Chapter One: The Miraculous Nature of the Quran

Chapter One: The Miraculous Nature of the Quran
Section One: The Inimitability of the Quran
Section Two: What Makes the Quran Miraculous?
Section Three: Features of the Inimitable Style of the Quran
Section Four: Scientific Phenomena in the Quran
Section Five: The Miraculous Nature of Quranic Legislation
Section Six: The Miraculous Nature of the Quran Regarding the Unseen

Section One: The Inimitability of the Quran
Every Prophet –peace be upon him–possessed a miracle which was indicative of their prophethood and proved that they were indeed sent by their Lord. Without such miracles, the proof would not have been established upon humankind to believe in the Messengers of Allah. Despite the noble characters of the prophets and their firm resolves, their keen intelligences and their eminent statuses among their peoples, this alone was inconclusive evidence to prove that they were truly sent by Allah. It is not possible for the intellect of a person to attest to, to accept or to recognise the existence of a Messenger –peace be upon him–of God except by witnessing the extraordinary miracles provided to them by God which contravene the natural laws familiar to humans. For example, fire, which usually is unbearably hot, became cool for Prophet –peace be upon him–Abraham – peace be upon him. The One Who decreed fire to be naturally hot also decreed for it to be cool and peaceful for Abraham when he was cast into it, and thus this miracle was evidence for the prophethood of Abraham.(1141)

The purpose of miracles is not merely to demonstrate their inimitability, rather their objective is to ensure people accept and believe in the prophethood of the one at whose hand such miracles occur. This is why Allah the Almighty provided each of His messengers with signs by way of which their people could clearly recognise they were messengers sent by God and not merely imposters. Moreover, the miracles of prophets and messengers of God were such that they took into account the environment and the condition of those for whom they were intended. Each miracle related to an area which the people of that era excelled in, as this would cause them to recognise and believe in the truthfulness of their messenger, as opposed to dismissing it as sorcery, an illusion or something impossible. A miracle only fulfils its purpose if it offers a challenge to people, and thus the people must be familiar with whatever it is they are being challenged regarding. Anyone who studies and contemplate the verses of the Quran concerning miracles will reach these same conclusions.(1142)

Moses’ miracle was in his staff and was suited to his people who were experts at magic, as is indicated by the Quranic verses which mention Pharaoh and his people.

Allah the Almighty says:
 (وَقَالَ فِرْعَوْنُ ائْتُونِي بِكُلِّ سَاحِرٍ عَلِيم)
Sura Yunus; (10):79
 (Meaning: And Pharaoh said: “Bring to me every learned magician.”)
 (وَأَرْسِلْ فِي الْمَدَآئِنِ حَاشِرِينَ ١١١ يَأْتُوكَ بِكُلِّ سَاحِرٍ عَلِيم)
Sura al–A’raf; (7):111–2
 (Meaning: And send into the cities summoners who will bring you every learned magician.)
 (وَابْعَثْ فِي الْمَدَآئِنِ حَاشِرِينَ ٣٦ يَأْتُوكَ بِكُلِّ سَحَّارٍ عَلِيم)
Sura ash–Shu’ara•; (26):36–7
 (Meaning: And dispatch into the cities summoners who will bring every accomplished sorcerer to you.)
 (وَجَآءَ السَّحَرَةُ فِرْعَوْنَ قَالُوٓاْ إِنَّ لَنَا لَأَجْرًا إِن كُنَّا نَحْنُ الْغَالِبِينَ)
Sura al–A’raf; (7):113
 (Meaning: And the magicians came to Pharaoh. They said: “Indeed for us is a reward if we prevail.”)

The same can be said of Jesus, whose people were talented in the field of medicine. Accordingly, Jesus’ miracles of resurrecting the dead, both before and after burial, and of healing blindness and leprosy was consistent with the expertise of his people. Those best at recognising such miracles are people well–versed in medicine and its sciences as they know how to distinguish between true and false resurrection, as well as how to differentiate between the restoral of life after clinical death and simple revival following a period of unconsciousness.

The same can also be said of Prophet Muhammad –peace be upon him–, whose people adored grandiloquence and were famous for their clarity of speech, eloquence and purity of language. They were masters of poetry, speeches and proverbs, and were extremely appreciative of rhetoric. Poems in particular were treasured by them and they hung them in the most valuable of places, on the walls of the Kaaba. Their marketplaces, in addition to being places of trade, were also forums where they declaimed their poems. Accordingly, the miracle of Prophet Muhammad –peace be upon him– was consistent with that which his people already had familiarity with, and thus, it was by way of the noble Quran that Allah established His undefeatable challenge to all of humanity.(1143)

Al–Baqillani –may Allah have mercy upon him– writes in the first chapter of his book ‘I’jaz Al–Quran (The Inimitability of the Quran)’ entitled ‘Regarding the Quran being the miracle of the prophecy of Muhammad –peace be upon him–’: “It is obligatory to have knowledge of the miraculous nature of the Quran because the prophecy of Muhammad –peace be upon him– was based on this miracle. Although he was granted numerous miracles, they were time–, situation– and person–specific.”

