The Qur’an – Nurun ‘Ala Nur (Light Upon Light): An Exposition Of Qur’anic Guidance In Its Own Words - Part One

By Muhammad Yunus, New Age Islam (Co-author (Jointly with Ashfaque Ullah Syed), Essential Message of Islam, Amana Publications, USA, 2009) 9 December 2024 Table of Contents INTRODUCTION 8 #1. Evolution of Secondary sources 9 #2. Establishing the authority of the source material – the Qur’an. 9 #3. The Object of this book.11 #4. The Enlightening Role of the Qur’an. 12 #5. Impact of the revelation in the Spiritual realm13 #6. Impact of the Qur’an in the worldly plane. 13 #7. The Signature wisdom of the Qur’an. 14 #8. The Fighting Verses of the Qur’an 15 #9. Existential dimension of the Qur’an and dangers of literalism. 15 HISTORICITY AND DISTINCTIVE FEATURES OF THE QUR’AN.16 SECTION-1. SPIRITUAL TRAJECTORIES OF THE QUR’AN 17 #10. God is One, Unique and Transcendent.17 #11. Salah (Praising and glorifying God and seeking his protection): 18 #12. FRIDAY PRAYER.18 #13. Salah as a universal meditation for all humanity. 19 # 14. Good deeds with submission to God’s Will is the essence of Islamic message. 20 #15. Moral excellence / God consciousness (taqwa) is the bedrock of Islam: 20 #16. Humanitarianism (Zakah). 21 #17. Zakat (Mandatory Charity). 22 #18. Zikr (Remembrance) of God is the essence of prayer and spirituality 23 #19. Fasting 23 #20.Hajj Rites 24 # 21. Selfless dedication to please God (al-birr) – to attain the rank of muttaqi.25 #22. Jihad - a ceaseless struggle to face the challenges and hardships of life. 25 #23. Divine scheme of diversity of race, color and language 26 #24 No Coercion or discrimination in Religion 26 #25 Plurality of Faiths 27 #26. God may pardon those who had no means of guidance 28 #27. Brotherhood of humanity 28 #28. The Case of Apostasy 29 #29. The Case of Blasphemy Law 29 #30. Taking a false oath that could upset social peace and harmony is forbidden: 30 #31. Introduction of Prohibitory commandments. 30 SECTION-2. QUR’AN - A FONT OF JUSTICE AND CATALYST OF HUMAN RIGHTS. 31 #32. Qur’an’s revolutionary notion of haqq or incontestable right. 31 #33. Absolute justice is the bedrock of Islamic ethos. 32 #34. The primary duty of a ruler is to establish justice.: 33 #35. The right of hearing and appeal of an accused: 33 #36. Proportionality of Crime and Punishment. 34 #37. Female Infanticide. 34 #38. Arbitrary retaliatory killing was forbidden. 35 Emancipation of slavery: 35 #39. Security of non-combatants caught in war 35 SECTION-3. MORAL TRAJECTORIES OF JUSTICE. 36 #40. The duty of the grown up children to support their parents.36 #41. The moral right of the sick and marginalized relatives or friends. 36 #42. The rights of the deprived orphans 37 #43. Incontestable Rights (huquq) of the poor in the wealth of the rich: 38 SECTION-4. EXPLORATION OF KNOWLEDGE AND RESOURCES OF NATURE 39 #44. Pursuit of universal knowledge.39 Man’s potential to tap resources of nature.40 #45. Scientific flashes of the Qur’an. 41 #46. Human Embryology 43 #47 Movement of heavenly bodies in orbits44 #48. Geographic Marvels of the earth." 45 #49. The self-sustaining cycle of the plant and animal world 46 SECTION-5 EXCELLENCE IN CONDUCT AND BEHAVIOR. 47 #50 The Prophet Muhammad as an exemplar 47 #51. Restrain anger, forgive people, be courteous in greeting, speak nicely, avoid conflict, and do not talk evil of people in public unless you are wronged. 48 #52. Shun arrogance, boasting, loud talk, and remain deaf to whispers. 48 #53. Eschew slandering, back-biting, hoarding of wealth, miserliness, excessive suspicion and spying over others.48 #54. Return evil with good – hatred with kindness.49 #55. Kindness to all people regardless of any religious affiliations. 49 #56. The Qur’anic Ideal of conduct and behavior of a Muslim. 49 SECTION-6 On Personal clothing and Modesty. 50 #57 The cloak of taqwa is better than the cloak of any other material. 50 #58. Guidelines on modesty in mixed gender environments. 50 #59. The Qur’an makes concession for elderly women. 51 #60. Dressing guideline for the Prophet's household and other believing women51 #61. Qur’anic universal guidelines on modesty 52 SECTION-7 DIETARY GUIDELINES. 52 #62. The Qur’an’s dietary relaxations 52 #63. The Qur’an’s express dietary restrictions 53 #64. Any Self-denial or undue austerity is not approved. 