The Miraculous Quran -2-

 
Description: The comprehensiveness, completeness, balance and practicality of the law itself.
By Jamaal al-Din Zarabozo (© 2007 IslamReligion.com)
Published on 02 Apr 2007 - Last modified on 19 Feb 2008
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Category: Articles > Evidence Islam is Truth > The Authenticity and Preservation of the Holy Quran
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I noticed almost immediately that the Quranic teachings are very comprehensive, complete, balanced and practical. For the sake of brevity, I

will not go into this aspect in any detail but it was something that impressed me quite a bit. The range and flexibility of the laws of the Quran are impressive. It was clear to me that this book was not revealed just for a people at a specific time but was meant for people of very different times and places.

The Quran is very comprehensive in that it touches upon and gives clear guidance concerning such diverse issues as ritual acts of worship, business transactions, marriage, divorce, the laws of warfare and so on. There is a definite balance that one feels when one reads the Quran. A human’s spiritual and mundane needs are met simultaneously in the same passage. Even the most detailed passages concerning law still contain admonition, remembrance of Allah and exhortation to behave in the best manner possible.

The scope of the Quranic teachings is not just for the individual himself. It is not the case that Allah has given him some kind of spiritual guidance to, perhaps, only guide his morals and character. Instead, Allah has also revealed a law that is meant for society as a whole. Humans do not have to grope about trying to decide what is best for the community at large. It has been given by Allah to guide mankind to the best way of life.

It covers the individual’s personal practice and piety as well as his relationship with his parents, spouse, children, neighbors, community and humanity as a whole. All of this with a proper balance and within the overall framework of making one’s life a true and complete form of worship of God alone. There is clearly one only goal for humans—the worship of God—and all of the deeds of this worldly life fall within the scope of that goal. There is no schizophrenia in a person’s life. He is not trying to please God and Caesar at the same time or even at different times. He does not even need to resort to chasing after vain desires and compromise his ethics to live a rewarding life in this world. He simply needs to live his life in this world in a wholesome manner under the shade of the comprehensive guidance of the Quran.

One Particular Aspect of Islamic Law: Its Practicality

The practicality of Islamic Law is one particular aspect that truly impressed me at that time, coming, again, from my Christian background. It is a great blessing that in Islam one finds detailed teachings that result in their desired goals while, at the same time, being extremely practical and consistent with human nature. The lack of such teachings is one of the greatest dilemmas faced by Christianity. For example, with respect to societal cohesion and interaction, the greatest teachings found in the New Testament are what are known as “the hard sayings” of Jesus. They are as follows:

“Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also. And whosoever shall compel thee to go a mile, go with him twain. Give to him that asketh thee, and from him that would borrow of thee turn not thou away. Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. For if ye love them which love you, what reward have ye? do not even the publicans the same? And if ye salute your brethren only, what do ye more than others? do not even the publicans so? Be ye therefore perfect, even as your Father which is in heaven is perfect” (Matthew 5:38-48).

Christian scholars themselves are perplexed. How are such obviously impossible or impractical teachings to be applied? Just one example of a discussion of these words will suffice to show how perplexing they are to those who staunchly believe in them:

[For interpreting these words, t]he model proposed by Joachim Jeremias is simple, representative, and of continuing influence. According to this model, the Sermon usually is seen in one of three ways: (1) as a perfectionist code, fully in line with the legalism of rabbinic Judaism; (2) as an impossible ideal, meant to drive the believer first to desperation, and then to trust in God's mercy; or (3) as an ‘interim ethic’ meant for what was expected to be a brief period of waiting in the end time, and which is now obsolete. Jeremias adds his own fourth thesis: The Sermon is an indicative depiction of incipient life in the kingdom of God, which presupposes as its condition of possibility the experience of conversion. More complex or comprehensive schematizations have been offered, but most major interpreters can be understood in relation to the options posed by Jeremias.[1]

In Islam, there are no such dilemmas. The teachings are easy, flexible, practical and completely suited to everyday life, even for a new Muslim living in a completely non-Islamic environment, such as I was. The famed author James A. Michener also noted and appreciated this aspect of Islam. In one of the earliest writings that I had read about Islam, entitled “Islam—the Misunderstood Religion,” Michener wrote,

The Koran is remarkably down-to-earth in its discussion of the good life. In one memorable passage it directs: ‘When ye deal with each other in transactions involving future obligations reduce them to writing… and get two witnesses…’ It is this combination of dedication to one God, plus practical instruction, that makes the Koran unique.[2]


Footnotes:
[1] Lisa Sowle Cahill, Love Your Enemies: Discipleship, Pacifism, and Just War Theory (Minneapolis, MN: Fortress Press, 1994), p. 27.
[2] Quoted in Islam—The First and Final Religion (Karachi, Pakistan: Begum Aisha Bawany Waqf, 1978), pp. 86-87.
The Miraculous Quran (part 8 of 11): From Savages to Saints

 
Description: The Quran’s Effect on the Generation of the Prophet and Afterwards.
By Jamaal al-Din Zarabozo (© 2007 IslamReligion.com)
Published on 09 Apr 2007 - Last modified on 04 Oct 2009
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The next aspect that caught me eye—and this again was something that

non-Muslims were mentioning in their works—was the effect that the Quran had on the generation of the Prophet. May the mercy and blessings of God be upon him, and afterwards.

