The following is excerpted and adapted from IGI’s Miracles of the Prophet Muhammad ﷺ, an extract from the Shifa’ of Qadi ‘Iyad. The book is available worldwide via the IGI Bookstore and on Amazon.

The Miraculous Nature of the Qur’an

Understand – and may Allah help us – that many aspects of the Mighty Book of Allah are of a miraculous nature.

In order to accurately compile these features, we have arranged them into four categories:

The Beauty of the Qur’an

The first category concerns the beauty of the cohesion of the Qur’an, the harmony of its word structure, and the purity of its Arabic language. The rhetoric of the Qur’an is part of its miraculous nature, as it far out- stripped the literary customs of the Arabs at that time, despite notoriety for their mastery of the field.

The Arabs were exemplary in linguistic expression, having been gifted with an eloquence of tongue and wisdom in speech unlike any other nation. They were given a fluency of expression no other people possessed, and a clarity of oration which delved straight to the heart of a matter. Allah made this a part of their nature and habit. The Arabs would amaze people with their skills of improvisation, and had an ability to find the right turn of phrase for any situation. Through the power of their speech – oscillating between appeal and reproach, lavishing praise and cutting condemnation – the Arabs would implore and reach out, and had the ability to raise some in ranks, whilst bringing others crashing to the ground.

The Arabs were the most proficient in the field of linguistics by miles. They had the most famous orators; the greatest improvisers in poetry and rhyme; and the most comprehensive in their knowledge of unusual expressions, which they confidently used both for everyday conversation and fiery debate. These are the people that the Prophet ﷺ was calling out to for just over twenty years, challenging and rebuking them, and not sparing a single moment to invite them to the religion of Allah.

Their words worked a type of magic that was permissible, and they could arrange a sequence of adjectives more beautiful than a string of pearls. The Arabs used language to trick intelligent people; to overcome difficulties; to heal or reignite long-standing feuds; to make cowards brave; to open the hands of the tight-fisted (i.e., to make stingy people generous); and to render the imperfect as perfect, and the one who was once nimble and intelligent as lazy and sluggish.

From the Arabs, the Bedouins in particular were known for concise and refined speech, a majestic command of the language, as well as strong, outgoing personality and a pure, disarming nature. On the other hand, the people from the cities were known for their skillful rhetoric, decisive discourse, and concise and comprehensive speech, alongside an easygoing manner and ability to express beauty and kindness in a few gentle words.

Both groups possessed an eloquence of profound language, never failing to find the precise phrase to win any argument and open any path, like a piercing dart. They never doubted themselves and were exact in their choice of words. As true masters of Arabic, they took ownership of their speech and had discovered the springs of knowledge. They had studied the science from every possible angle and used their proficiency to construct literary masterpieces, like lofty towers of gold, reaching towards the sky. They spoke on all matters; both the great and the menial, the weighty and the insignificant. Either sparing or verbose depending on the conversation, the Arabs were equally confident in poetry and prose.

No-one could have amazed these people except a Noble Messenger ﷺ with a Mighty Book:

“It cannot be proven false from any angle. It is a revelation from the One Who is All-Wise, Praiseworthy.” (41:42)

Every verse is precise and exact, and every word is detailed and clear. This is a book that mesmerizes the intellect, in a pure Arabic that overcomes any other speech and unites brevity and inimitability. Both the literal and the metaphorical are clarified and articulated. As you read the text, each section competes in beauty with the next. Its conciseness complements the beauty of its structure, and the choice of words convey many layers of meaning.

The Arabs were the most proficient in the field of linguistics by miles. They had the most famous orators; the greatest improvisers in poetry and rhyme; and the most comprehensive in their knowledge of unusual expressions, which they confidently used both for everyday conversation and fiery debate. These are the people that the Prophet ﷺ was calling out to for just over twenty years, challenging and rebuking them, and not sparing a single moment to invite them to the religion of Allah.

“Or do they claim ‘He made it up’? Tell them O Prophet, ‘Produce one surah like it then, and seek help from whoever you can – other than Allah – if what you say is true!’” (10:38)

“And if you are in doubt about what We have revealed to Our servant, then produce a surah like it and call your helpers other than Allah, if what you say is true. But if you are unable to do so – and you will never be able to do so – then fear the Fire fueled with people and stones, which is prepared for the disbelievers.” (2:23-24)

“Say, O Prophet, ‘If all humans and jinn were to come together to produce the equivalent of this Qur’an, they could not produce its equal, no matter how they supported each other.’” (17:88)

This article is excerpted from IGI’s Miracles of the Prophet Muhammad ﷺ

“Say, O Prophet, ‘Produce ten fabricated surahs like it and seek help from whoever you can – other than Allah – if what you say is true.’” (11:13)

The Prophet ﷺ continued to chastise the Arabs with robust condemnation, and reprimand them in the strongest possible terms. He would undermine their claims to knowledge and humble their leaders. The social order that had become entrenched was thoroughly shattered. He devalued their false idols and denounced the corrupt ways of their ancestors. Their land, property, and wealth were confiscated. Despite all this, they were reluctant to respond to the challenge posed in the Qur’an, and continued to be unable to produce anything like it. Instead, they relied on stirring trouble amongst their own ranks through self-delusion, false rumours, and incitement. They would lie to one another about the Qur’an, saying:

“This Qur’an is nothing but magic from the ancients” (74:24)

“same old magic” (54:2)