53 #65. Curbing greed and craving for the luxuries and sensual pleasure of life 54 #66. Food of the ‘People of Scripture is allowable 54 #67. Intoxicants and Gambling. 55 #68. Good deeds and taqwa are of supreme significance compared to dietary habits 55 #69. All good things are lawful if obtained lawfully and consumed in moderation. 56 SECTION-8. PHASED INTRODUCTION OF MARRIAGE LAWS. 56 # 70. The Qur’an recommends monogamy as a social norm but does not mandate it 57 in historical perspective, mandating monogamy would have been a gender curse. 58 #71. The Qur’an permits restrictive polygamy under exceptional circumstances.58 #72. Sexual freedom without any coercion in wedlock. 59 #73. The Qur’an forbids marriage with the mushrikin 60 #74. Muslim men and women to choose their spouses 60 #75. Muslim men to marry any believing women. 61 #76. The Qur’an abolishes Incest and unwedded intimacy.61 #77. The Qur’an does not support marriage of minors 62 #78. Menstruation 62 #79. Men to give women dower at the time of marriage 63 #80. Women are entitled to independent income 63 #81. Role of men and women in wedlock 64 #82. Role of Arbitration to reconcile estranged espouses. 65 #83. The Qur’an overrules any notion of male superiority.65 #84. Paradox of linking Islam with misogynistic customs 66 SECTION-10. QUR’ANIC LAWS ON DIVORCE 66 #85. Phased execution of divorce. 66 #86. Three months waiting period for woman under notice of divorce. 67 #87. A woman can initiate a divorce unilaterally (khula) 68 #88. Remarriage between spouses after irrevocable divorce 68 #89. Shared responsibility of a divorced couple in raising the child born from their union. 69 #90. Settlement of dower if neither marriage is consummated nor dower fixed 70 #91. Settlement of dower if marriage is not consummated, but dower is fixed 70 #92. Maintenance for a divorced woman 71 #93. Clarification on the waiting period (iddah) 71 #94. The Qur’an forestalls any manipulation of its commandments 72 #95. Empowerment of widows 72 SECTION – 11 AGAINST UNLAWFUL INTIMACY / ADULTERY / HOMOSEXUALITY 73 #96. Sexual norms of pre-Islamic Arabia. 73 #97. Qur’anic punishment for adultery (zina) 74 #98. Qur’anic punishment for slandering against chaste women 74 #99. Accusing one’s wife of sexual offences if her husband is the only witness 75 #100. Random Sexual lapses 75 #101. The Qur’an condemns homosexuality. 75 SECTION-12. COMMERCIAL CONTEXTS 76 Foundational Principles 76 #102.Do not usurp what belongs to others.76 #103. Fair Measurement and Weight: 77 #104. Fair payment for goods and services.77 #105. Usury (riba) and unrestrained profiteering. 77 #106. Will and Inheritance. 78 #107. Leaving behind a will – a moral and legal obligation:78 #108. Inheritance Ratios in the absence of any will. 79 #109. Qur’anic Guidelines on distribution of Legacy. 79 #110. The Case of modern banking 80 #111. On the drafting of a commercial contract 80 #112. Why two women to substitute for one man as a witness? 81 SEC-13 - BID THE GOOD (MA’RUF) AND RESTRAIN THE EVIL (MUNKAR) 81 #113. Consultation in conducting affairs 82 SECTION - 14- ABOMINABLE DEEDS ARE FORBIDDEN AND SINFUL. 83 #114. God is merciful to the repentant: 83 SECTION-15. EXEMPLARY PUNISHMENTS FOR HEINOUS CRIMES. 84 #115. Definition and Perception of Crime: 84 #116. Qur’an warns of amputation punishment based on past precedent.84 #117. Punishments are exemplary and era specific. 85 SECTION-18. CLARIFICTION OF MISINTERPERTATIONS IN QUR’ANIC MESSAGE 85 #118. God will not accept any religion other than Islam. 85 119. Historical necessity of jiziya tax in the concluding phase of the revelation.86 #120.Sunnah versus Hadith 86 #121. Relationship of Hadith and the Qur'an. 87 #122. The Sharia Law of Islam – a cumulative juristic tradition, not a word of God. 87 #123. Role of Muslims as witnesses to humanity. 88 #124. Qur’anic commandments are gender neutral, except those gender specific. 88 #125. The knowledge of the un-knowable (alim al ghayb) 89 #126.Obey and follow the Prophet. 89 The Qur’an does not connect religion with statecraft. 90 THE QUR’AN –Nurun ‘Ala Nur (Light Upon Light.)