Authenticity of the Qur

8/14/2019 Authenticity of the Qur

1/23

Contents

Introduction . 4

Is the Quran we have today Gods Word? .. 5

i. The Recording and Perfect Preservation 5ii. Source or Authority of the Quran

16

Muhammad: unlettered and uneducated ... 17

Muhammads known Integrity . 18

Style of the Quran 19

Similarities and Discrepancies: Quran & Bible . 20

Qurans view on Satan & morality . 23

Conclusion . 24

References .. 25

Contact details .. 26

This is the Scripture whereof there is no doubt, aguidance unto those who ward off (evil).

[Quran 2:2]


2/23

2

IN THE NAME OF ALLAH, MOST GRACIOUS, MOST MERCIFUL.

Introduction

The basis for the belief of most religions is their scriptures.

These scriptures form the bedrock of beliefs and constitute the

essence for the teachings of any particular religion. The

scriptures are believed to be inspired or revealed by Almighty

God.

This is also true for the Quran which is the holy book of Islam,

revered and followed by Muslims for more than 1400 years.

Muslims believe it to be the Word of God and a guide to livingin this world in order to get close to God and to obey Him.

The authenticity of the Quran is represented here in a

reasonable, honest and objective way in order to show the reader

that the Quran is indeed Gods Word and that at the very least

deserves ones consideration in ones search for the truth.

By the very fact that the Quran remains the only scripture and

revelation from God that is uncorrupted and in the same state as

when it was revealed it should be accepted and followed as the

final guide for mankind.

Islam is based on the Quran and it lives or dies by the strength

of its authenticity and truth.

We ask the reader to read this booklet with an open mind and to

verify any historical, scriptural or scientific facts we have

presented to argue our case.

Ibn Yasin(Editor)Brisbane

20 June, 2005.


3/23

3

Is the Quran we have today is the word of God?

To answer this question, we first need to establish that the Quran

we have today is the same Quran as revealed to the ProphetMuhammad and that no corruption has taken place in the

transmission of that message. In other words, we initially need

to prove the fact that the Quran has survived history, perfectly

preserved. Secondly, we need to establish who the author of the

Quran really is. This may be done by eliminating all possible

authors that are unacceptable to reason. That is, we may be

certain of the definite author by eliminating all unlikely authors.

This two-step process is outlined below:

i. The Recording and Perfect PreservationThe Quran, the Muslims religious Scripture, was revealed in

Arabic to the Prophet Muhammad through the angel Gabriel.

The revelation occurred piecemeal, over a period of twenty-

three years, sometimes in brief verses and sometimes in longerchapters.

1

The Quran (lit. a "reading" or "recitation") is distinct from the

recorded sayings and deeds (Sunnah) of the Prophet

Muhammad, which are instead preserved in a separate set of

literature collectively called the Hadith (lit. "news"; "report";

or narration").

Upon receiving revelation, the Prophet engaged himself in the

duty of conveying the message to his Companions through

reciting the exact words he heard in their exact order. This is

evident in his inclusion of even the words of God which were

directed specifically to him, for example: Qul (Say [to the

1Muhammad Hamidullah,Introduction to Islam, London: MWH

Publishers, 1979, p.17


4/23

4

people, O Muhammad]). The Quran's rhythmic style and

eloquent expression make it easy to memorise.

Indeed, God describes this as one of its essential qualities for

preservation and remembrance

2

, particularly in an Arab societywhich prided itself on orations of lengthy pieces of poetry.

Michael Zwettler notes that "in ancient times, when writing was

scarcely used, memory and oral transmission was exercised and

strengthened to a degree now almost unknown."3

Large portions

of the revelation were thus easily memorised by a large number

of people in the community of the Prophet.

The Prophet encouraged his Companions to learn each verse thatwas revealed and transmit it to others

4. The Quran was also

required to be recited regularly as an act of worship, especially

during the five daily prayers (salaah). Through these means,

many repeatedly heard passages from the revelation recited to

them, memorised them and used them in prayer. The entire

Quran was memorised verbatim (word for word) by some of the

Prophets Companions. Among them were Zaid ibn Thabit,

Ubayy ibn Kab, Muadh ibn Jabal, and Abu Zaid.5

Furthermore, the sequence or order of the Quran was arranged

by the Prophet himself and was also well-known to the

Companions.6

Each Ramadan7, the Prophet would repeat after

the angel Gabriel (reciting) the entire Quran in its exact order as

far as it had been revealed, while in the presence of a number of

his Companions8. In the year of his death, he recited it twice

9.

