By Dr. Muhammad Abdullah Diraz

The Arabic word "Quran" is a form of the infinitive meaning to read. This term is used as an infinitive in the two following verses:

(Surely on Us (devolves) the collecting of it and the reading of it. Therefore, when We have read it, follow its reading.) (Al-Qiyamah 75:17–18)
The term has later come to acquire a new sense denoting the Book revealed by Almighty Allah. Today, this is the most common usage of the word. The term with its new sense occurs in another Quranic verse in which Allah says what means,

(Surely this Quran guides to that which is most upright.) (Al-Israa' 17:9)
In fact, Muslims call what they believe to be Allah's Book the Quran because it is read by the tongue. It is called the Book because it was written down with pens. Both names are derived from what actually takes place with regard to a book.

The fact that these two descriptions have come to be treated as names of the Divine Book emphasizes that this Book should be treated rightfully. It should be kept and preserved in two places rather than one: people's memory and the pages of the Book.

Thus, should an error find its way into one place, the other place will correct it. One cannot trust what a reciter learned by heart, unless it is confirmed by the written text unanimously approved by the Prophet Muhammad's Companions. It is the text that reached us through the generations in its original form.

Likewise, one cannot trust the writing of a scribe unless it is confirmed by what scholars of the Quran have shown to be the correct version supported by uninterrupted chains of transmission.

The Quran remained free from all forms of distortion, corruption, and interruption of transmission that had befallen earlier scriptures. This double protection provided by Almighty Allah imparts to the Muslim community a keen desire to keep the Quran intact by consciously following the guidance of Prophet Muhammad.

Indeed, this exceptional protection has always ensured the immunity of the Quran with regard to its accuracy and purity from all distortion. This is a practical aspect of the fulfillment of Allah's promise to preserve the Quran in its original form.
Allah says what means,

(Surely, We have revealed the Reminder and We will assuredly be its guardian [against all corruption].) (Al-Hijr 15:9)

Hence, the Quran remained free from all forms of distortion, corruption, and interruption of transmission that had befallen earlier scriptures. Almighty Allah did not undertake to preserve these earlier scriptures. Rather, He left them to people to guard and keep; Allah says in the Quran what means,

(It was We who revealed the Torah (to Moses): Therein was guidance and light. By its standard have been judged the Jews by the Prophets who surrendered (as in Islam) to Allah's will and by the rabbis and the doctors of law, as to them was entrusted the protection of Allah's book and they were witnesses thereto. ) (Al-Ma'idah 5:44)

This distinction has a reason and a wisdom: All former divine revelations were meant for a certain period of time, not for eternity.

The Quran, on the other hand, was sent down by Almighty Allah to confirm the truth of what was revealed earlier and to supersede the previous scriptures. Thus, it contains all what the earlier scriptures established of true facts, adding whatever Almighty Allah willed.

The Quran takes over the role of old scriptures, and none of them can play its role. It is the will of Almighty Allah that the Quran will remain the final arbiter until the Day of Judgment. When Allah wills something, He, All-Wise, All-Knowing, brings about what guarantees that His will is going to be done exactly as He pleased.

A particular object is defined by reference to it when it is physically present or familiar to one's mind. Thus, if one wants a definitive description of the Quran, one has no way of doing so unless by referring to it in its written form (the book) or its spoken form (recitation).

One can then say, "It is what is contained between this front cover and this back cover." Or one can say, "It is the following text [and then one reads the Quran, starting from the first word in Surat Al-Fatihah and ending with the last word in Surat An-Nas]."

The definitions used by scholars in terms of kinds and parts, which are normally used to define universal facts, are mainly intended to make these definitions easier to understand and to distinguish them from what may be given a similar name, even falsely.

Muslims believe that all what is revealed by Almighty Allah, the qudsi hadiths (Arabic for: Divine Hadiths), and authentic Prophetic hadiths are, like the Quran, divine revelations. Based upon this fact, someone may say that these may also be called the same — Quran.

For this reason, Islamic scholars try to explain that the name exclusively applies to the Quran by highlighting its qualities and characteristics that distinguish it from all other texts. Some scholars define the Quran as follows:

The Word of Almighty Allah that He sent down to His Prophet Muhammad and whose recitation is a form of worship.