It is clear that the Arabs at the time of the Prophet were wont to drink, make merry and engage in tribal battles. They were known to sometimes kill their female babies. However, one finds that in a short span of close to twenty years a movement that started with just one man was able, due to the grace of God and the miraculous effect of the Quran, to change almost all of the Arabs and non-Arabs in the Arabian peninsula and bind them together into a brotherhood of faith and mercy which was so strong that if any one part of this brotherhood was in anguish, the whole brotherhood would be affected negatively. At that time, one could find two people who were from previously antagonistic tribes sharing their wealth and willing to give up their lives for each other. Indeed, one was willing to split half of his wealth and divorce one of his wives for the sake of his new brother who was from a “foreign” tribe.

Perhaps one of the best descriptions of the change that took place among the Muslims can be seen in the famous statement of the Companion Jafar ibn Abu Talib who was asked by the Negus of Abyssinia about the mission of the Messenger. He told him,

O king, we were an ignorant people, worshipping idols, eating carrion and indulging in sexual pleasures. We ridiculed our neighbors, a brother oppressed his brother, and the strong devoured the weak. At this time a man rose among us, who had already been known to be truthful, noble and honest. This man called us to Islam. And he taught us to give up worshipping stones, to speak the truth, to refrain from bloodshed, and not to defraud the orphans of their property. He taught us to provide comfort to our neighbors and not to bring a slander against chaste women. He enjoined upon us to offer prayers, observe fasts and give alms. We followed him, gave up polytheism and idolatry and refrained from all evil deeds. It is for this new way that our people have become hostile to us and compel us to return to our old misguided life.[1]

That generation, in turn, took the message to the rest of the world. They were clearly a people who were taken from darkness into light and to the straight path of God. When asked by the Emperor of Persia what brought the Muslims to their lands, two different Companions answered in similar terms: “God has sent us to take whoever wishes from the servitude of mankind to the servitude of God and from the tightness of this world to its expanse and from the injustice of the ways of life [in this world] to the justice of Islam.”[2]

During the lifetime of the Prophet one can see how these people were turned into a pious generation, fearing God and hoping for God’s reward. Even when they, as humans, slipped and committed sins, they eagerly repented and turned to God for His forgiveness. They would much rather face a severe penalty in this life, such as death, than face God with their sins on their hands. This can be seen in the cases of Maaiz ibn Maalik al-Aslami and the woman called al-Ghaamidiyah. Both of them came to the Prophet to admit that they had committed adultery and each asked the Prophet for the worldly retribution to erase their sins. In the case of al-Ghaamidiyah, the Prophet asked her to go back after her confession and to return to the Prophet after she had given birth. She came back with her child in her arms and asked the Prophet to purify her from her sins. The Prophet then asked her to return after she had weaned the child. Then she returned after some time and told the Prophet that the child was no longer in need of her breastfeeding. She once again asked for her expiation from her sin. Then, finally, the Prophet implemented the legal retribution as an expiation for her sin of adultery. The Prophet then praised her act of repentance.[3]

The effect of this change in the Companions continued long after the death of the Prophet. Note the following accounts of the Companions as they sought to spread the message of Islam to the rest of the world:

The sterling character and qualities of the Muslim soldiers were once praised by a Roman officer in these words: “At night you will find them prayerful; during the day you will find them fasting. They keep their promises, order good deeds, suppress evil and maintain complete equality among themselves.”

Another testified thus: “They are horsemen by day and ascetics by night. They pay for what they eat in territories under their occupation. They are first to salute when they arrive at a place and are valiant fighters who just wipe out the enemy.”

