In this article, the perpetuity and comprehensiveness of the Qur’an, in the sense of being extra temporal and extra spatial, and its unimpressionability from the culture of its time of revelation or other parallel sources, has been demonstrated by the help of three categories of proofs.
Many of verses that talk about the Qur’an’s might and perpetuity; universality of its glad tidings, admonitions, and messages; and its purity from any discrepancy and deficiency prove the above-mentioned claim. Ḥadīth of thaqalayn and the narrations indicating the Qur’an as ever remaining novel; the necessity of referring to it; and checking the ḥadīths through the Qur’an constitute the narrative evidences to this claim.
The principle of man’s perpetual need for guidance by God and the finality of prophethood are also two rational proofs in this respect. The perpetuity of the Qur’an with its provision for the thriving of intellect and law, asserts the legitimacy, rationality, rightfulness, and the necessity of obeying the Qur’an.
The writer goes on to view as untrue the words of those who assume the impressionability of the Qur’an from the culture of the revelation era as its conformity to the people of that age. He further stresses that the perpetuity of the Qur’an does not mean neglecting the language of the culture of the early audiences; rather, it has used the Arabic as its language in order to interact with the pagan Arabs and has taken into consideration their intellectual level and expanse. At the same time, it has not approved their pagan behavior and beliefs; for the conceptual tools of the Qur’an are employed “accidentally” in the cultural, geographical, and historical models of paganism, and “essentially” for the purpose of imparting the sublime spiritual ideas and doctrines.
Thus, regarding the constancy of man’s primary needs and developing of his secondary needs, which are subject to the temporal, spatial, and cultural circumstances, he can ever be assisted in meeting new requirements, developments
and transformations in pious and wise ways through deliberation on the Qur’an and seeking help from the teachings of Ahl al-Bayt(A.S.), concerning such principles as conformity of religion with [man’s] inner nature, adaptability of the ordinances in light of discretion and competence of reason.
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