* An Exposition Of Qur’anic Guidance In Its Own words. August 8 2024 Introduction In his book, The 100- A Ranking of the Most Influential persons in History, the world renowned American scholar Michael H.Harts, ranks Prophet Muhammad (Peace and God’s Blessings be upon him) as No.1. In the concluding paragraph of his essay on the Prophet he declares: “It is this unparalleled combination of secular and religious influence which I feel entitles Muhammad to be considered the most influential single figure in human history “ Interestingly this ranking goes neatly with the following pronouncement of the Qur’an which dates at least 14 centuries from Michael Hart’s time: • “Those who follow the Messenger, the untutored Prophet, they find him described in the Torah and the Gospel. He directs them to righteousness, deters them from evil, allows them good things, forbids them wickedness, and relieves them of the burdens and shackles that weigh upon them. Those who believe in him, respect him, support him, and follow the light (Nur) that descended with him are the successful” (7:157). With this very brief preamble, let us come straight to the point – an objective review of the diverse elements of Qur’an’s commandments (Hidaya) that the Prophet Muhammad conveyed as his sole mission. Thus his ranking as the most influential person in history renders the Qur’an as the most influential book in history. As a revealed scripture, the Qur’an is not like any standard text book. Nor is it a linear or structured narration like the secondary sources of Islam notably the hadith, Sharia Law or the Prophet’s biography – each having evolved more than two centuries after the death of the Prophet. Since Islamic scholarship and religious thoughts sanctify the secondary sources as intrinsic part of religion or faith, we start with a summary briefing on the evolution of the secondary sources so that Muslims understand the dichotomy between the Qur’an primary and secondary sources. #1. Evolution Of Secondary Sources Islam’s growth in the first two centuries has been phenomenal Either through conquest in its early decades or peaceful proselytization and missionary activities in later years Islam had become the most popular and welcome religion from Spain to the West to the inner recesses of China in the East. Since this vast and expanding region was largely non-Arabic and had divergent social, cultural and legal systems, it was not possible to take the Arabic Qur’an to its people without interpretation in native languages. The secondary sources evolved with time, to interpret and apply the Qur’anic Hidaya and model in the different social and cultural settings that Islam encountered in this period. The secondary sources included the Hadith, Sharia Law, and the biography of the Prophet. Without delving further into the ramifications of the secondary sources let us come straight to the heart of the religion – its epicentre – the Qur’an. Throughout its formative phase (the first two centuries) , and beyond that to this day, the Qur’an has remained the singular uncontested Scripture of Islam, while the secondary sources have served as the practical implementation of the Qur’anic message under different socio- cultural setting of the growing Muslim world. Passages- of varying lengths from the Arabic Qur’an are recited in the Salah (daily prayer) in Muslim households and mosques of all sects and law schools (Malaki, Hanbali, Hanafi and Shafi’i) all over the world, while reports from Hadith (known as traditions) are told to convey the practical aspects of Islam. Not one single sect or Law school - even those outlawed by the Ulama (Mutazila for example) claim to have a version of the Qur’an that differs from the current manuscript in a single word let alone verse. Besides the entire corpus of secondary sources including the Hadith are based on oral reports or the opinions of contemporaneous scholars – so they cannot claim any sacredness of in Islam Allah alone is worthy of being Sacred and above any association or doubts. So the Qur’an and Qur’an alone is the embodiment of divine guidance for all humanity. Finally, to quote Chiragh Ali, a protégé of Syed Ahmed (1817-1898), the renowned Muslim intellectual of British India: “The only law of Muhammad or Islam is the Qur’an, and only the Qur’an. [Islam and Change, extracted from John L. Esposito, Islam