Search the Community

What are the reasons and evidence that the Quran has been preserved from distortion and holds greater authenticity compared to other heavenly scriptures? In the following text, we will comprehensively and fairly compare the Quran with other holy scriptures. By referencing Quranic evidence (such as its challenge, textual coherence, historical record of its compilation, and continuous transmission) and the criticisms leveled against Jewish and Christian holy books (such as distortion, contradictions, and non-monotheistic views), we will elaborate on the superior authenticity of the Quran. The Authenticity of the Quran: Evidence of Its Preservation from Distortion The Quran is the only divine book that has been completely preserved from distortion, and this divine preservation itself is a sign of its miraculous nature. The reasons for this claim include: 1. The Quran's Claim of Divine Origin The Quran explicitly declares itself to be the word of God: "We sent it down with truth, and with truth it descended."[1] And it proves this claim thus: "Indeed, this [Quran] is the revelation of the Lord of the worlds. The Trustworthy Spirit has brought it down. Upon your heart, [O Muhammad] - that you may be one of the warners - In a clear Arabic tongue. And indeed, it is [mentioned] in the scriptures of the former peoples. Is it not sufficient for them that the scholars of the Children of Israel know it? And if We had revealed it to any of the non-Arabs and he had recited it to them, they would not have believed in it." [2] 2. The Quran's Challenge (The Challenge of Inimitability - Tahaddi) The Quran has challenged its opponents, stating that if they can, they should produce even a single surah (chapter) like it: "Say, 'If mankind and jinn were to gather in order to produce the like of this Quran, they could not produce the like of it, even if they were to each other assistants.'"[3] This is despite the fact that Prophet Muhammad (SAW) was unlettered (illiterate) and could not have authored such a book himself. As God says to His Prophet: "And you did not recite before it any scripture, nor did you inscribe one with your hand. Otherwise, the falsifiers would have had [cause for] doubt." [4] 3. Coherence and Absence of Contradictions The Quran also refers to its own harmony and coherence, stating: "Do they not then reflect on the Quran? Had it been from [any] other than Allah, they would surely have found in it much inconsistency." [5] The Holy Quran was revealed over the twenty-three years of Prophet Muhammad's mission, during a turbulent and eventful period filled with many ups and downs and bitter and sweet incidents. Yet, these changes did not affect the coherence of its content or its miraculous style. Various life events lead to different psychological and emotional states in humans, such as fear and hope, sorrow and joy, excitement and happiness, and these significantly influence a person's thoughts, speech, and actions, naturally causing variations in their speech. Given these points, the uniformity and harmony of the Quranic verses themselves are a testament to its miraculous nature. [6] 4. The Meticulous Recording and Continuous Transmission (Tawatur) of the Quran The recording of the Quran also played a significant role in its preservation and prevention of distortion. Ibn al-Nadim, a bibliographer from the 4th century AH, in his book Al-Fihrist, identifies the Mushaf of Imam Ali (AS) as the first complete Mushaf of the Quran. [7] After the passing