By analyzing this definition, the term word refers to all speech. However, when it is attributed to Allah, it excludes the speech of humankind, jinn, and angels. That this word of Allah was "sent down" excludes all other words of Allah that He kept for Himself or addressed to the angels for implementation without imparting it to any human being.

Muslims believe that not every word said by Almighty Allah was revealed or sent down. Indeed, what was sent down is only a small portion. This fact is confirmed in the following Quranic verses:

(Say, "If the sea were ink (wherewith to write out) the words of my Lord, sooner would the sea be exhausted than would the words of my Lord, even if We added another sea like it for its aid." ) (Al-Kahf 18:109)

(And were every tree that is in the earth (made into) pens and the sea (to supply it with ink), with seven more seas to increase it, the words of Allah would not come to an end; surely Allah is Mighty, Wise.) (Luqman 31:27 (

The definition says, "sent down to Prophet Muhammad." It therefore excludes all what was sent down to earlier Prophets, such as the Torah revealed to Prophet Moses, the Gospel to Prophet Jesus, the Psalms to Prophet David, and the Scrolls to Prophet Abraham (peace be upon them all).

This last exclusion is indicated by the phrase that describes recitation of the Quran as a form of worship.

This means that the Quran includes only the part of revelation that Muslims are ordered to read in Prayer and at other times as part of our worship. Thus, everything that Muslims are not required to recite is excluded, such as the methods of recitation transmitted by single reporters at a time, unlike the methods of recitation transmitted by large numbers of reporters in every generation.

Also excluded are the qudsi hadiths (Divine Hadiths) quoting Almighty Allah Himself, if one is of the view that the wording itself was revealed by Him.

As for the ordinary Prophetic hadiths, they may be divided into two categories according to their meanings.

The first category is deduced hadiths. It includes those hadiths that Prophet Muhammad stated on the basis of his understanding of the Quran or his contemplation of the universe.
Certainly, the hadiths falling under this category are not part of the Word of Allah — the Quran.
The second category is received hadiths. The import of the hadiths belonging to this category was given to the Prophet through revelation. In turn, he taught them to humankind in his own words.

Hence, the meaning and content of such hadiths are attributed to Allah and the wording is attributed to the Prophet.

Normally, speech is attributed to the speakers who construct it in their style, even though the meaning may be one that is very familiar and is transmitted from one person to another.

Thus, the two categories of hadiths are excluded from the definition because the first characteristic in the definition of the Quran is that it should be the literal word of Allah.

Similarly, excluded are the Divine Hadiths if one is of the view that they were revealed in meaning, a view that is predominant in our judgment. Had they been revealed in wording as well, they would have had the same sanctity as the Quran, and there would be no grounds for distinguishing two types of revealed speech that is attributed to Allah.

Besides applying the teachings revealed in it, Muslims believe the Quran was revealed for other purposes: Almighty Allah challenged the humankind and jinn to match the superior style of it. Also, reciting the verses of the Quran is an act of worship. Hence, the Quran was revealed word for word and letter for letter.

However, Divine Hadiths have no such additional purposes. They were revealed simply for their messages. So, understanding the message is sufficient. For example, when one explains an Arabic line of poetry, one says, "the poet says so and so," and when one explains in his or her own words a verse from the Quran, one says, "Almighty Allah tells us this and that."

In the same way, Allah tells us what Moses, Pharaoh, and others said, stating the import of what they actually uttered and expressing it in words and styles other than those used by any of them. Nevertheless, He, Almighty, attributes those words to them.

Guatemalese Mayorga found the inner peace she was dreaming of. Picture© Microsoft.comI guess that everything started like 4 years ago. I had the opportunity to go to Washington DC.There I had lots of Muslims friends. They were so nice with me and we always had discussions about Islam, and they said all the time "I am not forcing you to become Muslim I am just telling you."But at that time I did not pay too much attention. Inside I was thinking: "Oh my God! They are so wrong!"I must tell you that I was born in a Christian Protestant home, I mean they believe in Trinity; my grandma was a pastor who preaches in the church and also my uncle just got his diploma; he had studied to be a pastor for 4 years.So imagine, it was kind of tough for me to believe what I was hearing.

