منذ زمن النبی ﷺ وحتى اليوم، بُذلت محاولات لإثارة الشكوك حول صحة القرآن الكريم. ولذلك فإن دراسة الوحي تكون ناقصة ما لم تُلقَ نظرةٌ على الشبهات التي أُثيرت، وعلى الردود التي قُدّمت عليها.

Attempts to create doubts about the authenticity of the Qur’aan have been made from the time of the Prophet (ﷺ) until today. Hence, a study of wahy would be incomplete without a look at the doubts which have been raised, as well as the replies which have been given to them.

تُعدّ الاعتراضان التاليان على المصدر الإلهي للقرآن أكثر ما يُثار من الاعتراضات:

The following objections to the divine origin of the Qur’aan are the two most commonly raised:

(١) كان القرآن نتاجَ عقلِ محمدٍ ﷺ.

(1) The Qur’aan was the product of Muhammad’s intelligence.

(2) تعلّم محمدٌ ﷺ قصصَ القرآن من شخصٍ آخر.

(2) Muhammad (ﷺ) was taught the stories of the Qur’aan by someone else.

يزعم بعض المنتقدين أن معاني القرآن من تأليف النبي ﷺ، وأن أسلوبه المتفرد من صنعه هو. ولو كان هذا الزعم صحيحًا، لكان معنى ذلك أن ادعاء النبي ﷺ أن القرآن قد أُنزل كان ادعاءً كاذبًا.

Some critics claim that the meanings of the Qur’aan were made up by the Prophet (ﷺ), and its unique style devised by him. If such a claim were true, it would mean that the Prophet’s claim that the Qur’aan was revealed was false.

أي أن النبي ﷺ خدع أتباعه إما عن علم أو عن غير علم.

That is, the Prophet (r) either knowingly or unknowingly deceived his followers.

ويقول النقّاد الأكثر لطفًا إن النبي ﷺ كان حسن النية، كما أثبتت سيرته ذلك، لكن "الوحي" لم يكن إلا أوهامًا وهلوسات كانت تعتريه من حين لآخر. وهذا الادعاء لا سند تاريخيًا له البتة، ولا يمكن أن يكون وضوح القرآن وتماسكه نتاجَ هذيان مجنون. أما النقّاد الأقل لطفًا فيزعمون أن النبي ﷺ خدع أتباعه ليُرسّخ زعامته عليهم، ثم على الجزيرة العربية كلها في النهاية. غير أنه لو كان هدف النبي ﷺ المجدَ الشخصي والزعامة، لكان من مصلحته أن يدّعي القرآن لنفسه، إذ إن أعداءه من كفار مكة كانوا جميعًا قد أقرّوا بتفوّقه على سائر الأعمال الأدبية، وعرضوا على النبي ﷺ منصب الملك عليهم إن هو كفّ عن الدعوة إلى توحيد الله.

The kinder critics claim that the Prophet (ﷺ) was well-intentioned, as his biography has proven him to be, but the “revelations” were really delusions and hallucinations which afflicted him from time to time. This claim is totally unsubstantiated historically, and the clarity and coherence of the Qur’aan could not have been the result of a madman’s ramblings. The less kind critics claim that the Prophet (ﷺ) deceived his followers in order to firmly establish his leadership over them and eventually over the whole of Arabia. However, if the Prophet’s goal had been personal glory and leadership, it would have been more to his advantage to claim the Qur’aan for himself, since his enemies among the pagan Makkans had all conceded its superiority over all other literary works and had offered the Prophet (ﷺ) the position of kingship over Makkah if he would only stop preaching the unity of God.

ومن المعترضين الآخرين على الأصل الإلهي للقرآن من يزعم أن النبي ﷺ

Other critics of the Qur’aan’s divine origins claim that the Prophet (ﷺ)

أسندَهُ إلى الله تعالى ليُعظِّمَ كلامَهُ في نفوسِ الناسِ ويزيدَ في طاعتِهم له. ولو كان الأمرُ كذلك، لما تكلَّفَ إسنادَ شيءٍ من أقوالِه إلى نفسِه. والحقُّ أنَّ إسنادَه الأقوالَ إلى نفسِه لم يُؤثِّرْ بأيِّ وجهٍ في وجوبِ طاعةِ أتباعِه له.

attributed it to Allaah in order to give more weight to his words in the minds of people and increase their obedience to him. But if that were the case, he would not have bothered to attribute any of his statements to himself. In fact, his attribution of statements to himself has not in any way affected the obligation of his followers to obey him.

