The Qur’an – Nurun ‘Ala Nur (Light Upon Light) Part-2: 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) 4 June 2025 Historicity and Distinctive Features of the Qur’an This part attempts to construct a diary-like history of the Qur'anic revelation, drawing primarily on the Qur'an's own records, illustrations, and allusions. Since the textual integrity of the Qur'an is undisputed (3 above) this effort seeks to produce a historically accurate anthology of the revelation—a roadmap tracing the profound changes it introduced over 23 years (610-632 AD). These changes reshaped social, moral, ethical, and spiritual paradigms in the Arab world, altering the course of history and irreversibly influencing the world's demographic and political landscape. This Section is integral to Part-1, providing historical context for the various facets of Qur'anic guidance as they emerged within the evolving space-time matrix of revelation. Like Part-1, this journey through Qur'anic revelation is structured serially in brief clippings or topics, each laid out sequentially beginning with the concluding serial number in Part-1 (136). This numbering is designed to help the reader navigate the revelation's lengthy and turbulent 23-year span - without losing the thread of progression - through an era that dates back almost 15 centuries The sequential numbering, while somewhat disjointed, allows the Qur'an to "speak for itself." Since the Qur'an is not organized chronologically, nor structured by themes or events (such as specific numbers of combatants or the venues of major expeditions), readers may find coherence a challenge. However, with patience and concentration, a broad outline of the revelation emerges, reflecting its extended timeline and shifting contexts. Readers familiar with the classical biography may uncover fresh insights here. This work differs from traditional accounts as it allows the Qur'an to narrate its own history, rather than relying on the narratives of early generations. With this prelude, we embark on a challenging and humbling endeavour. The revelation is not a product of human creation, and anyone summarizing it without the utmost care assumes a grave responsibility. Section-1 the Meccan Period of the Revelation (610-622). 137. The Prophet's Early Solitude and Divine Guidance: In his early years, Prophet Muhammad experienced solitude and introspection. Orphaned at a young age, he grew up under the care of his family. It was during this period of meditative loneliness that he was prepared for the profound spiritual journey ahead. The Qur'an metaphorically captures this in its 93rd Sura as follows: • “By the dawn as it breaks (93:1) And by the night as it is still and silent. (93:2). Your Lord didn’t abandon you, nor is He displeased (93:3). The Hereafter is better for you than the First (life) (93:4). And your Lord will give you, and you will be satisfied (93:5). Didn’t He find you an orphan, and He provided a home? (93:6). And He found you lost, and He guided you? (93:7). And He found you in need, and He granted sufficiency? (93:8)” 138. The Prophet did not show any signs of exceptionalism: The Qur’an asks the Prophet's audience to reflect on the fact that before receiving the revelation he had lived among them for a lifetime (10:16) as a common man without any sign of exceptionalism. This indicates that the Prophet had not drawn any particular attention of the community such as by displaying any literary or poetic genius or any political, philosophical, psychological or theological insight prior to the revelation. 139. Beginning of Qur’anic Revelation: As a hanafi (believer in the Oneness of Allah), Muhammad had taken to periodic meditation in a mountain cave (Hira) above Mecca. During one of these meditations, he heard a voice saying: • “Read! (O Muhammad,) in the name of your Lord who creates (96:1), (who) created man out of a clot (2). Read! Your Lord is Most Noble (3). He taught humans the use of the intellect (4). He taught man what he did not know” (96:5). This was the beginning of the Qur’anic revelation (610 AD). It marked the start of a significant religious and social movement that set a foundation for the comprehensive teachings that would follow through a succession of revelations and crystallize into the uncompromising monotheistic religion, Islam-- that would challenge and