A third said: “During the night it seems that they do not belong to this world and have no other business than to pray, and during the day, when one sees them mounted on their horses, one feels that they have been doing nothing else all their lives. They are great archers and great lancers, yet they are so devoutly religious and remember God so much and so often that one can hardly hear talk about anything else in their company.”[4]

The benefits of the civilization developed upon the teachings of the Quran went well beyond the Muslim lands. Many are familiar with the Muslims’ influence on Europe and how Islamic influences eventually led to the Renaissance. The author of A History of the Intellectual Development of Europe, John Draper wrote, “Four years after the death of Justinian, A.D. 569, was born at Mecca, in Arabia, the man who, of all men, has exercised the greatest influence upon the human race.”[5] This work was quite an eye opener for me at the time of my conversion to Islam. Draper, writing in the 19th century, was very disappointed and seemingly angered that Muslims continually failed to receive their proper accolades for all that they contributed to European society and civilization. For instance, he writes "To these Saracens we are indebted for many of our personal comforts. Religiously cleanly, it was not possible for them to clothe, according to the fashion of the natives of Europe, in a garment unchanged till it dropped to pieces of itself, a loathsome mass of vermin, stench and rags... They taught us the use of the oft-changed and oft-washed under-garment of linen and cotton, which still passes among ladies under its old Arabic name...”[6]

Many scholars have recognized the importance of Islam and the Quran’s teachings for the betterment of humanity. The famous intellect George Bernard Shaw once stated,

“I have always held the religion of Muhammad in high estimation because of its wonderful vitality…  I have prophecied about the faith of Muhammad that it would be acceptable tomorrow as it is beginning to be acceptable to the Europe of today. Mediaeval ecclesiastics, either through ignorance or bigotry, painted Muhammadanism in the darkest colours. They were, in fact, trained to hate both the man Muhammad and his religion. To them Muhammad was anti-Christ. I have studied him, the wonderful man, and in my opinion far from being an anti-Christ he must be called the saviour of Humanity.[7]




Footnotes:
[1]The translation of this statement was taken from Allama Shibli Numani, Sirat-un-Nabi (Lahore, Pakistan: Kazi Publications, 1979), p. 211. The incident was recorded by ibn Ishaq in al-Maghazi and Ahmad. And its chain is sahih according to al-Albaani. See al-Albaani's footnotes to Muhammad al-Ghazaali, Fiqh al-Seera (Qatar: Idaarah Ihyaa al-Turaath al-Islaami, n.d.), p. 126.
[2]Ismaaeel ibn Katheer, Al-Bidaayah wa al-Nihaayah (Beirut: Dar al-Kutub al-Ilmiyya, n.d.), vol. 7, pp. 39-40.
[3]The story of both Maaiz and al-Ghaamidiyyah are recorded by Muslim.
[4]Quoted from Abul Hasan Ali Nadwi, Islam and the World (International Islamic Federation of Student Organizations, 1983), p. 81. Also see ibn Katheer, al-Bidaayah, vol. 7, p. 53.
[5] Quoted in Islam—The First and Final Religion, p. 39. Of course, more recently, Michael H. Hart’s The 100: A Ranking of the Most Influential Persons in History put the Prophet Muhammad r number one among all the world’s influential leaders.
[6] Draper’s work is not available to me at the current time. Therefore, this quote was taken from Aslam Munjee, The Crusades: Then and Now (Arlington, VA: First Amendment Publishers, 2004), p. 3.
[7] “A Collection of Writings of Some of the Eminent Scholars,” published by the Woking Muslim Mission, 1935 edition, p. 77.  Quoted in Islam: The First & Final Religion (Karachi, Pakistan: Begum Aisha Bawany Waqf, 1978), p. 57. In reality, many non-Muslim, Western thinkers have had words of great praise for the religion of Islam, the Prophet Muhammad, may the mercy and blessings of God be upon him, or the Quran. The work just cited compiles numerous such quotes and is interesting reading.
The Miraculous Quran (part 9 of 11): A Unique Prophecy

Description: A prophecy which dealt with events completely out of the control of the Prophet or the Arabs, the Conquest of the Persians.
By Jamaal al-Din Zarabozo (© 2007 IslamReligion.com)
Published on 09 Apr 2007 - Last modified on 04 Oct 2009
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Coming from a Christian perspective, I was anxious to see what kind of prophecies were related to the Quran and the Prophet Muhammad, may the
mercy and blessings of God be upon him. I was taught that if a prophet’s prophecies do not come to pass, he could not be a true prophet of God.

There are a number of such prophecies in the Quran but I will highlight only one of them—actually I have already made mention of one, the fact that the Quran would be preserved. (Similarly, God promised, although the Prophet had many adversaries who wanted to see him dead, that He would protect the Prophet Muhammad until his mission was concluded. Indeed, the Prophet did not die until after God had revealed the verse, “This day I have completed your religion for you…”)

I am highlighting this one prophecy because it had to do with events that were completely out of the control of the Prophet or the Arabs.