of the Prophet (PBUH), Imam Ali (AS) compiled the Quran in his home in order of revelation, presenting it to the people and companions. Some companions did not accept this Mushaf, so Imam Ali (AS) removed it from public access. [8] In addition to Imam Ali, Zayd ibn Thabit and some companions such as Abdullah ibn Mas'ud, Ubayy ibn Ka'b, Miqdad ibn Aswad, Salim Mawla Abi Hudhayfa, Mu'adh ibn Jabal, and Abu Musa al-Ash'ari also undertook the compilation of the Quran. [9] This dedication continued until, during the time of Uthman, the third Caliph, a decision was made to standardize the Mushafs. For this purpose, twelve companions, including Zayd ibn Thabit, Abdullah ibn Zubayr, and Abdullah ibn Abbas, under the supervision of Ubayy ibn Ka'b, compiled the Quran.[10] The compiled Quran was approved by Imam Ali (AS), and he adhered to it even after becoming Caliph.[11] After Imam Ali (AS), subsequent Imams also affirmed Uthman's Quran and emphasized its preservation.[12] Thus, the Quran was transmitted in a preserved and written form from one generation to another, which indicates its high authenticity. Comparison with Other Holy Books In contrast, the Torah and the Gospels face serious challenges regarding their authenticity: Distortion in the Torah From the text of the current Torah itself, it appears that only one copy existed. Prophet Moses entrusted it to the Levite priests who carried the Ark of the Covenant, and also to the elders of the Children of Israel, instructing them to read it to the Children of Israel every seven years during the Feast in a public assembly. [13] Given these conditions, the question arises: what guarantee is there that the Torah, which was inaccessible to the general populace and was kept by a select few in a single copy, and read to the people at long intervals, was preserved from distortion? The language used in the current Torah indicates that the existing Torah is neither a divine writing nor was it authored by Prophet Moses. For instance, phrases like "The Lord said to Moses, Say to the Israelites"[14] bear witness to this. Furthermore, according to Jewish history and the Old Testament's own admission, during Nebuchadnezzar's attack on Jerusalem, all that was in the temple was either plundered or burned and destroyed. [15] One Christian scholar and expert stated: "In ancient times, people believed that Moses wrote the Torah, but new studies of the Bible show that answering the question of the origin and source of the books of the Torah is more difficult than initially thought; the Torah emerged over generations; initially, there were narratives that the Jewish people orally transmitted to each other, then these narratives were written in several collections, some of which were about history and others about laws; finally, in the fifth century BCE, these collections were gathered into one book; those who were involved in this complex and lengthy work were many, and the names of the vast majority of them have been forgotten by history, and according to Jews and Christians, divine inspiration accompanied and supported all stages of the Torah's compilation." [16] What has been said indicates that the authenticity of the existing Torah cannot be assured, and this book has not been preserved from distortion and error. Distortion in the Gospels Regarding the New Testament, it must be said that Christians themselves admit that various parts of this covenant were neither from God nor from Jesus, but rather from ordinary people who believed in