Also I taught Sunday school at church to kids; I love kids, by the way.Some time later I came back to Guatemala and I met a good friend from Algeria (on the net through a chat). We became very good friends. We talked all the time about Islam.I realized that Christians got lost with words. In the Old Testament (the Bible is divided into two parts Old and New testament), God says that there is just one God, yesterday, today and tomorrow, and there will be a Messiah, but he can't be worshiped, because God doesn't change ever.Then I began a research about Islam on the net. I started to read a lot of nice things about it and realized that even Jesus never asked people to worship him but he called to the worship of One God.I tried last year to fast in Ramadan, not in a very good way, 'coz I am not used to fasting; but even though, it gave me so much peace.

And there you go, I got very interested in Islam.Then I got into a yahoo group called Amr Diab, that is the name of a singer in Egypt that I like very much and I thought that they will send me lots of info about him, but what happened was that I met a guy there and we became friends and we started talking about Islam.He encouraged me to get into Allah Alone group. Some time later I got into www.islamenlinea.comand I read it a lot and I left a sign, like a message on the site, and then a guy from El Salvador (the country next to Guatemala, where I am from) sent me a cool document about Islam and I read it and I got even more confused and sad, because I felt I had been living in a huge lie all this time.By that time I was still in touch with the guy I met in the Yahoo group and I asked him lots of stuff about Islam and he sent me lots of emails about Islam. Then he introduced me to his brother, another cool guy that helped me a lot.Some time later, they introduced me to a girl, so I could feel more comfortable talking. We had lots of nice meetings and they were so patient with me. God bless them.By this time I was choosing already my Muslim name but I had not converted yet, as you know a huge part of Latin culture is about parties, drinking, dancing, etc. so I didn't want to convert as I was still doing all these things, and I said, when I leave all this I will became Muslim, for now it's ok, you know.

One day, don't ask me why, I went to a library and I bought the Quran. I was so happy. Some time later I went to have coffee with my best friend and I was telling her how cool it feels to follow the Islam "Philosophy" and that I was thinking about converting, and she was like: "You're crazy."That night, I had a weird dream. It was me and the same friend. We were in a huge building on a high floor and we were sitting on a white couch. In front of us there was a huge light coming from a window, and I asked her to come with me to have a look outside. She was afraid and I encouraged her to come with me.After some time, she finally accepted to come. Then we saw that the city was empty, we didn't know the place though; and the buildings in front of us were dirty and old and I told her: "Look, that's why we can't go down there, it is so dangerous and desolated."Then we started to feel a presence of somebody there. And there you go; there was a guy with a whip. We freaked out. My friend got so scared and she started to bust off, like going back, trying to hide and she moved her shoulders as if telling me that she was so scared and she will leave the place.At the same time the guy told me: "Ok, now that you say that you know the truth (in a mocking way) ask your God to help you now from this one." I got so weak in the dream. I couldn't even move or talk. I was paralyzed, I couldn't do anything!And I thought, ok so far, what has worked out for me was asking help from Jesus, so I started on to pray to him and I felt that I became stronger. But at the same time, I started to go down in the building and everything became dark also, and the face of the guy got pleased while I was praying to Jesus, until he (the guy with the whip) disappeared.I woke up sweating and very scared. The very next day I talked to my friend, one of the brother's, and he told me that I better convert as soon as I can; as that was something that was trying to get me away from the right path, and I was like, I don't think so.

I mean Jesus helped me again in my dream.Then I talked with another friend, who is Catholic, about the dream and she told me: "Hmm what I think is that you are confused inside and you have to find that inner peace. Ask God to help you."But the more I was telling my friends the dream, the more I was hearing myself and figuring things out. So I was thinking about it and reading the mails and all those wise writings.Then my head got clear and I thought, ok I was getting to the point then the dream came up and I came back to my research too. But still, I was thinking, no there is a guy that I like, and I am looking forward to going out with him and going to parties, etc. I was like, no later on; for now it is good to me just to read about Islam.In another Islamic yahoo group, there was a sister, Dina Stova, and I love all her posts, and she sent a mail that read "The way to Happiness I." Then I got number III, but I didn't get number II.So, I sent her a mail asking for it and she wrote me back and added me to her messenger list and when I came back from school, she was there.But something weird happened to me that day though. I had a bad day since it was a hot day and I felt so tired. I was in a bad mood all day long.Then when I got home, and got online and found Dina there, we started talking and she asked me, "Why don't you convert now?", I was like, no I don't think so, and I told her why, I was looking for excuses, and she told me: "Sis, Islam is a religion of tolerance, so step by step", those wise words made a click on my head.Then I told her, ok I want to convert, and I said: "Ashaduala la ilaha illah Allaah wa ashadu ana Muhammad Rasulullaah." Immediately I had peace. The inner peace I have been looking for all my life, right here in my heart.