“a fabrication which he made up with the help of others” (25:4)

“ancient fables” (6:25)

They would make shocking, false statements, and had no interest in matters pertaining to the Hereafter, with excuses including:

“our hearts are unreceptive” (2:88)

“our hearts are veiled against what you are calling us to, there is deafness in our ears, and there is a barrier between us and you” (41:5)

And instructing their followers:

“Do not listen to this Qur’an but drown it out so that you may prevail.” (41:26)

The enemies of the religion presumed that they would be able to imitate the Qur’an, and they said:

“If we wanted, we could have easily produced something similar” (8:31)

But Allah Exalted informed them:

“...you will never be able to do so” (2:24)

Of course, they were never able to do so. For any foolish person that tried, like Musaylamah the Liar, Allah would expose their shortcomings for all to see and strip them of their pomp; the delicate speech they used to mislead others. Otherwise, the intelligent people amongst them may not have realized that the Qur’an was nothing like the eloquence or rhetoric of men. Instead, the ones who heard the Qur’an were in awe, either guided by its message or, at least, captivated by its beauty.

Al-Walid ibn al-Mughirah heard the Prophet ﷺ reciting:

“Indeed, Allah commands justice, grace, as well as courtesy to close relatives. He forbids indecency, wickedness, and aggression. He instructs you so perhaps you will be mindful.” (16:90)

He responded: “I swear by Allah, this [Qur’an] has a sweetness to it...No human could have come up with this!”

Abū ̔Ubayd al-Qasim ibn Salam mentions that a Bedouin man heard someone reciting:

“So proclaim what you have been commanded, and turn away from the polytheists” (15:94)

So he immediately fell into prostration. He said: “I prostrated because of the beauty of its language.”

On a separate occasion, another Bedouin heard someone reciting:

“When they lost all hope in him, they spoke privately” (12:80)

He responded: “I bear witness that no-one would be able to produce this type of speech.”

It is said that one day, ‘Umar ibn al-Khattāb رضي الله عنه was sleeping in the mosque, when suddenly he found someone standing next to his head, testifying to the truth. He questioned him, and the man informed ‘Umar رضي الله عنه that he was one of the Byzantine generals, and that he was well-versed in Arabic and other languages. He also said that he had heard one of the Muslim prisoners of war reciting verses from the Qur’an.

The fact that the Qur’an was communicated to us by the Prophet ﷺ is well-known and undisputed. Similarly, it is well known that the Prophet ﷺ presented the Qur’an as a challenge, and that the Arabs were unable to imitate it. No-one denies either that the eloquence of the Qur’an was beyond the scope of the linguistic and literary habits of the time; this was attested to by the Arabs, the very people who knew the language best.

“Upon reflection”, the man added, “I realized that this book contained the same descriptions of this life and the Hereafter as that which was revealed to ‘Isa ibn Maryam.” He was referring to the words of Allah Exalted:

“For whoever obeys Allah and His Messenger, and fears Allah and is mindful of Him, then it is they who will truly triumph.” (24:52)

It was related from ̔Abd al-Malik ibn Qurayb al-Aṣma’i that he once heard a slave-girl speaking, so he said to her: “Incredible! Where did you learn such eloquent speech?”

She replied: “How can we describe my words as eloquence, after hearing the words of Allah, when He said:

‘We inspired the mother of Moses: “Nurse him, but when you fear for him, put him then into the river, and do not grieve. We will certainly return him to you, and make him one of the Messengers.”’ (28:7)

“In a single verse, He has combined two commands, two prohibitions, two pieces of information and two pieces of good news!”

This aspect of the miraculous nature of the Qur’an is unique to it, and is built on two pieces of evidence. The fact that the Qur’an was communicated to us by the Prophet ﷺ is well-known and undisputed. Similarly, it is well known that the Prophet ﷺ presented the Qur’an as a challenge, and that the Arabs were unable to imitate it. No-one denies either that the eloquence of the Qur’an was beyond the scope of the linguistic and literary habits of the time; this was attested to by the Arabs, the very people who knew the language best. As for those not so well-versed in the field, their way of finding out about the miraculous nature of the eloquence of the Qur’an was by the confirmation of those who had mastered the Arabic language, and their incapability to bring anything like it.

Alternatively, one could simply ponder the meaning of the words of Allah Exalted:

“There is security of life for you in the law of retaliation” (2:179)

“If only you could see when they will be horrified with no escape on Judgement Day! And they will be seized from a nearby place.” (34:51)

“Respond to evil with what is best, then the one you are in a feud with will be like a close friend.” (41:34)

“And it was said, ‘O earth, swallow up your water,’ and ‘O sky, withhold your rain.’ The floodwater receded and the decree was carried out. The Ark rested on al-Jūdī, and it was said: ‘Away with the wrongdoing peo- ple.’” (11:44)

“So We seized each people for their sin: against some of them We sent a storm of stones, some were overtaken by a mighty blast, some We caused the earth to swallow, and some We drowned.” (29:40)

There are many verses like these. In fact, the majority of the Qur’an could be mentioned above. We have detailed the conciseness of the Qur’an’s language, the many layers of meaning, the clarity of expression, the beauty of its structure and composition, and the perfection of its lexicon. Every word in the Qur’an could fill volumes of contemplation, and behind every phrase lies an ocean of meaning. Despite a proliferation of texts, just some of the benefits to be taken and deductions to be made from this Mighty Book have been investigated.