the Straight Path, New York 1994, p. 44. #2. Establishing The Authority Of The Source Material – The Qur’an. As this paper is built around the verses of the Qur’an, it is essential to first establish the authenticity of the text of the Qur’an - the singular source material for this work. So, as a starter, we list below a set of compelling arguments to support the purity of the revelation – the Qur’an or the Recital that we have in our hands. i. The Qur’an came down in passages that were initially small and became bigger with passage of time. The moment any passage was revealed, the Prophet recited it and those of his companions who were with him witnessed it and memorized it. Memorization was thus the primary mode of preservation of the Qur’an, and is continued to this day by countless Huffaz (memorizers) across the world – particularly in the Arab world where Muslim children learn the Qur’an by heart at an early age. ii. As any doctoring of a lyrical composition is ineffably signalled from the subconscious mind of the reciter, there is no chance of the Qur’an ever being altered or doctored during the past 14+ centuries of oral recitation in each successive generation since the Prophet’s era. iii. The absence of the name or even an oblique mention of any of the Prophet’s closest companions (Abu Bakr, Umar, Uthman, Ali), wives or blood relatives – exonerates the Qur’an from any possible political influence that inevitably happens with historical records. These companions later became the elected Caliphs of the new nation (Ummat) of Islam and were in comfortable position during their tenure as Caliphs to have their names or even initials inserted at one or the other pauses or interjections in the Qur’an to sanctify and eternalize their names. Their successive Caliphacy lasted for thirty years after the Prophet’s death (632-662 AD) which was long enough time to enter their names or references in the Qur’an. But they are not mentioned even obliquely in the Qur’an. This precludes any possibility of any doctoring of the Qur’an during the long span of the early Caliphs. iv. While the Qur’an has the angels giving the good news of Jesus’s birth to Mary, mother of Prophet Jesus, venerating and naming the child, it only records some platitudes on the birth and grooming of the Prophet as illustrated in the following contrasting remarks on these two Prophets: • Venerating remark 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 the nearest (to God). He will speak to the people from the crib and in maturity, and will be among the righteous” (3:45-46). Humbling remark on Muhammad: “it found him (Muhammad) an orphan and gave shelter, and found him wandering, and gave guidance, and found him needy, and gave sufficiency” (93:6-8).” v. The Qur’an distinguishes Jesus Christ with exclusive honorific titles. It refers to him as a Sign (ayah, 19:21, 21:91, 23:50), mercy (Rahmah, 19:21), a Word (Kalimah, 3:45, 4:171) and a Spirit from Him (Ruhum Minhu, 4:171), one who was strengthened by the Sacred Spirit (Ruhul Qudus, 2:87, 2:253, 5:110). It mentions Jesus by his name ‘Isa’ 25 times and in conjunction with this or separately as Messiah or Son of Mary, some 35 times - the highest for any Prophet. On the other hand, it mentions Muhammad/ Ahmad by name only five times and presents him as a manifestation of mercy to all humanity (21:107). If the Qur’an were indeed doctored, the foregoing record may have been just the other way round and the honorific titles of Jesus Christ may have been removed. vi. The most powerful and compelling arguments, however, are voiced in the Qur’an on its preservation in pure form. • “The Words of your Lord will be fulfilled truthfully and justly: none can change His Words, for He is All-Knowing and Aware” (6:115); • “Surely We have sent down this Reminder, and surely. We will protect (preserve) it” (15:9). • “Nay! This is a Glorious Qur'an (85:21). (Inscribed) in a protected Tablet “ (85:22). vii. The Qur’an protects against any possible tampering of its text during the course of the revelation by incorporating in it the following warning directed at the Prophet but applicable to all Muslims: • “If he (Muhammad) attributed to Us any false speech (69:44), We would seize him by the right hand (69:45), then We