2Quran 44:58; 54:17,22,32,40

3Michael Zwettler, The Oral Tradition of Classical Arabic Poetry, Ohio

State Press, 1978, p.144 Sahih al-Bukhari Vol.6, Hadith No.546

5Sahih al-Bukhari, Vol.6, Hadith No.525

6Ahmad von Denffer, Ulum al-Qur'an, The Islamic Foundation, UK,

1983, p.41-42; Arthur Jeffery,Materials for the History of the Text of the

Qur'an, Leiden: Brill, 1937, p.317 Ninth month of the Islamic lunar calendar in which Muslims fast from

dawn to dusk for the whole month8 Sahih al-Bukhari, Vol.6, Hadith No.519


5/23

5

Thereby, the order of verses in each chapter and the order of the

chapters became reinforced in the memories of each of the

Companions present.

As the Companions spread out to various provinces withdifferent populations, they took their recitations with them in

order to instruct others.10

In this way, the same Quran became

widely retained in the memories of many people across vast and

diverse areas of land.

Indeed, memorisation of the Quran emerged into a continuous

tradition across the centuries, with centres/schools for

memorisation being established across the Muslim world.11

TheQuran is perhaps the only book, religious or secular, that has

been memorised completely by millions of people.12

Leading

orientalist Kenneth Cragg reflects that "this phenomenon of

Quranic recital means that the text has traversed the centuries in

an unbroken living sequence of devotion. It cannot, therefore,

be handled as an antiquarian thing, nor as a historical document

out of a distant past. The fact of hifz (Quranic memorisation)

has made the Quran a present possession through the entirelapse of Muslim time and given it a human currency in every

generation, never allowing its relegation to a bare authority for

reference alone."13

The entire Quran was however also recorded in writing at the

time of revelation from the Prophets dictation by some of his

literate companions, the most prominent of them being Zaid ibn

Thabit.14 Others among his noble scribes were Ubayy ibn Ka'b,

9Sahih al-Bukhari, Vol.6, Hadith Nos.518 & 520

10Ibn Hisham, Seerah al-Nabi, Cairo, n.d., Vol.1, p.199

11Labib as-Said, The Recited Koran, translated by Morroe Berger, A.

Rauf, and Bernard Weiss, Princeton: The Darwin Press, 1975, p.5912

William Graham,Beyond the Written Word, UK: CambridgeUniversity Press, 1993, p.8013

Kenneth Cragg, The Mind of the Qur'an, London: George Allen &

Unwin, 1973, p.2614

Jalal al-Din Suyuti,Al-Itqan fi 'Ulum al-Qur'an, Beirut: Maktab al-

Thaqaafiyya, 1973, Vol.1, p.41 & 99


6/23


7/23


8/23

8

contradictory versions which characterised previous religious

scriptures. This action of Uthman was unanimously approved of

by the Prophet's Companions, as evidenced in the accounts of

Zaid, Mus'ab, and Ali that the Companions had gathered in large

numbers to witness the burning, with no-one speaking out

against it, but rather declaring their support and how pleased

they were with him.28

It was therefore not the Original Quran

that was burnt, as alleged by some critics of Islam.

Some orientalist critics claim that the narrations in hadith

collections cannot be trusted due to their being recorded by

"Muslim sources". However, it could be argued that news and

social history has always been discovered through eye-witnessreports, and early Muslim scholars have developed some of the

most rigorous criteria to scrutinise such reports for authenticity,

including a continuous chain of reporters, each reporter's

memory skills and record of honesty, evidence that they were

there at the time of the event, as well as textual consistency with

the Quran and other established hadith. The majority of what

we know of the life of the Prophet and his Companions are from

mutawaatir29

reports.

This continuing and dynamic science (now over fourteen

centuries old) has produced highly accurate (albeit not perfect)

reports of Muslim history. The accusation that most Muslim

scholarship has been based on forgery would necessarily

implicate that all the geographically scattered scholars of the

first four centuries of hadith collection, who belonged to varied

and competing schools of thought, collaborated together in a

mutual conspiracy - an idea which neither appeals to reason nor

28See Nizam al-Din al-Naysaburi, Ghara'ib al-Qur'an wa Ragha'ib al-

Furqan, Cairo, 1962; Ibn Abi Dawud, Kitab al-Masaahif, p.12, in ArthurJeffery,Materials for the History of the Text of the Qur'an, Leiden: Brill,

1937; and Badr al-Din al-Zarkashi,Al-Burhan fi Ulum al-Qur'an, Cairo,

1957, Vol.1, p.240 respectively29

Reported by many different narrators, who all independently verify the

same account.