Things are clear now. And there you go; I am a Muslimah now and forever.I am a bit worried about my family now, I want them to convert also, but Allah is with me and I hope that I am going to talk in the right moment, so they can receive the message, and not to block it off.My life has been very nice Alhamdullilah, I have the inner peace I mentioned before that I was looking for. I can tell I used to be a person with an empty soul, now I can say I am full of love, patience, tolerance and I am a happy person, alhamdullilah.My family hasn't taken it any good. My brother didn't talk to me for a year, as he was very upset about my conversion. But, Allahu Akbar! He had said his Shahadah on October 16, 2007.

20-10-2008

KABUL, (Xinhua): In a new wave of violence, the Taliban militants have killed 40 bus passengers after taking them as hostage in Afghanistan's southern Kandahar province, provincial police chief Matihullah Khan Qati said Sunday.

"Taliban rebels stopped a passenger bus on a highway in Kandahar Friday and took hostage all its 50 passengers," Qati told Xinhua. "The militants Saturday set 10 of them free and killed the remaining 40 commuters." Six bodies of the ill-fated passengers have been picked up by the police so far, he added. The provincial police chief said the insurgents on Thursday opened fire on a bus in Miwand district, killing one passenger and wounding another.

Meantime, the Taliban purported spokesman Qari Yusuf Ahmadi in talks with media said that all those killed by the militants were soldiers. Zahir Azimi, the spokesman for Afghan Defense Ministry, rejected the claim, saying none of those murdered by the rebels were soldiers. Taliban militants, fighting Afghan and international troops, in a similar incident, took hostage more than 50 laborers in the western Farah province late last month but set them free after keeping them in captivity for a few days.

Makkah – Shawwal 14 1429/ October 13, 2008 – The King Abdul Aziz International Qur’an Memorization Competition is set to begin here today with the participation of representatives of several Arab and Muslim countries. On behalf of Custodian the Two Holy Mosques King Abdullah bin Abdul Aziz, Makkah Governor Prince Khaled Al Faisal will patronize the inaugural ceremony. As many as 165 contestants, representing 96 countries and 71 Islamic centers and societies from around the world are taking part in the competition. The Ministry of Islamic Affairs, Endowments, Call and Guidance, is the organizer of the competition. The Ministry seeks to employ several new techniques to search for talent in the seven-day event. “Every year many new faces join us from different countries through our website,” said Abdul Aziz bin Abdurrahman Sbihin, Secretary General of the competition. The website has several development programs for the conservation and interpretation of the Holy Qur’an this year to make the competition easy. “That way we can get more accurate results,” added Sbihin.The Grand Mufti of Mauritania Sheikh Ahmed Bin Shankiti, a regular at the annual event, lauded the Kingdom’s efforts in the service to Islam. “There is no area in the service to Islam where the Kingdom is not playing a prominent role,” said Shankiti. He said many problems are now being faced by the Muslim World. “There is no way to overcome these problems unless countries use the Qur’an as their reference,” he said. Many charity associations will take part in the competition. The Jeddah Charity Association for Memorizing Qur’an will be representing the Kingdom this year. “This is a great honor for us,” said Al-Aziz Bin Abdullah Hanafi, president of the association. The Holy Qur’an acts as a strong link to unify Muslims and strengthen ties among them, he said.HA/IINA