He continues: “However, the scope of the Quran is absolute as it extends to both humankind and jinn, from the time of its revelation until the Day of Resurrection.”(1144)

----------------------------------------------------

(1141) See: ‘I’jaz al–Quran’ of al–Baqillani (pp. 321–3) & ‘al–Bayan fi ‘Ulum al–Quran’ (p. 9).

(1142) See: ‘Tafsir at–Tahrir wat–Tanwir’ (1/93–7).

(1143) See: ‘al–Bayan fi ‘Ulum al–Quran’ (pp. 9–11) & ‘I’jaz al–Quran’ of al–Baqillani (pp. 28–36).

(1144) See: ‘I’jaz al–Quran’ of al–Baqillani (pp. 27–8) & ‘Tafsir at–Tahrir wat–Tanwir’ (1/111–2 and 119–20).

Section Two: What Makes the Quran Miraculous?
There is no doubt that the Quran is miraculous in nature and is thus inimitable. Some researchers are of the opinion that it is miraculous in every sense, such as in its clarity of speech, in its mention of scientific phenomenon, in its legislation, and in its mention of the World of the Unseen.

These are the main aspects of Quranic miraculousness focussed upon by researchers, who cite the following verse as evidence:
 (مَّا فَرَّطْنَا فِي الْكِتَابِ مِن شَيْء)
Sura al–An’am; (6):38
 (Meaning: We have not neglected anything in the Book.)

It is not possible for anybody to deny that the Quran contains much guidance and information regarding the various branches of knowledge which Allah enabled humankind to explore. The exegetes of the Quran were aware of this and they clarified such meanings and demonstrated their conformance to reality and science.

However, the most miraculous aspect of the Quran, by way of which it defied all of the Arabs, is its eloquence and clarity of speech. Thus, the greatest challenge set by the Quran is its inimitability in terms of wording and style.(1145)

Allah says regarding the inimitable nature of the Quran:
 (قُل لَّئِنِ اجْتَمَعَتِ الْإِنسُ وَالْجِنُّ عَلَىٓ أَن يَأْتُواْ بِمِثْلِ هَذَا الْقُرْءَانِ لَا يَأْتُونَ بِمِثْلِهِ وَلَوْ كَانَ بَعْضُهُمْ لِبَعْض ظَهِيرًا)
Sura al–Isra•; (17):88
 (Meaning: Say: “If mankind and the jinn were to gather together in order to produce the like of this Quran, they would be unable to produce the like of it, even if they helped one another.)

Shaikh Muhamad Rashid Rida –may Allah have mercy upon him– writes regarding the inimitability of the Quran:
“The Quran is the speech of Allah whose style, language, knowledge, rulings, guidance, prophecies and description of past events is inimitable. Each of these aspects’ inimitability can be expanded upon in great detail based on firmly grounded principles. Muhammad –peace be upon him–, the Arab, illiterate Messenger –peace be upon him–of Allah challenged the rest of the Arabs and informed them of the impossibility of composing the equivalent of a single Quranic chapter. Despite the best efforts of their most eloquent speakers, they were unable to meet this challenge and thus were unable to render its message invalid. Muslims transmitted this undefeatable challenge to all of the other nations who were also proven to be incapable of doing so.”

He goes on to discuss the greatness of the Quran and the secret behind its inimitability by writing:
“The guidance and clarity of the Quran are known just like the existence of a soul inside a body, or of ether and electricity in the universe. All of these things are known to exist through their tangible effects and physical manifestations, and despite the impossibility of defining their true realities, they continue to be popular topics of scientific discussion. In a similar manner, discussion regarding the underlying reasons for the inability of scholars or rhetoricians to compose the equivalent of a single Quranic chapter in terms of guidance and clarity of expression, is both spiritually and intellectually pleasing, because, as well as inducing a sense of tranquillity, it dispels the objections of atheists and eliminates the doubts of the heretics and dubious people.”(1146)

Thus, the Quranic verses defying humans and jinn challenge them to compose something which is the same as the Quran in style and clarity. It is this aspect that was inimitable and shall remain so. The fact they are unable to produce an equivalent to the Quran is proof that it is not from their speech, nor from the speech of Muhammad –peace be upon him–, as he is considered as being from among them. Logic dictates that, therefore, it must be the speech of Allah the Almighty.

Al–Baqillani –may Allah have mercy upon him– writes regarding the inability of Arabs to produce anything equivalent to the Quran:
“Their inability to reproduce something equivalent to the Quran is indicated by the constant and numerous challenges which continued over a long period of time. Such challenges thus proved the truth and prophecy of Muhammad –peace be upon him–.”

 He continues:
“If they had the ability to disprove him, they would have done so, as it would have saved them, their families, and their property from his rule. Eloquence was their nature and it marked their speeches, and by answering such a challenge they would have been spared them from undergoing fighting, disputations, exile and from subjecting their families and relatives to captivity. Yet the fact they did not respond meant they were unable to meet the challenge.”(1147)

Moreover, despite the numerous masterpieces of eloquence contained in Prophetic traditions with which no other human could compete, they are incomparable to Quranic eloquence.(1148)

The most miraculous aspect of the Quran is thus its wording and eloquent style(1149), as shall be further explored in the next section.

-----------------------------------------------------------

(1145) See: ‘I’jaz al–Quran’ of al–Baqillani (p. 43); ‘al–Bayan fi ‘Ulum al–Quran’ (pp. 13–4) & ‘Mabahith fi I’jaz al–Quran’ of Dr Mustapha Muslim (p. 92).

