The Qur’an, a personal view. Generations 431-432, 600-632

For an outsider like me, it is very easy to bounce off the Qur’an. It took a few readings before I could start to see the brilliance in it.

It is not a historical document. It has very little external contemporary reference. And when there is external reference, it is often hard to say for sure what is being talked about. For example, there are a few mentions of a Holy Mosque, but no description of where it is. There are frequent mentions of believers and unbelievers, but it offers no guidance on how to distinguish them. There are lots of references to characters from the bible, both the old and new testaments.

For me, the best way in to getting a sense of it was to imagine it as the experience of one man, Muhammad. Perhaps the nearest equivalent would be a stream-of-consciousness recitation. Once I started to get into it, I could see that the intensity must have been almost unbearable. Of course he had to recite, to talk it out. No wonder he repeated himself. He had to find the words to clothe what he was experiencing. Because it kept on coming.

For me now, the Qur’an gives expression to what it was like to be the first Believer. Muhammad experienced something so clearly. He could see that the thing he was experiencing was not being felt in this way by anyone else he knew. He knew it was not meant for him alone. At times it comes out like a cry: ‘Do you not see? Will you now begin to understand?’

The nearest equivalent he could find was in the bible, in the experiences of the old testament prophets, particularly Abraham, Noah and Moses. He also refers to Jesus, Mary and Zachariah from the new testament. But again, he does not merely repeat their stories. He finds the common themes from the place he himself is in. That common experience becomes incorporated into the intense outpouring that we can now read in the suras of the Qur’an.

One of the common features is that each of the people he mentions was confronted by the reality of their God. They were forced into a situation where they had to take a position. Each one chose to act against the conventional wisdom of their time and had to deal with the consequences of that. By reciting from his own experience and referring to his predecessors in this way, Muhammad legitimises the human’s self-responsibility – a responsibility which overrides traditional allegiances to one’s family or wider group. It is up to each human to decide what is important to them – and accept the consequences of their decision.

This, in my view, is a major stepping-stone in the human story.


One of the oldest manuscripts of the Qur’an, dated to the 7th or 8th century.

There are a few pieces of writing that are intimately tied up with the story of a language. In Spanish, it would be Tirant Lo Blanch by Joanot Martorell and Don Quixote by Manuel Cervantes. In Italian two candidates also spring to mind: Dante’s Divine Comedy and The Betrothed by Alessandro Manzoni. In English it would be Chaucer’s Canterbury Tales and the entire canon of Shakespeare’s plays. But none of these come close to the impact of the Qur’an on the arabic language.

Prior to the time of the Qur’an there were a few inscriptions in arabic, but nothing else. Within a century it was the official language of an empire and within two centuries it was the international language of learning, to be superseded by scholar’s latin around the year 1200.


Another early qur’anic manuscript, found in a mosque in Sanaa in Yemen in 1972.


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