There is a passage in the Quran that reads:

“The Roman Empire has been defeated in a land close by: but they, (even) after (this) defeat of theirs, will soon be victorious, within three to nine years. With God is the Decision, in the past and in the future. On that Day shall the Believers rejoice, with the help of God. He helps whom He will, and He is Exalted in Might, Most Merciful.” (Quran 30:1-5)

This revelation came to the Prophet at a time when the Muslims were being heavily persecuted in Medina. In fact, it was around the same time as the first migration of Muslims from Mecca to Abyssinia—a migration that took place due to that persecution. This was in the year 615 C.E. At the same time, the Byzantine Empire was being completely overpowered by the Persians. The idol-worshippers of Mecca identified themselves with the Persians, who were Zoroastrians and worshipped a god of light and a god of darkness while the Muslims identified with Christian Byzantine as they believed in revelation from God, prophets and the like. In fact, the war between the Byzantine Empire and the Persians has been described as something of a crusade as many of the Christian holy sites were destroyed. Hence, the disbelievers of Mecca were very happy with what was occurring. It was in this context that this revelation came from God.

Actually, even after this revelation came, the Byzantines continued to lose ground to the Persians. The situation got so bad that the Byzantine emperor was forced to move his capital from Constantinople to Tunis in North Africa. However, God had stated that they would be victorious within three to nine years.

In short, as the British historian Gibbon wrote, “Even seven to eight years after this prediction of the Koran, the conditions were such that no one could even imagine that the Byzantine Empire would ever gain an upper hand over Iran. Not to speak of gaining domination, no one could hope that the Empire, under the circumstances, would even survive.”[1]

However, Heraclius started his counter attack in 623 C.E. from Armenia and by 624 C.E. he ravaged the principal fire-temple of Iran and defeated the Persians. This was the same year in which the Battle of Badr took place. After the Muslims were forced to flee to Medina and after the Prophet himself migrated and set up an Islamic state there, the disbelievers of Mecca continued to pursue the Muslims and attempted to bring an end to Islam. The first military conflict between the two sides took place at the Battle of Badr. Badly out-armed and out-numbered, the small band of Muslims was able to achieve a stunning victory over the polytheists of Mecca. Maudoodi writes, “Ibn 'Abbas, Abu Sa'id Khudri, Sufyan Thauri, Suddi and others have stated that the Romans’ victory against the Iranians and the Muslims’ victory at Badr against the polytheists took place almost at the same time. The Muslims, therefore, were doubly pleased. The same is supported by the histories of Byzantium and Iran. 624 A.D. is the year in which the Battle of Badr was fought and the same is the year in which the Byzantine Emperor destroyed the birth-place of Zoroaster and ravaged the principal fire-temple of Iran.”[2]


Footnotes:
[1] Gibbon, Decline and Fall of the Roman Empire (New York: Modern Library), Vol. II, p. 788. Quoted from S. Abul A’la Maudodl, The Meaning of the Quran (Lahore, Pakistan: Islamic Publications Ltd., 1981), vol. IX, p. 184.
[2] Ibid., vol. IX, p. 191.
The Miraculous Quran (part 10 of 11): Scientific Miracles

 
Description: A look at some of the scientific facts mentioned in the Quran which modern scientists, Muslim and non-Muslim alike, affirm as true.
By Jamaal al-Din Zarabozo (© 2007 IslamReligion.com)
Published on 16 Apr 2007 - Last modified on 04 Oct 2009
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Scientific Miracles of the Quran
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The “scientific miracles” of the Quran is a topic that many people are talking about nowadays, as the research in many fields continues.  The source for this is probably the fact that there are literally hundreds of verses of the

Quran in which God points to different aspects of this creation and encourages humans to reflect and learn from what they are seeing.

Shortly after I became Muslim, I became aware of Maurice Bucaille’s The Bible, the Quran and Science.  For the sake of brevity, I wish to share with you the important conclusions that he reached:

The Quran follows on from the two Revelations that preceded it and is not only free from contradictions in its narrations, the sign of the various human manipulations to be found in the Gospels, but provides a quality all of its own for those who examine it objectively and in the light of science i.e. its complete agreement with modern scientific data.  What is more, statements are to be found in it (as has been shown) that are connected with science: and yet it is unthinkable that a man of Muhammad's time could have been the author of them.  Modern scientific knowledge therefore allows us to understand certain verses of the Quran which, until now, it has been impossible to interpret.

In view of the level of knowledge in Muhammad's day, it is inconceivable that many of the statements in the Quran which are connected with science could have been the work of a man.  It is, moreover, perfectly legitimate, not only to regard the Quran as the expression of a Revelation, but also to award it a very special place, on account of the guarantee of authenticity it provides and the presence in it of scientific statements which, when studied today, appear as a challenge to explanation in human terms.[1]

In his discussion of the Quran, Bucaille emphasizes three important points:

a)     First, there is nothing in the Quran that contradicts modern science;

b)     second, there is no mention of some of the false beliefs that people had at that time of the Prophet Muhammad, may the mercy and blessings of God be upon him, concerning the creation, the universe and science in general; and,

c)     three, there is no way that the Prophet Muhammad could have known at his time many of the facts alluded to in the Quran.

