2:24 Al-Baqara (The Cow)

وهذا دليل عقلي على صدق رسول الله صلى الله عليه وسلم, وصحة ما جاء به، فقال: { وإن كنتم } معشر المعاندين للرسول, الرادين دعوته, الزاعمين كذبه في شك واشتباه, مما نزلنا على عبدنا, هل هو حق أو غيره ؟ فهاهنا أمر نصف، فيه الفيصلة بينكم وبينه، وهو أنه بشر مثلكم, ليس بأفصحكم ولا بأعلمكم وأنتم تعرفونه منذ نشأ بينكم, لا يكتب ولا يقرأ، فأتاكم بكتاب زعم أنه من عند الله, وقلتم أنتم أنه تقوَّله وافتراه، فإن كان الأمر كما تقولون, فأتوا بسورة من مثله, واستعينوا بمن تقدرون عليه من أعوانكم وشهدائكم, فإن هذا أمر يسير عليكم، خصوصا وأنتم أهل الفصاحة والخطابة, والعداوة العظيمة للرسول، فإن جئتم بسورة من مثله, فهو كما زعمتم, وإن لم تأتوا بسورة من مثله وعجزتم غاية العجز, ولن تأتوا بسورة من مثله، ولكن هذا التقييم على وجه الإنصاف والتنزل معكم، فهذا آية كبرى, ودليل واضح [جلي] على صدقه وصدق ما جاء به, فيتعين عليكم اتباعه, واتقاء النار التي بلغت في الحرارة العظيمة [والشدة], أن كانت وقودها الناس والحجارة, ليست كنار الدنيا التي إنما تتقد بالحطب, وهذه النار الموصوفة معدة ومهيأة للكافرين بالله ورسله. فاحذروا الكفر برسوله, بعد ما تبين لكم أنه رسول الله. وهذه الآية ونحوها يسمونها آيات التحدي, وهو تعجيز الخلق أن يأتوا بمثل هذا القرآن، قال تعالى { قُلْ لَئِنِ اجْتَمَعَتِ الْإِنْسُ وَالْجِنُّ عَلَى أَنْ يَأْتُوا بِمِثْلِ هَذَا الْقُرْآنِ لَا يَأْتُونَ بِمِثْلِهِ وَلَوْ كَانَ بَعْضُهُمْ لِبَعْضٍ ظَهِيرًا } وكيف يقدر المخلوق من تراب, أن يكون كلامه ككلام رب الأرباب؟ أم كيف يقدر الناقص الفقير من كل الوجوه, أن يأتي بكلام ككلام الكامل, الذي له الكمال المطلق, والغنى الواسع من كل الوجوه؟ هذا ليس في الإمكان, ولا في قدرة الإنسان، وكل من له أدنى ذوق ومعرفة [بأنواع] الكلام, إذا وزن هذا القرآن العظيم بغيره من كلام البلغاء, ظهر له الفرق العظيم. وفي قوله: { وَإِنْ كُنْتُمْ فِي رَيْبٍ } إلى آخره, دليل على أن الذي يرجى له الهداية من الضلالة: [هو] الشاك الحائر الذي لم يعرف الحق من الضلال، فهذا إذا بين له الحق فهو حري بالتوفيق إن كان صادقا في طلب الحق. وأما المعاند الذي يعرف الحق ويتركه, فهذا لا يمكن رجوعه, لأنه ترك الحق بعد ما تبين له, لم يتركه عن جهل, فلا حيلة فيه. وكذلك الشاك غير الصادق في طلب الحق, بل هو معرض غير مجتهد في طلبه, فهذا في الغالب أنه لا يوفق. وفي وصف الرسول بالعبودية في هذا المقام العظيم, دليل على أن أعظم أوصافه صلى الله عليه وسلم, قيامه بالعبودية, التي لا يلحقه فيها أحد من الأولين والآخرين. كما وصفه بالعبودية في مقام الإسراء، فقال: { سُبْحَانَ الَّذِي أَسْرَى بِعَبْدِهِ } وفي مقام الإنزال، فقال: { تَبَارَكَ الَّذِي نَزَّلَ الْفُرْقَانَ عَلَى عَبْدِهِ } وفي قوله: { أُعِدَّتْ لِلْكَافِرِينَ } ونحوها من الآيات, دليل لمذهب أهل السنة والجماعة, أن الجنة والنار مخلوقتان خلافا للمعتزلة، وفيها أيضا, أن الموحدين وإن ارتكبوا بعض الكبائر لا يخلدون في النار, لأنه قال: { أُعِدَّتْ لِلْكَافِرِينَ } فلو كان [عصاة الموحدين] يخلدون فيها, لم تكن معدة للكافرين وحدهم، خلافا للخوارج والمعتزلة. وفيها دلالة على أن العذاب مستحق بأسبابه, وهو الكفر, وأنواع المعاصي على اختلافها

