The Decisive Revelation for Our Questions

Introduction: The Inevitable Question

We have established in the previous articles that human dignity is founded only through faith in Allah Almighty. We also determined that the definition of rights and duties should not be left to humans, their whims, or their conflicting interests. Furthermore, we concluded that Allah—the All-Wise, the Most Merciful, the Just—must, by virtue of His wisdom, mercy, and justice, have sent a Revelation to explain to people what He requires of them and to clarify for them the Straight Path.

The question that now strongly imposes itself is: Where is this Revelation? How do we recognize it? And what distinguishes it from other claims of Divine Revelation?

The Qur’ān: The Preserved Revelation

The answer: It is the Noble Qur’ān, the Book that Allah revealed to His Prophet Muhammad ﷺ to be a guidance for all of humanity. The first thing that distinguishes this Book from other claims of Divine Revelation is its total and complete preservation from any distortion, substitution, or change.

Look at the reality of other books attributed to Divine Revelation and compare them to the Qur’ān; you will find the difference clear and manifest. While the original sources of those books have been lost, their versions have diverged, the words of humans have mixed with what is attributed to Allah, and their translations have conflicted until one can hardly distinguish the original from the added, the Qur’ān has remained preserved letter by letter, word by word, and vowel by vowel, from the time of its revelation to the Prophet ﷺ over fourteen centuries ago until this very day.

This wondrous and unique preservation is not a hollow claim; it is a tangible reality witnessed by everyone, near and far. The Qur’ān recited today in the mosques of Indonesia is the exact same Qur’ān recited in the mosques of Morocco; it is the same Qur’ān recited in the mosques of China, and the same Qur’ān recited in the mosques of America and Europe. It does not differ by a single letter or a single vocalization.

Preservation in the Hearts: An Unparalleled Miracle

This preservation was not achieved through a single method, but through multiple reinforcing ways that make the impossibility of distortion a self-evident fact. The Qur’ān is preserved, first and foremost, in the hearts (memory). It is passed down by Ḥuffāẓ (memorizers of the Qur’ān) generation after generation through Tawātur (mass transmission by so many people that it is impossible for them to have agreed upon a lie).

Millions of Muslims throughout the centuries—from the time of the Ṣaḥābah (the Companions of the Prophet) to our day—memorize the entire Qur’ān by heart, from Sūrat al-Fātiḥah to Sūrat al-Nās, without erring in a single letter. In fact, a small child who has memorized the Qur’ān can correct someone much older if they make a mistake in a verse.

If you were to gather a child who memorizes the Qur’ān from Indonesia, another from Nigeria, a third from Bosnia, a fourth from Morocco, a fifth from India, and a sixth from Turkey, you would find them reading the exact same text, with the same letters and vowels, without addition or omission, despite the difference in their countries, ethnicities, and native languages. Each of them possesses a continuous chain of transmission (Sanad) reaching back to the Ṣaḥābah, from the Ṣaḥābah to the Messenger ﷺ, from the Messenger to Jibrīl (Gabriel) (may peace be upon him), and from Jibrīl to Allah Almighty.

This miracle has no parallel in any other book. Do you find today anyone who memorizes their entire scripture by heart? Do you even find anyone who preserves a single text from it in its original language that is agreed upon by all denominations? No, you will never find that.

Preservation in the Pages: Unmatched Documentation

The Qur’ān is likewise preserved in writing, recorded in countless Maṣāḥif (written copies of the Qur’ān) spread across the globe over long centuries, all of which are perfectly identical in text. Ancient archaeological manuscripts dating back to the first centuries of Islam, discovered in various parts of the world, bear absolute witness that the text in our hands today is the same text that was in the hands of the Ṣaḥābah, may Allah be pleased with them.

Even the Orientalists themselves—some of whom hoped to find discrepancies in the text of the Qur’ān—were forced to admit that the Qur’ānic text is preserved with a staggering and peerless accuracy. When they compared ancient manuscripts with modern printed copies, they found nothing but complete agreement in the text.

This unique preservation has not occurred for any other book in human history. Where are the original copies of other books attributed to Revelation? Where is the original text in its original language? Where are the documented manuscripts dating back to the time of the Prophets?

All of that has been lost in the depths of history, and nothing remains but translations of translations, and various conflicting versions that differ among themselves, where no one knows which is authentic and which is distorted, or which is original and which is added. In fact, different sects of the same religion disagree on the text of the scripture itself; each sect has its own version that differs from the versions of other sects.

Clarity in Language: Understanding Without Ambiguity

Furthermore, this Qur’ān was revealed in a "clear Arabic tongue"—transparent in its meaning, precise in its phrasing, and eloquent in its expression. Those who lived during the time of its revelation did not need someone to explain the basic meanings of the words to them, because the Qur’ān was revealed in the same language the Arab spoke, used to express his inner thoughts, and utilized to communicate his ideas and needs.

This clarity of language is extremely important, especially in matters of rights and duties. People need to know their rights and obligations with total clarity, free from ambiguity or obscurity. The Qur’ān provides this to those who master its language and understand the Asbāb al-Nuzūl (reasons for revelation) of its verses and their contexts in a clear and manifest way.

For instance, when the Noble Qur’ān says: “And due to the wives is similar to what is expected of them, according to what is reasonable.” [al-Baqarah: 228], the meaning is as clear as the sun: women have rights over their husbands just as they have duties toward them, and these rights and duties are reciprocal and balanced.

When He, Glorified be He, says: “But the men have a degree over them [in responsibility].” [al-Baqarah: 228], the meaning is clear: there is a degree for men related to Qawāmah (guardianship/maintenance), responsibility, and spending, and this does not negate equality in human dignity and value before Allah.

And when He, Blessed and Exalted be He, says: “For the male, what is equal to the share of two females.” [al-Nisā:11] in specific matters of inheritance, the ruling is clear and plain. The wisdom is rational and understandable to anyone who contemplates the comprehensive Islamic system of financial maintenance and duties, where the man is obligated to spend on his wife and children, while the woman possesses independent financial status and is not required to spend on anyone.

This clarity in the Qur’ānic text blocks the way for those who wish to manipulate the texts, distort them from their proper places, or twist their meanings to suit their whims. The Qur’ānic text exists—preserved and clear—and any person who masters the Arabic language can return to it and understand many of the rulings simply by reading the verses and understanding their meanings in context.

The Enduring Original Language: An Unmatched Advantage

Another unique and great advantage of the Noble Qur’ān is that it is preserved in the original language in which it was revealed. We Muslims today read the same words, the same letters, and the same forms uttered by Jibrīl (Gabriel) (peace be upon him) when he descended with them from Allah, which Muhammad then recited to his companions, and which the Ṣaḥābah (Companions) heard, memorized, and transmitted.

The original language of the Qur’ān was never lost, unlike the languages of other books attributed to Divine Revelation. We have no need for translations that might err or succeed, add or subtract, or distort and change the meaning based on a translator's understanding, background, or whims.

The Arabic language in which the Qur’ān was revealed is a living language that has not died and will not die, by Allah’s permission. It is spoken by hundreds of millions of people and understood by those who learn it, even if they are not of Arab origin. Its rules are preserved and documented, its lexicons are available, and the linguistic indications of its terms are well-known and clear.

Any person in the world can learn the Arabic language and return to the original Qur’ānic text to understand the words of Allah directly, without the mediation of a translator who might distort, err, or be influenced by personal bias. This is a monumental advantage not found in any other book attributed to Revelation.

Early Documentation: A Unique Scientific Methodology

What also distinguishes the Noble Qur’ān is that it was documented immediately upon its revelation, during the life of the Prophet himself and under his direct supervision. The Prophet had scribes of Revelation who wrote down the verses as soon as they were revealed. He would dictate the verse to them, specify its position within the Sūrah (chapter), and review what they wrote to ensure its accuracy.

Later, the entire Qur’ān was compiled into a single Muṣḥaf (written volume) during the era of Abū Bakr al-Ṣiddīq, may Allah be pleased with him, using a precise and rigorous scientific methodology that required both oral mass-transmission (Tawātur) and written documentation. No text was accepted unless it was mass-transmitted—meaning it was narrated by a large number of companions, making it impossible for them to have conspired on a lie—and had been written down during the time of the Prophet .

Subsequently, copies were transcribed during the era of ʿUthmān ibn ʿAffān, may Allah be pleased with him, and sent to various Islamic regions along with reciters who memorized the Qur’ān and taught it to the people, ensuring that what was preserved in the hearts matched exactly what was written on the pages.

This early, precise, and systematic documentation never occurred for any other book attributed to Divine Revelation. Other books were written decades or even centuries after the departure of the Prophets who brought them, relying on fallible human memory and oral traditions passed through generations, which allowed for errors, forgetfulness, and both intentional and unintentional distortions.

Preservation of Context and Interpretation

To further increase the clarity of the Qur’ān and protect its understanding from deviation and false interpretation, the Asbāb al-Nuzūl (reasons for revelation) of its verses were preserved and documented with extreme care. We know today—after fourteen centuries—the specific occasion on which a verse was revealed, the context it came in, the question it answered, or the problem it addressed. This aids in a precise and correct understanding and prevents the verses from being misinterpreted.

Additionally, the Sunnah (prophetic traditions)—comprising the Prophet's sayings, actions, and approvals—was preserved. The Sunnah serves as the clear practical explanation of the Qur’ān, providing details for general principles and a living application of its rulings. The Prophet is the one who conveys from his Lord and clarifies His intent. Allah said: “And We revealed to you the message that you may make clear to the people what was sent down to them.” [al-Naḥl: 44].

Allah Almighty appointed great men for this noble Sunnah who memorized it in their hearts and documented it in their books with honesty and precision. They established meticulous sciences to distinguish the authentic from the weak, and the established from the fabricated, using a strict scientific methodology unknown to any previous nation.

The sciences of al-Jarḥ wa al-Taʿdīl (the validation and criticism of narrators), the science of Isnād (chains of transmission), and the science of Ḥadīth terminology, among others created by Muslim scholars to preserve the Sunnah, testify to the seriousness of Muslims in guarding the sources of their religion and refusing any information without verification and scrutiny.

Proofs of the Qur’ān's Divine Origin

The proofs of the Noble Qur’ān’s Divine origin are numerous, diverse, and reinforcing. They range from its linguistic miracle—which challenged the Arabs, the masters of eloquence, to produce something like it, ten chapters like it, or even a single chapter, yet they failed—to its reporting of the Ghayb (the Unseen), including both the past and the future, with a staggering accuracy that testifies it is from the One who knows all that was and all that will be.

Another proof is its total consistency despite being revealed over a period of twenty-three years, covering diverse topics under varying circumstances. Allah said: “Then do they not reflect upon the Qur’ān? If it had been from [any] other than Allah, they would have found within it much contradiction.” [al-Nisāʾ: 82].

Further proofs include its deep impact on souls and hearts—where even its enemies would weep upon hearing it—and its scientific miracles, where it alluded to cosmic facts not discovered until the modern era. Its just legislations and the wisdom of its rulings, which achieve the interests of people in both worlds, also serve as clear evidence. These proofs fill the heart with certainty that this Qur’ān can only be the word of Allah, the Lord of the worlds.

Conclusion: The Sole Reference for Women’s Rights

The aforementioned leads us—by logic, reason, and reality—to an inescapable truth: the Noble Qur’ān is the only Divine Revelation preserved from distortion, clear in its meanings, remaining in its original language, and guarded in its context and interpretation. All of this makes it the first, last, and only reference for knowing the will of Allah and for understanding the rights and duties He legislated with His knowledge and wisdom.

In the case of women specifically, this matter gains paramount importance. The woman who has suffered through long history from injustice and prejudice, and continues to suffer in many societies—even those claiming progress—from oppression and exploitation, needs a firm, reliable, and established reference from which to derive her true rights.

She needs a reference that does not submit to the shifting whims of men, the fluctuations of changing societies, or the alternating balances of political and economic power. She needs a reference that guarantees her full human dignity, preserves all her Sharīʿah (Divine Law) rights, respects her nature and Fiṭrah (innate disposition), and achieves her true happiness in this world and the Ākhirah (the Hereafter).

This reference is the Noble Qur’ān and the Sunnah of the Prophet explaining it. In them, we find a complete and precise system for the rights and duties of women—a system springing from the wisdom of the Creator who knows His creation, is aware of what benefits them, is Merciful toward them, and is Just in what He has legislated for them.