The style of the Qur’an includes lengthy stories, interwoven with tales of past generations. In other circumstances, the people of rhetoric would have considered this as linguistically deficient. However, the one who truly reflects in the context of the Qur’an will notice the perfection in the links from one story to the next, and the symmetry of the cohesive narrative; as with the story of the Prophet Yusuf, told in its entirety.

Each time these stories are repeated in different places in the Qur’an, they are told with an array of imagery and description, until each mention of an event appears as if it is the first. This variety of expression is part of the beauty of the Qur’an; the soul never tires from its repetition, and the heart shows no hostility to hearing its stories again.

We have detailed the conciseness of the Qur’an’s language, the many layers of meaning, the clarity of expression, the beauty of its structure and composition, and the perfection of its lexicon. Every word in the Qur’an could fill volumes of contemplation, and behind every phrase lies an ocean of meaning.

2. The Style and Coherence of the Qur’an

The second aspect of the miraculous nature of the Qur’an is its perfect order and harmonious coherence. The literary style of the Qur’an was completely unique, and did not resemble anything the Arabs had authored. It was completely different from their methods of composing poetry or prose. In the Qur’an, the division of the verses cause the reciter to pause, whilst the meaning of the words continue into the next. Nothing like this had been seen before, or would be seen after, and no-one was able to replicate this distinctive style. They raged and exhausted their intellectual capacities trying to comprehend what they had heard, but were left bewildered. No-one was inspired to write something like it from any of the literary genres at their disposal; neither prose, rhyme, nor any type of poetry could come to their rescue.

When al-Walid ibn al-Mughirah heard the Prophet ﷺ reciting the Qur’an, his heart began to soften. Upon hearing this, Abu Jahl arrived to remonstrate. Al-Walid stood his ground, declaring: “I swear by Allah, I know more about poetry than any of you! I swear by Allah, what he just recited does not resemble any type of poetry!”

In another report from al-Walid ibn al-Mughirah, he mentions one of the seasonal gatherings of the Quraysh, when he said: “The delegations of the Arabs are due to arrive shortly, so let us agree on an opinion about him (i.e., the Prophet ﷺ) so that we do not contradict each other.”

They responded: “Let us say that he is a fortune-teller.”

Al-Walid replied: “I swear by Allah, he is not a fortune-teller. Neither is he a person who mutters under his breath or recites poetry.”

They said: “In that case, let us say that he is insane.”

Al-Walid replied: “He is not insane, neither is he possessed by a jinn or listening to their whispers.”

They said: “In that case, let us say that he is a poet.”

Al-Walid replied: “He is not a poet. We are already well-versed in all the genres and meters of poetry, and this man is not a poet.”

So, they said: “Let us say that he is a magician.”

Al-Walid replied: “He is not a magician. He does not follow their practices of tying knots and blowing on them.”

Finally, the people asked: “What shall we say then?”

Al-Walid replied: “Every single claim you have made, I know to be false. The closest you have come to the truth is saying he is a magician, because black magic can separate a man from his father, his brother, his wife, and his tribe.”

The people departed and sat down on the paths to warn those who were arriving. Allah revealed, regarding al-Walid:

“Leave Me to him whom I created alone. And gave him vast wealth. And children as witnesses. And smoothed things for him. Then he wants Me to add yet more! By no means! He was stubborn towards Our revelations. I will exhaust him increasingly. He thought and analyzed. May he perish, how he analyzed. Again: may he perish, how he analyzed. Then he looked, then he frowned and whined. Then he turned back and was proud. And said, ‘This Qur’an is nothing but magic from the ancients.’” (74:11-24)

When ‘Utbah ibn Rabi’ah heard the Qur’an, he said: “My people! You know that I do not leave anything without learning, reading, and speaking about it. I swear by Allah, I have heard a particular type of speech and I swear by Allah, I have never heard anything like it. It is not poetry, or black magic, or fortune-telling.”

Al-Naḍr ibn al-Harith said something similar.

In the hadith about Abu Dharr embracing Islam, he describes his brother Unays:

“I swear by Allah, I have not heard of anyone more proficient in poetry than my brother Unays. He contested with twelve poets during the times of ignorance, and I was one of them. Unays continued on to Makkah, and returned to me with news about the Prophet ﷺ. I asked: ‘What do the people say about him?’
“Unays replied: ‘They say that he is a poet, a fortune-teller, and a magician. However, I have heard the words of fortune-tellers, and he is not one of them. I have compared his speech with all types of poetry and rhyme, and it does not match up. No-one should come after me and claim that he is a poet. He is the truthful one, and they are the liars.’” (Muslim, 2473)

The Arabs, above all people, were powerful linguists. Every one of them tried his utmost to obscure the beauty and extinguish the light of the Qur’an, but their struggles were to no avail. They desperately searched for some inner reserves, but there was no use.

The hadiths on this topic are authentic and numerous. The Qur’an has a miraculous nature from two standpoints: in terms of its brevity and eloquence, and in terms of its unique literary style. Upon scrutiny, both are aspects of its inimitability, and the Arabs were unable to replicate either feature. It was completely beyond their powers.

The Qur’an stood in stark contrast to the words and speech of the Arabs of the time, as confirmed by the investigations of several leading scholars in the field. Some who came after them tried to argue that the miraculous nature of the Qur’an was simply a sum of its eloquence and style; such a statement should cause the listener to recoil, and a sound heart to reject. The correct opinion is the one we have presented above, which is shared by the masters of rhetoric. Knowledge of these matters is both imperative and unambiguous.