Jesus. Some of them were apostles and disciples of Jesus, while others, like Paul, Luke, and Mark, were not disciples or apostles, and some had never even seen Jesus. [17] It is interesting to note that among the four Gospels, Mark's Gospel is considered the oldest by researchers, yet he himself was not a direct disciple of Jesus. [18] Will Durant writes about the four Gospels: "In short, it is clear that there are many contradictions between one Gospel and other Gospels, and in all four Gospels, ambiguous historical information, suspicious similarities with myths of pagan gods, and fabricated events to prove the fulfillment of Old Testament prophecies are observed." [19] Therefore, the New Testament cannot be relied upon as the primary source of Christianity. Differences in the Concept of God Understanding God in the Quran: In the Quran, God is introduced descriptively. His worthy attributes are stated, and anything unworthy of Him is denied. In the Quranic worldview, God is unlike anything, [20] everyone is in need of Him, and He is free of all needs. [21] God is All-Knowing of everything, [22] and All-Powerful over everything. [23] He is closer to humans than their jugular vein, [24] possesses all perfections, [25] He is not a body and cannot be seen with eyes. [26] This is the Quran's perspective on knowing God and His greatness. Understanding God in the Holy Books: In the Old Testament, the story of Adam and Eve and their disobedience to the divine command is depicted in a strange way; as if God's purpose in prohibiting humans from eating from the forbidden tree was to prevent them from reaching a status like Him and attaining divinity. On the other hand, in this part of the Holy Book, it is stated that Adam and Eve heard the voice of God walking in the garden, as if He were a human. Furthermore, God is depicted as if He lies; because in this story, it is narrated that God told Adam and Eve that if they ate from this forbidden tree, they would die, yet they ate and did not die. [27] In another place, it is narrated that God appears in the form of a human and wrestles with Jacob, and Jacob cannot defeat Him. [28] What does depicting such a God, who has a body and is defeated by His prophet, do to monotheism and the understanding of God? In one part of the Old Testament, it is stated that Moses, with seventy elders of the Children of Israel, goes to see God on Mount Sinai, and they appear in the presence of God and see Him. [29] In another narration about Prophet Abraham, it is stated that three men entered upon Abraham, one of whom was God, and He promised Abraham that next year when He visited him, Abraham would have a child. Sarah laughed to herself at the thought of having a child at her age and did not believe this statement. It is interesting that this God eats and drinks during this encounter. [30] In the New Testament, it is explicitly stated that Jesus is God and God is in him. He is the Son of God and possesses divinity. [31] In another place, from the words of Jesus, it is stated: "I and the Father are one." [32] In another place, it is stated: "yet for us there is but one God, the Father, from whom all things came and for whom we live; and there is but one Lord, Jesus Christ, through whom all things came and through whom we live." [33] Based on these very statements in Christian texts, the Council of Chalcedon in 451 AD expressed with greater clarity and emphasis: "Therefore, our one and only God, Jesus Christ, is complete in divinity and also in