 (1146) See: the introduction of Shaikh Muhammad Rashid Rida to the book ‘I’jaz al–Quran wal–Balaghah an–Nabawiyyah’ of ar–Rafi’i (pp. 17–8).

 (1147) See: ‘I’jaz al–Quran’ (p. 43).

 (1148) See: ‘al–Bayan fi ‘Ulum al–Quran’ (p. 14).

 (1149) See: ‘I’jaz al–Quran’ (pp. 58–9).

Section Three: Features of the Inimitable Style of the Quran
An Introduction to the Concept of Eloquence
The Quranic style is distinguished by various characteristics which signify its magnificence and inimitability from the perspective of eloquence and clarity of expression.

Eloquence consists of several elements, namely:
purity of language, irreproachability of syntax, ease of understanding and conveyance of meaning.
Purity of language is manifested by using easily pronounceable and understandable words which are graceful as well as conformant with the speech of the Arabs and their language.

Irreproachability of syntax refers to word order, which is to place words in their appropriate places so that collectively they form a cohesive whole which cannot be improved upon.

Ease of understanding means that each word is unambiguous, and its meaning is comprehensible without difficulty. Comprehension of meaning varies from person to person based on intelligence and the complexity or difficulty of the meaning being conveyed. However, ease of understanding may be enhanced by use of literary devices such as similes, metaphors, metonymies, allegories and the like.

Conveyance of meaning refers to each word transmitting the exact meanings intended by the speaker. Any utterance must fully reflect the denotative and connotative meanings a speaker intends to convey by way of suitable style and wording choices. In rhetoric, connotative meanings are the secondary meanings signified by words.

The foregoing elements are what constitute eloquent speech, and it is in these areas that writers and poets compete for superiority to varying degrees. Some are mediocre while others exhibit greater levels of literary flair; the more talented an author is, the more impressive and richer their text tends to be.(1150)

Features of Quranic Eloquence and Style
Following the foregoing introduction on the concept of eloquence, some features of the inimitable eloquence and style of the Quran will now be mentioned.
1. The fluency and purity of Quranic vocabulary:
All of the words in the Quran are meaningful, precise and easy on the ear.

2. The irreproachability of Quranic syntax:
It is impossible for any rhetorician to find within the Quran a verse in which could be better placed or a word which could be better expressed.(1151)

3. The meanings of the Quran are easy to comprehend:
The Quran uses amazing comparisons, striking parables, vivid similes, ingenious metaphors, exceptional metonymies and fitting allusions, all of which are clearer expressions of meaning than plain speech.

4. The meanings of the Quran are comprehensive:
The meanings of the Quran are either explicated or implicated, depending on the context and the nature of the topic being mentioned. When reading Quranic verses, a person ponders over the meanings which they convey and thus obtains many benefits, including legislation; proof; admonition; wisdom; and the like. All of these aspects of the Quran guide people to the right way, organise their lives and cause them to be successful in this life and the Hereafter.

5. The consistency of the Quranic style:
An orator can captivate their audience through the grandeur of their speech, but after speaking for a while flaws and weaknesses begin to appear. A critique of an entire speech of theirs would show that its end has more deficiencies than its beginning.

However, the noble Quran, in spite of its length and numerous chapters, exhibits a great regularity in the quality of its speech as is indicated by the saying of Allah the Almighty:
 (اللَّهُ نَزَّلَ أَحْسَنَ الْحَدِيثِ كِتَابًا مُّتَشَابِهًا)
Sura az–Zumar; (39):23
 (Meaning: Allah has sent down the best message—a Book of perfect consistency.)

Allah also says:
 (وَلَوْ كَانَ مِنْ عِندِ غَيْرِ اللَّهِ لَوَجَدُواْ فِيهِ اخْتِلَافًا كَثِيرًا)
Sura an–Nisa•; (4):82
 (Meaning: Had it been from any other than Allah, they would surely have found in it much inconsistency.)

Moreover, humans may be experts in certain categories of oration, but inexperienced in others. The Quran, on the other hand, contains many types of speech, including admonitions, arguments, legislation, descriptions, threats, pledges, stories, warnings and other forms of guidance, all of which demonstrate the same loftiness of style and elegance of wording.(1152)

6. Quranic expressions are an accurate description of realities it contains:
The Quran establishes truths on which it bases its wide–ranging legislation, however the nature of the Quran does not require it employs the same modes of speech as wordsmiths are known to use, such as eulogies, laments, congratulations, flattery, descriptions of scenes, and the like, all of which they exert great effort in producing and strain their imaginations to come up with, to the point of falling into overstatement.