would sever his aorta (69:46) and none of you could prevent it” (69:47). As the Prophet’s followers held him in utmost veneration, the gravity of this warning, however symbolic it may be, heightened their spiritual consciousness to ensuring the integrity of the revealed passages as they memorized them. These Qur’anic pronouncements serve as irrefutable proof of the integrity of its text. Had there been any alteration in the Qur’an, the Prophet’s enemies as well as the general Arab public would not have embraced Islam during his lifetime as they would have seen the Qur’an failing in its superlative claims. And even if, for the sake of argument, they did so under the prevalent historical setting, they would have definitely rejected the Qur’an immediately after the Prophet’s death. However, this did not happen. The Prophet’s immediate successors were as intense in their faith in the Qur’an as their predecessors during the Prophet’s lifetime. Thus there can be no iota of doubt that the Qur’an was handed down to the Prophet’s successors, and through them to the posterity in its original form. The forgoing arguments (i- vii), though not axiomatic individually, taken collectively stand as incontestable proof of the Qur’an’s textual integrity. This logical proposition simply cannot be dismissed as concoction or window dressing. As they all are drawn on the Qur’an, which is available in a singular text in all major languages of the world, their veracity remains readily verifiable and undisputed. #3. The Object Of This Book. This book attempts to enlighten the reader on the various elements of Qur’anic guidance. It is a condensed version of a comprehensive exegetic work – ‘Essential Message of Islam’ authored jointly with Ashfaque Ullah Syed, that was approved by Al-Azhar University, Cairo (2001) and endorsed by internationally recognized Islamic scholar and Jurist, Dr. Khaled Abou El Fadl, Prof. of Law, UCLA and published by Amana Publications USA (2009). All the translation of verses and their interpretations as tabled in this work are consistent with this original version. The main difference is in format and coverage. Whereas the original is modelled after a traditional Tafseer and covers – though summarily, the fundamentals of the Qur’anic message, gives a rundown on the secondary sources and quotes from both Islamic and secular scholars of Islam, this booklet, is simplified, reader friendly, and abridged version of the original; it by-passes the theological development in Islam and comes straight to its heart – the Qur’an, It is hoped that God willing any reader seeking the best in the Qur’an will find it as a book of guidance and source of enlightenment and inspiration to achieve excellence in their conduct, behaviour and lawful pursuits. It was possibly the guidance and inspiration of the Qur’an that enabled the unlettered (Jahil) nomads of Arabian deserts to found the most just, humane and flourishing society of the first half a millennium of its history. #4. The Enlightening Role of the Qur’an. In one of its foundational verses, the Qur’an calls itself ‘Nurun Ala Nur’ (literally light upon light) – an expression that metaphorically signifies its enlightening role in both the divine and spiritual realms, as well as in secular domains: • “God is the Light of the heavens and the earth. A likeness of His light is a niche that has a lamp in it, and the Lamp is in a glass, and the glass is (dazzling,) as it were, a radiant star. (The Lamp is) lit from a blessed olive (tree), neither of East nor of West; its oil almost glows, though fire has never touched it. Light upon light! God guides to His Light anyone He Wills, and God gives people examples, for God is Cognizant of everything” (24:35). It is a deeply mystical verse. Any attempt to explain or interpret this verse will be at the least too abstract or speculative and at the best too complex. So we proceed with the discourse focusing on its title – and attempt to explore the enlightening facets of the Qur’an. We begin with the role and agenda of the Qur’an on the turf of history. The Qur’an does not make any distinction between the Spiritual and the Secular/Universal. Thus in scores of its verses it pairs Salat (prayer) with Zakat (charity) and treats all worldly actions and pursuits as reflections of the Will of God. It does not clarify the apparent anomaly between the Will of God governing the actions of man and the actions of man governed by himself-making it absolutely clear that each person will have to account for his deeds on the Day of Judgment: • On that day, people will come out in groups, to be shown their deeds (99:6) Whoever did an atom's weight of good will see it.