humanity. Both truly God and truly man, composed of a rational soul and body. Both consubstantial with God the Father in divinity and consubstantial with his human mother." [34] This is a summary of the theology in the New and Old Testaments. Differences in the Status of Prophets Prophets in the Quran: In the Quran, the status and position of prophets are considered very high, and God regards them as pure and virtuous individuals, adhering to every single divine command and regulation, compassionate towards people, and sincere and perfect individuals, to the extent that He sends peace upon them. [35] The Holy Quran explains the purity and infallibility of prophets thus: God sent the prophets as bearers of good news and warnings, and He sent down with them the Book in truth, so that they might judge between people concerning that in which they differed. [36] From this verse, it is well understood that God's purpose in sending messengers is to guide towards the path of truth. Among the characteristics attributed to these prophets is their knowledge of the unseen world. God says in this regard: "He is the Knower of the unseen, and He does not disclose His unseen to anyone, except to a messenger whom He has chosen. For indeed, He dispatches before him and behind him observers. That He may know that they have conveyed the messages of their Lord; and He has encompassed whatever is with them and has enumerated all things in number." [37] From the verse, it is well understood that firstly, the prophets are pleasing to God, and secondly, God has placed guardians over them to protect them from error, in addition to the fact that they are guided by God, [38] and we are commanded to obey them. [39] These are the characteristics of prophets in the Quran. Prophets in the Holy Books: 1. Attributing drunkenness and intoxication to Prophet Noah: Noah began to be a farmer and planted a vineyard. When he drank too much wine, he lay uncovered in his tent in a state of drunkenness. Ham, the father of Canaan, saw his father's nakedness, went out, and told his two brothers. Shem and Japheth, upon hearing this news, took a cloak, laid it across their shoulders, and walked backward to cover their father so that they would not see his nakedness. [40] 2. Attributing fornication and intoxication to Prophet Lot: Lot's daughters give their father wine and sleep with him, and each of them conceives a son from their father. [41] 3. Regarding Prophet David, it is stated: One day, while taking a stroll on the palace roof, he saw a beautiful woman bathing. So he brought her to the palace and committed adultery with her, even though her husband was on the battlefield. The woman became pregnant by David, so David ordered the army commander to place her husband on the front lines to be killed. With this order, the man was killed in battle, and David brought his wife to the palace and took her as his own wife. [42] The second child born to this woman from David was Solomon. [43] Differences in the Concept of the Hereafter The Hereafter in the Quran: In the Quran, various verses speak about the Hereafter, which can be broadly categorized as follows: verses indicating that there is no argument for denying the Hereafter; [44] verses referring to phenomena similar to the Hereafter; [45] verses refuting the doubts of those who deny the Hereafter and proving its possibility; [46] verses introducing the Hereafter as a definite and unfailing divine promise; [47] and finally, verses that rely on rational proofs for the