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Is The Miraculous Qur'an Consistent


The Noble Qur'an is basically a book of human guidance. Allah the Omnipotent shows us in this practical book how He wants us to live. After all, He, as the Creator of the entire universe including mankind, knows best what is ultimately good, and what is ultimately bad for us. Today's plight of mankind is the very heart of this issue. For a few centuries, mankind had been deceived into believing that it knew better what was good and what was bad for it, and it lived a life of its own with very little regard for the wishes of Allah the Exalted. Then it found out all sorts of miseries such as AIDS, drugs, high rates of crime, divorce, and violence, in a world where economic, racial, and political slavery prevail. An important part of the Great Qur'an forms a comprehensive foundation on which sound systems of social justice, politics, economics, legislation, jurisprudence, world order, global responsibilities towards Nature, and so forth, can be constructed.




[1] Will be defined shortly.

[2] Ibid.

[3] Refer to the Glossary for detailed definition.

[4] Ibid.

[5] Refer to the Glossary.

[6] Please refer to the following references: 1) Al‑Burhan fi `Ulum ul‑Qur'an,by 'Imam Badr ud‑Din Muhammad ibn 'Abdullah Zarkish. Vol 1, p 228, Beirut, 1391 L.H.C. (1972), in Arabic. 2) "Al‑Mizan, Exegesis of the Qur'an", by al‑Allamah as‑Sayyid M.H. Tabataba'i. Vol 3, pp 15‑22, Translated into English by World Organisation for Islamic Studies (WOFIS), P.O. Box 11365‑1545, Tehran, Iran, 1402 L.H.C. (1982).

[7] Refer to the Glossary.

[8] Refer to the Glossary.

[9] Refer to the Glossary.

[10] See the Glossary.

[11] A Qur'anic expression referring to the Jews and Christians, followers of the Old and the New Testaments.

[12] Some people believe that this concept of Islam existed from the beginning of creation.

[13] The root of the original Arabic word used in the Glorious Qur'an is N‑S‑KH (naskh).

[14] Ibid.

[15] The root of the original Arabic word used in the Glorious Qur'an is M‑H‑W (mahw).

 [16] bid.

[17] Please refer to the Glossary.

[18] In general, it means remembrance of Allah the Exalted and mentioning of His name and attributes, in any possible form, either silently or audibly. Specifically, among the Sufi brothers and sisters, it is a pleasant religious gathering in which certain du’a's and munajahs are chanted in a spiritually uplifting atmosphere.

[19] The Glorious Qur'an is full of educational stories about the punishments that arrogant people and societies received, as well as the blessing and peace that were bestowed upon humble believers who do good.

[20] Several dates are suggested by various historians and scholars for this historic Divine Assignment. The most factual one seems to be the 27th of the blessed month of Rajab, in the L.H.C., a well‑celebrated holy day called theMab’ath or the Mi’raj un‑nabiy.

[21] First event: The Voice from Heaven cried:

"O Rasul of Allah! deliver what has been revealed to you from your Lord. And if you do it not, then you have not delivered His message. And Allah will protect you from the people. Surely Allah will not guide the unbelieving people." V:67

The prophet stopped at once and ordered all the people to come around. After making all possible preparations, he delivered a long sermon under Divine Command (known as the declaration of Ghadir Khumm or Hadith thaqalayn) in which the second important issue was raised:

Second event: Hadrat ‘Ali (A.S.) was selected as the leader or Imam of the Muslim community (ummah). This event and hadith is well recorded within both Shi’iy and Sunni hadith writers and commentators. For more information please refer to Imamate, the Vicegerency of the Prophet, by Sayyid Saeed Akhtar Rizvi, pp 62‑84, 4th edition, 1985 (1405 L.H.C.). Publisher: World Organisation for Islamic Services (WOFIS), P.O. Box 11365‑1545, Tehran, Iran.

Third event: Once again the Voice from Heaven proclaimed:

"This day I have perfected your religion for you, completed My favour upon you and have chosen for you Islam as your religion. " V:3

This event, being toward the end of the Prophet's life, has especial significance. Even though there are records indicating the possibility of further revelations after this event (possibly ayat IV:176, II:278‑79, II:281‑82, IX:127, etc.), they are non‑preceptive revelations and are not related to the definition of rules and the perfection of Allah's din. It might also be that Almighty Allah calls His din perfect once Hadrat ‘Ali (A.S.) is selected to commence Imamah. For more information please refer to The history of the Precious Qur'an by Sayyid Muhammad Baqir Hujjati, 5th edition, 1368 S.H.C. (1989), pp 55‑62 (in Farsi). Publisher: Daftar‑e Nashr‑e Farhangui‑ye Islami, Ferdowsi Avenue, Tehran, Iran.

[22] For more information please refer to A brief history of the fourteen infallibles, second edition, pp 20‑23, 1992 (1413 L.H.C.), World Organisation for Islamic Services (WOFIS), P.O. Box 11365‑1545, Tehran, Iran.

[23] The history of the collection of the Glorious Qur'an, Sayyid Muhammad Rida Jalali Na'ini (Farsi), 1365 S.H.C. (1986), p 156.

[24] Sharh us‑Sunnah by Husayn ibn Masu’d (entitled Muhiyy as‑Sunnah), 436‑510 L.H.C. (in Arabic). Also available in the reference cited in the above note.

[25] The emphasis is based on detailed appendices in these two references:

1) an appendix to al‑Qur'an ul‑Karim, donated by the Union of the European Students Islamic Societies and the Student Islamic Societies of Canada and America, with compliments from Kayhan Inc., P.O. Box 638, Oakland Gardens, NY 11364, U.S.A. Translated by Muhammad Kazim Mu’izzi (into Farsi), including various appendices produced by Mahmud Ramyar, and distributed by Book Distribution Center, P.O. Box 22933, Houston, TX 77027, U.S.A.

2) Tafsil‑i ayat il‑Qur’an ul‑Hakim by Jules La Beaume, includingal‑mustadrak, by Edouard Montet, translated into Farsi by Haj Sheykh Mahdi Ilahi Qumshih, of the University of Tehran, published by Islamiyah Booksellers, Tehran, 1345 S.H.C. (1966).

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