For the sake of brevity, though, it will be possible to discuss only one verse in some detail here demonstrating the “scientific miracles” of the Quran.[2]

Upon reading the Quran, one topic that catches many a reader’s eye is the discussion of the creation of the human within the womb of the mother.  God says in the Quran:

“We created man from an extract of clay.  Then We made him as a drop in a place of settlement, firmly fixed.  Then We made the drop into an alaqah (leech, suspended thing, and blood clot), then We made the alaqah into mudghah (chewed-like substance)…” (Quran 23:12-14)

This brief passage is outstanding in its precise description of the actual process as well as its freedom from all of the incorrect theories and views that were prevalent at the time of Muhammad.  As noted in the translation, the Arabic word alaqah can imply leech, suspended thing or blood clot.  In reality, all of these terms are descriptive of the embryo.  In fact, in its earliest stage, the embryo not only actually physically looks like a leech[3] but it “obtains nourishment from the blood of the mother, similar to the leech, which feeds on the blood of others.”[4] Alaqah, again, can also mean, “suspended thing,” which is also true of the embryo in this stage as it sits hanging in the womb of the mother.[5]  Finally, alaqah can also mean blood clot.  Again, the relationship to the actual physical process is miraculous.  Ibrahim writes:

We find that the external appearance of the embryo and its sacs during the alaqah stage is similar to that of a blood clot.  This is due to the presence of relatively large amounts of blood present in the embryo during this stage… Also, during this stage, the blood in the embryo does not circulate until the end of the third week.  Thus, the embryo as this stage is like a blood clot.[6]

The verse states that the next stage is that of a mudghah or “chewed-like substance.”  This is also an amazingly accurate description of the next embryonic stage.  At this stage, the embryo develops somites at its back and these “somewhat resemble teeth marks in a chewed substance.”[7]

The kind of information described above has only been “discovered” and seen by humans since the development of powerful microscopes.  Ibrahim notes that Hamm and Leeuwenhoek were the first to observe human sperm cells, in 1677 due to the help of an improved microscope.[8]  This took place some 1000 years after the time of the Prophet Muhammad.

In fact, the details and the analysis of the Quranic verses related to embryology are so great that Keith Moore, Professor Emeritus of Anatomy and Cell Biology at the University of Toronto, has included them in a special edition of his textbook The Developing Human: Clinically Oriented Embryology.[9]  This is an interesting work that is comprised of Moore’s complete textbook with insertions describing some of the same topics from the point of view of the Quran and the sayings of the Prophet.  After discussing advanced topics in embryology—most of which are the result of research in the past few decades—this textbook would then have pages inserted describing what the Quran has stated concerning the same issues.  Can you imagine taking the best medical book from even just 200 years ago and doing something of this nature? It would be absurd and ludicrous as the material of the old textbook would be completely irrelevant.  However, they could do this with the Quran, a book that does not even claim to be a medical textbook.  Of course, it has a much stronger claim: it claims it is from God.

Commenting on the miraculous consistency between statements in the Quran and the historical development of Embryology, Dr. Moore stated in 1981, “It has been a great pleasure for me to help clarify statements in the Quran about human development.  It is clear to me that these statements must have come to Muhammad from God, because almost all of this knowledge was not discovered until many centuries later.  This proves to me that Muhammad must have been a messenger of God.”[10]

In fact, the Quran touches upon many sciences other than embryology, such as astronomy, physics, geography, geology, oceanography, biology, botany, zoology, medicine and physiology.[11]  Thus, numerous other scientists from various fields have made similar conclusions concerning the Quran.[12]

How could it be that this illiterate man of some fourteen hundred years ago, the Prophet Muhammad, produced a book of this nature having so many scientific facts and details with perfect accuracy in it? Could it have been the case that this was all a coincidence and that the Prophet was an imposter? At least in my opinion, the answers to questions like these were very clear.  Indeed, the claim that the Quran is not a revelation from God becomes more and more difficult to hold once one learns more about the Quran itself.