What the scholars of the people of the Sunnah have disagreed about is precisely which aspect of the Qur’an people were unable to replicate. The majority propose that the inimitability of the Qur’an is comprised in the power of its clear and lucid expression, alongside its perfected structure, concise speech, and unique composition and literary style, all of which are outside the scope of a human’s capabilities. By this argument, the Qur’an is miraculous in the sense that it would not be possible, even theoretically, for a human to reproduce it, just like the miracles of bringing the dead back to life, the transformation of the staff, and the pebbles that were given the ability to praise Allah.

IGP’s translation of Imam Yusuf al-Nabhani’s collection of hadith on Prophetic miracles has been published as Miracles Manifest: Forty Hadith on the Miracles of the Prophet Muhammad ﷺ

Abu al-Ḥasan al-Ash’ari, on the other hand, took the view that whilst it would theoretically be possible for a human being to imitate the Qur’an, it has not happened and will not happen, because Allah has prevented us from doing so. A number of scholars concurred with this opinion. It has already been established that the Arabs were unable to replicate the Qur’an, but it would have been unfair to use this as an argument and a proof against them, if it was something outside of a human being’s physical capabilities to begin with. However, they were challenged to bring something like it, and they failed. Without the justification of the task lying outside the realms of possibility, their failures are an even more powerful evidence against them.

In any case, the Arabs could not come up with one line. Instead, they suffered many losses in battle, and were forced to abandon their city and their wealth. Having been a people who arrogantly held their heads aloft, they now tasted humiliation. They had not willingly chosen such a fate, but were forcibly disgraced. The alternative would have been far easier; to imitate the Qur’an – had it been within their capability – would have led to a swift success, a definitive response to the challenge they had been set, and a resounding victory over their adversaries.

The Arabs, above all people, were powerful linguists. Every one of them tried his utmost to obscure the beauty and extinguish the light of the Qur’an, but their struggles were to no avail. They desperately searched for some inner reserves, but there was no use. Despite their great numbers, aiding and abetting one another over a prolonged period, they could not utter a single word. They were prevented in their mission and found themselves cut off at every turn.

3. Reports of Unseen Events in the Qur’an

Reports of things that were unseen and accurate predictions of events that had not yet occurred are the third feature of the Qur’an’s miraculous nature. The examples of this are many:

After the Treaty of Ḥudaybiyyah:

“Allah willing, you will surely enter the Sacred Mosque, in security.” (48:27)

Regarding the Romans:

“Yet following their defeat, they will triumph.” (30:3)

For the believers:

“Allah has promised those of you who believe and do good that He will certainly make them successors in the land, as He did with those before them; and He will surely establish for them their faith which He has chosen for them; and will indeed change their fear into security – provided that they worship Me, associating nothing with Me. But whoever disbelieves after this promise, it is they who will be the rebellious.” (24:55)

“When Allah’s ultimate help comes and the victory over Mecca is achieved, and you – O Prophet – see the people embracing Allah’s Way in crowds, then glorify the praises of your Lord and seek His Forgiveness, for certainly He is Ever-Accepting of Repentance.” (110:1-3)

All of these events took place, just as Allah Exalted said they would. The Romans defeated the Persians within a few years, and people entered the religion of Islam in droves. By the time the Prophet ﷺ died, Islam had spread across the entire Arab world.

Allah made the believers successful, strengthened their religion, and bestowed upon them authority across the world, from east to west, just as the Prophet ﷺ had said:

“The Earth was gathered before me, and I was shown its east and its west. The sovereignty of my nation will reach as far as that which was gathered before me.” (Muslim, 2889)

Allah Exalted says in the Qur’an:

“It is certainly We Who have revealed the Reminder, and it is certainly We Who will preserve it” (15:9)

And this has been the case. So many have tried to change its words and alter its rulings. Countless groups of atheists, deniers of the attributes of Allah, and especially the Qarmatians, have been combining their efforts, plans and strength; up till now, they have been doing this for five hundred years. Nevertheless, they have failed to extinguish a scintilla of the light of the Qur’an. They have been unable to change a single word, or to make the Muslims doubt a single letter. Praise be to Allah!

The fourth feature of the miraculous nature of the Qur’an is contained in its descriptions of past generations, vanquished empires, and previous systems of law. These were stories that Jewish and Christian scholars had dedicated their entire lives to uncovering, but only came up with one piece of the puzzle.

There are many other accurate predictions made in the Qur’an:

“Soon their united front will be defeated and forced to flee.” (54:45)

“So fight them and Allah will punish them at your hands, put them to shame, help you overcome them, and soothe the hearts of the believers.” (9:14)

“He is the One Who has sent His Messenger with true guidance and the religion of truth, making it prevail over all others, even to the dismay of polytheists.” (9:33)

“They can never inflict harm on you, except a little annoyance. But if they meet you in battle, they will flee and they will have no helpers.” (2:111)

All these things took place just as Allah Exalted said they would. Another way He comments on unseen events in the Qur’an is by exposing the secrets of the Hypocrites and the Jews, and shedding light on the lies and conversations they would share in private:

“...and they say to one another, ‘Why does Allah not punish us for what we say?’” (58:8)