In contrast, the Quranic expressions of reality are graceful and elegant while remaining accurate and precise.(1153)

7. The Quran is free from exaggeration:
The works of a wordsmith either indicate their realism, which is perceived by variations in calibre of language; some of it is excellent, while other parts of it are mediocre or not as good. Similarly, it is easy to sense sensationalist writers as their works are marked by unchanging pompousness and exaggerative use of language. However, a rhetorician will find that the Quran is superbly eloquent throughout all of its chapters and verses, both in its expression of meanings and arrangement of words, while remaining entirely accurate.(1154)

8. Quranic stories are repeated in the most perfect and beautiful manner:
From the clearest examples of Quranic eloquence are the many instances wherein stories are mentioned in certain chapters and are repeated elsewhere with equal degrees of eloquence. This is not observable in human discourse since a person cannot exhibit the same level of literary prowess when retelling the same story in different ways.(1155)

9. The Quran is organised in sections and chapters which was something previously unknown in the Arabic language. This practice of organisation was adopted by the Arabs who made a habit of organising their writings in chapters and sections.(1156)

These are some of the features of the inimitability of Quranic eloquence and style.

-----------------------------------------------------------

 (1150) See: ‘I’jaz al–Quran’ (pp. 50–1, 65) & ‘Balaghatul–Quran’ of Shaikh Muhammad al–Khidr Husayn (pp. 7–8).

(1151) See: ‘I’jaz al–Quran’ (pp. 260–5) & ‘Balaghatul–Quran’ (p. 98).

(1152) See: ‘I’jaz al–Quran’ (pp. 66–70 and 265) & ‘Balaghatul–Quran’ (pp. 9–10).

(1153) See: ‘I’jaz al–Quran’ (p. 76) & ‘Balaghatul–Quran’ (p. 10).

(1154) See: ‘Balaghatul–Quran’ (p. 11) & ‘Tafsir at–Tahrir wat–Tanwir’ (1/64–5).

(1155) See: ‘I’jaz al–Quran’ (pp. 82–3) & ‘Balaghatul–Quran’ (pp. 10–1).

(1156) See: ‘Tafsir at–Tahrir wat–Tanwir’ (1/120).

Section Four: Scientific Phenomena in the Quran
Another testament to the inimitability of the Quran are the scientific phenomena it contains, which mention the laws of nature endowed by Allah and the manifestations of His divine care for all of creation. Scientific phenomenon feature prominently in the Quran and provide vast opportunities for reflection and contemplation. Some scholars have enumerated the Quranic verses referring to the universe and natural phenomena to exceed nine hundred in number.(1157)

However, it is necessary to establish certain rules and to stick to the methodology of the Quran so that misinterpretations are avoided. In this way, the Quran can be used as evidence for the truthfulness of Islam and the genuineness of Prophet Muhammad –peace be upon him–.

Allah the Almighty says:
 (سَنُرِيهِمْ ءَايَاتِنَا فِي الْأٓفَاقِ وَفِيٓ أَنفُسِهِمْ حَتَّى يَتَبَيَّنَ لَهُمْ أَنَّهُ الْحَقُّ)
Sura Fussilat; (41):53
 (Meaning: We will show them Our signs in the universe, and within themselves until it becomes clear to them that it is the truth.)

Undoubtedly, the greatest goal of the noble Quran is to make people realise the path of guidance and to invite them to follow it, as is mentioned by the saying of Allah the Almighty:
 (إِنَّ هَذَا الْقُرْءَانَ يَهْدِي لِلَّتِي هِيَ أَقْوَمُ وَيُبَشِّرُ الْمُؤْمِنِينَ الَّذِينَ يَعْمَلُونَ الصَّالِحَاتِ أَنَّ لَهُمْ أَجْرًا كَبِيرًا)
Sura al–Isra•; (17):9
(Meaning: Indeed, this Quran guides to the straightest way and gives good tidings to the believers who do righteous deeds that they will have a great reward.)

The Quran guides people in different ways, such as by appealing to their natural dispositions, recalling the fate of previous nations, highlighting human imperfection, and by mentioning rational or cosmological arguments. Given the addressees of the Quran vary regarding social status, intellectual level and cultural background, it follows that the proofs, evidences and parables mentioned within it must be accessible to all, regardless of the era or environment they live in.

Due to this, Quranic evidences remain within the realms of possibility by conforming to reason, human experience and the innate nature of people.
(وَلَقَدْ صَرَّفْنَا فِي هَذَا الْقُرْءَانِ لِلنَّاسِ مِن كُلِّ مَثَل وَكَانَ الْإِنسَانُ أَكْثَرَ شَيْء جَدَلًا)
Sura al–Kahf; (18):54
(Meaning: And indeed, We have put forth for humankind every kind of example in this Quran. But humankind is, more than anything, contentious.)

Understanding the objective of the Quran and its method of discourse leads a person to comprehend the reason for Quranic references to natural phenomena such as the universe and the human body, namely due to the existence of people who are particularly interested in the creation of these things. It is essential to clarify the truth to such people and to demonstrate to them that the Quran is the speech of Allah which was revealed to Muhammad –peace be upon him– in order to give glad tidings to believers and to warn obstinate people.(1158)

Many people cannot access the beauty of the Quranic style or its eloquence and fluidity and are thus unable to recognise that it is of a divine nature from this perspective. However, they are aware that the natural phenomena contained in the Quran could not have been discovered by a single human being, especially as many such phenomena remained unproven by science until recent advances in research and technology.