Incidentally, there are other historically related miraculous aspects of the Quran.  For example, as opposed to the Bible, the Quran refers to the ruler at the time of Joseph as a “king” and never refers to him as a Pharaoh, although that term is used in the Bible in the story of Joseph, and the Quran uses that term in the story of Moses.  It seems, from the best of what can be determined now, that Joseph lived among the Semitic Hyksos kings of Egypt and that his ruler was indeed not a Pharaoh.[13]  The Quran also makes it clear that the body of the Pharaoh of the Exodus would be recovered and preserved.[14]  Now, it is considered that all of the Pharaohs of that time have actually been preserved as mummies, something the Prophet also could not have known at that time.  This has led two researchers to state:

If the Holy Quran was derived from the Bible [as some people falsely claim, then] those many Biblical errors would have passed into it.  Why, for instance, would the Holy Quran describe the Israelites as a small nation when the Bible claims that they were 2-3 million, an enormously inflated number that no scholar would accept?... Why did the Holy Quran not go along the Biblical, and indeed logical belief that Pharaoh was swallowed by the sea, to state instead that Pharaoh’s “body” was rescued? And why would the Holy Quran say this about Pharaoh in particular but not about other people who were also destroyed by God?...[15]

Finally, Muslim scholars have noted that the particular miracle given to each prophet was related to issues that their people were most fascinated with.  Thus, for example, during the time of Moses, sorcery was very popular, and one of his signs was directly related to outdoing the weak tricks of humans.  During Jesus time, medicine was a popular issue and some of Jesus’ signs included healing the sick, raising the dead and so on.  The Arabs at the time were very proud of their literary skills and, as shall be noted shortly, the Quran is an Arabic masterpiece beyond what they could match.  However, the Prophet Muhammad was not sent only to the Arabs or only to the people of his century.  In this day and age, science has practically become a “god” to replace the traditional God of the Judeo-Christian tradition.  The Prophet Muhammad’s miracle is actually completely relevant to the field of science that captivates so many people today, once again indicating that the Prophet Muhammad was truly a prophet for all of humanity until the Day of Judgment.


Footnotes:
[1] Maurice Bucaille, The Bible, the Quran and Science (Indianapolis, IN: American Trust Publications, 1978), pp. 251-252.
[2] For more details concerning the different stages of human development, the interested reader may also consult Keith L. Moore, Abdul-Majeed A. Zindani and Mustafa A. Ahmed, Quran and Modern Science: Correlation Studies (Bridgeview, IL: Islamic Academy for Scientific Research, 1990), pp. 15-47.
[3] See I. A. Ibrahim, p. 7, Figure 1.
[4] I. A. Ibrahim, p. 6.
[5] See I. A. Ibrahim, p. 7, Figure 2.
[6] Ibrahim, p. 8.
[7] Quoted by Ibrahim, p. 8, from Moore and Persaud, The Developing Human, 5th ed., p. 8. Also see Ibrahim’s figures on page 9.
[8] Ibrahim, pp. 8-10.
[9] See Keith L. Moore [along with Abdul-Majeed Azzindani], The Developing Human: Clinically Oriented Embryology [with Islamic Additions: Correlation Studies with Quran and Hadith] Jeddah, Saudi Arabia: Dar al-Qiblah for Islamic Literature, 1983, in conjunction with W. B. Saunders Company.
[10] Quoted in I. A. Ibrahim, A Brief Illustrated Guide to Understanding Islam (Houston: Darussalam, 1997), p. 10.
[11] For examples concerning these different fields, see Zakir Naik, “The Quran and Modern Science: Compatible or Incompatible?”  www.ahya.org.
[12] See I. A. Ibrahim, A Brief Illustrated Guide to Understanding Islam (Houston: Darussalam, 1997), pp. 10ff. This work, in its entirety, is available at www.islam-guide.com. Ibrahim reviews and summarizes the conclusions of Moore and a number of others.
[13] For more details on this point, see Louay Fatoohi and Shetha al-Dargazelli, History Testifies to the Infallibility of the Quran: Early History of the Children of Israel (Delhi, India: Adam Publishers & Distributors, 1999), pp. 81-93.
[14] God says, “So this day We shall deliver your (dead) body (out from the sea) that you may be a sign to those who come after you!  And verily, many among mankind are heedless of signs” (Yoonus 10:92). For more on this point, see Fatoohi and al-Dargazelli, pp. 141-145.
[15] Fatoohi and al-Dargazelli, pp. 247-248.
 