ولهذا قال تعالى "فإن لم تفعلوا ولن تفعلوا" لن لنفي التأبيد في المستقبل أي ولن تفعلوا ذلك أبدا وهذه أيضا معجزة أخرى وهو أنه أخبر خبرا جازما قاطعا مقدما غير خائف ولا مشفق أن هذا القرآن لا يعارض بمثله أبد الآبدين ودهر الداهرين وكذلك وقع الأمر لم يعارض من لدنه إلى زماننا هذا ولا يمكن وأني يتأتى ذلك لأحد والقرآن كلام الله خالق كل شيء وكيف يشبه كلام الخالق كلام المخلوقين ومن تدبر القرآن وجد فيه من وجوه الإعجاز فنونا ظاهرة وخفية من حيث اللفظ ومن جهة المعنى قال الله تعالى "الر كتاب أحكمت آياته ثم فصلت من لدن حكيم خبير" فأحكمت ألفاظه وفصلت معانيه أو بالعكس على الخلاف فكل من لفظه ومعناه فصيح لا يحادي ولا يداني فقد أخبر عن مغيبات ماضية كانت ووقعت طبق ما أخبر سواء بسواء وأمر بكل خير ونهى عن كل شر كما قال تعالى "وتمت كلمة ربك صدقا وعدلا" أي صدقا في الإخبار وعدلا في الأحكام فكله حق وصدق وعدل وهدى ليس فيه مجازفة ولا كذب ولا افتراء كما يوجد في أشعار العرب وغيرهم من الأكاذيب والمجازفات التي لا يحسن شعرهم إلا بها كما قيل في الشعر إن أعذبه أكذبه. وتجد القصيدة الطويلة المديدة قد استعمل غالبها في وصف النساء أو الخيل أو الخمر أو في مدح شخص معين أو فرس أو ناقة أو حرب أو كائنة أو مخافة أو سبع أو شيء من المشاهدات المتعينة التي لا تفيد شيئا إلا قدرة المتكلم المعين على الشيء الخفي أو الدقيق أو إبرازه إلى الشيء الواضح ثم تجد له فيه بيتا أو بيتين أو أكثر هي بيوت القصيد وسائرها هذر لا طائل تحته وأما القرآن فجميعه فصيح في غاية نهايات البلاغة عند من يعرف ذلك تفصيلا وإجمالا ممن فهم كلام العرب وتصاريف التعبير فإنه إن تأملت أخباره وجدتها في غاية الحلاوة سواء كانت مبسوطة أو وجيزة وسواء تكررت أم لا وكلما تكررت حلا وعلا لا يخلق عن كثرة الرد ولا يمل منه العلماء وإن أخذ في الوعيد والتهديد جاء منه ما تقشعر منه الجبال الصم الراسيات فما ظنك بالقلوب الفاهمات وإن وعد أتى بما يفتح القلوب والآذان ومشوق إلى دار السلام ومجاورة عرش الرحمن كما قال في الترغيب "فلا تعلم نفس ما أخفي لهم من قرة أعين جزاء بما كانوا يعملون" وقال "فيها ما تشتهيه الأنفس وتلذ الأعين وأنتم فيها خالدون" وقال في الترهيب "أفأمنتم أن يخسف بكم جانب البر" و "أأمنتم من في السماء أن يخسف بكم الأرض فإذا هي تمور أم أمنتم من في السماء أن يرسل عليكم حاصبا فستعلمون كيف نذير" وقال في الزجر: "فكلا أخذنا بذنبه" وقال في الوعظ "أفرأيت إن متعناهم سنين ثم جاءهم ما كانوا يوعدون ما أغنى عنهم ما كانوا يمتعون" إلى غير ذلك من أنواع الفصاحة والبلاغة والحلاوة وإن جاءت الآيات في الأحكام والأوامر والنواهي اشتملت على الأمر بكل معروف حسن نافع طيب محبوب والنهي عن كل قبيح رذيل دنيء كما قال ابن مسعود وغيره من السلف إذا سمعت الله تعالى يقول في القرآن يا أيها الذين أمنوا فارعها سمعك فإنها خير يأمر به أو شر ينهى عنه ولهذا قال تعالى "يأمرهم بالمعروف وينهاهم عن المنكر ويحل لهم الطيبات ويحرم عليهم الخبائث ويضع عنهم إصرهم والأغلال التي كانت عليهم" الآية وإن جاءت الآيات في وصف المعاد وما فيه من الأهوال وفي وصف الجنة والنار وما أعد الله فيهما لأوليائه وأعدائه من النعيم والجحيم والملاذ والعذاب الأليم بشرت به وحذرت وأنذرت ودعت إلى فعل الخير واجتناب المنكرات وزهدت في الدنيا ورغبت في الأخرى وثبتت على الطريقة المثلى وهدت إلى صراط الله المستقيم وشرعه القويم ونفت عن القلوب رجس الشيطان الرجيم. ولهذا ثبت في الصحيحين عن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه وسلم قال "ما من نبي من الأنبياء إلا قد أعطي من الآيات ما آمن على مثله البشر وإنما الذي كان أوتيته وحيا أوحاه الله إلي فأرجو أن أكون أكثرهم تابعا يوم القيامة" لفظ مسلم - وقوله صلى الله عليه وسلم "وإنما كان الذي أوتيته وحيا" أي الذي اختصصت به من بينهم هذا القرآن المعجز للبشر أن يعارضوه بخلاف غيره من الكتب الإلهية فإنها ليست معجزة عند كثير من العلماء والله أعلم وله عليه الصلاة والسلام من الآيات الدالة على نبوته وصدقه فيما جاء به ما لا يدخل تحت حصر ولله الحمد والمنة. وقد قرر بعض المتكلمين الإعجاز بطريق يشمل قول أهل السنة وقول المعتزلة في الصرفة. فقال إن كان هذا القرآن معجزا في نفسه لا يستطيع البشر الإتيان بمثله ولا في قواهم معارضته فقد حصل المدعى وهو المطلوب وإن كان في إمكانهم معارضته بمثله ولم يفعلوا ذلك مع شدة عداوتهم له كان ذلك دليلا على أنه من عند الله لصرفه إياهم عن معارضته مع قدرتهم على ذلك وهذه الطريقة وإن لم تكن مرضية لأن القرآن في نفسه معجز لا يستطيع البشر معارضته كما قررنا إلا أنها تصلح على سبيل التنزل والمجادلة والمنافحة عن الحق وبهذه الطريقة أجاب الرازي في تفسيره عن سؤاله في السور القصار كالعصر وإنا أعطيناك الكوثر. وقوله تعالى "فاتقوا النار التي وقودها الناس والحجارة أعدت للكافرين" أما الوقود بفتح الواو فهو ما يلقى في النار لاضرامها كالحطب ونحوه كما قال تعالى "وأما القاسطون فكانوا لجهنم حطبا" وقال تعالى "إنكم وما تعبدون من دون الله حصب جهنم أنتم لها واردون لو كان هؤلاء آلهة ما وردوها وكل فيها خالدون" والمراد بالحجارة هي ههنا حجارة الكبريت العظيمة السوداء الصلبة المنتنة وهي أشد الأحجار حرا إذا حميت أجارنا الله منها. وقال عبدالملك بن ميسرة الزراد عن عبدالرحمن بن سابط عن عمرو بن ميمون عن عبدالله بن مسعود في قوله تعالى "وقودها الناس والحجارة" قال هي حجارة من كبريت خلقها الله يوم خلق السماوات والأرض في السماء الدنيا يعدها للكافرين. رواه ابن جرير وهذا لفظه وابن أبي حاتم والحاكم في مستدركه وقال على شرط الشيخين. وقال السدي في تفسيره عن أبي مالك وعن أبي صالح عن ابن عباس وعن مرة عن ابن مسعود وعن ناس من الصحابة اتقوا النار التي وقودها الناس والحجارة أما الحجارة فهي حجارة في النار من كبريت أسود يعذبون به مع النار. وقال مجاهد حجارة من كبريت أنتن من الجيفة وقال أبو جعفر محمد بن علي حجارة من كبريت. وقال ابن جريج حجارة من كبريت أسود في النار. وقال لي عمرو بن دينار أصلب من هذه الحجارة وأعظم. وقيل المراد بها حجارة الأصنام والأنداد التي كانت تعبد من دون الله كما قال تعالى "إنكم وما تعبدون من دون الله حصب جهنم" الآية حكاه القرطبي والرازي ورجحه على الأول: قال لأن أخذ النار في حجارة الكبريت ليس بمستنكر فجعلها هذه الحجارة أولى. وهذا الذي قاله ليس بقوي وذلك أن النار إذا أضرمت بحجارة الكبريت كان ذلك أشد لحرها وأقوى لسعيرها ولا سيما على ما ذكره السلف من إنها حجارة من كبريت معدة لذلك ثم إن أخذ النار بهذه الحجارة أيضا مشاهد وهذا الجص يكون أحجارا فيعمل فيه بالنار حتى يصير كذلك. وكذلك سائر الأحجار تفخرها النار وتحرقها وإنما سيق هذا في حر هذه النار التي وعدوا بها وشدة ضرامها وقوة لهبها قال تعالى "كلما خبت زدناهم سعيرا" وهكذا رجح القرطبي أن المراد بها الحجارة التي تسعر بها النار لتحمر ويشتد لهبها قال ليكون ذلك أشد عذابا لأهلها. قال: وقد جاء في الحديث عن النبي صلى الله عليه وسلم أنه قال "كل مؤذ في النار" وهذا الحديث ليس بمحفوظ ولا معروف. ثم قال القرطبي وقد فسر بمعنيين أحدهما أن كل من آذى النار دخل النار والآخر أن كل ما يؤذي في النار يتأذى به أهلها من السباع والهوام وغير ذلك. وقوله تعالى "أعدت للكافرين" الأظهر أن الضمير في أعدت عائد إلى النار التي وقودها الناس والحجارة ويحتمل عوده على الحجارة كما قال ابن مسعود ولا منافاة بين القولين في المعنى لأنهما متلازمان وأعدت أي أرصدت وحصلت للكافرين بالله ورسوله كما قال ابن إسحاق عن محمد عن عكرمة أو سعيد بن جبير عن ابن عباس أعدت للكافرين أي لمن كان على مثل ما أنتم عليه من الكفر وقد استدل كثير من أئمة السنة بهذه الآية على أن النار موجودة الآن لقوله تعالى "أعدت" أي أرصدت وهيئت وقد وردت أحاديث كثيرة في ذلك منها "تحاجت الجنة والنار" ومنها "استأذنت النار ربها فقالت رب أكل بعضي بعضا فأذن لها بنفسين نفس في الشتاء ونفس في الصيف" وحديث ابن مسعود سمعنا وجبة فقلنا ما هذه فقال رسول الله صلى الله عليه وسلم "هذا حجر ألقي به من شفير جهنم منذ سبعين سنة الآن وصل إلى قعرها" وهو عند مسلم وحديث صلاة الكسوف وليلة الإسراء وغير ذلك من الأحاديث المتواترة في هذا المعنى وقد خالفت المعتزلة بجهلهم في هذا ووافقهم القاضي منذر بن سعيد البلوطي قاضي الأندلس. "تنبيه ينبغي الوقوف عليه" قوله تعالى "فأتوا بسورة من مثله" وقوله في سورة يونس "بسورة مثله" يعم كل سورة في القرآن طويلة كانت أو قصيرة لأنها نكرة في سياق الشرط فتعم كـما هي في سياق النفي عند المحققين من الأصوليين كما هو مقرر في موضعه. فالإعجاز حاصل في طوال السور وقصارها وهذا لا أعلم فيه نزاعا بين الناس سلفا وخلفا. وقد قال الرازي في تفسيره: فإن قيل قوله تعالى "فأتوا بسورة من مثله" يتناول سورة الكوثر وسورة العصر وقل يا أيها الكافرون ونحن نعلم بالضرورة أن الإتيان بمثله أو بما يقرب منه ممكن فإن قلتم إن الأتيان بمثل هذه السور خارج عن مقدار البشر كان مكابرة والإقدام على هذه المكابرات مما يطرق بالتهمة إلى الدين "قلنا" فلهذا السبب اخترنا الطريق الثاني وقلنا إن بلغت هذه السورة في الفصاحة حد الإعجاز فقد حصل المقصود وإن لم يكن كذلك كان امتناعهم من المعارضة مع شدة دواعيهم إلى توهين أمره معجزا فعلى التقديرين يحصل المعجز هذا لفظه بحروفه والصواب أن كل سورة من القرآن معجزة لا يستطيع البشر معارضتها طويلة كانت أو قصيرة قال الشافعي رحمه الله لو تدبر الناس هذه السور لكفتهم "والعصر إن الإنسان لفي خسر إلا الذين آمنوا وعملوا الصالحات وتواصوا بالحق وتواصوا بالصبر" وقد روينا عن عمرو بن العاص أنه وفد على مسيلمة الكذاب قبل أن يسلم فقال له مسيلمة: ماذا أنزل على صاحبكم بمكة في هذا الحين فقال له عمرو لقد أنزل عليه سورة وجيزة بليغة فقال وما هي فقال "والعصر إن الإنسان لفي خسر" ففكر ساعة ثم رفع رأسه فقال: ولقد أنزل علي مثلها فقال: وما هو؟ فقال: يا وبر يا وبر إنما أنت أذنان وصدر وسائرك حقر فقر ثم قال كيف ترى يا عمرو فقال له عمرو والله إنك لتعلم أني لأعلم أنك تكذب.