(99:7). And whoever did an atom's weight of evil will see it” (99:8). The division of the revelation’s role between the Spiritual and worldly planes as summarily noted below is to highlight the comprehensive scope of the Qur’an which extends to both spiritual and secular domains. This holistic perspective is crucial in understanding the Qur'an's guidance for leading a balanced and righteous life. #5. Impact Of The Revelation In The Spiritual Realm The primary mission of the revelation on the spiritual plane was to proclaim the absolute Oneness (Tawhid) and transcendence of God - who remains impenetrable by human intellect and has no association with anything whatsoever. As the Qur’an puts it: “He is God, the One. God, the Absolute. He begets not, nor was He begotten. And there is none comparable to Him” (Sura 112). The pre-Islamic Arabs also believed in One Supreme God, Allah: "And if you ask them, 'Who created the heavens and the earth, and subjected the sun and the moon?' They will surely say, 'Allah.'.. (29:61).” But they also venerated a pantheon of deities or idols whom they regarded as compeers or associates of God. They would call upon Allah at the time of any imminent danger but once they felt safe and secure they went back to their idols: "And when they board a ship, they supplicate Allah, sincere to Him in religion. But when He delivers them to the land, at once they associate others with Him" (29:65). The Qur’an dismisses the notion of Allah having associates (Sharik). To reinforce its monotheistic stance, the Qur’an regards any association with God (shirk) as the gravest sin: “Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills. And he who associates others with Allah has certainly gone far astray." (Quran 4:48) However, it leaves on human conscience to come to believe in the absolute unicity of God, Al- Lah in Arabic– that literally translates ‘the (al) lah (god) #6. Impact Of The Qur’an In The Worldly Plane. Beyond its role in reinforcing pure monotheism, that was corrupted over time, the Qur'an orchestrated an all-encompassing reform in the worldly plane. In its own vocabulary, the Qur’an had a compelling mission that it commissioned to Prophet Muhammad through the Qur’anic revelation: • “We have sent down to you (O Muhammad) a Book that you may bring humanity out of Darkness (Zulumat) into Light (Nur) with the permission of their Lord, to the path of the Almighty, the Praiseful” (14:1). [The same message is repeated in the verses 5:16, 57:9, 65:11 with slight textual modification.] “Those who follow the Messenger, the untutored Prophet, they find him described in the Torah and the Gospel. He directs them to righteousness, deters them from evil, allows them good things, forbids them wickedness, and relieves them of the burdens and shackles that weigh upon them. Those who believe in him, respect him, support him, and follow the light (Nur) that descended with him are the successful” (7:157). In one word, the mission of the Qur’an in the worldly plane was- to rescue humanity from 'Zulumat' (collective depravities and inequities, literally, Darkness) and lead them towards 'Nur' (all-embracing enlightenment, literally Light - the direct opposite of Darkness). #7. The Signature Wisdom Of The Qur’an. For the believers, the Qur’an is an immeasurable source of inspiration. However, it also encapsulates snippets of worldly wisdom, side by side with flashes of mercy, compassion and spiritualism that can greatly benefit individuals, believers, communities and broader humanity Here is a small cross section of verses that can infuse wisdom on reflection: • “The worst creatures in God’s sight are the deaf and dumb — those who refuse to use reason (‘Aql).” (8:22) • “… And let not the hatred of a people prevent you from upholding justice. Stand by justice (‘Adl); because it’s closer to righteousness (Taqwa). ….” (5:8). • “…Let not the hatred of a people who obstructed you from (entering the) Sacred House, lead you to be hostile. Therefore, help each other to virtue (birr) and Uprightness (Taqwa), and do not collaborate with each other in sin and enmity. Be Upright (Attaqu) before God and (remember,) God is severe in punishment” (5:2) • “It may be that God will bring about love between you and those of them you (now) regard as your enemies. (Remember,) God is Able (to do anything) and God is Most Forgiving and Merciful” (60:7) • “If you should retaliate, retaliate to the same extent as the injury done to you. But if you resort to patience — it's better for the patient. So be patient. Your patience comes only from God. And don’t grieve over them, nor be distressed by their plots. (16:126-127) • "Show forgiveness, enjoin what is good, and turn away from the ignorant." (7:199) • Goodness and evil are not equal. Therefore, repel the latter with that which is good, and then the one between whom and you is hatred, will indeed become your friend (41:34). • (Close to God are) those who spend (freely), whether in prosperity, or in adversity; who restrain anger, and pardon (all) men - for God loves those who do good." (3:134) • “God gives wisdom to anyone He wishes, and he who is granted wisdom has indeed received a great bounty; yet none is mindful of this, except the prudent” (2:269). • “…God will raise by degrees those of you who believe, and those who acquire knowledge (‘Ilm)…” (58:11). #8. The Fighting Verses of the Qur’an The Qur’an features scores of verses exhorting the followers of the Prophet to fight against their pagan attackers and violators of treaty alliances, and those who first attacked them and expelled them from their homelands. These verses, related to a transitional period of the revelation are thus specific to the context of the revelation and do not form a part of its eternally binding definitive message. They must, however, be retained in the Qur’an to attest to the defensive character of the Prophetic mission that faced mounting hostilities from the pagans and conspiracies from its own ranks (the hypocrites) and native Jewish tribes. However, the Qur’an moderates its fighting verses with reconciliatory verses. Thus, a passage dating from the late Medinite period asks the Muslims to be just and virtuous to those who did not fight against them over religion, nor expelled them from their homelands (60:8), and reminds them that their enemies could eventually become their friends (60:7). The revelation also clarifies that it forbade the Muslims to befriend only those who fought against them over religion, and expelled them from their homelands and helped (others) in their expulsion (60:9). • God does not forbid you to be virtuous and just to those who did not fight you over religion, nor drove you from your homelands. Indeed, God loves the just (8). God only forbids you to befriend those who fought against you over religion, and expelled you from your homelands, and backed (others) in your expulsion; and whoever befriends them – it is they who are unjust” (60:9). Quoting a fighting verse in isolation as an eternally binding dictate can grievously distort the message of the Qur’an #9. Existential Dimension Of The Qur’an And Dangers Of Literalism The Qur’an calls for, among other things, employing birds of catch a prey or hunt for food (5:4) [27], journeying to Mecca on lean mounts (22:27) , resisting an invasion by standing firm like a solid block in the battlefield (61:4) and having a cavalry division in the armed forces (8:60). These, as well as the ‘fighting verses’ mentioned above represented the ground realities of the Prophet’s era or the existential dimension of the Qur’an. Hence, literalism can freeze the Qur’an in its era, and kill its liberating and dynamic spirit - its call to probe its verses [20], seek its best meaning [21] and use reason (‘Aql) and cognitive faculty (Fiqh) to come to the right judgment (Rushda) on issues. Therefore, we must not draw any conclusion from any single verse of the Qur’an without taking account of its existential dimension and historical context, if any, to avoid misinterpretation of its message. Historicity And Distinctive Features Of The Qur’an The Qur'an was