Introduction to the Study of The Holy Quran — Page 3
3 of the Quran do not seem to have made the necessary close study of the Holy Book. No wonder, therefore, that their comments often border on the ludicrous. (v) Every age gives rise to new sciences in the light of which every book which professes to teach anything is exposed to a new criticism. The value of a book is either more securely established or it becomes more doubtful than ever. The Quran being no exception to the rule, a new commentary of it was necessary in the light of new knowledge. Without it we cannot judge how far the Quran is still effective as a teaching or how far it has surpassed its own record. When the first commentaries of the Quran were written, the Bible in Arabic did not exist. There was not one complete copy. The fragments which had been translated into Arabic were not available to the commentators of the Quran. Whenever, therefore, they had to discuss parts of the Quran containing references to the Bible or the Mosaic tradition, they had to rely on hearsay or their own speculations. Needless to say, their comments are at times disappointing and at times ridiculous. European writers attribute their mistakes to the Quran and hold up the Holy Book to ridicule. They forget that these commentators did not know the Bible. They relied on popular accounts or on what they heard from Jewish and Christian scholars who passed on to the unsuspecting commentators of the Quran material drawn sometimes from their books of tradition instead of the Bible and sometimes from their own mischievous imagination. In this transaction the commentators no doubt betrayed simplicity and lack of caution, but the Jewish and Christian scholars betrayed lack of honesty and piety. European writers of our time, therefore, have far more reason to deplore the dishonesty of their forefathers than to ridicule the Muslim commentators of the Quran. But now it is different. Now knowledge of the Bible has become common. Arabic, Latin and Greek works have become accessible to Muslim scholars and we are able to comment in a new way upon parts of the Quran which contain references to the Bible and the Mosaic tradition. (vi) Until our own time controversy between one religion and another related less to moral and social ideals and more to belief and ritual. Because of this the teaching of the Quran bearing on moral ideas and moral training and on social, economic, and political relations was never discussed. Today, however, the world thinks much more in terms of these practical matters. It was necessary, therefore, to attempt a commentary which should deal more adequately with the practical teaching of the Quran. (vii) Being a revealed Book the Quran contains prophecies. A discussion of these prophecies is not possible until after they have been fulfilled. For this reason also we needed a new commentary which should enumerate prophecies of the Quran which have been fulfilled so far and which constitute an important part of the proof that the Quran is a revealed Book of God. (viii) The Quran deals with all other religions and ideologies. It incorporates in itself the best part of their teaching, points to their weaknesses and supplies their