Majaribio ya kutilia shaka uhalisi wa Qur'aan yamefanywa tangu wakati wa Mtume (ﷺ) hadi leo. Kwa hiyo, utafiti wa wahyi ungekuwa haujakamilika bila kuangalia shaka ambazo zimeibuliwa, pamoja na majibu ambayo yametolewa kwazo.

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.

Pingamizi zifuatazo dhidi ya asili ya Qur'ani kuwa ya Mwenyezi Mungu ndizo mbili zinazotolewa mara nyingi zaidi:

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

(1) Qur'ani ilikuwa zao la akili ya Muhammad ﷺ.

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

(2) Muhammad ﷺ alifundishwa hadithi za Qur'aan na mtu mwingine.

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

Baadhi ya wakosoaji wanadai kwamba maana za Qur'ani ziliundwa na Mtume (ﷺ), na mtindo wake wa kipekee ulibuniwa naye. Kama dai hilo lingekuwa kweli, ingemaanisha kwamba madai ya Mtume kwamba Qur'ani iliteremshwa yalikuwa ya uongo.

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.

Hiyo ni kusema, Mtume ﷺ alidanganya wafuasi wake, aidha kwa kujua au bila kujua.

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

Wakosoaji wenye huruma zaidi wanadai kwamba Mtume (ﷺ) alikuwa na nia njema, kama wasifu wake unavyothibitisha, lakini "ufunuo" huo ulikuwa ni udanganyifu na maono ya kiakili yaliyomsumbua mara kwa mara. Dai hili halina ushahidi wowote wa kihistoria, na uwazi na mshikamano wa Qur’aan hauwezi kuwa matokeo ya maneno ya mwendawazimu. Wakosoaji wasio na huruma sana wanadai kwamba Mtume (ﷺ) aliwadanganya wafuasi wake ili kuimarisha uongozi wake juu yao na hatimaye juu ya Arabia yote. Hata hivyo, kama lengo la Mtume (ﷺ) lingekuwa utukufu binafsi na uongozi, ingekuwa na manufaa zaidi kwake kujidai Qur’aan kuwa yake, kwa kuwa maadui zake miongoni mwa washirikina wa Makkah walikuwa wamekiri ubora wake juu ya kazi zote nyingine za fasihi, na walimpa Mtume (ﷺ) cheo cha ufalme wa Makkah endapo angeacha tu kuhubiri umoja wa Mungu.

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.

Wakosoaji wengine wa asili ya Qur'ani ya kiungu wanadai kwamba Nabii (ﷺ)

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

alimnasibu kwa Allah ili kuongeza uzito wa maneno yake katika mioyo ya watu na kuongeza utii wao kwake. Lakini kama ingekuwa hivyo, asingesumbuka kuhusisha kauli yoyote kati ya kauli zake kwa nafsi yake mwenyewe. Kwa kweli, kuhusisha kwake kauli kwa nafsi yake hakujaathiri kwa namna yoyote wajibu wa wafuasi wake kumtii.

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.

Ukosoaji kama uliotajwa hapo awali ungemweka Nabii (ﷺ)

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

miongoni mwa viongozi wa kidunia wanaowadanganya wafuasi wao ili kupata madaraka, heshima, na anasa za maisha haya. Hata hivyo, wasifu wa Mtume, ulioandikwa kwa undani wa hali ya juu, unathibitisha kinyume kabisa. Badala ya udanganyifu na ufisadi, tunamkuta Mtume ﷺ akijulikana kwa ukweli wake na ukarimu wake, kiasi kwamba aliitwa “al-Ameen” (Mwaminifu). Aliishi maisha ya unyenyekevu mkubwa, na tunaona kwamba alifariki bila kuacha mali wala deni nyuma yake.

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.

Inapaswa pia kuzingatiwa kwamba kuna matukio mengi katika Qur'ani ambapo makosa ya Mtume ﷺ yalisahihishwa waziwazi. Kwa mfano, pale Mtume ﷺ alipo...

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)

alikubali fidia kwa wafungwa wa Badr,26 ndipo aya ifuatayo ikateremshwa:

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

Mfano mwingine ni pale Mtume (ﷺ) alipomwacha kando 'Abdullaah ibn Umm Maktoom, aliyeomba afundishwe Qur'aan. Mtume (ﷺ) alikuwa amejishughulisha kwa dhati na kundi la viongozi wa Quraysh ambao alikuwa akiwalingania kwenye Uislamu. Allaah akateremsha aya zifuatazo:

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:

Kwa Nabii (ﷺ) kufichua makosa madogo kama hayo, ambayo watu waliokuwa karibu naye hawakuweza kuyatambua, hakika halikuwa jambo lenye faida kwake kama lengo lake lingekuwa madaraka na heshima.