reshape the existing societal norms. Its historical significance is brilliantly captured in these words, by Thomas Carlyle, one of the most remarkable and renowned intellectuals of 19th century: • “A poor shepherd people, roaming unnoticed in its deserts since the creation of the world: a Hero-Prophet was sent down to them with a word they could believe ... as if a spark had fallen, one spark, on a world of what seemed black unnoticeable sand; but lo, the sand proves explosive powder, blazes heaven-high from Delhi to Grenada! I said, the Great Man was always as lightning out of Heaven; the rest of men waited for him like fuel, and then they too would flame.” – Thomas Carlyle [The Hero as a Prophet, Mahomet, Islam Lecture-2: Heroes and Hero worship, p.43.] 140. The Qur'an's Eloquence and Literary Impact The Qur'an is celebrated for its unparalleled eloquence and literary beauty, captivating its audience with its profound expressions and rhythm. This extraordinary literary quality not only made the Qur'an memorable and easy to recite but also left a lasting impact on the Arabic language and literature. It engaged listeners and encouraged both reflection and memorization, playing a crucial role in preserving the text orally. Its language has earned the highest level of admiration from the greatest of Arabic scholars of all era as illustrated in the following quotations from some of the most eminent non-Muslim Arabic scholars of the modern times: • “It is by far the finest work of Arabic prose in existence” - Alan Jones, The Koran, London 1994, opening page. • “The sublime rhetoric of the Arabic Koran … its richly varied rhymes… constitute the Koran’s undeniable claim to rank among the greatest literary masterpieces of mankind.” - Arthur Arberry, The Koran Interpreted, London 1956, p. x. • (Its language is) “the richest and most harmonious in the world.” - Jean Jaques Savary. Extracted from: Sliman bin Ibrahim and Etienne Dinet, The life of Muhammad, London 1990, p. 71. • “.. the recited Qur’an is a distinctively compelling example of verbal expression.” - Michael Sells, Approaching the Qur’an, 2nd edition, Oregon 2007, p. 2. 141. Random Ordering Of Successive Qur’anic Revelations. The revelations came like ad hoc passages, without any continuity of theme or rhythm. Moreover, no attempt was made by the scribes to record the revealed passages in a chronological order: the Prophet directed their exact location in the Qur'an. The absence of thematic continuity and disregard of chronological order in recording of the revelation were very confusing to the Prophet’s audience and led his enemies to question his claim to being Allah's messenger. 142. Agenda and Scope Of Early Revelations The main thrust of the early revelations was directed at some of the fundamental notions and beliefs of its immediate audience – the pagan Arabs. They were proud of their idol worship and tribal mores. They did not believe in the Resurrection and in the final reckoning of their deeds before Allah. They were deeply skeptical about the revelation that they thought was no more than a jumble of dreams (21:5). They also could not reconcile with the idea that Allah will send a man of no importance like Muhammad (43:31) as His messenger. Thus, its early Suras as listed in the concluding juz of the Qur’an (last 30th part) abounds in ontological arguments, imageries of the punishment of hell and delights of paradise, allusions to the fate of the errant tribes of the region, the Arabs were familiar with - besides proclaiming the glory of Allah and the truth of the revelation. 143. The Meccan’s Mockery of the Revelation And Dismissal Of The Prophet The Meccans were obviously not happy with the contents of the early revelations – proud as they were of their idol worship and tribal notions that the revelation dismissed. As the revelation progressed, it increasingly challenged idol worship and prevalent social and moral norms. This deeply hurt the sentiments of community leaders, who grew increasingly angry with Muhammad and bitterly resentful of the converts. They called Muhammad an impostor (Mubtilun - 30:58), insane (Majnun - 44:1, 68:51), and an insane poet (37:36), and ridiculed the Qur’anic revelation (18:56, 26:6, 37:14, 45:9). They also found the revelation strange and unbelievable (38:5, 50:2) and condemned it as the legends