The Message of Messenger of Allah ﷺ is True

Allah begins to prove the truth of prophethood after He stated that there is no deity worthy of worship except Him. Allah said to the disbelievers,

وَإِن كُنتُمْ فِى رَيْبٍ مِّمَّا نَزَّلْنَا عَلَى عَبْدِنَا

(And if you (Arab pagans, Jews, and Christians) are in doubt concerning that which We have sent down (i.e. the Qur'an) to Our servant) meaning, Muhammad ,

فَأْتُواْ بِسُورَةٍ

(then produce a Surah (chapter)) meaning, similar to what he brought to you. Hence, if you claim that what he was sent with did not come from Allah, then produce something similar to what he has brought to you, using the help of anyone you wish instead of Allah. However, you will not be able to succeed in this quest. Ibn `Abbas said that,

شُهَدَآءَكُمُ

(your witnesses) means "Aids." Also, As-Suddi reported that Abu Malik said the Ayah means, "Your partners, meaning, some other people to help you in that. Meaning then go and seek the help of your deities to support and aid you." Also, Mujahid said that,

وَادْعُواْ شُهَدَآءَكُم

(and call your witnesses) means, "People, meaning, wise and eloquent men who will provide the testimony that you seek."

The Challenge

Allah challenged the disbelievers in various parts of the Qur'an. For instance, Allah said in Surat Al-Qasas (28:49),

قُلْ فَأْتُواْ بِكِتَـبٍ مِّنْ عِندِ اللَّهِ هُوَ أَهْدَى مِنْهُمَآ أَتَّبِعْهُ إِن كُنتُمْ صَـدِقِينَ

(Say (to them, O Muhammad ): "Then bring a Book from Allah, which is a better guide than these two (the Tawrah (Torah) and the Qur'an), that I may follow it, if you are truthful"). Also, Allah said in Surat Al-Isra' (17:88),

قُل لَّئِنِ اجْتَمَعَتِ الإِنسُ وَالْجِنُّ عَلَى أَن يَأْتُواْ بِمِثْلِ هَـذَا الْقُرْءَانِ لاَ يَأْتُونَ بِمِثْلِهِ وَلَوْ كَانَ بَعْضُهُمْ لِبَعْضٍ ظَهِيرًا

(Say: "If mankind and the Jinn were together to produce the like of this Qur'an, they could not produce the like thereof, even if they helped one another.") Allah said in Surat Hud (11:13),

أَمْ يَقُولُونَ افْتَرَاهُ قُلْ فَأْتُواْ بِعَشْرِ سُوَرٍ مِّثْلِهِ مُفْتَرَيَاتٍ وَادْعُواْ مَنِ اسْتَطَعْتُمْ مِّن دُونِ اللَّهِ إِن كُنتُمْ صَـدِقِينَ

(Or they say, "He (Prophet Muhammad ﷺ) forged it (the Qur'an)." Say: "Bring you then ten forged Surahs (chapters) like it, and call whomsoever you can, other than Allah (to your help), if you speak the truth!"), and in Surat Yunus (10:37-38),

وَمَا كَانَ هَـذَا الْقُرْءَانُ أَن يُفْتَرَى مِن دُونِ اللَّهِ وَلَـكِن تَصْدِيقَ الَّذِى بَيْنَ يَدَيْهِ وَتَفْصِيلَ الْكِتَابِ لاَ رَيْبَ فِيهِ مِن رَّبِّ الْعَـلَمِينَ - أَمْ يَقُولُونَ افْتَرَاهُ قُلْ فَأْتُواْ بِسُورَةٍ مِّثْلِهِ وَادْعُواْ مَنِ اسْتَطَعْتُمْ مِّن دُونِ اللَّهِ إِن كُنتُمْ صَـدِقِينَ

(And this Qur'an is not such as could ever be produced by other than Allah (Lord of the heavens and the earth), but it is a confirmation of (the revelation) which was before it (i.e. the Tawrah, and the Injil), and a full explanation of the Book (i.e. Laws decreed for mankind) ـ wherein there is no doubt ـ from the Lord of all that exists.) (Or do they say: "He (Muhammad ) has forged it" Say: "Bring then a Surah (chapter) like it, and call upon whomsoever you can besides Allah, if you are truthful!"). All of these Ayat were revealed in Makkah.