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.

Wakosoaji wengine wamedai kwamba Mtume (r) alijifunza elimu iliyomo katika Qur-aan kutoka vyanzo vya Kikristo au Kiyahudi. Kuna riwaya moja, ambayo wanazuoni wa hadithi wametofautiana kuhusu usahihi wake, kwamba Mtume (ﷺ), akiwa bado mvulana, alisafiri hadi Shamu pamoja na mjomba wake na mlezi wake Abuu Twaalib, na njiani akakutana na mtawa Mkristo aitwaye Buhayraa.29 Hakuna mzozo kwamba baada ya kuanza kwa wahyi, Nabii Muhammad (ﷺ) alitambulishwa na mkewe Khadiijah kwa binamu yake Waraqah ibn Nawfal, ambaye alijulikana kuwa na elimu ya Tawrati na Injili. Mtume (ﷺ) pia anajulikana kuwa alikutana na wanazuoni Wayahudi na Wakristo baada ya kuhama kwake kutoka Makkah kwenda Madiinah.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

Hata hivyo, mkutano wake na yule mtawa ulikuwa mfupi, na kilichotokea ni unabii wa mtawa kwa mjomba wa Mtume, Aboo Taalib, kuhusu unabii utakaokuja wa mpwa wake. Kwa upande wa Waraqah ibn Nawfal, yeye alithibitisha tu kwamba kilichoteremshwa kwa Mtume (ﷺ) kinatoka chanzo kile kile kilichoteremsha ufunuo wa manabii waliotangulia. Hakuna kumbukumbu yoyote kwamba Mtume (ﷺ) alisoma naye, na Waraqah alifariki muda mfupi baada ya tukio hili. Huko Madiina, Wakristo na Mayahudi walikuwa wakijadiliana na Mtume (ﷺ) na kumuuliza maswali; aya nyingi za Madiina zilijibu maswali yao.31 Walimuuliza maswali ili kukanusha unabii wake, naye akawajibu kwa Qur-aan. Hakuna kumbukumbu ya kihistoria ya mtu yeyote aliyemfundisha Mtume (ﷺ). Hata hivyo, wapo wanaodai kwamba Haddaad, Mroma, alikuwa mwalimu wake, lakini dai hilo ni la makosa makubwa, kwa sababu Wamakkah hawakumchukulia Haddaad kuwa mwenye elimu, wala hakuwa huru kufundisha. Alijulikana kuwa alikuwa amejishughulisha sana na kazi ya uhunzi, na ilijulikana kwamba alikuwa mgeni ambaye hakuweza kuzungumza Kiarabu vizuri.32 Waarabu wa zama za Mtume walikuwa na hamu kubwa ya kuibatilisha Qur-aan, lakini hawakuweza kufanya hivyo. Kama kungekuwa na mwalimu wa siri, bila shaka angefichuliwa wakati ule.

Hivi karibuni, hadithi nyingi za Qur'aan ambazo hazipatikani katika Torati wala Injili, au ambazo zinapingana nazo, zimefuatiliwa hadi kwenye vitabu vya Wakristo na Mayahudi visivyo vya kanuni.33 Hili limetajwa kuwa ushahidi kwamba Mtume (ﷺ) alisoma vitabu vya Wakristo na Mayahudi.34 Hata hivyo, idadi ya vitabu visivyojulikana sana ambavyo hadithi za Qur'aan zimefuatiliwa hadi kwavyo ni kubwa, na lugha za vitabu hivyo zinatofautiana kati ya Kiamhari, Kisiriaki, Kiebrania na Kigiriki.35 Kwa hiyo, Mtume (ﷺ), ambaye hakuweza kusoma wala kuandika, angelazimika kutumia sehemu kubwa ya muda wake kujifunza lugha za kigeni, kutafuta vitabu hivyo katika Mashariki ya Kati yote na kuvisoma kwa kina. Hivyo basi, hata utafiti wa kisasa zaidi wa kitaalamu unathibitisha tu asili ya Qur'aan kuwa ya kimungu.

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.