By Max Shimba Ministries Org
Abstract
This paper explores the theological implications of Qur’an 6:7, which presents a hypothetical situation wherein God sends down a physical book on parchment to the Prophet Muhammad. Despite such tangible evidence, the Qur’an states that disbelievers would still accuse the revelation of being "clear sorcery." This passage raises critical questions about the origin, function, and reception of the written Qur’an (the paper Qur’an) and the possibility that its physical form may, in some interpretations, be associated with mystical or magical connotations. We reflect on the implications of this verse from both Islamic and biblical perspectives and question whether the paper Qur’an, as used and perceived today, aligns with divine intention—or has become a medium of misunderstanding and superstition.
1. Introduction
The Qur’an, revered by Muslims as the literal word of God revealed to Prophet Muhammad, is believed to have been delivered orally over a period of 23 years. However, after the Prophet’s death, the oral recitations were compiled into a written form—what we now call the Mus-haf, or the paper Qur’an.
In Surah Al-An‘am 6:7, the Qur’an makes a provocative statement:
"And even if We had sent down to you (O Muhammad) a book written on parchment, and they touched it with their hands, the disbelievers would have said, 'This is nothing but obvious sorcery.'" — Qur’an 6:7
This verse invites an inquiry: Where did the modern paper Qur’an originate from, and why does the Qur’an anticipate that its physical form might be called sorcery?
2. Translation of the Original Swahili Statement
Swahili Original:
QURAN YA KARATASI IMETOKA WAPI?
KUMBE QURAN YA KARATASI NI UCHAWI.
وَلَوْ نَزَّلْنَا عَلَيْكَ كِتَابًا فِي قِرْطَاسٍ فَلَمَسُوهُ بِأَيْدِيهِمْ لَقَالَ الَّذِينَ كَفَرُوا إِنْ هَـٰذَا إِلَّا سِحْرٌ مُّبِينٌ
[Surah Al-An‘am: 7]
Na lau tungeli kuteremshia kitabu cha karatasi, wakakigusa kwa mikono yao, wangeli sema walio kufuru: Haya si chochote ila ni uchawi dhaahiri.
Hii Quran ya kitabu chenye karatasi imetoka wapi?
Hakika Quran ya karatasi ni uchawi.
English Translation:
Where did the paper Qur’an come from?
So then, the Qur’an in paper form is sorcery.
“And had We sent down to you (O Muhammad) a book written on parchment, and they touched it with their hands, those who disbelieved would have said, ‘This is nothing but clear sorcery.’” — [Surah Al-An‘am 6:7]
Where did this paper version of the Qur’an originate?
Indeed, the Qur’an in paper form is sorcery.
3. Textual and Theological Analysis
The verse in question anticipates human skepticism and suggests that even the clearest, tangible form of divine revelation would still be rejected by unbelievers. This raises a theological paradox: If God foresaw that a written, touchable scripture would be dismissed as sorcery, why did Islam later adopt and canonize such a physical format?
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The Arabic phrase kitāban fī qirṭās (a book on parchment) implies a visible, physical document, as opposed to the original oral revelation.
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The term siḥr mubīn (clear magic) reflects the reaction of hardened hearts, not the nature of the message—but the association between scripture and sorcery remains troubling in interpretation.
4. Historical Shift: From Oral Revelation to Written Text
Initially, the Qur’an was transmitted orally through memorization (ḥifẓ). It was only compiled into a written manuscript during the caliphate of Abu Bakr and standardized by Caliph Uthman. This raises an important question: Is the written Qur’an an inspired format, or a human convenience prone to misinterpretation?
Furthermore, the use of the paper Qur’an in talismans, amulets, and ritual healing in various cultures reinforces the original fear: has the Qur’an, in its physical form, been transformed into an object of superstition or magical belief—exactly as the Qur’an warned?
5. Comparative Reflection: Scripture and Superstition
In the Bible, God’s Word was given both orally (e.g., prophets) and in written form (e.g., tablets, scrolls), but it always pointed to transformation of the heart, not magical outcomes. Jesus condemned those who sought signs and wonders (Matthew 12:39) instead of repentance.
In contrast, Islamic reverence for the physical Qur’an has, in some settings, overshadowed the call to spiritual obedience. The physical book is sometimes treated as a sacred object, even when not read or understood. This can lead to bibliolatry (worship of the book) rather than true devotion to God.
6. Conclusion
Qur’an 6:7 provides a powerful warning: the medium of revelation does not guarantee belief. Tangibility is not the answer to disbelief. Ironically, the modern printed Qur’an, treated by some with superstitious reverence or used in magical practices, may fulfill the very criticism leveled by the disbelievers in the verse.
Thus, it is right to ask: where did the paper Qur’an come from—and what has it become?
If it leads to faith and truth, it is a vessel of God's word.
If it becomes a tool of fear, talismanic ritual, or blind reverence, then it has become, as the verse says, “nothing but manifest sorcery.”
Shalom,
Max Shimba Ministries Org
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