of the ancients (6:25, 23:83, 27:68, 46:17, 68:15, 83:13). While the pace of conversion was slow, its social impact was alarming. By joining Muhammad’s creed, the converts broke their tribal solidarity (Asabiyya) - their tacit covenant of love and fellowship with all clan members They argued that since Muhammad had the power to separate a person from all his loved ones – his father, his mother, his spouse, his brothers and sisters and all the rest in the clan, he must be a deceitful liar and a great sorcerer. Accordingly, they charged him with forging lies and witchcraft (34:43, 38:4), forging lies against Allah, forgery and making up tales (11:13, 32:3, 38:7, 46:8), obvious witchcraft that was bewildering (10:2, 37:15, 46:7) and of being possessed by a Jinn (17:47, 23:70, 34:8). In one word, they dismissed his message as madness and mocked those who embraced it. This mockery reflects in their initial inability to grasp the significance of the new faith and their resistance to the changes it heralded. 144. The Qur’an’s Response to The Challenges of Its Audience At an early stage of the revelation, the Qur’an challenges its immediate audience in these words: • “Do they say, ‘He made it all up? No! they simply don’t believe (52:33). Let them produce a discourse like this, if they are truthful” (52:34). The Qur’an also claims that “This Qur'an could not possibly have been devised by (anyone) other than Allah – rather, (it) is a confirmation of what came before it; and a fuller explanation of the Book in which there is nothing doubtful, from the Lord of the worlds” (10:37). The Arabs had honed their language to a high level of perfection, but they failed to produce any literary match of the Qur’an out of their own literary acumen. The Qur’an then gave them the option of forgery and said: ‘Bring ten forged chapters like it, and call (for help) on whomever you can besides Allah, if you are truthful.” (11:13). At A Later Stage of the Revelation, The Qur’an Is More Compelling In Its Challenge And Says: • “If you (O people,) are in doubt concerning what We have revealed to Our Servant, then produce a chapter (Sura) like it; and call on your witnesses besides Allah – if indeed you are truthful (2:23). But if you do not do (it) - and you can never do (it), then heed the hellfire, whose fuel is human beings and stones - prepared for the unbelievers” (2:24). 145. Repetition of Key Themes for Emphasis A distinctive feature of the Qur'an is its repetition of central themes such as monotheism, doing of good deeds, sharing of wealth, zakah (care and concern for humanity), forgiveness, justice, and moral conduct. This repetition serves to reinforce these essential messages, making them easier to remember and reflect upon. It also highlights the importance of these notions in the life of a believer, ensuring that they remain at the forefront of his consciousness. 146. Clarity and Allegory in the Qur'an The Qur'an distinguishes between clear, direct messages and its allegorical, metaphorical content. The clear verses offer straightforward guidance, while the allegorical ones encourage deeper reflection and interpretation. This dual approach ensures that the Qur'an can address both immediate practical concerns and profound spiritual mysteries: • “He is the One who has revealed to you (O Muhammad,) the Book which contains (some) clear verses that (form) the essence of this Book, while others are allegorical. As for those with perversity in their hearts, follow that which is allegorical seeking confusion and seeking an interpretation. No one knows its interpretation, except Allah. Those, who have knowledge, say: ‘We believe in it; it all comes from our Lord;’ yet none is mindful of this, except the prudent” (3:7). 147. Switching of Audience in Qur'anic Address: he Qur'an dynamically shifts its address among various audiences, including the Prophet, his followers, the People of the Book (Christians and Jews), and the general disbelievers. This method ensures that the message is relevant to different groups, addressing specific concerns while maintaining a universal appeal. It engages diverse listeners, making the Qur'an's teachings accessible and applicable across a wide range of contexts. 