9/23

9

the fact that such scholars were renowned for their piety and

integrity of character.

A number of orientalists (e.g. Goldziher30

) have been fond of the

theory that certain variations in some of the reports make theentire story of the Quran's codification dubious. Yet other

scholars have pointed out that these differences are often

reconcilable due to context of each narration (contexts which,

incidentally, are also recorded in hadith collections), and the

time of narration31

. Muslim scholars also note that the number

of memorisers was great for any given portion of the Quran and

therefore if any error had been made in Uthman's codification,

someone would have pointed it out. Furthermore, the majorityof the reports indicate that Uthman's codification is mutawaatir,

while other variant readings were only used by a sole

companion or occasionally two or three.32

Jeffrey Lang33

points out that orientalists often base their

conclusions on mere speculation or fragmentary data which also

stem from the same hadith collections that they criticise. In line

with Edward Said's comments on the underlying biases of

Western scholarship,34

he also asserts that the bulk of orientalist

analysis has been so predisposed to write off discrepancies in

the body of early Muslim literature as evidence of hadith

fabrications that it often overlooks clear evidence which easily

explains otherwise.

An example of this is the frequent criticism that hadith wereforged in the second and third century after Hijra to support

30Ignaz Goldziher ,Muslim Studies II, London: George Allen & Unwin

Ltd., 197131

Some referring to earlier instances, such as prior to the completion of

the entire Qur'an - for an example of this, see the discussion of thevariance in the manuscripts of some Companions in footnote 41, p.48 in

Von Denffer, Ulum al-Qur'an, The Islamic Foundation, UK, 1983.32 Bilal Philips, Usool at-Tafseer, Sharjah: Dar Al Fatah, 1997, p.15933

Jeffrey Lang, Struggling to Surrender, Amana Publications, 1994, p.9234

Edward Said, Orientalism, NY: Pantheon Books, 1978


10/23


11/23

11

outline, yet ascribed to mushafs other than his. All the rival

readings unquestionably represent one and the same text. They

are substantially agreed in what they transmit"43

He further states that the Quran as we have it today is "the textwhich has come down to us in the form in which it was

organised and approved by the Prophet. What we have today

in our hands is the mushaf of Muhammad."44

Kenneth Cragg

describes the transmission of the Qur'an from the time of

revelation to today as occurring in "an unbroken living sequence

of devotion,"45

while Schwally concurs that "As far as the

various pieces of revelation are concerned, we may be confident

that their text has been generally transmitted exactly as it wasfound in the Prophet's legacy."

46

The historical credibility of the Quran is further established by

the fact that one of the copies sent out by Caliph Uthman is still

in existence today. It lies in the Museum at Tashkent in

Uzbekistan, Central Asia.47

A facsimile of the mushaf in

Tashkent is available at the Columbia University Library,

USA.48

This copy is proof that the text of the Quran we have in

circulation today is identical with that of the time of the Prophet

and his companions49

. A copy of the mushaf sent to Syria50

also

43John Burton, The Collection of the Qur'an, Cambridge: Cambridge

University Press, 1977, p. 17144

John Burton, The Collection of the Qur'an, Cambridge: CambridgeUniversity Press, 1977, p.239-4045

Kenneth Cragg, The Mind of the Qur'an, London: George Allen &

Unwin, 1973, p.2646

Schwally, Geschichte des Qorans, Leipzig: Dieterich'sche

Verlagsbuchhandlung,1909-38, Vol.2, p.12047

Yusuf Ibrahim al-Nur,Ma' al-Masaahif, Dubai: Dar al-Manar, 1st

ed.,

1993, p.117; Isma'il Makhdum, Tarikh al-Mushaf al-Uthmani fi

Tashqand, Tashkent: Al-Idara al-Diniya, 1971, p.22ff.48

The Muslim World, 1940, Vol.30, p.357-35849 For more arguments on the authenticity of these manuscripts and

refutations of Christian polemics against their historicity, see

http://www.muslim-answers.org/auth_q2.htm


12/23

12

exists in the Topkapi Museum in Istanbul51

, Turkey. Another

early manuscript on gazelle parchment exists in Dar al-Kutub

as-Sultaniyyah in Egypt52

.