“They conceal in their hearts what they do not reveal to you. They say to themselves, ‘If we had any say in the matter, none of us would have come to die here.’ Say, O Prophet, ‘Even if you were to remain in your homes, those among you who were destined to be killed would have been met with the same fate.’ Though this, Allah tests what is within you and purifies what is in your hearts. And Allah knows best what is hidden in the heart.” (3:154)

“...nor those among the Jews who eagerly listen to lies, attentive to those who are too arrogant to come to you. They distort the Scripture, taking rulings out of context, then say, ‘If this is the ruling you get from Muhammad, accept it. If not, beware!’ Whoever Allah allows to be deluded, you can never be of any help to them against Allah. It is not Allah’s Will to purify their hearts. For them is disgrace in this world, and they will suffer a tremendous punishment in the hereafter.” (5:41)

“Some Jews take words out of context and say, ‘We listen and we disobey’, ‘Hear! May you never hear’, and ‘Rā’inā (herd us)’ – playing with words and discrediting the faith.” (4:46)

Allah said, confirming the guarantee He made to His Prophet ﷺ and what the Muslims had wished for on the day of Badr:

“Remember, O believers, when Allah promised to give you the upper hand over either target, you wish to capture the unarmed party.” (8:7)

When Allah Exalted revealed:

“Surely We will be sufficient for you against the mockers” (15:95)

The Prophet ﷺ congratulated his Companions with the news that Allah would suffice them. The “mockers” referred to in the verse were a group in Makkah who were trying to harm the Prophet and turning people away from him. They were destroyed. As Allah said:

“Allah will certainly protect you from the people.” (5:67)

This was evident in the case of the people who wished for the Prophet ﷺ to be harmed and intended to kill him, and the reports confirming this are authentic and well-known.

4. Stories of Previous Nations in the Qur’an

The fourth feature of the miraculous nature of the Qur’an is contained in its descriptions of past generations, vanquished empires, and previous systems of law. These were stories that Jewish and Christian scholars had dedicated their entire lives to uncovering, but only came up with one piece of the puzzle.

The Prophet ﷺ brought this information in the correct manner and with authentic texts, until the people of knowledge had to confirm the accuracy and truth of what had been revealed, and that it could not have been learnt through study alone. They already knew that the Prophet ﷺ was illiterate. Neither was he engaged in intense study or research. The Prophet ﷺ did not frequently remain absent from the people around him, so no-one was unaware of his circumstances.

The People of the Book used to ask the Prophet ﷺ a lot about these matters, so he would recite to them from the Qur’an that which had been revealed to him. He recited about previous Prophets and their nations, the stories of Musa and al-Khidr, Yusuf and his brothers, the People of the Cave, Dhu al-Qarnayn, Luqman and his son, and other stories. He also recited to them from passages describing the beginning of creation, and mentioning what was contained in the Torah, the Gospel, the Psalms of Dawud, and the Pages revealed to Ibrahim and Musa. The scholars confirmed the accuracy of what he read to them. They could not lie about what had been revealed, and had no option but to yield to the truth. So, whomever Allah facilitated, believed in the goodness that had come to them, and whoever was destined for evil remained stubborn and jealous.

There are no reports of the Jews and the Christians denying what had been revealed in the Qur’an. This was despite their intense enmity towards the Prophet ﷺ, their determination for people to deny him, and their lengthy remonstrations and protests against him with what their own books contained. They questioned the Prophet ﷺ and would demand to hear the secrets of their academic sciences, contents of their biographies, information about what had been hidden from their books and laws, and stories of their Prophets. They asked about the Spirit, Dhu al-Qarnayn, the People of the Cave, ̔’Isa, the law of stoning, what Isra’il forbade himself, and which cattle and wholesome foods that had previously been permissible became forbidden to them because of their outrageous behaviour.

As Allah mentions:

“This is their description in the Torah. And their parable in the Gospel is that of a seed that sprouts its tiny branches, making it strong. Then it becomes thick, standing firmly on its stern, to the delight of the planters.” (48:29)

There were other matters that they would ask about, and the Prophet ﷺ would answer them and inform them from whatever had been revealed to him in the Qur’an. There is no evidence of them denying what he brought. Rather, the majority of them confirmed the fact that he was a Prophet, and declared the truthfulness of what he said. Indeed, many were aware of their own stubbornness and envy, like the people of Najran, Ibn Ṣuriya, the two sons of Akhtab, and others.

Anyone who continued to fabricate material, bragging that what they possessed contradicted that which had been revealed to the Prophet ﷺ was called to bring their proof, and their claims were exposed as false. It was said to them:

“‘Bring the Torah and read it, if your claims are true.’ Then whoever still fabricates lies about Allah, they will be the true wrong-doers.” (3;93-94)

They were reprimanded for doing so. Whoever admitted the impertinence and audacity of their claims was shown how scandalous his actions were by the book in his own hand.

There are no reports of the Jews or the Christians bringing anything from their books to contradict the Qur’an, either from authentic or weak sources.

As Allah Exalted says:

“O People of the Book! Now our Messenger has come to you, revealing much of what you have hidden of the Scriptures and disregarding much. There certainly has come to you from Allah a light and clear Book through which Allah guides those who seek His pleasure to the ways of peace, brings them out of darkness and into light by His Will, and guides them to the Straight Path.” (5:15-16)

Also from the miraculous nature of the Qur’an is the fear that clings to the hearts and tremors in the ears of those who listen to it, and the awe which seizes them due to its high status and the power of its recitation.

