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"O mankind! There has come to you a good advice from your Lord (ie, the Qur’an), and a healing for that (disease of ignorance, doubt, hypocrisy and differences, etc) in your breasts,-a guidance and a mercy for the believers."

Holy Qur’an 3:83



Does the Qur'an claim Divine status for itself?

Yes. The Holy Qur'an repeatedly makes clear that it is Divine.

"(This is) the revelation of the Book in which there is no doubt, from the Lord of the Worlds." (32:2).

"Verily this is a Revelation from the Lord of the Worlds" (26:192).

"(It is a Revelation) sent down by (Him), the Exalted in Might, Most Merciful" (36:5).


 


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Do not the other religious scriptures also claim the status of Divinity for themselves?

No. None of the other religious scriptures claim Divine status for themselves in clear and certain terms.
 


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It has been mentioned in 3:16 of 2 Timothy that the Bible is the word of God. What is it that is implied here?

"
..... and how from infancy you have known the Holy Scriptures, which are able to make you wise for salvation through faith in Christ Jesus. All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness." (2 Timothy 3:15, 16).

Here, it must be appreciated that the Bible may be said to have claimed for itself the status of Divine revelation only if the term ‘Holy Scriptures’ as used by Paul referred to the books of the Bible. However, the reality is different.

Amongst the twenty seven books in the New Testament of the Bible, that came to be accepted as canonical, it was the epistles of Paul that were first written. It is the opinion of the scholars that these were first written between the years 40-60 C.E. The epistles of Paul aside, all the other books of the New Testament were written between the years 65-150 C.E. Observe the quotation that was cited above. Paul has referred to certain ‘Holy Scriptures’ with which Timothy had been familiar. The particular way in which he has couched his words indicate that that ‘Scriptures’ had been in circulation even before the writings of Paul and as far as the New Testament is concerned, it is certain that there is in it no writings, whatsoever, that existed before those of Paul himself. Thus there can be no justification in holding on to the idea that the divinely inspired witings to which Paul alluded were of the books of the Bible. It is certain, therefore, that the Holy Scriptures to which Paul makes a reference here is, in fact, the works that were extant before the books of the Bible came to be written. Then how can it be the claim of the Bible that these were, indeed, Divinely inspired? In fact, this has never been the claim of the Bible. It is nothing but the mention of certain writings that were not to be found in the Bible but to which Paul had alluded. As for these writings themselves, they are non-existent today.


 


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Will a book become Divine merely by way of its own claim of being Divinely inspired?

No. Any book which lays claim to its own Divine status must necessarily prove that it is, indeed, divinely inspired. However, on the other hand, it is of primary importance that if a book is of Divine origin, it must, of its own accord, or by way of the messenger who had come with it, raise that claim. In reality, none has the right to claim divine status for a book unless and until either the Book itself or the person who came with it makes that claim first. If, the followers of the book, then, say that it is of Divine origin, it will be but their witnessing to the truth of the claim already made by the book or by the individual who had come with it. But if that claim itself is not there, any witnessing to that claim is obviously irrelevant.

This is the case with all the other religious scriptures apart from the Qur'an. None of them has claimed Divine origin for itself. In fact, it was their followers who conferred on them the status of Divinity. As of the laws of dialectics and argumentation, this is but a gross anomaly; a thing so irrelevant as to be unworthy of consideration by the intelligent. It is to be dismissed as simply as the witness who appear in court for the proceedings of a case in which there is not the very subject of contention itself.

This, however, is not the case with the Qur'an. It itself declares that it is of Divine origin. As such there exists a claim. What remains to be seen, then, is the veracity of this claim. Indeed, there is meaning and substance in such a verification. This is quite unlike the futile and pointless scrutiny of the Divine origin of books which make no such claim in the first place.

 


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