More ancient manuscripts from all periods of Islamic historyfound in the Library of Congress in Washington, the Chester

Beatty Museum in Dublin, Ireland and the London Museum

have been compared with those in Uzbekistan, Turkey and

Egypt, with results confirming that there have not been any

changes in the text from its original time of writing.53

The Institute for Koranforschung, for example, in the Universityof Munich (Germany), collected over 42,000 complete and

incomplete ancient copies of the Quran. After around fifty years

of research, they reported that there was no variance between the

various copies, except the occasional mistakes of the copyist

which could easily be ascertained. This Institute was

unfortunately destroyed during the Second World War.54

Thus, due to the efforts of the early companions, with God'sassistance, the Quran as we have it today is recited in the same

manner as it was revealed. This makes it the only religious

scripture that is still completely retained and understood in its

original language. Indeed, as Sir William Muir states, "There is

probably no other book in the world which has remained twelve

centuries55

with so pure a text."56

50Duplicated before a fire in 1310AH/1892CE destroyed the Jaami'

Masjid where it was housed.51

Yusuf Ibrahim al-Nur,Ma' al-Masaahif, Dubai: Dar al-Manar, 1st

ed.,

1993, p.11352

ibid., p.11453

Bilal Philips, Usool at-Tafseer, Sharjah: Dar Al Fatah, 1997, p.15754

Mohammed Hamidullah,Muhammad Rasullullah, Lahore: Idara-e-

Islamiat, n.d., p.17955

now fourteen centuries56

Sir William Muir,Life of Mohamet, London, 1894, Vol.1, Introduction


13/23

13

The evidence above confirms God's promise in the Quran:

"Verily, I have revealed the Reminder, and verily I shall

preserve it."57

The Quran has been preserved in both oral and written form in a

way no other book has, and with each form providing a check

and balance for the authenticity of the other.

But though it is proven that the text of the Quran has remained

intact till today, how are we sure that that words actually

originated from God and not some other source? This takes us tolook at the authority, or source of the Quran.

ii. Source or Authority of the QuranConcerning the authorship of the Quran, Muslims believe that it

was revealed verbatim (i.e. word for word) by God, to

Muhammad.

Muslims claim of internal evidence for the divine authorship

of the Quran from the Quran itself58

is understandably looked

upon with scepticism, as nearly anyone can quote passages fromhis or her scripture that claim the scripture in question is

revelation from God. We are therefore forced by reason and

objectivity to look elsewhere for external evidence of the

Qurans divine source or authority.

The simple proposed structure for the presentation of this

external evidence is an elimination process, where we get to

57Quran 15:9

58Quran 4:82; 6:19; 6:92; 27:6; 45:2, etc


14/23

14

the answer of the question Who is the author of the Quran?

by eliminating all alternative answers to this question which

are definitely implausible. In other words, the definite or (at

least) most probable author or source of the Quran is identified

by eliminating unacceptable alternative candidates.

There are various contradictory views and opinions held by

some non-Muslims as to the source of the Quran. The following

list of possible authors reflects the main theories.

1.Muhammad2.Arab poets, scholars, etc.3.Non-Arab scholars, or poets or religious personalities4.Monks or Rabbis (i.e. from the Bible or Judeo-Christian

sources)

5.Satan (or other deceitful spirits or aliens, etc.)6.God

We may now proceed to examine from a closer study of the

Quran and history how plausible these theories are.

Muhammad: unlettered and uneducated

The fact that Muhammad could neither read nor write59

is well

known and uncontested by even his non-Muslim contemporaries

and present day historians. He had no schooling or teacher of

any kind. He had never been known to compose oral poetry or

prose. The Quran, with its all-embracing laws and freedom from

all inconsistencies, has its greatness acknowledged even by non-

Muslim scholars.

Its contents treat social, economic, political and religious

legislation, history, views of the universe, living things, thought,

human transactions, war, peace, marriage, worship, business,

and everything relating to life - with no contradicting principles.

The Quran has never been edited or revised as it was never in

59Quran 29:48


15/23

15

need of any revision or correction. How were such vast subject

areas expounded upon with such precision by a 7th

century Arab

with no formal education or even the ability to read what scant

material there may have been in his environment on such topics?

Where and when has history ever produced such a scripture by

an illiterate and uneducated author?