Allah also challenged the disbelievers in the Ayat that were revealed in Al-Madinah. In this Ayah, Allah said,

وَإِن كُنتُمْ فِى رَيْبٍ

(And if you (Arab pagans, Jews, and Christians) are in Rayb) meaning, doubt.

مِّمَّا نَزَّلْنَا عَلَى عَبْدِنَا

(Concerning that which We have sent down (i.e. the Qur'an) to Our servant) meaning, Muhammad ,

فَأْتُواْ بِسُورَةٍ مِّن مِّثْلِهِ

(then produce a Surah (chapter) the like thereof) meaning, similar to the Qur'an. This is the Tafsir of Mujahid, Qatadah, Ibn Jarir At-Tabari, Az-Zamakhshari and Ar-Razi. Ar-Razi said that this is the Tafsir of `Umar, Ibn Mas`ud, Ibn `Abbas, Al-Hasan Al-Basri and the majority of the scholars. And he gave preference to this view and mentioned the fact that Allah has challenged the disbelievers as individuals and as groups, whether literate or illiterate, thus making the challenge truly complete. This type of challenge is more daring than simply challenging the disbelievers who might not be literate or knowledgeable. This is why Allah said,

فَأْتُواْ بِعَشْرِ سُوَرٍ مِّثْلِهِ

(Bring you then ten forged Surahs (chapters) like it) (11:13), and,

لاَ يَأْتُونَ بِمِثْلِهِ

(They could not produce the like thereof) (17:88).

Therefore, this is a general challenge to the Arab disbelievers, the most eloquent among all nations. Allah challenged the Arab disbelievers both in Makkah and Al-Madinah several times, especially since they had tremendous hatred and enmity for the Prophet ﷺ and his religion. Yet, they were unable to succeed in answering the challenge, and this is why Allah said,

فَإِن لَّمْ تَفْعَلُواْ وَلَن تَفْعَلُواْ

(But if you do it not, and you can never do it), indicating that they will never be able to answer the challenge. This is another miracle, in that, Allah clearly stated without doubt that the Qur'an will never be opposed or challenged by anything similar to it, for eternity. This is a true statement that has not been changed until the present and shall never change. How can anyone be able to produce something like the Qur'an, when the Qur'an is the Word of Allah Who created everything How can the words of the created ever be similar to the Words of the Creator

Examples of the Miracle of the Qur'an

Whoever reads through the Qur'an will realize that it contains various levels of superiority through both the apparent and hidden meanings that it mentions. Allah said,

الركِتَـبَأُحْكِمَتْ ءايَـتُهُ ثُمَّ فُصِّلَتْ مِن لَّدُنْ حَكِيمٍ خَبِيرٍ

(Alif Lam Ra. (This is) a Book, the verses whereof are perfect (in every sphere of knowledge, etc.), and then explained in detail from One (Allah), Who is Wise and well-acquainted (with all things)) (11:1)

So the expressions in the Qur'an are perfect and its meanings are explained. Further, every word and meaning in the Qur'an is eloquent and cannot be surpassed. The Qur'an also mentioned the stories of the people of the past; and these accounts and stories occurred exactly as the Qur'an stated. Also, the Qur'an commanded every type of righteousness and forbade every type of evil, just as Allah stated,

وَتَمَّتْ كَلِمَةُ رَبِّكَ صِدْقاً وَعَدْلاً

(And the Word of your Lord has been fulfilled in truth and in justice) (6:115). meaning, true in the stories it narrates and just in its Laws. The Qur'an is true, just and full of guidance. It does not contain exaggerations, lies or falsehood, unlike Arabic and other types of poems that contained lies. These poems, conform with the popular statement, "The most eloquent speech is the one that contains the most lies!" Sometimes, one would find a long poem that mainly contains descriptions of women, horses or alcohol. Or, the poem might contain praise or the description of a certain person, horse, camel, war, incident, fear, lion, or other types of items and objects. Such praise or descriptions do not bring any benefit, except shed light on the poet's ability to clearly and eloquently describe such items. Yet, one will only be able to find one or two sentences in many long poems that elaborate on the main theme of the poem, while the rest of the poem contains insignificant descriptions and repetitions.

As for the Qur'an, it is entirely eloquent in the most perfect manner, as those who have knowledge in such matters and understand Arabic methods of speech and expressions concur. When one reads through the stories in the Qur'an, he will find them fruitful, whether they were in extended or short forms, repeated or not. The more these stories are repeated, the more fruitful and beautiful they become. The Qur'an does not become old when one repeats reciting it, nor do the scholars ever get bored with it. When the Qur'an mentions the subject of warning and promises, it presents truths that would make solid, firm mountains shake, so what about the comprehending, understanding hearts When the Qur'an promises, it opens the hearts and the ears, making them eager to attain the abode of peace - Paradise - and to be the neighbors of the Throne of the Most Beneficent. For instance, on the subject of promises and encouragement, the Qur'an said,

فَلاَ تَعْلَمُ نَفْسٌ مَّآ أُخْفِىَ لَهُم مِّن قُرَّةِ أَعْيُنٍ جَزَآءً بِمَا كَانُواْ يَعْمَلُونَ

(No person knows what is kept hidden for them of joy as a reward for what they used to do) (32:17), and,

وَفِيهَا مَا تَشْتَهِيهِ الاٌّنْفُسُ وَتَلَذُّ الاٌّعْيُنُ وَأَنتُمْ فِيهَا خَـلِدُونَ

((There will be) therein all that inner selves could desire, and all that eyes could delight in and you will abide therein forever) (43:71).

On the subject of warning and discouragement;

أَفَأَمِنتُمْ أَن يَخْسِفَ بِكُمْ جَانِبَ الْبَرِّ

(Do you then feel secure that He will not cause a side of the land to swallow you up) (17:68), and,

أَءَمِنتُمْ مَّن فِى السَّمَآءِ أَن يَخْسِفَ بِكُمُ الاٌّرْضَ فَإِذَا هِىَ تَمُورُ - أَمْ أَمِنتُمْ مِّن فِى السَّمَآءِ أَن يُرْسِلَ عَلَيْكُمْ حَـصِباً فَسَتَعْلَمُونَ كَيْفَ نَذِيرِ

(Do you feel secure that He, Who is over the heaven (Allah), will not cause the earth to sink with you, and then it should quake Or do you feel secure that He, Who is over the heaven (Allah), will not send against you a violent whirlwind Then you shall know how (terrible) has been My warning) (67:16-17).

On the subject of threats, the Qur'an said,

فَكُلاًّ أَخَذْنَا بِذَنبِهِ

(So We punished each (of them) for his sins) (29:40). Also, on the subject of soft advice, the Qur'an said,

أَفَرَأَيْتَ إِن مَّتَّعْنَـهُمْ سِنِينَ - ثُمَّ جَآءَهُم مَّا كَانُواْ يُوعَدُونَ - مَآ أَغْنَى عَنْهُمْ مَّا كَانُواْ يُمَتَّعُونَ

(Tell Me, (even) if We do let them enjoy for years. And afterwards comes to them that (punishment) which they had been promised. All that with which they used to enjoy shall not avail them) (26:205-207).