Thus, the fact that these truths were uttered by Prophet Muhammad –peace be upon him–, a man who was unversed in such sciences, shows that he received revelation from God, the One Who possesses knowledge of everything in the heavens and the earth.
 (قُلْ أَنزَلَهُ الَّذِي يَعْلَمُ السِّرَّ فِي السَّمَاوَاتِ وَالْأَرْضِ إِنَّهُۥ كَانَ غَفُورًا رَّحِيمًا)
Sura al–Furqan; (5):6
(Meaning: Say: “It was revealed by Him Who knows the secrets of the heavens and earth. He is Oft–Forgiving, Most–Merciful.)(1159)

Many examples of this miraculous aspect of the Quran have been mentioned previously. Perhaps the best representation of scientific phenomena in the Quran are the verses concerning the human soul, in terms of its creation, states and nature. The verses regarding the heavens, earth, sun, moon, day, night, mountains and seas are also good examples in this regard, in addition to the verses concerning weather such as wind, clouds, rain, lightning and thunder. Moreover, the verses discussing the human body, embryology and the fetus are excellent illustrations of scientific phenomena in the Quran.(1160)

The scientific phenomena mentioned by the Quran indicate its divine origin because it has proven impossible to scientists for generations to reach the same conclusions as those mentioned in the Quran. These phenomena concern things as far back in time as the origin of the universe, its galaxies, constellations, stars and planets. Some of these phenomena are visible while others are invisible, some relate to living things while others refer to inanimate things, for example: the wind, clouds, oceans, plants, animals and humans.

In addition, the precision with which such phenomena are mentioned is such that modern technologies and research methods struggle to keep up. The way these numerous scientific truths are comprehensively and precisely covered by the Quran leads any rational, unbiased person to conclude that the Quran is revelation from Allah, the All–Mighty, the All–Wise, the One whose knowledge encompasses everything.

Humanity had collectively been incapable of apprehending these truths and understanding their secrets, so how is it possible that the Quran was the work of an illiterate man who lived among an unlettered society who were not known to have any mastery of secular sciences or spirituality?

Allah the Almighty says:
(وَقَالَ الَّذِينَ كَفَرُوٓاْ إِنْ هَذَآ إِلَّآ إِفْكٌ افْتَرَاهُ وَأَعَانَهُۥ عَلَيْهِ قَوْمٌ ءَاخَرُونَ فَقَدْ جَآءُو ظُلْمًا وَزُورًا ٤ وَقَالُوٓاْ أَسَاطِيرُ الْأَوَّلِينَ اكْتَتَبَهَا فَهِيَ تُمْلَى عَلَيْهِ بُكْرَةً وَأَصِيلًا ٥ قُلْ أَنزَلَهُ الَّذِي يَعْلَمُ السِّرَّ فِي السَّمَاوَاتِ وَالْأَرْضِ إِنَّهُۥ كَانَ غَفُورًا رَّحِيمًا)
Sura al–Furqan; (25):4–6
(Meaning: And those who disbelieve say: “This Quran is not except a falsehood he invented, and another people assisted him in it.” But they have committed an injustice and a lie. And they say: “Tales of the ancients, which he has written down, and they are dictated to him morning and afternoon.” Say: “It has been sent down by Him Who knows every secret of the heavens and the earth. Truly, He is Oft–Forgiving, Most Merciful.)(1161)

The foregoing has been a brief overview of the miraculous nature of the scientific phenomenon in the noble Quran.

---------------------------------------------------

(1157) See: ‘Tafsir at–Tahrir wat–Tanwir’ (3/159); ‘al–Quran wal–‘Ulum’ of Dr Jamaluddin al–Fandi & ‘Mabahith fi I’jaz al–Quran’ of Dr Mustapha Muslim (pp. 131–203).

(1158) See: ‘Mabahith fi I’jaz al–Quran’ (p. 131) & ‘Tafsir at–Tahrir wat–Tanwir’ (1/93–4 and 101–2).

(1159) See: ‘Tafsir at–Tahrir wat–Tanwir’ (1/126–7) & ‘Mabahith fi I’jaz al–Quran’ (pp. 131–2).

(1160) See: ‘Tafsir at–Tahrir wat–Tanwir’ (3/348) & ‘Mabahith fi I’jaz al–Quran’ (pp. 139–203).

(1161) See: ‘Mabahith fi I’jaz al–Quran’ (pp. 202–3).

Section Five: The Miraculous Nature of Quranic Legislation
Mentioning the legislative miracle of the Quran necessitates mention of the eternal system of the universe and that which it comprises. The One Who created the universe from nothingness and populated it with innumerable creatures also granted human beings the honour of being the noblest of His creatures. He assigned them a set of laws which govern their conduct and structures their relationships with each other and with their Creator. He also placed certain consequences, in this world and in the hereafter, on the conduct of human beings in relation to this divine legislation. A person who adheres to it is granted tranquillity and might in this world, such that they feel a true sense of humanity and comprehend the reason for their creation and existence, and they realise their privilege over other created beings.

Allah also guarantees such a person everlasting bliss in the hereafter, in addition to their happiness in this world, as is indicated by the verse:
 (قُلْ مَنْ حَرَّمَ زِينَةَ اللَّهِ الَّتِيٓ أَخْرَجَ لِعِبَادِهِ وَالطَّيِّبَاتِ مِنَ الرِّزْقِ قُلْ هِيَ لِلَّذِينَ ءَامَنُواْ فِي الْحَيَواةِ الدُّنْيَا خَالِصَةً يَوْمَ الْقِيَامَةِ)
Sura al–A’raf; (7):32
(Meaning: Ask: “Who has forbidden the adornments and lawful provisions Allah has brought forth for His servants?” Say: “They are for the believers in this worldly life, but they will be exclusively theirs on the Day of Judgment.)

