2. Its Miraculous Nature

June 22, 2013 in The Final Divine Religion ISLAM

Every Prophet worked many miracles according to the requirements of his era. In the time of HE Jesus, the most acceptable science was medicine and the most popular people were the physicians. For this reason, miracles that left even physicians dumbfounded were given to HE Jesus (upon him peace), such as restoring sight to the blind and raising the dead. In the time of HE Moses (upon him peace) spectacular feats were accomplished through magic, so miracles that would silence magicians were given to him. In the time of HE Muhammad (blessings and peace be upon him) eloquence and fluency, the skills of brilliance in speech, were in vogue. For this reason, the miracle of the Noble Quran, which represents the peak of Arabic eloquence and fluency, was granted to him.[1]

With its many aspects of eloquence and fluency, law-making, the information it contains, and its disclosures of the unknownm the Quran is a magnificent miracle.[2] When the pagans did not believe in the Quran, Allah Almighty challenged them. He asked them to call on anyone they wished in all creation for help and try to reduplicate it, even partially:

“And if you are in doubt as to what We have revealed to Our servant, then produce a Sura the like thereof; and call your witnesses or helpers (If there are any) besides Allah, if your (doubts) are true. But if you cannot – and of a surety you cannot – then fear the Fire whose fuel is men and stones, which is prepared for those who reject Faith.” (Al-Baqara (The Cow), 2:23-24)

The expression “and of a surety you cannot” states such a feeling of assurance and certainty that such a judgment can only be made by a complete and flawless person whose knowledge and power is unlimited, that is Allah. Indeed, no one other than Allah can judge something related to the future which is unknown from the perspective of human beings, that is, uncertain and inaccessible, can use such strong and certain statements.

Disbelievers heard these divine words that state their incapability and these words haunted them, increased their ambition, but they could not do anything. This verse spread the word of their weakness from tongue to tongue and horizon to horizon, and registered their incapability and virtually stamped their tongues.[3]

Since they could not respond to the challenge of the Quran, the pagans instead resorted to aggressive means such as refutation, agitation, insult, and slandering. By saying “Listen not to this Qur’an, but talk at random in the midst of its reading, that you may gain the upper hand!” (Fussilat (Made Plain), 41: 26) they revealed that they were completely defeated by the divine power.

The Noble Quran is neither poetry nor prose. In contrast, it has an unmatched style that combines the merits of both poetry and prose. It has a beauty that cannot be found in poetry or music. When repeatedly reading it no monotony is felt, each of the readers and listeners gets the same share of bounties from the sounds that continuously change and become refreshed.[4]

Quran affects the hearts. Indeed, three of the ferocious pagans who used to prevent people from listening to the Quran, Abu Sufian, Abu Jahl, and Ahnes bin Shariq, without informing each other, had each secretly come to listen to the Messenger of Allah (blessings and peace be upon him) when he was praying at night and reciting the Quran. When they ran into each other, they condemned each other. The incident repeated itself for three nights. Finally they said to each other:

“Let us tell no one of this. If people learn about our situation, by Allah, we shall be extremely disgraced! After this, we can never impress anyone in this matter!..” After condemning what they did, they agreed among themselves that they would no longer eavesdrop.[5]

The Noble Quran addresses many different people who live in different times and spaces according to their levels whose knowledge levels are very different. A verse that provides room for different understandings is understood by the first generations according to their situations and by the latter generations according to the scientific levels that they reached. In this subject, the great Arab writer Mustafa Sâdık er-Râfiî says the following:

“One of the miracles of the Noble Quran is that it stores up, within wordings known to every historical era, truths that are not known to every era, which it brings into light at their appropriate time.” (Wahy ul Kalem, Kuwait ts., II, 66)

[1].     Al-Ankabût (The Spider), 29: 50-51; Bukhari, I‘tisam 1, Fedâilü’l-Kur’ân 1; Muslim, Îmân, 279. In addition to the miracle of Quran that will continue until the Day of Judgement, there are also countless miracles of our master the Prophet, like earlier prophets, that are transmitted, filling many volumes of works. For example, see Beyhakî, Delâilü’n-Nübüvve (7 volumes), Beirut 1985; Ebu Nuaym el-Isfahânî, Delâilü’n-Nübüvve (2 volumes), Halep 1970-1972; Suyûtî, Olağanüstü Yönleriyle Peygamberimiz (el-Hasaisü’l-Kübra) (3 volumes), Istanbul 2003; and the 1,000-page tome by al-Nabhânî, Hujjatullâh ‘alâ al-âlamîn bi-mu‘jizât Sayyid al-Mursalîn.


[2].     Prof. Dr. M. S. R. el-Bûtî, Min Ravâi’ı’l-Kur’ân, p. 125.


[3].     M. S. Râfi‘î, I‘câzü’l-Kur’ân, Beirut 2003, p. 142.


[4].     Prof. Dr. M. A. Drâz, en-Nebeü’l-Azîm, Dâru’l-kalem, ts., p. 102.


[5].     Ibn-i Hişâm, I, 337-338; Taberî, Târih (History), II, 218-219, Ibn-i Esîr, Kâmil, II, 63-64, Ibn-i Seyyid al-Nâs, Uyûnü’l-eser, I, 99; Zehebî, Târîhu’l-Islâm (History of Islam), pp. 160-161; Ibn-i Kathir, el-Bidâye, III, 47; Halebî, Insânu’l-uyûn, I, 462.