Description: The linguistic miracle of the Quran, the challenge of the Quran, and the final decision.
By Jamaal al-Din Zarabozo (© 2007 IslamReligion.com)
Published on 23 Apr 2007 - Last modified on 04 Oct 2009
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Category: Articles > Evidence Islam is Truth > The Authenticity and Preservation of the Holy Quran
Category: Articles > The Holy Quran > The Authenticity and Preservation of the Holy Quran
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The Linguistic Miracle of the Quran

There is another important aspect that Muslim scholars have traditionally considered the greatest miraculous aspect of the Quran, this is the linguistic miracle.  Unfortunately, though, before becoming a Muslim (and even afterwards), I had no way to truly appreciate this topic.  I could only read what some scholars had written about the language and beauty of the Quran.  For example, John Naish wrote:

The Quran in its original Arabic dress has a seductive beauty and charm of its own.  Couched in concise and exalted style, its brief pregnant sentences, often rhymed, poses an expressive force and explosive energy which is extremely difficult to convey by literal word for word translation.[1]

Similarly, Arberry yearned for his earlier days when he would hear the Quran being recited during Ramadhan in Egypt.[2]  I actually had no access to hearing the Quran being recited and therefore did not know what a moving experience it is.  Furthermore, without knowledge of the Arabic language, the impression of the English translations could not possibly be like that of the original Arabic.  However, I must discuss this miraculous here, however briefly, because it is truly one of the most amazing aspects of the Quran.

Again, traditionally, Muslim scholars have considered the linguistic miracle of the Quran as perhaps the most important miraculous aspect of the Quran—and it is definitely the one that had the most influence at the time of the Prophet Muhammad, may the mercy and blessings of God be upon him.  The Arabs were very proud of their language.  The very word that they used for foreigner, ajami, basically meant one who is barbarous in speech or lacking clarity in his speech.[3]  However, even they were no match for the Quran.  Before the Quran, they used to have fairs and competition to see which of them could produce the most beautiful work in Arabic.  However, according to Draz:

But when the Quran was revealed all such fairs came to an end, and literary gatherings were defunct.  From now on, the Quran was the only work to command people's attention.  None of them could challenge or compete with it, or even suggest that a single word be changed, moved, added or omitted from the sentence where it occurs.  Yet the Quran did not close the door to competition.  Indeed, it left it wide open, calling on them, individually and collectively, to take up its challenge and produce anything similar to it.  It repeated the challenge in different forms, berating their inability to do so, and reducing the task for them time after time.[4]

Arabic scholars have identified many linguistic aspects that distinguish the Quran from all other works and sets it apart as a miracle.  Herein, only a few shall be mentioned briefly[5]:

(1)  Each word that is used in its precise place and cannot be moved or exchanged for a close synonym without its beauty or meaning being loss.

(2)  The Quran has a unique sentence structure and rhythm that sets it apart from both prose and poetry, sometimes resembling one more than the other but never being completely one or the other.

(3)  The sentences use the smallest number of words without losing any necessary meaning.  In other words, they are concise, which adds to their beauty, while at the same time they convey all that needs to be conveyed.

(4)  There is a perfect balance as well as a consistency in style between emotional and intellectual passages of the Quran.  Draz noted that this beauty can only truly be found in the Quran:

Two forces are always active within a human being: the intellectual and the emotional.  They have different roles and directions.  The first aims to know the truth, and to identify what is good and beneficial so as to adopt it.  The other records its feelings of pain and pleasure.  A perfect style is that which satisfies both needs at the same time, giving you intellectual satisfaction and emotional pleasure…Do we find such perfection in human style?  We have seen the writings of scientists and philosophers, and works of poets and fine prose [yet they cannot meet this goal]…[6]

The Challenge of the Quran Itself

Scholars have noted many other miraculous aspects of the Quran, such as its perfect consistency and freedom from contradiction even though it was revealed over a span of twenty-three years[7], the effect the Quran has on the individuals who listen to it[8]  and so.  However, what we have discussed here is definitely sufficient for our purposes, as I have covered the issues that most influenced me on my path to Islam.  Furthermore, I believe that what has already been discussed is sufficient to demonstrate that the Quran is indeed miraculous.

According to Muslims, the Quran is the speech and word of God.  Therefore, it is not surprising that it is inimitable.  However, God has willed to make this point very clear to all of humankind, leaving them no room to argue, doubt or excuse themselves.  In the Quran, God challenges humankind to produce anything similar to the Quran.  In fact, the challenge from God goes even further than that: There is a challenge to produce even one chapter like the chapters of the Quran.

This challenge is still open to humankind today.  Anyone is free to attempt to rebuke the Quran by producing something similar to even a portion of the Quran.  In reality, though, God even makes it clear that all of humankind will never be able to produce anything comparable to the Quran—anything amazing prophecy of the Quran.