The Quran comprises rules which humankind is in need of for every aspect of their daily lives. These rules form a comprehensive legislation which contains solutions for all problems in life.

Allah the Almighty says:
(الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا)
Sura al–Ma•idah; (5):3
(Meaning: This day, I have perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion.)(1162)

Implementation of Islamic legislation leads to the formation of a unified nation which distinguishes itself from other nations through its superior characteristics and behaviour.

Allah says:
(كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنكَرِ وَتُؤْمِنُونَ بِاللَّهِ)
Sura aali–‘Imran; (3):110
(Meaning: You are the best nation ever to be raised up for mankind. You enjoin what is right and forbid what is wrong and believe in Allah.)

Quranic legislation and morals are a clear sign that the Quran is of a divine nature and not from the work of humans due to their precision, universality and comprehensiveness. Despite the famous intellectuals, philosophers and reformers throughout history, no human has been able to produce a complete government system which dictates the internal and external affairs of a country. Many people have tried to do so, however their attempts have been deficient and inadequate and on occasion, have caused their followers to rebel against them.

This is witnessable until today in nations and countries which do not adhere to the true religion of Islam. Moreover, such attempts only aim to govern one aspect of social life as it is inconceivable for human beings, whatever knowledge and wisdom they possess, to come up with a universal theory which accounts for all aspects of everything in existence. What, then, can be said regarding the fact an illiterate man who was unknown to have been acquainted with the ancient books or the philosophies of old, nor was he known to have travelled the world in order to learn the various laws and political systems of different civilisations.(1163)

The perfect Islamic system has stood the test of time; the equitable people of every era recognise its transcendence, universality and divine nature. Islam’s sublime principles are further proof for the divine origin of the Quran and the truthfulness of the prophecy of Muhammad –peace be upon him–, who was sent as a mercy to the worlds.(1164)

Discussion of the Islamic beliefs, laws, ethics and various systems has preceded. Their clarity, harmony and universality, as well as their conformity with the natural disposition of humans demonstrates the miraculousness and inimitability of Islamic legislation.

Further confirmation of the miraculous nature of Quranic legislation can be found by studying its laws, which show that it offers guidance to humans on how to preserve their humanity, how to strive to attain human perfection, how to ensure sound judgement and how to balance their physical, spiritual and intellectual needs in order to ensure serenity of hearts and happiness of souls in this life and the hereafter. There is no social reformer or great philosopher in history who has succeeded in establishing an ideology which encompasses all members of society, regardless of background or status. On the contrary, many reformers have tried to impose their ideologies in particular countries, but their efforts have been the target of much criticism during their lifetimes and after their deaths, as the proponents of such ideologies were merely the products of their dysfunctional societies and thus were unable to offer comprehensive solutions to all societal problems.

The law codes of Haammurabi, Solon and other famous lawmakers have all shown their limitations and serve merely as examples of the misery of people before the advent of Islam. Today’s capitalist, socialist, communist and idolatrous societies continue to experience the failures and shortcomings of such systems.

Islamic legislation, on the other hand, satisfies both spiritual and material needs in a suitable manner and thus ensures happiness and serenity of humans in this life, as well as removing worry of the future from them, in accordance with their natural disposition. This is indicative of the fact that no human being could possibly achieve mastery in all of these domains and is thus compelling evidence that such laws were revealed by the Creator of humankind Who has not only provided them with capabilities, competences and capacities, but also directed them on how to utilise them to worship Him. Furthermore, these laws were revealed to an illiterate person who did not study under any human being, nor was he known to have travelled the world in search of ideologies or constitutional reform.(1165)

Shaikh Muhammad Abu Zahrah –may Allah have mercy upon him– writes:
“The laws contained in the Quran which organise society and the relations between its individuals on the bases of compassion, mercy and justice, are not to be found in any man–made law system.

When trying to compare the laws of the Quran with Greek or Roman law, or with the laws of the reformists, for example, it quickly becomes apparent that such a comparison is illogical, despite the fact that the Roman legal system had been developed over thirteen hundred years, from the founding of Rome until the fifth century of the Common Era, and despite the fact it was produced by scholars who were said to be excellent, such as Solon and Lycurgus, the lawgivers of Athens and Sparta, respectively. Prophet Muhammad –peace be upon him– had the Quran which contained the truth from Allah the Almighty and a code for social and human relations which was unparalleled and shall remain so. He was illiterate, he did not study, and he lived in a land where there were no institutes, universities or places for education.”(1166)

The miraculous character of Quranic legislation is a clear sign that the verses of the Quran are the words of Allah revealed to His servant and Messenger, Muhammad –peace be upon him–, in order to deliver people from the darkness of misguidance, misery and perdition to the light of faith,

guidance and clinging to the strong rope of Allah.
(هُوَ الَّذِيٓ أَرْسَلَ رَسُولَهُۥ بِالْهُدَى وَدِينِ الْحَقِّ لِيُظْهِرَهُۥ عَلَى الدِّينِ كُلِّهِ وَلَوْ كَرِهَ الْمُشْرِكُونَ)
Sura at–Tawbah; (9):33
(Meaning: It is He who has sent His Messenger –peace be upon him–with guidance and the religion of truth to manifest it over all religions, even to the dismay of the polytheists.) (1167)

-------------------------------------------------------

(1162) See: ‘Tafsir at–Tahrir wat–Tanwir’ (1/126) & ‘Mabahith fi I’jaz al–Quran’ (p. 205).