necessity and certainty of the Hereafter. [48] The Hereafter in the Holy Books: In the Old Testament, there is no explicit mention of the Hereafter, and wherever there is talk of reward for good deeds and punishment for bad ones, it refers to worldly rewards and punishments, with no mention of the afterlife. [49] In the New Testament, however, some passages refer to the Hereafter, of which one example will be given: "You have heard that it was said, 'You shall not commit adultery.' But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart. If your right eye causes you to stumble, gouge it out and throw it away. It is better for you to lose one part of your body than for your whole body to be thrown into hell. And if your right hand causes you to stumble, cut it off and throw it away. It is better for you to lose one part of your body than for your whole body to go into hell." [50] Conclusion By comparing Quranic evidence with the criticisms leveled against the Holy Books, it becomes clear that the Quran is the only book that, with a strong historical record, rational and textual evidence, and internal coherence, has been preserved from distortion and can be relied upon as the most authentic religious text. [1] . Isra: 105. [2] . Shu'ara: 193-199. «نَزَلَ بِهِ الرُّوحُ الْأَمِينُ * عَلَى قَلْبِكَ لِتَكُونَ مِنَ الْمُنْذِرِينَ * بِلِسَانٍ عَرَبِيٍّ مُبِينٍ * وَإِنَّهُ لَفِي زُبُرِ الْأَوَّلِينَ * أَوَلَمْ يَكُنْ لَهُمْ آيَةً أَنْ يَعْلَمَهُ عُلَمَاءُ بَنِي إِسْرَائِيلَ * وَلَوْ نَزَّلْنَاهُ عَلَى بَعْضِ الْأَعْجَمِينَ * فَقَرَأَهُ عَلَيْهِمْ مَا كَانُوا بِهِ مُؤْمِنِينَ» [3] . Isra: 88. «قُلْ لَئِنِ اجْتَمَعَتِ الْإِنْسُ وَالْجِنُّ عَلَىٰ أَنْ يَأْتُوا بِمِثْلِ هَٰذَا الْقُرْآنِ لَا يَأْتُونَ بِمِثْلِهِ وَلَوْ كَانَ بَعْضُهُمْ لِبَعْضٍ ظَهِيرًا» [4] . 'Ankabut :48. «وَمَا كُنْتَ تَتْلُو مِنْ قَبْلِهِ مِنْ كِتَابٍ وَلَا تَخُطُّهُ بِيَمِينِكَ ۖ إِذًا لَارْتَابَ الْمُبْطِلُونَ» [5] . Nisa': 82. «أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ ۚ وَلَوْ كَانَ مِنْ عِنْدِ غَيْرِ اللَّهِ لَوَجَدُوا فِيهِ اخْتِلَافًا كَثِيرًا» [6] . Amoozesh-e Aqa'ed, Mesbah Yazdi, Mohammad Taghi, vol. 1, p. 266. [7] . Al-Fihrist, Ibn Nadim, vol. 1, p. 45. [8] . 'Olum-e Qur'ani, Ma'refat, Mohammad Hadi, vol. 1, p. 122. [9] . Ibid. p. 125. [10] . Ibid. p. 137. [11] . Ibid. p. 138. [12] . Ibid. p. 139. [13] . The Holy Book, Deuteronomy 31, Verse 10-13. [14] . The Holy Book, Numbers 5, Verse 5-6. [15] . The Holy Book, Kings 2, Chapter 25, Verse 8-11. [16] . Kalam-e Masihi (Christian Theology), Thomas Michel, p. 32. [17] . Ibid. pp. 42-43. [18] . Ibid. p. 44 [19] . Tarikh-e Tamaddon (The Story of Civilization), Durant, William James, vol. 3, pp. 665-666. [20] . Shura :11. «لَيْسَ كَمِثْلِهِ شَيْءٌ» [21] . Fatir:15. «يَا أَيُّهَا النَّاسُ أَنْتُمُ الْفُقَرَاءُ إِلَى اللَّهِ ۖ وَاللَّهُ هُوَ الْغَنِيُّ الْحَمِيدُ» [22] . Hujurat :16. «وَاللَّهُ يَعْلَمُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ» [23] . Hud:4. «إِلَى اللَّهِ مَرْجِعُكُمْ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ» [24] . Q:16. «وَلَقَدْ خَلَقْنَا الْإِنْسَانَ وَنَعْلَمُ مَا تُوَسْوِسُ بِهِ نَفْسُهُ ۖ وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ» [25] . A'raf :180. «وَلِلَّهِ الْأَسْمَاءُ الْحُسْنَىٰ فَادْعُوهُ بِهَا» [26] . An'am :103. «لَا تُدْرِكُهُ الْأَبْصَارُ وَهُوَ يُدْرِكُ الْأَبْصَارَ ۖ وَهُوَ اللَّطِيفُ الْخَبِيرُ» [27] . The Holy Book, Genesis, Chapter 3 from Verse 9 to Verse 20. [28] . The Holy Book, Genesis, Chapter 32, Verse 25. [29] . The Holy Book, Exodus, Chapter 24, Verse 