Challenges in the Qur’an to the People of the Book, and Their Inability to Respond

These four features of the Qur’an’s miraculous nature are crystal clear; there is no contention or doubt about them.

Another aspect of its inimitability are the verses which declared people’s inability to answer certain challenges. For example, Allah addresses the Jews:

“Say, O Prophet, ‘If the eternal Home of the Hereafter with Allah is exclusively for you Israel- ites out of all humanity, then wish for death if what you say is true!’ But they will never wish for that because of what their hands have done. And Allah has perfect knowledge of the wrongdoers.” (2:94-95)

Abu Ishaq al-Zajjaj said: “This verse is the strongest proof and the clearest evidence of the authenticity of the Message, because whilst Allah Exalted said ‘then wish for death’, he informed the Jews that they never would, and subsequently not one of them did.”

The Prophet ﷺ said:

“I swear by the one in whose hand is my soul, no man from them could say that without choking on his spit”

i.e., dying there and then. Allah turned the Jews away from wishing for death and made them fear it in order to affirm the truth of His Messenger ﷺ and the accuracy of His revelation. If the Jews had any power to wish for death just to prove the Prophet ﷺ wrong, they would have made sure to do so; rather, it is Allah Exalted who does whatever He wishes.

Abu Muhammad al-Asili said: “The strangest thing is that from the day Allah Exalted ordered His Prophet ﷺ to say this, not a single individual or group from amongst the Jews ever confronted him or answered back to him again.”

The verse remained as an evidence against anyone ﷺ from amongst them who felt that they could test the Prophet ﷺ.

It was the same with the verse of the mutual curse. When the bishops of Najran came to the Prophet ﷺ, Allah Exalted revealed:

“Now, whoever disputes with you O Prophet concerning Jesus after full knowledge has come to you, say, ‘Come! Let us gather our children and your children, our women and your women, ourselves and yourselves – then let us sincerely invoke Allah’s curse upon the liars.’” (3:61)

This incident is recorded in Bukhari 4380.

The bishops refrained from accepting the proposition, preferring to pay the jizyah tax instead. That was because their leader, al-’Aqib, said to them: “You know that he is a Prophet, and when a Prophet curses a people, it does not spare either the great or weak amongst them.”

Allah also promised:

“And if you are in doubt about what We have revealed to Our servant, then produce a surah like it and call your helpers other than Allah if what you say is true.” (2:23)

He ﷺ informed the Arabs that they would not be able to replicate the Qur’an, and so was the case.

The Feeling of Fear Upon Hearing the Qur’an

Also from the miraculous nature of the Qur’an is the fear that clings to the hearts and tremors in the ears of those who listen to it, and the awe which seizes them due to its high status and the power of its recitation. The effect of the Qur’an is even greater on those who reject it, until they become overwhelmed by what they are hearing. It increases their feelings of alienation and aversion, just as Allah Exalted says in the Qur’an, and the hatred in their hearts makes them wish that the sound would stop.

That is why the Prophet ﷺ said:

“Undoubtedly, the Qur’an is hard on the one who dislikes it, and it is the Adjudicator [between truth and falsehood].”

The believers also feel a sense of fear and awe when they hear the Qur’an, but they lean towards it and have their chests expanded. Their mood is brightened by their hearts’ inclination towards its recitation, and their firm belief in what it contains. As Allah Exalted mentions:

“It is Allah Who has sent down the best message – a Book of perfect consistency and repeated lessons – which causes the skin and hearts of those who fear their Lord to tremble, then their skin and hearts soften at the mention of the Mercy of Allah.” (39:23)

Allah also confirms:

“Had We sent this Qur’an upon a mountain, you would have certainly seen it humbled and torn apart in awe of Allah. We set forth such comparisons for people so perhaps they may reflect.” (59:21)

This verse illuminates a feature of the Qur’an that is so unique to it that even the one who does not understand its meaning can be affected by it. This is illustrated in the story of the Christian man who came across a person reciting Qur’an, so he came to a halt and began to sob. He was asked why he was crying, and replied: “Because it has broken my heart, and because of the beauty of its arrangement.” This same emotion has gripped many people before they accepted Islam, and many after; some submitted and believed in the Qur’an from the moment they heard it, whilst others refused.

It is reported in an authentic hadith that Jubayr ibn Muṭ’im said: “I heard the Prophet ﷺ reading Surah al-Tur in the evening (maghrib) prayer. When he reached the following verses:

“Were they created by nothing, or are they their own creators? Or did they create the heavens and the earth? In fact, they have no firm belief in Allah. Or do they possess the treasuries of your Lord, or are they in control of everything?” (52:35-37)

I felt like my heart would fly into the sky.” (Bukhari 4854)

And in another chain of narration:

“That was the first time that faith (īmān) was instilled in my heart.”