13 Oct 2008

A-M A-M N-Z

Abir (abeer - fragrance)
Adiba (adeeba - civilised / cultured)
Afaf (afaaf - purity/modesty)
Afia (aafiya-vigour/vitality)
Afifa (afeefa-honest, upright)
Ahlam (ahlaam - dreams)
Amal (hope)
Amira (ameera - princess)
Anbar (ambar - camphor)
Areej (fragrance)
Arwa (satisfied, pleasant, fresh)
Azhaar (flowers)
Azizah (azeeza - dear / powerful)
Azra (azraa - virgin - used for Maryam/Mary)
Badr (full moon)
Badriya (full moon-wali)
Bahia (bahiya - nice)
Bahija (baheeja - happy)
Bahja (happiness)
Baligha (baleegha - eloquent)
Banan (banaan-finger tips)
Barirah (bareera-pious, kind)
Basha'ir (bashaaer-good tidings)
Bashasha (bashaasha-cheerfulness)
Bashira (basheera-report of good tiding)
Basima (baseema-smiling)
Batul (batool - immaculate)
Bilqis (bilqees - name of the queen of Sheeba who became Muslim at the time of Solomon)
Budur (full moons)
Bushra (good tiding)
Dalal (dalaal-pampering)
Durriyah (durriyyah-brilliant)
Fadwa (redemptor, sacrifing)
Faiqa (faa-eqa - outstanding, awake)
Faiza (victorious)
Farah (happiness)
Farha (happy)
Faryal (faryaal-?)
Fatema (faatima - one sucking her mother's milk)
Firdaus (paradise)
Ghada (ghaada-young lady)
Ghunwah (song)
Gulnar (gulnaar-flowery [Persian])
Hafsa (cub)
Hajar [haajar - name of Prophet Ismail's mother]
Hawwa [Eve]
Heba [Gift]
Hind (India - common Arab name)
Huriya (hooriya-houri, nymph)
Husna (beauty)
Ibtihaj (ibtihaaj-happiness)
Ibtihal (ibtihaal-supplication)
Ibtisam (ibtisaam-smile)
Iffat (purity/modesty)
Ilham (ilhaam-revelation)
Inas (Eenaas-cordiality)
Intisar (Intisaar-triumph)
Ishraq (ishraaq-radiance)
Itidal (I'tedaal-balance)
Itimad (I'temaad-trust)
Jamila (jameela-beautiful)
Janna (garden)
Jasmin (yasmin)
Jawhara (gem)
Juwairiyah (little girl)
Kamila (kameela/kaamila-complete)
Kausar (reservoir in Paradise)
Khadeeja (prophet's[pbuh] wifes, a female child born earlier than it was due to be born)
Khansa [pre-Islam Arabic poetess]
Khawlah (loneliness)
Laila (dark-old Arab name)
Lulu (pearl-plural)
Lulua (pearl -singular)
Ma'ali (heights)
Mahasin (virtues)
Maimuna (lucky, blessed)
Mais (proud gait)
Maisa (one with proud gait, walker with proud gait)
Maisara (comfort, prosperity)
Maisun (maysoon / meaning ?)
Makarim (makaarim-kindnesses)
Malak / Malaeka (angel - angels)
Malika (maleeka-owner)
Manal (manaal-achievement)
Manar (manaar-lighthouse)
Maram (maraam-aim)
Mariha (joyful, cheerful)
Maryam (Mary)
Mawahib (mawaahib-abilities)
Mayesa (same as "Maisa" above)
Muna (desire)
Muniba (muneeba-repentant to God)
Munira (muneera-illuminator)