The challenge from God occurs in five different places in the Quran.  Here are the relevant verses in the order that they were revealed by God:

“And if you (Arab pagans, Jews, and Christians) are in doubt concerning that which We have sent down (i.e. the Quran) to Our servant (Muhammad), then produce a chapter the like thereof and call your witnesses (supporters and helpers) besides God, if you are truthful.  But if you do it not, and you can never do it, then fear the Fire (Hell) whose fuel is men and stones, prepared for the disbelievers.” (Quran 2:23-24, emphasis added)

“Or do they say, ‘He (Muhammad) has forged it?’  Say, ‘Bring then a chapter like unto it, and call upon whomsoever you can, besides God, if you are truthful!’” (Quran 10:38)

“Or do they say, ‘He (Muhammad) forged it.’  Say, ‘Bring you then ten forged chapters like unto it, and call whomsoever you can, other than God (to your help), if you speak the truth.’” (Quran 11:13)

“Say (to the people), ‘If all of humankind and jinns were together to produce the like of this Quran, they could not produce the like thereof, even if they helped one another.’” (Quran 17:88)

“Or do they say, ‘He (Muhammad) has forged it?’  Nay!  They believe not!  Let them then produce a recital like unto it if they are truthful.” (Quran 52:33-34)

In sum, if anyone still has any doubt about the Quran, let him rise to this challenge.

A Very Important Statement of the Prophet and My Decision

It was not an afterthought that this Quran is miraculous.  It was not that scholars after the time of the Prophet looked at it and declared that it was a miracle.  No, indeed, this Book was meant to be the miracle of the Prophet Muhammad and his greatest sign.  The disbelievers at the time of the Prophet were seeking some other kind of miracle—perhaps more tangible or requiring less thought—but God made it clear that this Quran should be sufficient as a sign testifying to the veracity of the Prophet.  God says:

“And they say, ‘Why are not signs sent down to him from his Lord?’  Say, ‘The signs are only with God, and I am only a plain warner.’  Is it not sufficient for them that We have sent down to you the Book which is recited to them?  Verily, herein is mercy and a reminder for a people who believe.” (Quran 29:50-51)

Indeed, this Book should be sufficient for any sincere, truth-seeking individual.  There is no need for any other signs or miracles after this Book.  This is the gist of what God has said in this passage and this is what my heart and mind concluded as I studied the Quran in the face of all the writers who claimed that it was not a revelation from God.

The Prophet also made a very important statement concerning this sign and miracle that God had given him.  Since he was the final prophet, the nature of his sign and miracle had to be different from all that preceded him.  It had to be a miracle that could have a lasting affect until the Day of Judgment.  Indeed, it is.  Even more so, it is a very different type of miracle.  It is one upon which humans can reflect and be completely convinced of its truth.  Thus, the Prophet said, “There has been no prophet except that God gave him miracles due to which people believed in him.  I have been given (as my miracle) the revelation which God revealed to me.  I hope, thereby, that I will have the largest number of followers on the Day of Judgment.”  (Recorded by Al-Bukhari.)  Given the nature of the sign that the Prophet has received, there is no excuse for people of other times not to follow the Prophet.  Hence, he will, God willing, have the greatest number of followers on the Day of Judgment.

The Quran demanded a decision on my part—as it actually demands a decision on everybody’s part.  The signs pointing to its miraculous nature and that it must be a true revelation from God were simply overwhelming to me.  None of the theories opposing the Quran or denying the sincerity of the Prophet were strong enough or logical enough to convince me otherwise.  Hence, I, via the Quran, embraced Islam and all praise and thanks are due to God.


Footnotes:
[1] John Naish, The Wisdom of the Quran (Oxford, 1937), p. viii.  Quoted in Islam—The First and Final Religion, pp. 87.
[2] See his feelings expressed in A. J. Arberry, The Koran Interpreted (New York: MacMillan Publishing Co., 1955), p. 28.
[3] E. W. Lane, Arabic-English Lexicon (Cambridge, England: The Islamic Texts Society, 1984), vol. 2, pp. 1966-1967.
[4] Muhammad Abdullah Draz, The Quran: An Eternal Challenge (Markfield, United Kingdom: The Islamic Foundation, 2001), p. 69.
[5] For more details, one can consult Draz, passim.
[6] Draz., p. 97.
[7] God says in the Quran, “Do they not then consider the Quran carefully? Had it been from other than God, they would surely have found therein much contradictions” (al-Nisaa 4:82).
[8] Be they believers or unbelievers, the Quran is bound to affect them.  For example, concerning the believers, God says, “God has sent down the best statement, a Book (this Quran), its parts resembling each other in goodness and truth, oft-repeated.  The skins of those who fear their Lord shiver from it (when they recite it or hear it).  Then their skin and their heart soften to the remembrance of God.  That is the guidance of God.  He Guides therewith whom He pleases and whomever God sends astray, for him there is no guide” (al-Zumar 39:23).  On the other hand, concerning the disbelievers, God says, “And surely, We have explained [Our Promises, Warnings and (set forth many) examples] in this Quran that they (the disbelievers) may take heed, but it increases them in naught save aversion” (al-Israa 17:41).
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