(Bukhari 4023)

A sure sign of the miraculous status of the Qur’an is that it will remain as an enduring sign for as long as this world exists, because Allah Exalted has promised to protect it. As He states: **“It is certainly We Who have revealed the Reminder, and it is certainly We Who will preserve it.” (15:9**)

It was related from Utbah ibn Rabi’ah that when he spoke to the Prophet ﷺ in regard to his people differing about the revelation of Allah Exalted, the Prophet ﷺ recited to him:

“Ḥā Mīm. This is a revelation from the Most Compassionate, Most Merciful. It is a Book whose verses are perfectly explained – a Qur’an in Arabic for people who know, delivering good news and warning. Yet most of them turn away, so they do not hear. They say, ‘Our hearts are veiled against what you are calling us to, there is deafness in our ears, and there is a barrier between us and you. So do whatever you want and so shall we!’ Say, O Prophet, ‘I am only a man like you, but it has been revealed to me that your God is only One God. So take the Straight Way towards Him, and seek His Forgiveness.’ And woe to the polytheists – those who do not pay zakat and are in denial of the Hereafter. But those who believe and do good will certainly have a never-ending reward. Ask them, O Prophet, ‘How can you disbelieve in the One Who created the earth in two Days? And how can you set up equals with Him? That is the Lord of all worlds.’ He placed on the earth firm mountains, standing high, showered His blessings upon it, and ordained all its means of sustenance – totaling four Days exactly – for those who ask. Then He turned towards the heaven when it was still like smoke, saying to it and to the earth, ‘Submit, willingly or unwillingly.’ They both responded, ‘We submit willingly.’ So He formed the heaven into seven heavens in two Days, assigning to each its mandate. And We adorned the lowest heaven with stars like lamps for beauty and for protection. That is the design of the Almighty, All-Knowing. If they turn away, then say, O Prophet, ‘I warn you of a mighty blast, like the one that befell ̔Ād and Thamūd.’” (41:1-13)

[He ﷺ recited] until Utbah placed his hand on the mouth of the Prophet ﷺ and pleaded with him to stop.

In another chain of narration: the Prophet ﷺ continued to recite until he reached the verse of prostration, whilst ̔Utbah was listening attentively and reclining with his hands behind him. When the Prophet ﷺ performed the prostration, ̔Utbah rose to his feet, not knowing how to respond. He returned to his family and did not go out until the people came to him. He began to apologize, saying: “I swear by Allah, he spoke some words to me that, I swear by Allah, I have never heard anything like. I did not know what to say to him.”

Several people have given accounts of attempting to challenge the Prophet ﷺ concerning the Qur’an, but being enveloped in a fear and alarm that stopped them in their tracks. ‘Abdullah ibn al-Muqaffa had precisely that intention and set out on a mission to do so, when he came across a young boy reciting:

“And it was said, ‘O earth! Swallow up your water’” (11:44)

Immediately, he returned home and erased all his plans, saying: “I bear witness that this speech cannot be replicated; it is not the speech of a man.” Furthermore, Ibn al-Muqaffa ̔ was one of the most eloquent people of his time.

Yaḥya ibn Hakam al-Ghazzal was the master of rhetoric in the Andalusia of his day. He relates that he also had a desire to oppose the Qur’an. So, he studied Surah al-Ikhlas with the intention of producing something like it, and began to weave words which, according to his estimation, were following its pattern. He said: “I was held back by fear and numbness, and they carried me towards repentance instead.”

The Enduring Nature of the Qur’an

A sure sign of the miraculous status of the Qur’an is that it will remain as an enduring sign for as long as this world exists, because Allah Exalted has promised to protect it. As He states:

“It is certainly We Who have revealed the Reminder, and it is certainly We Who will preserve it.” (15:9)

“It cannot be proven false from any angle. It is a revelation from the One Who is All-Wise, Praiseworthy.” (41:42)

Most of the miracles that Prophets came with expired after their death, leaving nothing but the memories and reports of those who witnessed them. But the Mighty Qur’an, with its sublime signs and manifest miracles, has prevailed for 535 years from its first revelation until today. The Qur’an is a compelling evidence, and any attacks against it are held back. Although every generation was replete with authoritative scholars in language and rhetoric, many of whom were disbelieving and hostile towards us, not one of them was able to contradict the Qur’an in the slightest; they could not even compose two words in opposition! They had no effective form of attack, and any foolish person who tried, had their efforts wasted. In the end, they were overcome by their own incapacity, and forced to turn back on their heels.

Other Miraculous Features of the Qur’an

The reader of the Qur’an never tires of it, and the listener never becomes bored. This is from the many miraculous signs observed by the Muslim population as well as their leaders. Consistently reciting the Qur’an increases its sweetness, and repeating its verses increases the read- er in love. Other texts, no matter how beautiful or eloquent, become sour over time, whereas the Qur’an remains fresh at every sitting. Our Book is a joy to read in seclusion, and its recitation reassures at times of crisis. No other book can claim such a status. The people of Qur’an have developed their own intonations and cadences, bringing energy and vitality to their recitations.

The Messenger of Allah ﷺ described the Qur’an when he said:

“It does not tire with consistent repetition. Its lessons never end and its wonders do not fade. It is a decisive book, not a mere amusement. The scholars are never full [from its knowledge]. Desires are not misguided by it, and tongues are not confused. It is the one that the jinn said, when they heard it:
‘“Indeed we have heard a wondrous recitation.”’” (72:1-2)

This is recorded in Tirmidhi 2906.

Another miraculous feature of the Qur’an is its explication of knowledge which the Arabs, especially Muhammad ﷺ before his Prophethood, had no awareness of. These were things that none of the scholars of previous generations knew about or had written about. The Qur’an covers the implementation of legal principles and the correct method of adducing intellectual arguments. The revelation pushed back against the sects that had deviated from the truth, using robust proofs, powerful evidence, and clear and concise language. The posers and pretenders wished they could bring evidence like it, but they never could.