(1163) See: ‘Mabahith fi I’jaz al–Quran’ (pp. 205–6).

(1164) See: ‘Mabahith fi I’jaz al–Quran’ (p. 206).

(1165) See: ‘Mabahith fi I’jaz al–Quran’ (pp. 231–2).

(1166) See: ‘al–Mu’jizah al–Kubra’ of Shaikh Muhammad Abu Zahrah (p. 455).

(1167) See: ‘Mabahith fi I’jaz al–Quran’ (p. 233).

Section Six: The Miraculous Nature of the Quran Regarding the Unseen
Firstly: The concept of the Unseen in the Quran
Scholars mention news of the Unseen in the Quran as being from the aspects its inimitability. Knowledge of the unseen refers to everything that was unseen and unwitnessed by Prophet Muhammad –peace be upon him–, either because he was not present when such occurrences took place, or because they did not occur during his lifetime. It includes the origin of the universe and all of the significant events which took place from the creation of Adam –peace be upon him– until the sending of Muhammad –peace be upon him–, as well as everything that occurred during his time which he received revelation regarding, such as the plots of the Jews and the hypocrites, and all of the prophecies regarding future events.(1168) In short, it encompasses unseen events of the past, present and future. Previously, some aspects of the Unseen have been covered, such as the history of previous nations, events which took place at the time of Prophet Muhammad –peace be upon him–, and future events, such as the signs of the Last Hour and what will happen on the Day of Resurrection.

Secondly: The Unseen events of the past
By studying Quranic stories concerning the previous nations, one realises that their main objective is to prove the truthfulness of Prophet Muhammad –peace be upon him–.

The Quran often points out the similarity between its narrative and that of the previous divine books.

just as Allah the Almighty says:
 (وَمَا كَانَ هَذَا الْقُرْءَانُ أَن يُفْتَرَى مِن دُونِ اللَّهِ وَلَكِن تَصْدِيقَ الَّذِي بَيْنَ يَدَيْهِ وَتَفْصِيلَ الْكِتَابِ لَا رَيْبَ فِيهِ مِن رَّبِّ الْعَالَمِينَ)
Sura Yunus; (10):37
(Meaning: And this Quran could not have been produced by other than Allah, but it is a confirmation of that which came before it, and an elaboration of what has been prescribed. Therein is no doubt; it is from the Lord of the worlds.)

Secondary goals of mentioning unseen events of the past include:
1. Reassurance for Prophet Muhammad –peace be upon him– that his methodology is the same as the prophets and messengers who preceded him, and that which he experiences from the disbelievers in terms of rejection and stubbornness is normal of all of the nations with their prophets.

just as Allah the Almighty says:
(وَكُلًّا نَّقُصُّ عَلَيْكَ مِنْ أَنۢبَآءِ الرُّسُلِ مَا نُثَبِّتُ بِهِ فُؤَادَكَ وَجَآءَكَ فِي هَذِهِ الْحَقُّ وَمَوْعِظَةٞ وَذِكْرَى لِلْمُؤْمِنِينَ)
Sura Hud; (11):120
(Meaning: And all that We relate to you the news of the Messengers in order that We may make firm your heart. And in these there has come to you the truth, as well as an admonition and a reminder for the believers.)

2. Education and cultivation of the people through the lessons learnt from these stories. For example, the story of Abraham teaches sincerity and reliance upon Allah; the story of Ishmael teaches benevolence, fidelity and obedience; and the story of Job teaches patience and forbearance.

3. Development of moral values.
Allah says regarding the story of Joseph –peace be upon him–:
(لَقَدْ كَانَ فِي قَصَصِهِمْ عِبْرَةٞ لِّأُوْلِي الْأَلْبَابِ مَا كَانَ حَدِيثًا يُفْتَرَى وَلَكِن تَصْدِيقَ الَّذِي بَيْنَ يَدَيْهِ وَتَفْصِيلَ كُلِّ شَيْء وَهُدًى وَرَحْمَةً لِّقَوْم يُؤْمِنُونَ)
Sura Yusuf; (12):111
(Meaning: Indeed, in their stories is a lesson for men of understanding. It is not a narration invented, but a confirmation of what was before it and a detailed explanation of all things and guidance and mercy for a people who believe.)

In another place in the Quran, Allah says:
(وَكَمْ أَهْلَكْنَا مِن قَرْيَةِۢ بَطِرَتْ مَعِيشَتَهَاً فَتِلْكَ مَسَاكِنُهُمْ لَمْ تُسْكَن مِّنۢ بَعْدِهِمْ إِلَّا قَلِيلًاً وَكُنَّا نَحْنُ الْوَارِثِينَ)
Sura Qasas; (28):58
(Meaning: And how many a city have We destroyed that was ungrateful in its way of living, and those are their dwellings which have not been inhabited after them except a little. And it is We who were the inheritors.)