There are many other examples of the eloquence, beauty, and benefits of the Qur'an.

When the Qur'an is discussing Laws, commandments and prohibitions, it commands every type of righteous, good, pleasing and beneficial act. It also forbids every type of evil, disliked and amoral act. Ibn Mas`ud and other scholars of the Salaf said, "When you hear what Allah said in the Qur'an, such as,

يَـأَيُّهَا الَّذِينَ ءَامَنُواْ

(O you who believe!), then listen with full attention, for it either contains a type of righteousness that Allah is enjoining, or an evil that He is forbidding." For instance, Allah said,

يَأْمُرُهُم بِالْمَعْرُوفِ وَيَنْهَـهُمْ عَنِ الْمُنْكَرِ وَيُحِلُّ لَهُمُ الطَّيِّبَـتِ وَيُحَرِّمُ عَلَيْهِمُ الْخَبَـئِثَ وَيَضَعُ عَنْهُمْ إِصْرَهُمْ وَالاٌّغْلَـلَ الَّتِى كَانَتْ عَلَيْهِمْ

(He (Muhammad ) commands them for Al-Ma`ruf (i.e. Islamic Monotheism and all that Islam has ordained); and forbids them from Al-Munkar (i.e. disbelief, polytheism of all kinds, and all that Islam has forbidden); he allows them as lawful At-Tayyibat(i.e. all good and lawful things), and prohibits them as unlawful Al-Khaba'ith (i.e. all evil and unlawful things), he releases them from their heavy burdens and from the fetters (bindings) that were upon them) (7:157).

When the Ayat mention Resurrection and the horrors that will occur on that Day, and Paradise and the Fire and the joys and safe refuge that Allah prepared for His loyal friends, or torment and Hell for His enemies, these Ayat contain glad tidings or warnings. The Ayat then call to perform good deeds and avoid evil deeds, making the life of this world less favorable and the Hereafter more favorable. They also establish the correct methods and guide to Allah's straight path and just legislation, all the while ridding the hearts of the evil of the cursed devil.

The Qur'an is the Greatest Miracle given to the Prophet ﷺ

The Two Sahihs record that Abu Hurayrah said that the Prophet ﷺ said,

«مَا مِنْ نَبِيَ مِنَ الْأَنْبِيَاءِ إِلَّا قَدْ أُعْطِيَ مِنَ الآيَاتِ مَا آمَنَ عَلَى مِثْلِهِ الْبَشَرُ، وَإنَّمَا كَانَ الَّذِي أُوتِيتُه وَحْيًا أَوْحَاهُ اللهُ إِلَيَّ فَأَرْجُو أَنْ أَكُونَ أَكْثَرَهُمْ تَابِعًا يَوْمَ الْقِيَامَة»

(Every Prophet was given a miracle, the type of which brings mankind to faith. What I was given is a revelation that Allah sent down to me. Yet, I hope that I will have the most following on the Day of Resurrection.)

This is the wording narrated by Muslim. The Prophet ﷺ stated that among the Prophets he was given a revelation, meaning, he was especially entrusted with the miraculous Qur'an that challenged mankind to produce something similar to it. As for the rest of the divinely revealed Books, they were not miraculous according to many scholars. Allah knows best. The Prophet ﷺ was also aided with innumerable signs and indications that testify to the truth of his prophethood and what he was sent with, all thanks and praise is due to Allah.

Meaning of `Stones

Allah said,

فَاتَّقُواْ النَّارَ الَّتِى وَقُودُهَا النَّاسُ وَالْحِجَارَةُ أُعِدَّتْ لِلْكَـفِرِينَ

(Then fear the Fire (Hell) whose fuel is men and stones, prepared for the disbelievers) (2:24).

`Fuel' is wood, or similar substances, used to start and feed a fire. Similarly, Allah said,

وَأَمَّا الْقَـسِطُونَ فَكَانُواْ لِجَهَنَّمَ حَطَباً

(And as for the Qasitun (disbelievers who deviated from the right path), they shall be firewood for Hell) (72:15), and,

إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ أَنتُمْ لَهَا وَارِدُونَ

لَوْ كَانَ هَـؤُلاءِ ءَالِهَةً مَّا وَرَدُوهَا وَكُلٌّ فِيهَا خَـلِدُونَ

(Certainly you (disbelievers) and that which you are worshipping now besides Allah, are (but) fuel for Hell! (Surely) you enter it. Had these (idols) been alihah (gods), they would not have entered there (Hell), and all of them will abide therein) (21:98-99).

The stones mentioned here are the giant, rotten, black, sulfuric stones that become the hottest when heated, may Allah save us from this evil end. It was also reported that the stones mentioned here are the idols and rivals that were worshipped instead of Allah, just as Allah said,

إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ

(Certainly you (disbelievers) and that which you are worshipping now besides Allah,are (but) fuel for Hell!) (21:28).

Allah's statement,

أُعِدَّتْ لِلْكَـفِرِينَ

(prepared for the disbelievers)

It appears most obvious that it refers to the Fire that is fueled by men and stones, and it also may refer to the stones themselves. There is no contradiction between these two views, because they are dependent upon each other. `Prepared' means, it is `kept' and will surely touch those who disbelieve in Allah and His Messenger . Ibn Ishaq narrated that Muhammad said that `Ikrimah or Sa`id bin Jubayr said that Ibn `Abbas said,

أُعِدَّتْ لِلْكَـفِرِينَ

(prepared for the disbelievers),

"For those who embrace the disbelief that you (disbelievers) have embraced."

Jahannam (Hellfire) exists now

Many of the Imams of the Sunnah used this Ayah to prove that the Fire exists now. This is because Allah said,

أُعِدَّتْ

(prepared) meaning, prepared and kept. There are many Hadiths on this subject. For instance, the Prophet ﷺ said,

«تَحَاجَّتِ الْجَنَّةُ وَالنَّار»

(Paradise and the Fire had an argument..)

Also, the Prophet ﷺ said,

«اسْتَأْذَنَتِ النَّارُ رَبَّهَا فَقَالَتْ: رَبِّ أَكَلَ بَعضِي بَعْضًا فَأذِنَ لَهَا بِنَفَسَيْنِ: نَفَسٍ فِي الشِّتَاءِ وَنَفَسٍ فِي الصَّيْف»

(The Fire sought the permission of her Lord. She said, 'O my Lord! Some parts of me consumed the other parts.' And Allah allowed her two periods to exhale, one in winter and one in summer.)

Also, there is a Hadith recorded from Ibn Mas`ud that the Companions heard the sound of a falling object. When they asked about it, the Messenger of Allah ﷺ said,

«هَذَا حَجَرٌ أُلْقِيَ بِهِ مِنْ شَفِيرِ جَهَنَّمَ مُنْذُ سَبْعِينَ سَنَةً، الْآنَ وَصَلَ إِلى قَعْرِهَا»

(This is a stone that was thrown from the top of Jahannam seventy years ago, but only now reached its bottom.) This Hadith is in Sahih Muslim.

