There is a view of the world that designates ‘culture borrowing’ as the sole explanation as to why a later culture may contain features that mirrors or matches a pre-existing culture. Often this is the most probable or plausible explanation. Let us call this the ‘Negative-Material-Contingent’ explanation of cultural continuity, which utilizes solely secular or empirical evidences, attempting to find patterns and then make general deductions based on the material evidence available. Its blind-side is with the dearth of material evidence its generalisations will become wider and, therefore, more likely to be off-the-mark. Another blind-side is not only its delimitation to material evidence but its insistence to deny any explanation involving ‘genuine’ revelation. Such an explanation will never be factored-in as plausible, because this approach has no measuring tool to assess the veracity of such a truth-claim and its possibilities. (See ‘The Challenge of the Qur’an‘ for an example of an attempt to demonstrate in ‘Open’ secular terms, material evidences for revelation.)
What is the challenge of the Qur’an?
Well, traditionally – that is to say – qur’anically, the challenge was literary or perhaps one of orality, because the culture the Qur’an came into was a time where the poets were esteemed and would hold sparring verbal competitions like modern day spoken word slams and rap battles; spontaneity and immediacy was the order of the day.
However, putting the spontaneity aside to make things easier for the challengers, the Qur’an itself says, a number of times with slight differences of emphases each time, the following:
Ten Surah Challenge: ‘Or do they say, “He invented it”? Say, “Then bring ten surahs like it that have been invented and call upon [for assistance] whomever you can besides Allah, if you should be truthful.”‘ (Qur’an 11:13)
One of the main arguments against the Qur’anic historicity has ‘traditionally’ (orientalism-ally speaking) meant that for a long while the earliest extant copy of the Qur’an was Uthmanic. And this was wrapped up (negatively) in the supposed ‘politics’ of the Uthmanic time period or thereafter. The claims, therefore, were that the Qur’an we currently possessed did not correspond to the one from the time of the Prophet (peace be upon him). However, the Qur’anic manuscript found in Birmingham has revised that old fossil of a critique.
The historian Marcel Boisard states in his journal “On the probable influence of Islam on western public and international law”, published in the International Journal of Middle East studies[i]:
“It was above all the very high ethical standard of Islamic law that impressed the medieval West and provoked the development of a more refined legal thinking. This aspect is undoubtedly the most durable merit of Muslim influence, as illustrated by the administration of justice. Until the Crusades, legal procedure in the West consisted of “God’s judgments” by boiling water or by duel, or by “ordeal” during which people were burnt with red-hot irons or boiling oil and, if they survived, declared “not guilty.” In contrast, we have only to quote the instructions given by Omar in the seventh century to the Muslim judges to show what a chasm separated the two conceptions:
“Only decide on the basis of proof, be kind to the weak so that they can express themselves freely and without fear, deal on an equal footing with litigants by trying to reconcile them.”
An interesting phenomenon that I’ve noticed keeps occurring is how there are Islamic injunctions that Muslims are pretty familiar with. And then lo and behold, some extraneous discovery occurs in the secular world that ends up supplying further proofs of the benefits of the practice of Qu’ran, Sunnah from the Traditional Islamic milieu.
QUESTION: Are children inclined to believe God to:
a) Be three-in-one persons;
b) Be One; or
c) Not exist?’
Be honest. Which are they more likely to naturally incline towards?
The Authentic Compilation of the Qur’an versus the (Relatively-Speaking) Inadequate Preservation of ALL the Other Previous Holy Books.
One ought to be awed by the material rigour in which the Qur’an was preserved and safe-guarded from corruption when compared to all the other previous sacred dispensations. Glory be to God.
Read a ‘basic-intro‘ here.