4. Evidence of inimitability of the Quran. There are Quranic stories which are repeated several times, however different aspects and affairs are focussed upon although the content of such stories remains unchanged. This miraculous repetition is free from any contradiction and transcends human ability.(1169)

Thirdly: The Unseen events contemporary to the time of Prophet –peace be upon him–Muhammad
The primary goal behind mentioning the events which were not witnessed by Prophet Muhammad –peace be upon him–, but which he received revelation regarding, is to support his preachings and educate the people. These events were also proof of the truthfulness of the message he transmitted from his Lord, since prior to the revelation of the Quran, the Prophet –peace be upon him– had no knowledge of anything that occurred in his absence, and it was only after his prophecy that he came to know of such matters.(1170)

Fourthly: The Unseen events of the future
Future events are mentioned foremostly to establish faith in the hearts and to encourage people to have true reliance upon Allah, the Creator of the heavens and the earth, the One Who holds the keys to everything, Who, if He says: ‘Be!’ to anything, it is.

The foretelling of future events acts as further confirmation of the truthful nature of Prophet Muhammad –peace be upon him– and of the fact he did not speak from his own desire, but rather spoke only based on revelation which was inspired to him.(1171)

Fifthly: How the Unseen proves the veracity of the Quran
Prophet –peace be upon him–Muhamad  related stories of the ancient times, described events contemporary to his time which he did not witness and prophesised future happenings which had not taken place with great conviction and certainty, in spite of the fact he had not read the previous books, nor did he have any control of the future.

He even denied having total knowledge of the unseen as occurs in the saying of Allah the Almighty:
(قُل لَّآ أَمْلِكُ لِنَفْسِي نَفْعًا وَلَا ضَرًّا إِلَّا مَا شَآءَ اللَّهُ وَلَوْ كُنتُ أَعْلَمُ الْغَيْبَ لَاسْتَكْثَرْتُ مِنَ الْخَيْرِ وَمَا مَسَّنِيَ السُّوٓءُ)
Sura al–A’raf; (7):188
(Meaning: Say: “I have no power to benefit or to harm myself, except as Allah wills. If I knew the Unseen, I would have amassed much wealth and no evil would have ever touched me.)

Had he not possessed an unshakeable conviction regarding that which he spoke of, he would not have been able to discuss such matters and would not have risked endangering the future of his message, especially as he was well–known for his reason and wisdom and never made a decision or utterance in haste, even before he was honoured with prophethood. There is therefore no doubt that he spoke based on divine revelation. Moreover, the absolute truth of the Quran from the beginning of its revelation until its completion, before the passing of Prophet Muhammad –peace be upon him–, is a matter requiring consideration and contemplation.

The veracity of the information contained in the Quran is an undeniable fact recognised even by the enemies of Islam who painfully conceal their respect for the accuracy and authenticity of the Quran, in spite of their useless polytheism, paganism and disbelief. Their respect even extended to the person of Prophet Muhammad –peace be upon him– who spoke with the Quran. The polytheistic Arabs noticed this truth from their interactions with the Prophet –peace be upon him– and the believers as many Quranic announcements were attested to by the events they witnessed personally.(1172) Similarly, the People of the Book recognised the truthfulness of the Quran by its concurrence with their books regarding certain historical events, as well as by the Quranic disclosure of their plots against Islam and its people.(1173)

All the truthful information contained in the Quran is clear, irrefutable proof that it is the speech of the Lord of the universe, the One to Whom knowledge of the past and future is the same and Whose knowledge nothing escapes.

Indeed, the veracity of the Quran is clearly witnessable to anyone through the dozens of events that have occurred and continue to occur as it foretold, whether regarding the universe, the human being, or global events. The perfect conformance of reality to the unseen events prophesied in the Quran is compelling evidence proving it is revelation which was sent down by the One Who created the heavens and the earth to signify the truthfulness of Prophet Muhammad –peace be upon him–.(1174)

------------------------------------------------------

(1168) See: ‘I’jaz al–Quran’ (pp. 62–5); ‘al–Jawab as–Sahih liman Baddala Din al–Masih’ of Ibn Taymiyyah (5/319–24); ‘Mabahith fi I’jaz al–Quran’ (p. 235) & ‘ar–Rusul war–Risalat’ (p. 174).

(1169) See: ‘Mabahith fi I’jaz al–Quran’ (pp. 238–9) & ‘ar–Rusul wa ar–Risalat’ (pp. 174–8).

(1170) See: ‘Mabahith fi I’jaz al–Quran’ (pp. 241) & ‘ar–Rusul wa ar–Risalat’ (pp. 174–8).

(1171) See: ‘Mabahith fi I’jaz al–Quran’ (pp. 260) & ‘ar–Rusul wa ar–Risalat’ (pp. 174).

(1172) See: ‘Mabahith fi I’jaz al–Quran’ (p. 261).

(1173) See chapter three of this part.

(1174) See: ‘al–Jawab as–Sahih Liman Baddala Din al–Masih’ (5/324–8) & ‘Mabahith fi I’jaz al–Quran’ (pp. 261–2).