There are many Hadiths that are Mutawatir (narrated by many different chains of narrations) on this subject, such as the Hadiths about the eclipse prayer, the night of Isra' etc.

Allah's statements,

فَأْتُواْ بِسُورَةٍ مِّن مِّثْلِهِ

(Then produce a Surah (chapter) of the like thereof) (2:23), and,

بِسُورَةٍ مِّثْلِهِ

(A Surah (chapter) like it) (10:38) this includes the short and long Surahs of the Qur'an. Therefore, the challenge to creation stands with regards to both the long and short Surahs, and there is no disagreement that I know of on this fact between the scholars of old and new. Before he became Muslim, `Amr bin Al-`As met Musaylimah the Liar who asked him, "What has recently been revealed to your fellow (meaning Muhammad ) in Makkah" `Amr said, "A short, yet eloquent Surah." He asked, "What is it" He said,

وَالْعَصْرِ - إِنَّ الإِنسَـنَ لَفِى خُسْرٍ

(By Al-`Asr (the time). Verily, man is in loss,) (103:1-2)

Musaylimah thought for a while and said, "A similar Surah was also revealed to me." `Amr asked, "What is it" He said, "O Wabr, O Wabr (i.e. a wild cat), you are but two ears and a chest, and the rest of you is unworthy and thin." `Amr said, "By Allah! You know that I know that you are lying."

And if you do not do what was mentioned because you are incapable and you will not a parenthetical statement that is never will you be able to because of its inimitability then fear through belief in God and belief that this is not the words of a human the Fire whose fuel is men disbelievers and stones like their very idols indicating that its heat is extreme since it burns with the stones mentioned unlike the fires of this world that burn with wood and similar materials; prepared and made ready for disbelievers so that they are punished in it this phrase u‘iddat li’l-kāfirīna ‘prepared for disbelievers’ is either a new sentence or a sustained circumstantial qualifier.

The Guidance which the Holy Qur'an provides to man rests on two basic principles - Tauhid توحید (the Oneness of God) and Risalah (Prophethood). The two preceding verses (21 and 22) affirm the Oneness of God in presenting certain acts peculiar to Allah alone as a proof; these two verses (23 and 24) affirm the prophethood of Muhammad ﷺ in presenting the word of Allah as a proof. In both the places, the mode of argument is the same. The preceding verses mention certain things which no one could or can do except Allah - for example, creating the sky and the earth, sending down water from the sky, bringing forth fruits with water; and the point of the argument is that since no one except Allah can do these things, no one else can be worthy of being worshipped. These two verses refer to a kind of speech which cannot possibly come from anyone except Allah, and the like of which no human being can ever produce just as the helplessness of man and other creatures in the matter of creating the sky and the earth etc. is a demonstration of the fact that these are the acts of Allah alone, in the same way the helplessness of all created beings in the matter of producing something equal to or resembling the Word of Allah is a demonstration of the fact that this is the Word of Allah alone. Here the Holy Qur'an challenges all men the world over, those of the present and those of the future, to produce even a small passage like this, if they suppose it to be the work of a man, for other men may also be capable of accomplishing what one man has achieved. In case individuals should fail in such an effort, the Holy Qur'an allows them the facility of calling to their aid all possible helpers - they could even hold an international 'workshop' for the purpose. The next verse fore-warns them that such a venture would never succeed, and threatens with the fires of hell, for having once acknowledged his inability to produce something to equal the Holy Qur'an, which is a clear evidence of its being the word, not of man but of a Being who stands above all created things, if a man still persists in his disbelief, he is only seeking a place in hell. The Holy Qur'an asks men to beware of such a fate.

The Miraculous Qur'an is a prophethood of Muhammad ﷺ

Thus, the verses, in emphasizing the miraculous character of the Holy Qur'an, present it as the evidence of the prophethood of Muhammad ﷺ and of his truth. No doubt, the miracles of the Holy Prophet ﷺ are innumerable, each more marvelous than the other, but in mentioning only one of these here - one that pertains to the sphere of knowledge, namely, the Holy Qur'an - Allah has pointed out that this is the greatest. Even among the miracles of all the prophets (علیہم السلام) this particular miracle has a special distinction. It has been the way of Allah to show His omnipotence by manifesting some miracles through each prophet or messenger. But each miracle appears with a certain prophet, and ends with him. The Holy Qur'an, on the contrary, is a miracle which is to survive till the end of time.

As for the phrase: وَإِن كُنتُمْ فِي رَ‌يْبٍ :"And if you are in doubt," we may remark that the verse employs the Arabic word, raib رَ‌يْب for 'doubt'. According to Imam Raghib al-Isfahani, raib رَ‌يْب signifies a kind of hesitation or indecision or suspicion which has no basis, and can therefore be easily overcome with the help of a little reflection. That is why the Holy Qur'an says that having this kind of doubt (raib رَ‌يْب) is not consistent with being a man of knowledge, even if he were not a Muslim:

وَلَا يَرْ‌تَابَ الَّذِينَ أُوتُوا الْكِتَابَ وَالْمُؤْمِنُونَ

"So that the people of the Book and Muslims should have no doubt". (74:31)

Similarly, at the very beginning of the Surah Al-Bagarah the Holy Qur'an refers to itself as the Book :"In which there is no doubt (raib رَ‌يْب)." In the present verse again it uses the word raib رَ‌يْب to say: وَإِن كُنتُمْ فِي رَ‌يْبٍ :"if you are in doubt", the implication being that the truths enunciated by the Holy Qur'an are so clear and evident that there is no room for any hesitation or indecision or suspicion to arise except for those who do not possess knowledge.

As for the people who hesitate in accepting the Holy Qur'an as the Word of Allah, and suspect that it is the work of the Holy Prophet ﷺ or of some other man, the verse proposes an easy test - they should produce a passage (a Surah) resembling or equalling the Holy Qur'an in order to substantiate their claim; but if they fail, they should finally acknowledge the Holy Qur'an to be undoubtedly the Word of Allah. The Arabic word "Surah" means a "limited or definite piece"; as a technical term, a Surah is a passage of the Holy Qur'an which has been set apart from other passages by Divine Commandment (Wahy وحی), there being 114 Surahs in the Holy Qur'an, some long and others very short. The present verse uses the word Surah without the definite article "Al', and hence includes the shortest of the Surahs in the challenge thrown out to the doubters.

At this point, the objection can arise that the failure of one man or one group of men does not necessarily argue the inability of another man or group in the matter. The Holy Qur'an meets this objection by declaring:

وَادْعُوْا شُهَدَاۗءَكُمْ مِّنْ دُوْنِ اللّٰهِ اِنْ كُنْتُمْ صٰدِقِيْنَ

"And do call your supporters other than Allah, if you are true".

The Arabic word used here is Shuhada شُهَدَا ، the plural or Shahid which signifies 'one who is present'- a witness is called a Shahid شھید ، for he has to be present in the court of law. In this verse, the word Shuhada- شُهَدَا '' refers either to men in general - implying that the doubters could call to their aid any men whatsoever from anywhere in the world -, or specifically to the idols of the disbelievers of Makkah who thought that these blocks of stone would appear on the, Day of Judgment as witnesses in their favour.

The next verse foretells that the doubters shall never succeed, even if they tried with all their individual or collective might, in producing a passage which could resemble the Holy Qur'an. If they should still persist in their denial, the verse threatens them with the fire of Hell, which has already been prepared for such stubborn disbelievers.