Muhammads known Integrity

Muhammads sincerity, truthfulness and integrity were so well

known that he was even nicknamed Al-Ameen (The

Trustworthy) by his pre-Islamic community. Not a single lie isrecorded against him, and many modern Western orientalists

have themselves admitted that contrary to any deliberate

deception, the Prophet had a profoundly sincere conviction that

it was revealed to him by God Himself is undeniable60

.

If his integrity had been in question, and he was supposed to

have been motivated by the desire for personal glory to produce

the Quran, why then would he disclaim authorship and instead

claim it was from God, especially when the pagan Meccans hadconceded that no one could produce such a scripture

61but only

marvel at it? His enemies even offered him kingship over

Mecca and any riches he desired if only he would stop reciting.

If it was true that he desired his personal glory and leadership,

why would he decline the offer when it was presented to him

and instead prefer a life of humility, simplicity, persecution,

sanctions, and even hostile attack by those who felt threatened

by the Message of One God?

In addition, how reasonable is it to believe that unlettered

Muhammad would author the Quran for personal benefit and

then within the Quran correct and reprove himself? For

example:

60See for example, H.A.R. Gibb,Mohammedanism, London: Oxford

University Press, 1962, p.25; and W. Montgomery Watt,Muhammad at

Mecca, London: Oxford University Press, 1953, p.52.61

Quran 2:23-24, 17:88, etc.


16/23

16

He frowned and turned away when the blind man came to

him62

And you did fear men, though God is more

deserving that you should fear Him.63

Why would he embarrass

himself when he could simply omit or favourably modify such

verses in the Quran? They were certainly not to his advantage if

his goals were power and prestige. The existence of such verses

only proves that Muhammad was indeed a truthful and sincere

Messenger of God.

Style of the Quran

There is a world of difference between the style of the Quran

and Muhammads own style as recorded in the books of Hadith.

The differences between the two in every respect style and

contents are immediately evident. The sayings of Muhammad

(hadith) are conversational, oratorical, and expository, of a kind

the Arabs were already familiar with. By contrast, the style of

the Quran is authoritative (We created the heavens and the

earth64; Say! ...65) and challenging (had it (the Quran)been from any other than God, they would have found therein

much discrepancies,66

Say then: Bring a chapter like it

and call, if you can, on other than God67

; then bring a

chapter like unto it and if you can not for surely you

cannot, then68

.

Which fallible human being would write a book and challenge

humanity to find discrepancies in it, as does the author of the

Quran?69

Would any sensible student after writing an exam

62Quran 80:1-2

63Quran 33:37. See also 18:23-24, etc

64Quran 46:3; 50:38; 38:27; 15:85; 44:38 & 46:3

65Quran 112:1; 113:1, 114:1, etc

66Quran 4:82

67 Quran 10:3868

Quran 2:23-2469

Quran 4:82


17/23


18/23


19/23

19

mentions that the eventual dwelling of Adam and Eveon Earth was already part of Gods plan even before He

created them78

, and not a sort of punishment79

.

Other significant variations can be seen in the stories ofSolomon (e.g. the Quran rejects that this Prophet was ever a

worshipper of idols80

), Abraham (eg. the Quran describes the

account of the story of Gods command to sacrifice his son,

Ishmael, as occurring in a dream with his son as a willing

participant before being saved by Gods intervention, while the

Bible speaks of God speaking directly to him and his son, Isaac,

as unaware of his plans81

), Noah (the Bible describes the Great

Flood as covering the entire Earth whereas the Quran describesthe flood as a local event only, a description which is more

consistent with scientific evidence82

), Moses (e.g. Pharaohs

magicians believing in God after their magic tricks failed83

) and

Jesus (a critical difference is the Qurans insistence that Jesus

was not crucified84

).

The Quran also mentions a good amount of historical

information about which the Bible is completely silent. From

which portion of the Bible were the following copied?

God speaking to the angels about the creation ofhumankind

85.

About the Prophet Shuaib and his people. 86 The stories of the people of Ad and Thamud, and their

Prophets, Hud and Saleh.

77Quran 2:37.

78Quran 2:30.

79Genesis 3:17-19.

80Compare Quran 2:102 with 1 Kings 11:4.

81Compare Quran 37:99-111 with Genesis 22:1-19.

82Compare Quran 25:37 with Genesis 7:23.

83Quran 26:46-48.

84 Quran 4:157.85

Quran 2:30.86

Quran 7:85; 11:84; 26:177; 29:36.