الانتقادات مثل تلك التي ذُكرت سابقًا كانت ستضع النبي ﷺ

Criticisms such as those previously mentioned would put the Prophet (ﷺ)

من بين القادة الدنيويين الذين يخدعون أتباعهم من أجل تحقيق السلطة والجاه ومتاع هذه الحياة. غير أن سيرة النبي ﷺ، التي دُوّنت بأدق التفاصيل، تُثبت العكس تماماً. فبدلاً من الخداع والفساد، نجد النبي ﷺ معروفاً بالصدق والكرم، حتى سُمّي "الأمين". وقد عاش عيشة بسيطة جداً، ونجده قد توفي دون أن يترك وراءه مالاً ولا ديوناً.

among worldly leaders who deceive their followers in order to achieve power, prestige, and the luxuries of this life. However, the Prophet’s biography, which has been recorded in the minutest of details, proves the exact opposite. Instead of deception and corruption, we find the Prophet (r) known for his truthfulness and generosity, so much so that he was named “ al-Ameen” (the Trustworthy). He lived very simply, and we find that he died without leaving any wealth or debts behind him.

ومما ينبغي ملاحظته أن هناك كثيراً من المواضع في القرآن الكريم التي صُوِّبت فيها أخطاءُ النبيِّ ﷺ علانيةً. فعلى سبيل المثال، عندما ﷺ

It should also be noted that there are many instances in the Qur’aan where the Prophet’s mistakes were openly corrected. For example, when the Prophet (ﷺ)

ﷺ قَبِلَ الفِدْيَةَ مِنْ أَسْرَى بَدْرٍ، فَنَزَلَتِ الآيَةُ التَّالِيَةُ:

accepted ransom for the prisoners of Badr,26 the following verse was revealed:

ومثال آخر: أن النبي ﷺ أعرض عن عبد الله بن أم مكتوم، حين طلب منه أن يعلّمه القرآن، بينما كان النبي ﷺ منشغلاً بجدّ مع جماعة من زعماء قريش كان يدعوهم إلى الإسلام. فأنزل الله تعالى الآيات التالية:

Another example is when the Prophet (ﷺ) brushed aside ‘Abdullaah ibn Umm Maktoom, who had asked that he be taught the Qur’aan. The Prophet (ﷺ) had been earnestly engaged with a group of Qurayshee leaders whom he was calling to Islaam. Allaah revealed the following verses:

لقد كان من غير المصلحة له ﷺ، لو كان هدفه السلطة والجاه، أن يكشف مثل هذه الأخطاء الطفيفة التي لم يكن يلحظها من حوله.

For the Prophet (ﷺ) to expose such minor errors which were imperceptible to those around him was certainly not to his advantage if his goals were power and prestige.

ذهب نقاد آخرون إلى الزعم بأن النبي ﷺ تعلّم المعارف الواردة في القرآن من مصادر نصرانية أو يهودية. وثمة رواية، اختلف علماء الحديث في صحتها، أن النبي ﷺ، وهو صغير، سافر إلى الشام مع عمه وكافله أبي طالب، وفي الطريق لقي راهبًا نصرانيًا يُدعى بحيرا. ولا خلاف في أنه بعد بداية الوحي عرّفته زوجته خديجة بابن عمها ورقة بن نوفل، المعروف بعلمه بالتوراة والإنجيل. ومن المعلوم أيضًا أن النبي ﷺ لقي علماء من اليهود والنصارى بعد هجرته من مكة إلى المدينة.30

Other critics have claimed that the Prophet (r) learned the knowledge contained in the Qur’aan from Christian or Jewish sources. There is a report, about whose authenticity the scholars of hadeeth are divided, that the Prophet (ﷺ), while still a boy, travelled to Syria with his uncle and guardian Aboo Taalib, and on the way met a Christian monk, Buhayraa.29 There is no dispute that after the beginning of revelation, Prophet Muhammad (ﷺ) was introduced by his wife Khadeejah to her cousin Waraqah ibn Nawfal, who was known to have knowledge of the Torah and Gospels. The Prophet (ﷺ) is also known to have met Jewish and Christian scholars after his migration from Makkah to Madeenah.30