The infidels of Makkah, history tells us, were ready to give up their very lives for the purpose of obliterating Islam. In throwing out to them this challenge, the Holy Qur'an gave them an easy chance of accomplishing their purpose, and even hurt their tribal sense of honour by predicting that they would never be able to take up the challenge. And yet not a single contender came up for the trial, which was a clear admission of their helplessness and an acknowledgment of the Holy Qur'an being the Word of Allah. This fact establishes the Holy Qur'an as the evident miracle of the Holy Prophet ﷺ . Since the challenge still stands, the miracle too lives on, and shall live to the end of the world.

The Holy Qur'an: A living miracle

As for the Holy Qur'an being a miracle, the subject has been thoroughly discussed in scores of books by the greatest scholars in all the ages and in different languages. We may mention a few outstanding ones: Nazm نظم al-Qur'an by al-Jahiz, written in the 3rd century A.H.; 'I'jaz al-Qur'an' by Abu 'Abdullah Wasiti, written early in the 4th century; a small book, اعجاز 'I'jaz al-Qur'an' by Ibn 'Isa Rabbani, written later in the 4th century; a long and comprehensive book, اعجاز 'I'jaz al-Qur'an' by Qadi Abu Bakr Bagillani, written early in the 5th century; the subject has also been discussed at length in well-known books like Al-Itqan' by Jalal al-Din al-Suyati, 'Al-Khasa'is al-Kubra' by the same author, 'At-Tafsir al-Kabir' by Imam Razi, and 'Ash-Shifa' by Qadi 'Iyad; more recently still, اعجاز 'I'jaz al-Qur'an', by Mustafa Sadiq al-Rafi'i', and 'Al-Wahy al-Muhammadi' by Sayyid Rashid Rid-a; and finally 'I'jaz al-Qur'an' by Shabbir Ahmad Uthmani. We may, in passing, draw attention to another peculiar quality of the Holy Qur'an that, beside comprehensive and voluminous commentaries, scores of books have been written on different aspects of the Book of Allah and on the innumerable considerations which arise from it.

We cannot provide even a brief resume of all that has been written on the subject, the literature being so vast. We shall, however, give a few brief indications as to why the Holy Qur'an is held to be a miracle of the Prophet of Islam: ﷺ

Qualities that make the Qur'an a miracle

(1) The Holy Qur'an is incomparable for its comprehensiveness even among the Sacred Books of the world; on the one hand, it brings to man the ultimate knowledge of a metaphysical order, and, on the other, provides guidance for all the spheres of human life, spiritual or physical, individual or collective. Those who suspect the Book to have been the product of a human agency should remind themselves of the simple fact that it appeared at a time and in a place which offered no facilities for acquiring the kind of education which is necessary for composing such a book - in fact, the Arabs were in those days known as the Ummiyyun, 'the illiterates', and that the Book came through the Holy Prophet ﷺ who could not even read or write, and who had not tried to learn even the arts of poetry and rhetoric on which the Arabs prided themselves. This fact, in itself, is nothing short of a miracle.

(2) The Holy Qur'an is, no doubt, guidance for all men without any distinction of time or place, but the first to be addressed were the Arabs of the Age of Ignorance. In affirming that no human being could produce even a few verses comparable to its own, the Holy Qur'an did not confine the challenge merely to the richness of meaning and the quality of wisdom, but included the mode of expression as well. Now, the 'illiterates' of Arabia had no pretensions to wisdom or knowledge, but they certainly fancied themselves for their eloquence - to them, the aliens were just 'The Dumb' (Al-'Ajam العجم). And some of them were so mad in their hostility to the Holy Prophet ﷺ that, if they could see a chance of hurting him in doing so, they would readily have slit their own throats out of sheer spite. And yet no one came forward to accept the challenge. This helplessness in a contest which should have been easy for a people so gifted with a spontaneous eloquence - does it not argue that the Holy Qur'an is not the word of man, but the Word of Allah? As a matter of fact, the most discriminating among the contemporary Arabs did admit, though in private, that the Holy Qur'an was inimitable; some of them had the honesty to say so in public and some accepted Islam, while others in spite of this admission, could not give up the ways of their forefathers, or sufficiently overcome tribal rivalries, particularly their hostility to Banu ` Abd Munaf, the tribe of the Holy Prophet ﷺ to embrace Islam.

Jalal al-Din al-Suyuti (رح) has, in his 'Al-Khasa'is al-Kubra', reported a number of incidents which illustrate the point. When the Holy Prophet ﷺ and the Holy Qur'an began to attract the attention of people even outside Makkah, the enemies of Islam became worried about the huge crowds that would assemble there for the annual pilgrimage and would be likely to fall under his spell. Their tribal chiefs wanted to find an effective stratagem to prevent such a situation from arising, and they referred the problem to Walid ibn Mughirah, the eldest and the wisest among them. To begin with, they suggested that they could tell the pilgrims that the Holy Qur'an was (May Allah forgive us for reporting a blasphemy) only the ravings of a lunatic. But Walid could foresee that when the pilgrims heard the Holy Prophet ﷺ speaking with such lucidity and eloquence, they would immediately know that the allegation was not true. Next they thought of dismissing him as a mere poet. But Walid warned them that, an understanding of the arts of poetry being innate in most Arabs, the pilgrims would easily see that he was no poet. Then, they considered the possibility of putting him down as one of the soothsayers. But Walid feared that they would again discover how false the imputation was, and would only turn against the accusers. In summing up his own impression of the Holy Qur'an, he said: "By God, there is not a single man among you who knows more about Arabic poetry than me. And, by God, I find in this speech a kind of sweetness and grace which I have never found in the speech of any poet or of any eloquent man." After a good deal of thought, he finally advised them to accuse the Holy Prophet ﷺ of being a sorcerer who employed his black art in separating sons from fathers, and wives from husbands.

Exactly the same was the impression made by the Holy Qur'an on many other people, who expressed similar views - for example, Nadr ibn Harith, a tribal chief; Unais, the brother of the blessed Companion, Abu Dharr; As'ad ibn Zurarah, another tribal chief, and Qais ibn Nasibah of the Banu Sulaim tribe. Even the vilest enemies of the Holy Prophet ﷺ like Akhnas ibn Shariq, Abu Sufyan and, of all persons, Abu Jahl himself are reported to have stealthily crept in the darkness of night to the house of the Holy Prophet ﷺ to hear him reciting the Holy Qur'an, and to have been so entranced by the Word of Allah that they could not tear themselves away from the place till it was dawn. Yet they continued to be stubborn in their denial, for, as Abu Jahl confessed in so many words, they had been successfully vying with the tribe of Banu ` Abd Munaf in all possible virtues, but now that their rivals had produced a prophet, they could not come up with something to match the claim.

In short, the Arabs failed to take up the challenge of the Holy Qur'an, and admitted their helplessness; nor has anyone else succeeded in the attempt since then - all of which goes to show that the Holy Qur'an can only be the Word of Allah, not of man.

(3) The Holy Qur'an made many predictions about future events, and things turned out to be exactly as it had declared. For example, the infidels of Makkah were not prepared to believe the prophecy that the people of Rum روم ، or the Byzantians, would finally rout the Persians after having suffered an initial defeat. The infidels made it a point of honour, and put a wager on it, but were humiliated to see the prophecy come true before the stipulated period of ten years was over.

