Establishing The Textual Purity Of The Qur’an

By Muhammad Yunus, New Age Islam 11 August 2025 Since this study is based entirely on the verses of the Qur’an, it is imperative to begin by affirming the authenticity and textual integrity of the Qur’an—the sole source material for this work. To that end, we present below a set of compelling arguments establishing the reliability of the Qur’anic revelation, outlined in a concise and conclusive manner. I. Immediate Memorization Of Revelation The Qur’an was revealed gradually—beginning with brief passages that grew in length over time. Upon each revelation, the Prophet immediately recited the verses, and his companions present at the time committed them to memory. Thus, memorization became the primary mode of preserving the Qur’anic text. This oral tradition of preservation continues to this day through countless Huffaz (memorizers) around the world—especially in the Arab world, where many Muslim children memorize the Qur’an from an early age. Ii. Inviolability Of A Lyrical Composition Through Memorization Any alteration in a lyrical composition is instantly perceptible to those who have memorized it. Given the Qur’an’s rhythmic and melodic structure, even the slightest deviation would be immediately noticed by its memorizers. Over the past fifteen centuries, this unique feature has served as a natural safeguard, ensuring the Qur’an’s preservation through continuous oral recitation by successive generations since the Prophet’s time III. Absence of the Prophet’s Kin and Companions in the Text One of the most striking features of the Qur’an is its complete omission of the names—or even indirect references—to the Prophet’s closest companions (Abu Bakr, ʿUmar, ʿUthman, ʿAli), his wives, or his blood relatives. This absence rules out the possibility of political influence on the text, which often colours historical records. These individuals later assumed the leadership of the nascent Muslim community as elected Caliphs and held positions of authority during which they could have inserted their names—even subtly—into the Qur’anic text to sanctify and immortalize their legacy. Their collective rule spanned thirty years after the Prophet’s death (632–662 CE), offering ample opportunity for such alterations—yet the Qur’an remains free from even oblique mention. This silence decisively affirms the text’s immunity from political doctoring or posthumous interpolation. IV. The Qur’an’s Unequal Treatment of the Prophet’s Own Birth A remarkable indicator of the Qur’an’s objectivity—and its freedom from personal glorification—is the contrast in how it describes the births of two central figures: Jesus and Muhammad (peace be upon them). While the Qur’an sanctifies the birth of Jesus with celestial proclamations, it refers to the Prophet Muhammad’s early life with profound humility and restraint. • On Jesus Christ: “[The angels said,] O Mary, God gives you good news of a Word from Him. His name is the Messiah, Jesus, son of Mary, honoured in this world and the next, and one of those brought near [to God]. He will speak to people in the cradle and in maturity, and will be of the righteous” (3:45–46). • On Muhammad: “Did He not find you an orphan and give [you] shelter? And find you lost and guide [you]? And find you in need and make [you] self-sufficient?” (93:6–8). This self-effacing portrayal of the Prophet’s early life, in contrast to the exalted tone reserved for Jesus, affirms that the Qur’an is not a product of personal or political ambition. It speaks in a voice above human ego—free from embellishment, even toward its own Messenger. V. Jesus Christ is Accorded Unique Honorific Titles The Qur’an confers upon Jesus Christ a series of exclusive and exalted titles. He is described as: • A Sign (ayah) – 19:21, 21:91, 23:50 • A Mercy (Rahmah) – 19:21 • A Word from God (Kalima) – 3:45, 4:171 • Strengthened by the Holy Spirit (Ruḥ Il-Qudus) – 2:87, 2:253, 5:110 The Qur’an mentions Jesus by name (ʿĪsā) 25 times, and, including references such as “the Messiah” and “son of Mary,” a total of about 35 times—the highest for any Prophet in the Qur’an. In contrast, the name Muhammad (and its variant Ahmad) appears only five times. The Qur’an presents him, not with multiple titles, but with a singularly profound role: “a mercy to all the worlds” (21:107). Had the Qur’an been subject to human editing or theological partisanship, one might expect these emphatic honours to be reserved for the Prophet himself, and for Jesus’s titles to be downplayed or omitted. That the opposite is true only reinforces the impartial and divine nature of the Qur’anic discourse. VI. The Qur’an’s Self-Declared Integrity of Preservation The Qur’an asserts, in the most emphatic terms, that its text has been—and will continue to be—preserved in its original, unaltered form. This claim of divine protection is reiterated in several verses: • “The words of your Lord are perfected in truth and justice. None can alter His words. He is the All-Hearing, the All-Knowing” (6:115). • “Indeed, We have sent down the Reminder, and indeed, We will be its Guardian” (15:9). • “Nay, this is a Glorious Qur’an, inscribed in a well-guarded Tablet” (85:21–22). These verses leave no ambiguity regarding the Qur’an’s incorruptibility. Its preservation is not left to human effort alone but is upheld by divine assurance—underscoring the trustworthiness of the text in all generations. VII. The Qur’an is Free from Any Self-Contradiction Despite addressing a diverse audience—including the Prophet’s followers, the People of the Book (Christians and Jews), pagans, persistent deniers of revelation, and humanity at large—and covering a wide range of themes, the Qur’an maintains remarkable internal coherence. It challenges its readers to find contradictions and confidently asserts its divine origin: • “Do they not then consider the Qur’an carefully? Had it been from anyone other than God, they would surely have found in it many contradictions” (4:82). • “Praise be to God, who has revealed to His Servant the Book and has not allowed it to contain any distortion” (18:1). This unyielding claim of textual unity strengthens the case for the Qur’an’s divine preservation and authenticity. VIII. The Qur’an’s Dire Warning Against Tampering To safeguard its integrity even during the course of revelation, the Qur’an issues an unambiguous and severe warning—addressed to the Prophet himself but carrying implications for all: “If he (Muhammad) had fabricated any sayings and attributed them to Us, We would have seized him by the right hand, then severed his aorta—and none of you could have protected him” (69:44–47). This stark admonition, however symbolic in tone, had a profound psychological and spiritual effect on the Prophet’s companions, who revered him deeply. It heightened their vigilance in preserving every revealed passage with the utmost fidelity and reverence. Taken together, the foregoing arguments (i–viii) form a cohesive and irrefutable case for the Qur’an’s textual purity. Had there been any tampering or inconsistency, it would not have escaped the scrutiny of the Prophet’s opponents or the wider Arab audience. They would have challenged the Qur’an’s claims and rejected its message. And even if, hypothetically, some had embraced Islam during the Prophet’s lifetime due to other factors, any contradiction or alteration would have surely surfaced after his death. Yet this did not occur. On the contrary, his immediate successors—those closest to the events—demonstrated unwavering belief in the Qur’an and upheld its authority with the same fervour. Thus, the continuity of conviction from the Prophet’s time through the early generations of Muslims provides the strongest possible assurance that the Qur’an has come down to posterity in its original and unaltered form. ----- Muhammad Yunus, a Chemical Engineering graduate from Indian Institute of Technology, and a retired corporate executive has been engaged in an in-depth study of the Qur’an since early 90’s, focusing on its core message. He has co-authored the referred exegetic work, which received the approval of al-Azhar al-Sharif, Cairo in 2002, and following restructuring and refinement was endorsed and authenticated by Dr. Khaled Abou El Fadl of UCLA, and published by Amana Publications, Maryland, USA, 2009. URl: https://www.newageislam.com/debating-islam/textual-purity-quran/d/136461 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism