The Qur'an is not directed towards anyone particular nation, such as the Arabs, or a particular sect of Muslims, but to the non-Islamic societies as well as the Muslim nation as whole. There are numerous references to non-believers and idol-worshippers, to people of the book (namely, the Jews, or the Tribe of Israel, and the Christians), exhorting each one to strive towards a true understanding of the Qur'an and of Islam.

The Qur'an calls each group to Islam by providing proofs and never stipulates that they be of Arab stock. Referring to Idol-worshippers, God says, "if they repent and establish worship and pay the poor-due, then they are your brothers in religion" {IX:11}.

Likewise, God talks about the people of the book, (Jews, Christians and we include here the Zoroastrains), without referring to them as Arabs:
"Say O people of the book come to an agreement between us and you: that we shall worship none but God that we shall ascribe no partners to Him and that none of us shall others for lords beside God" {III: 64}

It is true that before Islam spreads beyond the Arabian Peninsula, Qura'nic injunctions were obviously directed towards the Arab nation. From the sixth year after hijrah (the migration of the Prophet from Mecca to Madina), when the din of Islam was being propagated beyond the peninsula, there are references which demonstrate that the Qur'an is addressing itself to mankind in General.; for example, in VI:19, "this Qur'an has been revealed to me that I may warn you and whomever it may reach, " and in LXVIII:52 God says: "it is nothing else but a reminder to the worlds"

We read too in LXXIV: 35-36, "In truth this is one of the greatest signs, being a warning unto men."

History has amply demonstrated that Islam has been embraced by a number of leading members of other religions, including the Idol-worshippers of Mecca Jews, Christians and by people from diverse communities, such as Salman of Persia, Suhayb from the Roman people, and Bilal of the Ethiopia.

THE BELIEVERS OF QUR'AN:

The Qur'an shows man the way to the realization of his goal on earth; it describes this path in the most complete terms. It is a way of correctly viewing the reality of things; a vision - personal, social and cosmic - based on a correct manner of behavior and precise method of interaction between men.

In XLVIVI: 30 we read that the Qura'an "guides to the truth and a right road," meaning the road of right belief and correct action. On another occasion, mentioning the Torah and the New Testament, God says, "We have revealed this book to you with the Truth, confirming whatever book was before, and We keep watch over it" {V: 48}.

The Qur'an thus affirms the truth of the ways of guidance taught by earlier Prophets. In Chapter XLII: 13, "He has ordained for that religion which he commended to Nooh and that which We reveal to you (Mohammed) and that we commended to Abraham, Moses and Jesus," and in chapter XVI: 89, "And we revealed the book to you as an exposition of all things".

Thus we understand from these verses that the Qur'an not only encompasses the meanings and techniques of all divine books revealed before it, but also adds to and completes them. Everything which a man needs, both in terms of his spiritual and his social life, is contained and explained in the Qur'an.

THE ETERNAL QUALITY OF THE QUR'AN:

The perfection and completeness of the Qur'an prove that its validity is not restricted to a particular time or place, since anything perfect is in need nothing to complete it.

In chapter LXXXVI: 13-14 God confirms that the Qur'an is "a conclusive word" and not a mere "pleasantry". It contains the purest teachings concerning belief in life-after-death, together with an exposition of the realities of existence, while at the same time, encompassing the fundamentals of correct human behavior.

Since laws governing transactions between men are directly linked to their beliefs, such a book can obviously not be annulled or change with the passage of time. As He says in XVII: 105, "We have revealed the Qur'an with Truth and it has descended with the Truth, " meaning that the revelations and their ongoing validity are inseparable from the Truth.

Thus in X:32, "After the Truth what is there except error," and in XLI:41-42, "In truth it is an unpenetrable book, error may not enter it from before it or behind it".

In other words the Qur'an repulses, by its own perfection and completeness, any attempt to alter it; and neither now nor later can it be annulled or superseded. Many studies have been made of the permanence of the validity of the laws given in the Qur'an.

The reader is advised to consult them if requires additional knowledge of the subject; to pursuer the matter here, (namely, the position of the Qur'an in the lives of Muslims and the manner in which it demonstrates this), would be outside the scope of this book.

THE QUR'AN AS A SELF-CONTAINED PROOF:

The Qur'an, being composed of words and meanings like any other book, explains itself. It does not remain silent when the situation of the text demands proof. Moreover, there is no reason to believe that Qur'anic terms mean anything other than the actual words being used. This means that every man, possessing a certain knowledge of the Arabic Language, may clearly understand the meaning of the Qur'an just as he understands any other words written in Arabic.

There are many verses which are directed towards a specific group such as the Tribe of Israel, or the Believers, or the non-believers and, sometimes, ,am in general; (they are addressed in phrases such as "O you disbelieve" or "O people of the book" or "O tribe of Israel" or "O Mankind". The Qur'an discourses with them, offering them proof of its validity or challenging them to produce a book similar to it if they doubt it to be the word of God.

Obviously it makes no sense to address people in terms which they do not understand or demand that they produce something similar to that which has no meaning for them.In chapter XLVII: 24 we read, "Why do they not reflect upon the Qur'an," implying that it was from other than God, people would have found in it many inconsistencies.

It is clearly indicated in the Qur'an that verses which have a subtlety or particularly of meaning demand that the reader reflect upon them to remove any seeming differences of interpretation or incongruities that may appear at first inspection.

It also follows that if the verses themselves contained no apparent meaning, there would be no point in reflecting upon them in order to clarify the apparent problem of their interpretation. There are no indications from other sources, (such as the traditions of the Prophet), that demand a rejection of the outwardly manifest of the Qur'an.

Some have argued that one should only refer to the commentaries of the Prophet in elucidating the meanings of the Qur'an. This argument is unacceptable, however, since the basis of the Prophet's commentary and of the Imams of his family must be sought for in the Qur'an.

It is difficult to imagine that the validity of the Qur'an is dependant on the commentaries of the Prophet and imamate must be contained in the Qur'an, which itself is the authentic proof and document of the prophecy. This does not, however, contradict the fact that the Prophet and the Imams of his family were responsible for clarifying those details of the shri~ah law (Divinely revealed law) which were not apparent from the actual text of the Qur'an.

They were, likewise, entrusted with teaching the knowledge contained in the Book, as in the following verse:

"And We have revealed to you the Remembrance so that you may explain to mankind which has been revealed for them" {XVI: 44}.

A similar reflection occurs in chapter LIX: 7 where, in reference to the code of practice and law brought by the Prophet to mankind, it states, "And take whatever the messenger gives you. And abstain from whatever he forbids."

In chapter IV: 64 it says," We sent no messenger save that he should be obeyed by God's leave" an, again, in chapter LXII: 2, "He it is who has sent among the unlettered ones a messenger of their own, to recite to them His revelations and to make them grow and to teach them the Book and Wisdom." According to these verses, the Prophet is appointed explainer of the details of the shari~ah law as well as the teacher of the Qur'an.

Moreover, according to the tradition known as thaqalayn, which was authenticated by an uninterrupted chain of narrators, the Prophet has appointed the Imams of his own family as his successors. This is not dent that others also, by correctly applying the learnings of sincere teaches, may understand the meaning of the Qur'an.

THE INNER AND OUTER DIMENSIONS OF THE QUR'AN:

In chapter IV: 36 God sys, "And serve God and ascribe nothing as a partner to Him." The verse prohibits pre-Islamic Arabs from their worship of idols, just as chapter XXII: 30 urges them to "shun the filth of idols, and shun lying speech." On reflection it becomes clear that an idol may exist in any form; therefor, idol-worship is forbidden because it involves submission to an entity other than God.

In chapter XXXVI: 60 God treats the devil as an idol when He says, "Did I not charge you, O you sons of Adam, that you do not worship the devil." It also becomes clear that another form of idol-worship is submission to one's desires or to the will of others, over and above the will of God; this is indicated in XLV: 23 which refers to "him who make his desires his God."

Thus it becomes apparent that one should turn on to none other for help than God Himself and forget Him in any circumstances, since to do otherwise would be the direct one's attention away from God. To submit to others is to belittle Him and this is the very essence of idol-worship. Thus, in chapter VII: 179 God says of those who refused to worship Him, "Already We have urged many into hell many of the jinn and humankind, … These are the neglectful." The verse, "ascribe nothing to Him," clearly forbids worship of idols; that is to say, man may not, without God's permission, submit himself to others including his won desires, since any such submission would render him neglectful of God.

In this way, the simple, apparent text of the verse unfolds multiple meanings and exemplifies a feature to be found throughout the Qur'an. Thus the saying of the Prophet, (related in the books of hadith and commentary), become clear: "In truth the Qur'an possesses an inner and outer, and the inner contains seven dimensions."

To be contineued...

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