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Islamic / Muslim Boys Names

A-M A-M N-Z

Aazad (free, independent - Persian word)
Aban (abaan-more clear)
Abbad (abbaad-great worshipper)
Abbas (abbaas-name of the Prophet's uncle)
Adib (adeeb - cultured, civilised)
Affan (affaan-name of Caliph Uthman's father)
Ajwad (better)
Allam (very knowledgeagble)
Almas (diamond)
Amir (aamir-thriving, prosperous)
Ammar (ammaar-great builder)
Aniq (neat, elegant, smart)
Antar (name of Arab hero of chivalry)
Arwarh (more delicate, more gracious)
Ashraf (more noble)
Asif (aasif-describer)
Asil (aseel-genuine, pure)
Asir (captivating, fascinating)
Askari (soldier)
Awwab (awwaab-great repenter to God)
Ayaz (ayaaz-slave [Persian])
Ayham (imaginary)
Ayman (right-handed, lucky)
Azhar (very or more evident - Arabic word)
Baariq (shining, lighting, illuminating)
Bakir (baakir-early)
Basil (brave, bold, valiant)
Basim (baasim-smiling)
Baz (falcon)
Dara (possessor, sovereign)
Diwan (royal court, tribunal of justice)
Faiq (faa-eq- outstanding, awake)
Fakih (fakeeh-pleasant)
Faqih (faqeeh - wise)
Fatih (faateh-conqueror, opener)
Haidar (lion)
Haitham (lion)
Hamdan (praiser (of God))
Hamza (name of the Prophet's uncle)
Hariz (strong, secure, guarded)
Hasan (beautiful, good)
Hashim (haashim-smasher, name of the Prophet great grandfather)
Hisham (hishaam - popular Arab name)
Humam (humaam- generous, heroic)
Husain (demunitive form of Hasan (above))
Imad (pillar, post, support)
Iqbal (iqbaal - advance, advent)
Isam (isaam-self-made success)
Jalal (jalaal-glory, splendour)
Jamal (jamaal-beauty)
Jamil (jameel-beautiful)
Jasim (great & famous)
Jawwad (jawwaad-generous)
Kamil (perfect, complete, genuine, learned)
Labib (labeeb-wise)
Laith (lion)
Mahdi (guided one)
Mansur (mansoor-victorious)
Marwan (marwaan-name of an Omayad caliph who built the Dome of the Rock)
Muaz (protected)
Munsif (just, fair)
Muntasir (winner)
Murad (muraad-aim)
Muslih (reformer)
Muslim (surrender (to God))
Muslim (surrender to God)
Muwaffaq (fortunate)

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Those who are familiar with the style of the Bible get surprised, and even baffled, when they read a translation of the Qur’an. Unlike the Bible which addresses most issues in the context of relating history, the Qur’an is not a history book. Although it contains historical stories about righteous and sinful individuals and nations, these are very limited. Additionally, the Qur’an has a unique style even in relating history. Understanding this aspect of the Qur’an is vital when studying its historical accounts. This short appendix should be particularly useful to the reader who is not familiar with the Qur’an or expects the Qur’an to have a similar style to other religious or historical texts, such as the Bible.
One attribute that characterizes the Qur’anic text in general and appears in different forms is succinctness. One manifestation of the Qur’an’s succinct eloquence is that its text often does not mention explicitly information that can be concluded from or found in another Qur’anic text. This is better explained with examples from the Qur’an, such as the following set of verses which start with God’s command to Prophets Moses and Aaron:

So go you both to him (Pharaoh) and say: “We are two messengers from your Lord; therefore send the Children of Israel with us and do not torment them; we have brought to you a sign from your Lord, and peace be upon him who follows the right guidance (20.47). Verily it has been revealed to us that torture will come upon him who rejects [the message] and turns away” (20.48). He said: “So who is your Lord, O Moses?” (20.49). He said: “Our Lord is He who created everything, then guided it [to its course]” (20.50). He said: “Then what about the former generations?” (20.51). He said: “The knowledge thereof is with my Lord, in a book; my Lord errs not, nor does He forget” (20.52).

The Qur’an reveals in verses 20.47 and 20.48 the essence of the message that God ordered Moses and Aaron to convey to Pharaoh. When it informs us in verse 20.49 of the debate that Moses and Aaron had with Pharaoh, the Qur’an does not mention what the two Prophets said to Pharaoh, because it is the same message mentioned in the previous two verses. The verse starts with Pharaoh’s reply to the message. It is as if the Qur’an says implicitly after verses 20.48 “and Moses and Aaron went to Pharaoh and conveyed to him what God had ordered them to tell him.”

Note also the Qur’an’s use of “He said” without specifying the identity of the speaker in each case. The reason is that the context leaves no ambiguity that the speakers are Moses and Pharaoh, and it makes clear also who said what.

The Qur’an often bypasses details that are given prominence in traditional recounting of history. For instance, it is common for the Qur’an not to mention the names of main characters and places in a story. Examples of prominent characters in Qur’anic stories whose names are not mentioned include Adam’s wife and two sons and Joseph’s eleven brothers. The latter are referred to throughout chapter 12 of the Qur’an, but never with their names. This is another example of a prophet that the Qur’an refers to but without mentioning his name:

Have you not considered [O Muhammad!] how the chiefs of the Children of Israel who came after Moses said to a Prophet of theirs: “Set up for us a king and we will fight in the way of Allah.” He said: “May it be that you would not fight if fighting was ordained for you?” They said: “Why would we not fight in the way of Allah having been driven out of our homes, and for the sake of our children?” But when fighting was ordained for them, they turned away except a few of them; and Allah knows the wrongdoers (2.246). And their Prophet said to them: “Surely Allah has raised Saul to be a king for you.” They said: “How can he hold kingship over us when we have a greater right to kingship than he, and he has not been granted abundant wealth?” He said: “Surely Allah has chosen him in preference to you, and He has increased him abundantly in knowledge and body; Allah grants His kingdom to whom He pleases”; and Allah is Embracing, Knowing (2.247). And their Prophet said to them: “Surely the sign of His kingship is that there shall come to you the Ark, in which there is tranquility from your Lord and a remnant of what the house of Moses and the house of Aaron have left, which will be carried by angels; surely there is a sign in this for you if you are believers” (2.248).

Although God refers to Saul with his name, He refers to the prophet in the three verses with his title only and does not reveal his name.

There are also many instances of places and cities that God refers to in various places in the Qur’an without naming or specifying them explicitly, such as the place to which Adam descended (2.36, 7.24), the village to which Jonah was sent (10.98), and the birthplace of Jesus (19.23).

Let us take another example. The Qur’an mentions in lengthy detail in several places the suffering of a certain prophet at the hand of his disbelieving people, and God’s subsequent revenge on those people. Nevertheless, not many details are given about the revenge itself, as often only the type of punishment is mentioned and the perishing of the disbelievers stressed. For instance, God reveals in several chapters various details of the story of Prophet Hūd, but He does not mention many details of the punishment of his disbelieving people:

So We saved him (Hūd) and those with him by a mercy from Us, and We cut off the last of those who rejected Our signs and did not become believers (7.72).

And when Our decree came to pass, We saved Hūd and those who believed with him with a mercy from Us, and We saved them from a severe torment (11.58). And that was [the people of] ‘Ād; they denied the signs of their Lord, disobeyed His Messengers, and followed the bidding of every insolent oppressor (11.59). And they were pursued by a curse in this world and on the Day of Resurrection; Lo! Surely ‘Ād disbelieved in their Lord; away with ‘Ād, the people of Hūd! (11.60).

So they rejected him (Hūd); therefore We destroyed them. Surely there is a sign in this, but most of them (the disbelievers in general) would not believe (26.139).

The punishment represents the end and climax of the struggle of Hūd against his people. Details of this event would have been given particular importance in traditional story telling. The Qur’an, in contrast, mentions only God’s aid to His prophet and His destruction of the disbelievers.

Another attribute of the Qur’an’s style in recounting historical stories is that the details of any particular story are usually found in more than one place. Building a complete picture of that story in the Qur’an would require compiling all its details from the various chapters. One example is the story of Jesus. The story of Joseph is mentioned in its entirety in the chapter that is named after that prophet; but this is an exception, not the rule.

An event may be described in different, but consistent, ways in different chapters, to reflect what God wants to emphasize and highlight in each chapter. For example, a historical conversation may be cited in different chapters using a number of different wordings to convey the meaning of that dialog. We must not forget that often the original language of a dialog was not the Arabic of the Qur’an, if Arabic at all, such as the dialogs between various prophets and their peoples. The verses below, which come from different chapters, describe the first dialog between God and Moses. They use different wordings to describe the same events. These chapters also differ with respect to the type and amount of information they give about that dialog:

When Moses said to his family: “Surely I have perceived a fire. I shall either bring you tidings thence, or I shall bring you a burning firebrand so that you may warm yourselves” (27.7). So when he came to the fire he heard a call: “Blessed is Whoever is in the fire and whoever is around it, and glory be to Allah, the Lord of the people (27.8). O Moses! It is Me, Allah, the Invincible, the Wise” (27.9). [And it was said to him]: “Throw down your staff.” And when he saw it moving as if it was a snake, he turned away fleeing without retracing his steps; [and it was said to him]: “O Moses! Fear not, for messengers are not to fear in My presence (27.10). Neither he who, after doing wrong, does good instead of evil, for surely I am Forgiving, Merciful” (27.11). [And it was said to him]: “Enter your hand into your bosom, it will come out white, showing no harm; [go with this] as one of nine signs to Pharaoh and his people; surely they are a rebellious people [against Me]” (27.12).