revealed over a span of approximately 23 years, amidst a backdrop of evolving historical contexts. Throughout this period, it significantly influenced the course of history, particularly through its profound spiritual messages and powerful oratory, even in the face of escalating opposition and mounting hostilities. The Prophet Muhammad began as a solitary missionary in 610 AD, gradually leading a small, secretive community in Mecca. In 622, he fled to Medina with a sole companion (mentioned but not named in the Qur’an). Over the next decade, despite increasing hostilities from the Meccan and desert Arabs, and escalating conspiracies of powerful Jewish tribes and hypocritical Muslims of Medina he succeeded in bringing to his faith practically the entire Arab heartland including the city of Mecca (630) that happened some eight years after his secretive flight from this city. The interim period saw the Meccans sending increasingly powerful armies to get rid of him and his steadily growing community – but the Qur’an had been true to its following prediction made at the time of his flight from Mecca: “He who ordained the Quran upon you, will bring you back to the place of return…” (28:85). This demonstrates the extraordinary and compelling nature of his mission as recorded in the Qur’an. As Maxime Rodinson [x], a great scholar and historian of our era, openly sceptical of the revelation wrote in the concluding paragraph of his biography of Prophet Muhammad: “It is not belittling Muhammad to see him as a political figure – but to see him as no more than that would be a mutilation. And anyone who thus mutilates Muhammad is in fact mutilating himself in the domain of knowledge.” Rodinson, [x] [x] Maxime Rodinson:, Muhammad, Penguin Books, London 1995. This very brief introduction to the Prophet’s mission calls for a substantive commentary on the extraordinary features of the Qur’an. This we have attempted to capture in Appendix 1 extracted from the Qur’an that was directly witnessed by the Prophet’s companion who were around at the time of each revelation. These commentaries – rather clippings pieced together construct a posthumous high speed journey through the long 22-year span of the revelation and brings across the extraordinary features of the Prophet’s mission. They also showcase the diversity, inter-connectedness, subtlety, consistency and harmony of Qur’anic revelation that has inspired renowned Islamic scholars to compile extensive interpretational discourses or 'Tafsir', which became central to the curriculum in Islamic seminaries. However, with the rapid advancement of secular and universal sciences, theological studies have seen a decline, diminishing the prominence of these seminaries and the number of their students compared to their historical peak in the past centuries. The appendix can serve as a guide for a focused probe into the Qur'an offering insights into its thematic diversity and richness. For Muslims, the Qur'an is fundamental to their faith and having a broad idea of its key features can not only strengthen their faith but also enlighten them of its pluralism, altruism humanism and universal trajectories - notably mercy. compassion, forgiveness, sharing of wealth, good deeds, justice, equality, respect for women, empowerment of the disenfranchised segments of humanity and so forth. Any in-depth study of the Qur'an covering the panorama of its glittering tenets will be no doubt beyond the scope of this focused exposition and will sound propagandist to say the least. Nevertheless, Muslims are commanded to follow the best meaning in the Qur’an, as the author has attempted to capture and illustrate in the main body of this exposition that follows - that is tailored as a Road Map for a journey into the Qur’anic guidance: “Those who listen to this speech and follow the best (meaning) – it is they who are guided by God, and it is they who are prudent” (39:18). “Follow the best (meaning) of what has been sent down to you from your Lord, before suffering comes upon you of a sudden and without your knowledge” (39:55). ----- 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/books-documents/quran-nurun-ala-nur-light-quranic-guidance-part-one/d/133975 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