However, his meeting with the monk was short, and all that transpired was the monk's prophecy to the Prophet's uncle Abu Talib of his nephew's impending prophethood. As for Waraqah ibn Nawfal, he only confirmed that what was revealed to the Prophet ﷺ came from the same source as the revelations of the earlier prophets. There is no record of the Prophet ﷺ having studied with him, and Waraqah died shortly after this incident. In Madinah, the Christians and the Jews used to debate with the Prophet ﷺ and ask him questions; many of the Madinan verses answered their questions.31 They would ask him questions in order to disprove his prophethood, and he would answer with the Qur'an. There is no historical record of anyone having taught the Prophet ﷺ. Some, however, claim that Haddad, the Roman, was his teacher, but such a claim is quite erroneous, because the Makkans did not consider Haddad knowledgeable, nor was he free to teach. He was known to be fully occupied as a blacksmith, and it was known that he was a foreigner who could barely speak Arabic.32 The Arabs of the Prophet's time were very anxious to discredit the Qur'an, but they were unable to do so. If there had been a secret teacher, he would surely have been exposed at that time.

However, his meeting with the monk was short, and all that transpired was the monk’s prophecy to the Prophet’s uncle Aboo Taalib of his nephew’s impending prophethood. As for Waraqah ibn Nawfal, he only confirmed that what was revealed to the Prophet (ﷺ) came from the same source as the revelations of the earlier prophets. There is no record of the Prophet (ﷺ) having studied with him, and Waraqah died shortly after this incident. In Madeenah, the Christians and the Jews used to debate with the Prophet (ﷺ) and ask him questions; many of the Madeenan verses answered their questions.31 They would ask him questions in order to disprove his prophethood, and he would answer with the Qur’aan. There is no historical record of anyone having taught the Prophet (ﷺ). Some, however, claim that Haddaad, the Roman, was his teacher, but such a claim is quite erroneous, because the Makkans did not consider Haddaad knowledgeable, nor was he free to teach. He was known to be fully occupied as a blacksmith, and it was known that he was a foreigner who could barely speak Arabic.32 The Arabs of the Prophet’s time were very anxious to discredit the Qur’aan, but they were unable to do so. If there had been a secret teacher, he would surely have been exposed at that time.

في الآونة الأخيرة، أُرجعت معظم القصص القرآنية التي لا تَرِد في التوراة أو الإنجيل، أو التي تُخالفهما، إلى كتب مُنحولة لدى النصارى واليهود.(33) وقد اتُّخذ ذلك دليلًا على أن النبي ﷺ درس كتب النصارى واليهود.(34) غير أن عدد الكتب المغمورة التي أُرجعت إليها القصص القرآنية كبير، وتتنوع لغاتها بين الأمهرية والسريانية والعبرية واليونانية.(35) وبناءً على ذلك، كان لا بد للنبي ﷺ، وهو الذي لم يكن يقرأ ولا يكتب، أن يقضي معظم وقته في دراسة لغات أجنبية، والبحث في أنحاء الشرق الأوسط عن تلك الكتب ودراستها بعمق. وهكذا فإن أحدث البحوث النقدية لا تزيد إلا تأكيدًا للأصل الإلهي للقرآن.

Recently, most of the Qur’aanic stories that do not occur in the Torah or Gospels, or which contradict them, have been traced to apocryphal33 books of the Christians and Jews.34 This has been cited as proof that the Prophet (ﷺ) studied the books of the Christians and the Jews. However, the number of obscure books to which the Qur’aanic stories have been traced is great, and the languages of these books vary between Amharic, Syriac, Hebrew and Greek.35 Consequently, the Prophet (ﷺ), who could not read or write, would have had to spend most of his time studying foreign languages, searching all over the Middle East for the books and studying them in depth. Thus, even the most recent of critical research only further confirms the divine origin of the Qur’aan.