(4) The Holy Qur'an gives a clear account of some of the earlier prophets, of their Shari’ ah and of their peoples, and of many historical events since the beginning of the world. Even the best scholars among the Jews and the Christians did not possess such exact information. The Holy Prophet ﷺ ، who had never attended a school nor been in the company of a learned man, could not have provided all these details for himself without having received the knowledge from Allah.

(5) Several verses of the Holy Qur'an disclosed what certain people had tried to keep concealed in their hearts, and they had to confess that this was just what they had been thinking. We shall cite only two instances.

اِذْ ھَمَّتْ طَّاۗىِٕفَتٰنِ مِنْكُمْ اَنْ تَفْشَلَا

"When two of your battalions thought of falling away..." (3:122)

يَقُولُونَ فِي أَنفُسِهِمْ لَوْلَا يُعَذِّبُنَا اللَّـهُ بِمَا نَقُولُ

"They say in their hearts, Why does Allah not punish us for what we say?'

(6) The Holy Qur'an predicted that such and such men would not be able to do such and such things, and then it turned out that, in spite of having the power, they could not do these things. The Jews claimed to be the 'Chosen of God' and His friends. Since one is always eager to meet one's friends, the Holy Qur'an asked them to substantiate their claim by wishing for death and for going back to Allah, but at the same time declared وَلَا يَتَمَنَّوْنَهُ أَبَدًا :"And they shall never wish for it" (62:7). Now, expressing a wish for death should not be difficult for anyone, if he wishes to establish his bonafides; for the Jews in particular, it would have been an easy way of refuting the Holy Qur'an. But, in spite of all their hatred for the Holy Prophet ﷺ they knew in their hearts that the Holy Qur'an was the Book of Allah, and feared that if they told a lie in this matter, they would actually die. And they kept quiet.

(7) When the Holy Qur'an is recited (in Arabic, of course), it affects in a strange and indefinable way the heart of even a casual listener, Muslim or non-Muslim. History reports many instances of people accepting Islam merely because they happened to be passing by when the Holy Prophet ﷺ was reciting the Holy Qur'an - such was the case, for example, of the blessed Companion Jubair ibn Mut'im ؓ .

(8) The best book in the world, if read four or five times, begins to lose its charm even for the most fervent admirer. But the peculiar quality of the Holy Qur'an, and of it alone, is that the more one reads or recites it, the more eager one becomes to do so again and again. Even among the sacred books of the world, the Holy Qur'an is unique in this respect.

(9) The sacred books of many religions have been lost or no longer exist in an integral and authentic form. But Allah has promised in the Holy Qur'an that He Himself will protect this Book, and preserve it against the slightest change upto the end of time. During the fourteen centuries of the history of Islam, millions of copies, written by hand or printed, have been spread all over the globe as no other sacred book has been. But in this respect the greatest miracle of the Holy Qur'an is that in all the ages and in all the places where Muslims have lived, there have been millions of people who have known the Book by heart without the alteration of a single consonant or vowel. So, Allah has preserved His Last Book not merely in the shape of written words, but, above all in the hearts of men. Allah is Ever-Living, so will His Word live forever beyond the interference of created beings.

(10) There is no other book which should comprehend all the forms of knowledge and wisdom in so short a space as does the Holy Qur'an, fulfilling all possible spiritual needs of man, and providing him with guidance for all the spheres of his internal or external, individual or social activity.

(11) It is not merely a theoretical guidance that the Holy Qur'an has offered. Which other book, sacred or otherwise, has had such a vast and deep impact on the history of mankind in such a short time? Which other book has brought about such a radical change in the individual and collective life of millions of men within the space of a few years? For when the Holy Prophet ﷺ departed from this world, Islam had, in spite of all opposition and without the modern media of communication, already established a new order of life all over the Arabian peninsula, and within the next few decades the message of the Holy Qur'an had reached India on one side, and Spain on the other. Can such pervasiveness be anything but a miracle?

Answers to some doubts

Before we leave the subject, we may also deal with certain doubts which have been expressed with regard to the miraculous nature of the Holy Qur'an. It has, for example, been suggested that some people, at one time or another, must have taken up the challenge of the Holy Qur'an, and produced something comparable to it, but their compositions have not been preserved and have not come down to us. But the objection is fanciful. The number of people hostile to Islam has, in any age, been much larger than that of Muslims, and they have possessed far greater and much more efficacious means of publicity than Muslims ever have. If any seemingly successful attempt had been made to produce an imitation of the Holy Qur'an, it would not only have been preserved but also been widely publicised. After all, the infidels of Makkah used to bring all kinds of wild and fanatic charges against the Holy Prophet ﷺ For instance, they accused him of having learnt all that he taught from the monk, Buhira whom he had met only once in Syria; or, they imputed the Holy Qur'an to the authorship of a Roman slave who, being an alien, could not have been a master of the Arabic language and of the characteristically Arab form of eloquence - the Holy Qur'an itself has reported this calumny. But even they, for all their venom, never pretended to have produced something resembling the Holy Qur'an. Anyhow, whatever funny or flimsy attempts have been made to match the Holy Qur'an are on record in the books of history. For example, Musaylama کّذاب of Yemen, known as the Great Liar, came out with a string of obscenities as a reply to the Word of Allah, but his own people dismissed them for what they were worth. At a later date, the famous man of letters, ` Abdullah Ibn al-Muqaffa' thought of trying his wits against the Holy Qur'an, but soon gave up in despair.ll

11. A latter-day adventurist has been the Irish novelist James Joyce who congratulated himself on having faced up to the Challenge of the Holy Qur'an in his "Finnegans Wake". Soon recognized to be at least very funny, this book can already be seen to be going up in a smoke of jokes.

The point, however, is that if someone had really produced even three or four verses comparable to those of the Holy Qur'an, the matter could not have gone without being passed down to us at least by the enemies of Islam. Of late a different kind of objection has sometimes been raised. They say that the impossibility of successfully imitating a book does not by itself argue that it is the Word of Allah or a miracle, for poets like Shakespeare or Hafiz too have never been imitated successfully. But a miracle is, by definition, something which occurs without the like means having been employed. Every poet or writer in the world, even the greatest, is known to have undergone a process of education and training in his art, and to have made use of certain means and methods which are humanly possible. But the Holy Prophet ﷺ ، as we have said before, did not even know reading or writing, and was never interested in learning the arts of eloquence. Moreover, it is not merely a question of literary style. In considering the Holy Qur'an as a miracle, we must, above all, take into account the spiritual efficacy and. the transforming power it has, and which it has been showing these last fourteen hundred years.12

12. We may conclude this discussion by quoting a passage from the well-known scholar of comparative religion and traditional civilizations, Frithjof Schuon: The superhuman value of a revealed Book cannot be apparent in an absolute fashion from its earthly form, nor from its conceptual content alone; in reality, the Divine and therefore miraculous quality of such a Book is of an order quite other than that of the most perfect dialectic or the most brilliant poetry. This quality shows itself first of all in a richness of meanings - a feature that is incapable of being imitated - and also in what might be called the underlying divine 'magic' which shines through the formal expression and proves itself by its results in souls, and in the world, in space and in time. Only this Divine substance can explain the spiritual and theurgic efficacy of the Qura'nic verses, with its consequences in miraculously rapaid expansion of primitive Islam in the conditions in which it took place, as well as in the stability of Moslem institutions and the extraordinary fruitfulness of Islamic doctrine." ("Dimensions of Islam", London, 1970 page 55).