argument that we gave to Abraham against his country (6:83), where a whole rationalization process for the Prophet Abraham is encouraged.
Anti-Hadith’s community was acknowledged because they did not accept anything other than the Qur'an where their beliefs are. As a result, they have a grotesque submission to understand the Qur'an based on their personal opinions, not to inform it correctly. They did not have neat ideas under the control of disciplinary knowledge areas or systematic methods to guide them to understand the Qur'an, and to understand the different element of teaching that was composed of the Holy Book. This is because the majority of fans of teaching do not have Islamic people. They did not know most of Islamic history, therefore, they did not understand (or slightly understand) Islamic origin, how was introduced Islam in the Arab peninsula, how the Prophet and his teach his members, going through many stages of acceptance and refusal as to move times, and how to teach and practice Islam at that generation and that many more elements of the relationship between Islam and his book should be treated Holy, the Qur'an.
As a result of this behavior, they have done nothing else than polluting the Holy Book by changing it in a book filled with human "ideas" and ideas. They have made incorrect interpretations that are not under the guidance of the correct knowledge taken from the Qur'an itself. Subsequently, these incorrect interpretations have caused the most important and critical elements of Islam to be denied without proper understanding and anxiety of their source material. Many foreign ideas were introduced into Islam, corrupting the great nature of this sublime religion. We will explain how this case happened throughout the post of this blog.
Since the Qur'an Anti-Hadith doctrine was based on their personal opinion, many of them had many beliefs, resulting in the existence of miscellaneous beliefs and differences in the same community Anti-Hadith . Accordingly, it is very difficult to classify them because they did not have standard or organized religious forms.
Also, the methodology they used to understand the Hadith as their ability to understand the Qur'an: Using random comments only is not based on the right way of knowledge. They did not sign up their idea to follow a guideline of understanding. Everything they knew about Qur'an was just forms of personal interpretations that have no source of origin and nothing to do with Islam and its basic aspect of teaching.
Although Anti-Hadith's community had been expelled from the Hadith, some of them used some Hadith to protect their ideology from refusal. Many of them had been with the Hadith to refuse the authorities of the Hadith themselves and to support the "Qur'an-only" service.
In summary, the Qur'an shows the Hadith and the Sunnah to inspire the Prophet divinely and to be a permanent part of Allah's message to a man. The interpretation of the Qur'an by the Prophet is authoritative – the only difference between Allah in Qur'an and Sunnah the Prophet is the only difference that Allah's just assaults are mandatory but that the Sunnah, for example "to comply with keep the best person. But deliberate neglect or, as with some of the "modernists", there is no complete change to the Sunnah but an open breach of the Holy Book.