148. The Prophet’s Vision: Around the closing years of the Prophet’s stay in Mecca, the Prophet had a vision in which “he was transported from the Sacred Mosque (Ka‘bah) to the Furthest Mosque (masjid al Aqsa in Jerusalem) (17:1). The Qur’an follows up with another verse (17:60) on the vision that attested that Allah had ordained this vision as a test to the people (17:60) to choose the most pious and the strongest believers among them. Accordingly, as the classical biography attests, a number of his followers whose faiths were weak became suspicious of Muhammad and indeed left the Islamic faith, but the majority of the Muslims remained steadfast and believed in the Prophet while his close companion Abu Bakr most emphatically endorsed the truth of his vision. 149. The Non-Violent Religious Movement of the Prophet (610-622) # The early revelation s as summarily touched above dated from the Meccan period of the Prophet’s mission when he was stationed at his hometown, Mecca, home to Kaba, the most sacred shrine of the Arabs. Barring exceptions, the Meccans had dismissed his claims to the revelation and brought all kinds of accusations against him (143 above). Despite the accusations hurled at him, the Prophet remained patient and steadfast in his mission." The prevalent clan ties and fear of revenge prevented the Meccans from taking to violence, but they hoped for a misfortune to befall the Prophet any time (52:30), while they captured and persecuted those converts who were weak and helpless (8:26, 85:10). The Qur’an consoles the Prophet in his grief (36:76, 7:2, 15:97, 20:2), and (asks him) not to feel depressed by the Meccans’ plots (16:127, 27:70), nor to be unsettled by them (30:60). It exhorts him not to let his enemies divert him from the messages of Allah after it had been revealed to him (28:87), to endure patiently what they say, to ignore their insults and to trust in Allah (26:217, 33:3, 33:48, 67:29). It repeatedly asks him to seek refuge in Him (7:200, 41:36); and assures him that Allah was enough for him against those who ridiculed him (15:95). The matter came to a head when the Meccans conspired to confine the Prophet (to his home) or to kill him or exile him (8:30). He then secretly left Mecca for Medina taking shelter in an obscure cave along with a sole companion (Abu Bakr, not named in the Qur’an) when Allah sent divine peace (sakinah) upon him and strengthened him with forces invisible (9:40). After a few days of journey avoiding the normal caravan route, the Prophet reached Medina – virtually a fugitive, with his companion Abu Bakr. The Prophet’s journey to Medina heralded a significant turning point in the Islamic narrative, marking the beginning of Islamic Calendar (Hijra) and a new transformative phase of growth and establishment for the Muslim community – a phase that is gone down in history as the Medinite period (622-632). These Qur'anic glimpses reveal that the Prophet's early mission was marked by patience, perseverance, and non-violence, laying the foundation for a community based on faith and resilience Also Read (Previous Parts of Part One): The Qur’an – Nurun ‘Ala Nur (Light Upon Light): An Exposition Of Qur’anic Guidance In Its Own Words - Part One The Qur’an – Nurun ‘Ala Nur (Light Upon Light): An Exposition Of Qur’anic Guidance In Its Own Words - Part Two The Qur’an – Nurun ‘Ala Nur (Light Upon Light): An Exposition Of Qur’anic Guidance In Its Own Words - Part Three The Qur’an – Nurun ‘Ala Nur (Light Upon Light): An Exposition Of Qur’anic Guidance In Its Own Words - Part Four The Qur’an – Nurun ‘Ala Nur (Light Upon Light): An Exposition Of Qur’anic Guidance In Its Own Words - Part Five The Qur’an – Nurun ‘Ala Nur (Light Upon Light): An Exposition Of Qur’anic Guidance In Its Own Words - Part Six The Qur’an – Nurun ‘Ala Nur (Light Upon Light): An Exposition Of Qur’anic Guidance In Its Own Words - Part Seven The Qur’an – Nurun ‘Ala Nur (Light Upon Light): An Exposition Of Qur’anic Guidance In Its Own Words - Part Eight The Qur’an – Nurun ‘Ala Nur (Light Upon Light): An Exposition of Qur’anic Guidance in Its Own Words - Part Nine The Qur’an – Nurun ‘Ala Nur (Light Upon Light): An Exposition of Qur’anic Guidance in Its Own Words - Part Ten The Qur’an – Nurun ‘Ala Nur (Light Upon Light): An Exposition of Qur’anic Guidance in Its Own Words - Part Eleven ----- 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-part-2-part-one/d/135767 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