As Allah Exalted says:

“Can the One Who created the heavens and the earth not easily resurrect these deniers?” (36:81)

“Say, O Prophet, ‘They will be revived by the One who produced them the first time.’” (36:79)

“Had there been other gods besides Allah in the heavens or the earth, both realms would have surely been corrupted.” (21:22)

Another miraculous feature of the Qur’an is its explication of knowledge which the Arabs, especially Muhammad ﷺ before his Prophethood, had no awareness of. These were things that none of the scholars of previous generations knew about or had written about.

The Qur’an also comprises knowledge of the Sīrah, stories of previous generations, warnings, wisdoms, news of the Hereafter, and guidance to develop excellent morals and character.

As Allah Exalted affirms:

“We have left nothing out of the Record.” (6:38)

“We have certainly set forth every kind of lesson for people in this Qur’an.” (30:58)

“We have revealed to you the Book as an explanation of all things.” (16:89)

The Prophet ﷺ said:

“Undoubtedly, Allah sent down this Qur’an to command and to warn, as a way to be followed, and an example to be understood. It contains your story, and news of what came before you and what will come after you. It is a judgment between you. It is not worn out by lengthy repetition, and its wonders never end. The Qur’an is the truth, not mere amusement. Whoever speaks by it tells the truth, and whoever judges by it is just. Whoever argues by it wins, and whoever swears by it is equitable. Whoever works by it is rewarded, and whoever holds on to it is guided to the straight path. Whoever seeks guidance from elsewhere, Allah causes them to be misguided. Whoever judges by other than the Qur’an, Allah destroys them. It is the Wise Remembrance, the Clear Light, the Straight Path, the Strong Rope of Allah, the Beneficial Cure. It preserves the one who holds on to it, and rescues the one who follows it. There is no crookedness in it, so it sets matters straight. It does not deviate, so does not merit blame or disparagement. Its miracles never cease, neither is it exhausted by lengthy repetition.”

A similar narration is reported from Ibn Mas’ud, who also mentioned: “It does not differ or tire with repetition, and it contains news of the first and the last.”

A hadith from Ka’b states that Allah Exalted said to Muhammad ﷺ: “I am sending down to you a new Torah which will open blind eyes, deaf ears, and enclosed hearts. It contains fountains of knowledge, the understanding of wisdom, and the blossoming of the hearts.”

Ka’b also narrated: “It is upon yourselves [to hold on to] the Qur’an, because it is the understanding of the intellect, and the light of wisdom.”

Allah Exalted says:

“Indeed, this Qur’an clarifies for the Children of Israel most of what they differ over.” (27:76)

“This is an insight to humanity – a guide and a lesson to the God-fearing.” (3:138)

The Qur’an conveys a wealth of meaning through concise terms; the books before it, in contrast, were less in meaning, although more verbose. From its miraculous features, the Qur’an is simultaneously a proof and what is proven. That is because its beautiful composition, eloquence, and precise rhetoric are used as evidence of its inimitability. Within this rhetoric are His command and prohibition, and His promise and threat. The one who recites will understand both the proof of the Qur’an and the obligation upon him, even from a single word or individual surah.

The Qur’an was revealed in a literary form previously unheard of. It is not the poetry previously known by the Arabs. But it is also not prose, because texts arranged into verses are easier on the soul, softer on the heart, sweeter on the ear, and simpler to understand. Because of the mesmerizing style of the Qur’an, people were quick to incline towards it.

It is also miraculous that Allah Exalted has made the Qur’an so easy to memorize and retain. As Allah announces:

“And We have certainly made the Qur’an easy to remember.” (54:17)

Not one of the previous nations memorized their books, even if they spent years trying to do so. As for the Qur’an, young boys memorize it in a short time and with ease.

The coherence of the Qur’an is incomparable; some sections resemble others; each part sits in harmony with the other; and each story, each idea, and each surah flows beautifully into the next. A single surah may contain commands and prohibitions, news and investigation, promises and threats, confirmation of the Prophethood, affirmation of the Oneness of Allah, evocation of desires and fears, and even more benefits that have not been mentioned. All this is achieved in a seamless fashion, without disturbing the flow of the text. When pure Arabic like this is found outside of the Qur’an it is missing the same luster; it is inevitably weaker in style, lesser in beauty, and imperfect in its wording.

So, reflect on the beginning of Surah Sad; it informs us about the disbelievers, the schisms between them, and the examples of previous nations used to reproach them. The surah mentions their denial of Muhammad ﷺ and their astonishment at what he came with. It describes the gathering of their leaders – in order to establish an agreement to persist in their disbelief – and the jealousy in their words. It details their abasement and incapacity, and their promised humiliation in this life and the Hereafter. Sad depicts the repeated denials of previous nations and the destruction Allah had prepared for them, and warns contemporary disbelievers that they could end up facing the same fate. The surah also expresses the pa- tience of the Prophet ﷺ in the face of their actions, and the consolation he took from everything we have mentioned. It continues onto the stories of Dawud عليه السلام and other Prophets. All this is compiled in the most succinct speech and beautiful arrangement.

As has been mentioned by ourselves and many leading scholars in the field, the combination of concise speech and deep meaning found in the Qur’an is a part of its miraculous nature. This can be summarized in the four features we mentioned previously, so rely on them, but the wonders and special characteristics of the Qur’an never truly come to an end.

Success is with Allah.