20/23

20

The dialogue between Prophet Noah and his son beforethe flood

87.

The dialogue between Abraham and his father88, as wellas between him and a king

89, and between him and his

people90

.

The mention of the city of Iram91. Pharaoh having drowned with his body preserved as a

sign for people of future generations92

.

Jesus miracles of speaking from the cradle93, and hisproducing (by Gods will) a bird from clay

94.95

Qurans view of Satan & morality

Some claim that the Quran was the work of the devil96

. Let us

examine how much sense (or non-sense) this allegation makes.

If Satan authored or inspired the Quran, why would Satan curse

himself and call himself the worst enemy of man97

, man'sdeserter

98, and an arrogant

99sneaking whisperer

100? And why

would Satan command that before reciting the Quran, one must

87Quran 11:42-43.

88Quran 6:74.

89Quran 2:258.

90

Quran 22:70-102; 29:16-18; 37:83-98; 21:57.91 Quran 89:7.92

Quran 10:90-92.93

Quran 3:4694

Quran 3:4995

For further examples, see the following references from the Quran:

21:69, 2:260, and 3:3796

See Norman DanielsIslam and the West: the Making of an Image,UK: Edinburgh University Press, 1989, p.83, 94, etc.97

Quran 35:6 & 36:6098 Quran 25:2999

Quran 38:74-75100

Quran 114:4-5


21/23

21

first say I seek refuge in God from Satan the accursed101

?

How could Satan so vehemently condemn himself? Also, is it

really acceptable to common sense to hold the view that Satan

would ask people to do good, to be moral and virtuous deeds, to

worship none but God alone, to not follow Satan or his

whispers, and to avoid and struggle against evil?

To hold such a view is clearly repugnant to reason, as Satan has

only undermined himself through this means if he is the author.

Even the Bible attests: And if Satan has risen up against

himself and is divided, he cannot stand, but is coming to an

end.102

This argument applies to any Satanic forces, be they

evil spirits, deceitful aliens, etc.

Conclusion

In the absence of any more acceptable alternative as source and

author of the Quran, one is more or less forced by reason to

accept the Quran for what it claims to be revelation from Godthrough His Prophet Muhammad. This position seems

reasonable not just because it is the only option that cannot be

objectively eliminated, but because it is only reasonable to

expect that a book with such qualities and contents would come

from mans Creator and Guide. Of all the possible sources of the

Quran, it is also only the last alternative God who even

claims in the Quran itself to be the author of the scripture103

.

The position, therefore, which holds that God is the author of the

Quran, still stands, and the challenge (or falsification test104

)

remains open to anyone to disprove the Qurans claim to being

101Quran 16:98

102Mark 3:26, cited in H.M. Njozi, The Sources of the Quran: A Critical

Review of the Authorship Theories, Saudi Arabia: WAMY Publications,

1991, p.96.103

Quran 4:82; 32:3; 35:31 & 55:2104

Quran 4:82


22/23

22

revelation from God. Having undertaken this task ourselves, the

Muslim's contention that the Quran is the Word of God appears

not just a product of blind faith but, in fact, a product of very

sound and reasoned judgement in light of all the available

evidence. Indeed, after having assessed the evidence, it would

be blind faith to contend otherwise!

The evidence for the Divine Authorship of the Quran is also

evidence for the existence of the Divine. God must exist, unless

a more reasonably acceptable author of the Quran can be

produced!

**** ~ **** ~ **** ~ **** ~ **** ~ ****

References:

Train-the-Trainer Course, Part 1, Islamic Education Trust,Nigeria.

Dr Zakir Naik, Is the Quran Gods Word? (DVD),Islamic Research Foundation, India.

This Qur'an is not such as can be produced by other than Allah;on the contrary it is

a confirmation of (revelations) that went before it and a fuller

explanation of the

Book wherein there is no doubt from

the Lord of the Worlds.

[Quran 10:37]


23/23

Some useful websites about Islam:

www.discoverislamaustralia.com

www.beconvinced.com

www.islam.com

www.islam-australia.ii.net

For further information contact us at:

Discover Islam Australia

PO Box 837

LutwycheQLD 4030

Ph: 1300 788 526

Mobile: 0431 906 602

Email us at:

[email protected]

Surely this Quran guides to the Way which is perfectly straight

and gives the good news to the believers who do good that they

shall have a magnificent reward.

[Quran 17:9]

Authenticity of the Qur

Documents

Transcript of Authenticity of the Qur