9-10. [30] . The Holy Book, Genesis, Chapter 18, Verse 1. [31] . The Holy Book, Gospel of John, Chapter 1, Verse 1. [32] . The Holy Book, Gospel of John, Chapter 10, Verse 30. [33] . The Holy Book, Corinthians (1), Chapter 8, Verse 6. [34] . Dayerat-ol-Ma'aref-e Mosavvar-e Masihiat (Illustrated Encyclopedia of Christianity), Ann Marie B. Bahr, vol. 1, p. 61. [35] . Saffat: 181. «وَسَلَامٌ عَلَى الْمُرْسَلِينَ» [36] . Baqara: 213. «كَانَ النَّاسُ أُمَّةً وَاحِدَةً فَبَعَثَ اللَّهُ النَّبِيِّينَ مُبَشِّرِينَ وَمُنْذِرِينَ وَأَنْزَلَ مَعَهُمُ الْكِتَابَ بِالْحَقِّ لِيَحْكُمَ بَيْنَ النَّاسِ فِيمَا اخْتَلَفُوا فِيهِ» [37] . Jinn: 26-28. «عَالِمُ الْغَيْبِ فَلَا يُظْهِرُ عَلَىٰ غَيْبِهِ أَحَدًا * إِلَّا مَنِ ارْتَضَىٰ مِنْ رَسُولٍ فَإِنَّهُ يَسْلُكُ مِنْ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ رَصَدًا * لِيَعْلَمَ أَنْ قَدْ أَبْلَغُوا رِسَالَاتِ رَبِّهِمْ وَأَحَاطَ بِمَا لَدَيْهِمْ وَأَحْصَىٰ كُلَّ شَيْءٍ عَدَدً» [38] . An'am: 90. «أُولَٰئِكَ الَّذِينَ هَدَى اللَّهُ ۖ فَبِهُدَاهُمُ اقْتَدِهْ» [39] . Muhammad: 33. «يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ أَطِيعُواْ ٱللَّهَ وَأَطِيعُواْ ٱلرَّسُولَ وَلَا تُبۡطِلُوٓاْ أَعۡمَٰلَكُمۡ» [40] . The Holy Book, Genesis, Chapter 9, Verse 20. [41] . The Holy Book, Genesis, Chapter 19, Verse 31. [42] . The Holy Book, Samuel 2, Chapter 11, Verse 2. [43] . The Holy Book, Samuel 2, Chapter 12, Verse 24. [44] . Jathiya: 32. «وَإِذَا قِيلَ إِنَّ وَعْدَ اللَّهِ حَقٌّ وَالسَّاعَةُ لَا رَيْبَ فِيهَا قُلْتُمْ مَا نَدْرِي مَا السَّاعَةُ إِنْ نَظُنُّ إِلَّا ظَنًّا وَمَا نَحْنُ بِمُسْتَيْقِنِينَ» ­_ Jathiya: 24. «وَقَالُوا مَا هِيَ إِلَّا حَيَاتُنَا الدُّنْيَا نَمُوتُ وَنَحْيَا وَمَا يُهْلِكُنَا إِلَّا الدَّهْرُ ۚ وَمَا لَهُمْ بِذَٰلِكَ مِنْ عِلْمٍ ۖ إِنْ هُمْ إِلَّا يَظُنُّونَ» _ Qasas: 39. «وَظَنُّوا أَنَّهُمْ إِلَيْنَا لَا يُرْجَعُونَ» _ Kahf: 36. «وَمَا أَظُنُّ السَّاعَةَ قَائِمَةً وَلَئِنْ رُدِدْتُ إِلَىٰ رَبِّي لَأَجِدَنَّ خَيْرًا مِنْهَا مُنْقَلَبًا» [45] . Baqara: 259. «أَوْ كَالَّذِي مَرَّ عَلَىٰ قَرْيَةٍ وَهِيَ خَاوِيَةٌ عَلَىٰ عُرُوشِهَا قَالَ أَنَّىٰ يُحْيِي هَٰذِهِ اللَّهُ بَعْدَ مَوْتِهَا ۖ فَأَمَاتَهُ اللَّهُ مِائَةَ عَامٍ ثُمَّ بَعَثَهُ...» _ Baqara: 260. «وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ أَرِنِي كَيْفَ تُحْيِي الْمَوْتَىٰ ۖ قَالَ أَوَلَمْ تُؤْمِنْ ۖ قَالَ بَلَىٰ وَلَٰكِنْ لِيَطْمَئِنَّ قَلْبِي ۖ قَالَ فَخُذْ أَرْبَعَةً مِنَ الطَّيْرِ ....» [46] . Sajda: 10-11. «وَقَالُوا أَإِذَا ضَلَلْنَا فِي الْأَرْضِ أَإِنَّا لَفِي خَلْقٍ جَدِيدٍ ۚ بَلْ هُمْ بِلِقَاءِ رَبِّهِمْ كَافِرُونَ * قُلْ يَتَوَفَّاكُمْ مَلَكُ الْمَوْتِ الَّذِي وُكِّلَ بِكُمْ ثُمَّ إِلَىٰ رَبِّكُمْ تُرْجَعُونَ» _ Ahqaf: 33. «أَوَلَمْ يَرَوْا أَنَّ اللَّهَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَلَمْ يَعْيَ بِخَلْقِهِنَّ بِقَادِرٍ عَلَىٰ أَنْ يُحْيِيَ الْمَوْتَىٰ ۚ بَلَىٰ إِنَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ» [47] . Ghafir: 59. «إِنَّ السَّاعَةَ لَآتِيَةٌ لَا رَيْبَ فِيهَا وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يُؤْمِنُونَ» _ Hajj: 7. «وَأَنَّ السَّاعَةَ آتِيَةٌ لَا رَيْبَ فِيهَا وَأَنَّ اللَّهَ يَبْعَثُ مَنْ فِي الْقُبُورِ» _ Shura: 7. « وَتُنْذِرَ يَوْمَ الْجَمْعِ لَا رَيْبَ فِيهِ» [48] . Muminoon: 115. «أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَاكُمْ عَبَثًا وَأَنَّكُمْ إِلَيْنَا لَا تُرْجَعُونَ» __ Rum: 19. «يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَيُخْرِجُ الْمَيِّتَ مِنَ الْحَيِّ وَيُحْيِي الْأَرْضَ بَعْدَ مَوْتِهَا وَكَذَلِكَ تُخْرَجُونَ» [49] . The Holy Book, Deuteronomy 28, Verse 1. [50] . The Holy Book, Gospel of Matthew, Chapter 5, Verse 27.