Essence of the Holy Qur’an — Page xv
Essence of the Holy Qur’ a n xv been remarkably fulfilled. Not even the ardent enemies of Islam, despite all their efforts, have been able, during the past several hundred years, to detect even a solitary instance of interpolation or perversion of its text. According to Muir: “There is otherwise every security, internal and external, that we possess the text which Muhammad gave to the world and used. ” Noldeke has paid his tribute to this exclusive distinction of the Holy Qur’ a n in these words: “Efforts of European scholars to prove the existence of later interpolations in the Qur’ a n have failed” (Enc. Brit. ). To implement this promise God chose Arabic for conveying the eternal truth enshrined in the Holy Book. Whereas, during the past several centuries the different extant languages of the world have undergone many changes as to have become quite different from what they were in the beginning, the wearing effect of the past many years has found it impossible to render the language of the Holy Qur’ a n obsolete. This is a distinctive peculiarity of the language. Moreover, some lay claim that Arabic is the basis of all languages. The word ‘ Arab i (Arabic) connotes fullness, abundance and clarity. The Arabic language is so called because its roots are innumerable and are pregnant with a vast variety of meanings and also because it is most expressive, eloquent and comprehensive. It possesses suitable words and phrases for the full expression of all sorts of ideas and shades of meaning. Any topic can be discussed in this language with a precision and thoroughness inapproachable in any other language. The rhetoric and rhythm of the Arabic of the Qur’ a n are so characteristic, so powerful, so highly emotive that any verse whatsoever is bound, in the nature of things, to be but a poor copy of the glittering splendour of the original” says Professor Arberry. Qur’ a nic Concept of the Divine Being Of all the manifold inimitable and inapproachable excellencies in which the Holy Qur’ a n far excels all other revealed Scriptures, the most outstanding is its repeated reference to and great emphasis on the attributes of the Divine Being. There is a well-known saying in Arabic: “He who loves something talks of it most frequently. ” The Holy Prophet (may peace and blessings be upon him) would talk about All a h unceasingly. Always finding him engrossed in remembrance of All a h, the Meccans would observe, "‘ Ashiqa Mu h ammadun Rabbah u ” i. e. , Muhammad (may peace and blessings be upon him) has fallen in love with his Lord, i. e. , All a h. All a h is the name used in the Holy Qur’ a n for the Supreme Being Who is the sole possessor of all perfect attributes and is completely free from all conceivable defects and shortcomings. The word has been used numerous times in the Holy Qur’ a n without evoking a feeling of unnecessary repetition. No other Divine Scripture has a proper name for God. The names found and used in other revealed Books are either descriptive or attributive. The principal attributes used for All a h in the Holy Qur’ a n fall into two main categories, viz. , “Transcendent Attributes” and “Attributes of Similitude. ” The “Transcendent Attributes” are eternal and unchangeable and