Then, when Moses had fulfilled the term and left in the night with his family, he perceived [at a distance] a fire at the side of the Mount and said to his family: “Tarry here; I have perceived a fire that I might bring to you tidings thence, or a firebrand that you may warm yourselves” (28.29). And when he came to the fire, he heard a call from the right coast of the valley in the spot that was blessed because of the tree: “O Moses! It is Me, Allah, the Lord of the peoples” (28.30). [And it was said to him]: “Throw down your staff.” And when he saw it move as if it was a snake, he turned away fleeing without retracing his steps. [And it was said to him]: “O Moses! Draw nigh and do not fear for you are one of those who are secure (28.31). Enter your hand into your bosom and it will come out white, showing no harm; and guard your heart against fear, for these shall be two proofs from your Lord to Pharaoh and his chiefs; for they are a rebellious people [against Me]” (28.32). He said: “My Lord! I have killed one of them and I fear that they will kill me (28.33). My brother Aaron speaks better than me, therefore make him a messenger and a helper to confirm me; I fear that they will accuse me of telling lies” (28.34). He said: “We shall strengthen you with your brother, and We shall give to you both authority so they shall not be able to reach you [for harm] on account of our signs; you both and those who follow you will be the victorious” (28.35).

And when your Lord [O Muhammad!] called Moses [saying]: “Go to the wrongdoing people (26.10) — the people of Pharaoh. Will they not act dutifully?” (26.11). He said: “My Lord! I fear that they will accuse me of telling lies (26.12). And my breast will be straitened, and my tongue will not speak fluently, therefore make Aaron a messenger [to help me] (26.13). And they have a charge of crime against me, so I fear that they will kill me” (26.14). He said: “By no means [will they hurt you]. So go you both with Our sings; We shall be with you, hearing (26.15). So, both of you go to Pharaoh and say: ‘We are messengers of the Lord of the people (26.16). Let the Children of Israel leave with us’” (26.17).

There is another prominent attribute that characterizes the Qur’an’s untraditional style in relating historical stories. Events that are mentioned in successive verses may or may not be related, and if they were related, the fact that they are mentioned immediately after each other does not necessarily mean that the latter event happened immediately before the first. In such cases, starting the narration of the second event with the article idh (when), rather than with thumma (then) or fa (“therefore” or “so”), often indicates the lapse of a period of time since the first event, the unrelatedness of the two events, or both. This is one example of two verses which we studied in detail in the book (§16.4 and §21.2.1). Both events are parts of the Jesus story, but the second event is unrelated to the first and is separate from it temporally, so the second verse is started with idh (when):

Lo! When I inspired the companions: “Believe in Me and in My messenger.” They said: “We believe. Bear witness that we are Muslims” (5.111). Lo! When the companions said: “O Jesus son of Mary! Can your Lord send down for us a table of food from heaven?” He said: “Observe your duty to Allah, if you are true believers” (5.112).

One last point that should be mentioned is that there are a number of verses that refer to historical details revealed in the Qur’an and stress that this information became known to Prophet Muhammad only through the Qur’an. These verses imply or explicitly state that had Muhammad not been a true Prophet of God, he would not have known these historical accounts. For instance, after relating the story of Prophet Noah, God states:

Those are some tidings of the unseen which We reveal to you [O Muhammad!]; you did not know them nor did your people before this [the Qur’an]; so be patient; the [prosperous] end is for the dutiful ones (11.49).

The term “tidings” in the following verse denotes the plot of Joseph’s brothers to get rid of him — another story that the Prophet learned about through the Qur’an: These are some tidings of the unseen which We reveal to you [O Muhammad!], and you were not with them (Joseph’s brothers) when they concerted their plans together when they were scheming (12.102). Another example is God’s following words about His revelation to Prophet Moses:

And We gave Moses the Book, after We destroyed the generations of old, [as] clear testimonies for people, and a guidance and a mercy, that they may remember (28.43). And you [O Muhammad!] were not on the western side [of the Mount] when We handed the matter to Moses, and you were not one of the witnesses (28.44). But We brought forth generations, and their lives dragged on for them; and you were not dwelling with the people of Midian, reciting to them Our verses, but We have sent [you as] a Messenger (28.45). And you were not on the side of the Mount when We called [Moses], but this [knowledge that We have revealed to you] is a mercy from your Lord for you to warn a people to whom no warner before you came, that they may give heed (28.46).