The Magnificence of the Qur’an
In the name of Allah, the Most Beneficent, the Most Merciful.

First topic: The meaning of the word “Qur’an” in Islam.
Second topic: The meaning of “the Magnificence of the Qur’an”.
First topic:
The meaning of the word “Qur’an” in Islam.
The meaning of the Word “Qur’an” is obvious to all Muslims; it is the final book of divine revelation which Allah (sp) revealed to the Seal of all Prophets, Muhammad (s). Nonetheless, given the importance of the Noble Qur’an, scholars have endeavored to give a more precise and scholarly definition of the “Qur’an”. It is as follows: “Allah’s Speech, as revealed to His Prophet Muhammad (s); its wording is miraculous in nature; to recite it is an act of worship; it is that which is written in al-Masaahif (written copies of the Qur’an) and is related in Mutawaatir form.”1
In general, the purpose of mentioning so many clauses in the definition is to exclude everything that is not the Qur’an. Let us take a look at each individual clause so that we can better appreciate its importance to the overall definition:
1. “Allah’s Speech”: Based on this clause, all speech of men, Jinns and angels is excluded.
2. “As revealed”: This clause eliminates from the definition any of Allah’s Speech that was not revealed, or that He imparted to the angels without instructing them to descend with it to a human being. Allah did not reveal to human beings everything He said; some of what He has said is known exclusively to Him, or to certain angels as well. Allah (sp) said:

“Say (O Muhammad to mankind), ‘If the sea were ink for (writing) the Words of my Lord, surely, the sea would be exhausted before the Words of my Lord would be finished, even if We brought (another sea) like it for its aid.” (Qur’an 18: 109).
3. “To His Prophet Muhammad” (s): This clause eliminates everything that Allah (sp) revealed to other Prophets, peace be upon them, such as the Torah, which was revealed to Moosa (p) (Moses); the Injeel, which was revealed to ‘Iesa (p) (Jesus) ; the Zaboor, which was revealed to Dawood (p), or As-Suhuf (“The Scrolls”), which were revealed to Ibraaheem (p).
4. “Its wording is miraculous in nature”: This clause eliminates the category of Allah’s Speech that is not meant to be miraculous in nature, such as Qudsee Ahaadeeth, which are Allah’s Sayings, but because they are not meant to be miraculous like the Qur’an, the Prophet (s) would sometime re-word those sayings when he would relate them to his Companions (rp). Similarly, this clause eliminates previously revealed books, since, unlike the Qur’an, Allah (sp) did not challenge human beings to produce the equivalent of them.
5. “To recite it is an act of worship”: This eliminates Qudsee Ahaadeeth as well as recitations of specific Verses that were related by individual narrators; such recitations are known as “Shaadh”, or “strange”.
1 Mabaahith Fee ‘Uloom al-Qur’an’ p. 20.
6. “It is that which is written in Al-Masaahif (written copies of the Qur’an)”: This eliminates Allah’s Sayings that are not written down in copies of the Qur’an; therefore, by dint of this clause, we know that it is incorrect to use the term “Qur’an” to describe Verses that had been a part of the Qur’an but were then not only abrogated in meaning, but actually removed from the Qur’an.
7. “And is related in Mutawaatir form”: Something that is related in Mutawaatir form is related by so many people at each level of a narration that it is impossible for them to all have colluded in the act of fabricating a lie. Therefore, this clause eliminates recitations that were related not in Mutawaatir form, but by individual narrators – or in other words, recitations that are “Shaadh” or “strange”.
Second topic:
The meaning of “the Magnificence of the Qur’an”
Upon reading the title of this work, the reader might be tempted to ask a question, “What specifically does the author mean by the phrase, ‘The Magnificence of the Qur’an?’”. Well, the word ‘magnificent’ is a loose translation of the word that is used in the title of the original Arabic version of this book: ‘Adhama’. ‘Adhama’ conveys many similar meanings, such as magnificence, grandeur, greatness, exaltedness and splendor (these words, so as to create a sense of variety, will often be used interchangeably throughout this work). More specifically, the phrase “The Magnificence of the Qur’an” refers to the following qualities of the Qur’an:
1. Its lofty meanings and its perfect and flawless style.
2. The perfect justness of its teachings.
3. The comprehensiveness of its rulings, in that the solution to every problem in life can be found in the Qur’an.
4. The wonderful and upright nature of its teachings and aims.
5. The sense of awe and sanctity that Allah (sp) instilled in the heart of every person or entity that listens to it or recites it – be he man or jinn, believer or disbeliever, inanimate object or animal.
6. The honor that is achieved by every person who believes in it and applies its teachings.
7. Its miraculous nature – in terms of its tone, flow, eloquence, profound meanings, etc. – because of which the disbelievers have been unable to produce anything that is similar or comparable to it.

Allah’s Praise of His Book.
In the title of this work, I used the word ‘Adhama (magnificence) to describe the Noble Qur’an. To be sure, this was no innovation on my part, for Allah (sp) Himself used one of the noun-forms of ‘Adhama – ‘‘Adheem – to describe the Qur’an. He (sp) said:

“And indeed, We have bestowed upon you seven of al-Mathani (seven repeatedly recited Verses, namely the Fatiha) and the Grand Qur’an.” (Qur’an: 15:87).
In another Verse, Allah (sp) used the word ‘perfected’ to describe the Qur’an:

“Alif-Lam-Ra. (This is) a Book, the Verses whereof are perfected and then explained in detail from One Who is All-Wise and Well-Acquainted (with all things).” (Qur’an: 11:1).
And in yet another Verse, Allah (sp) said that the Qur’an is a witness over previous scriptures:

“And We have sent down to you (O Muhammad) the Book (this Qur’an) in truth, confirming the Scripture that came before it and Muhayminan (trustworthy in highness and a witness) over it.” (Qur’an: 5:48).
In this Verse, Allah (sp) said that the Qur’an was Muhayminan over previous scriptures. What this means is that it contains in preserved form the aims and teachings of previously revealed Books – such as the Torah and Injeel (Gospel); furthermore, it is a witness over them, confirming what is correct in them (for they have been distorted by the hands of men), and correcting the mistakes that they contain (mistakes which of course are not from Allah, but from the people who distorted the Books He revealed).
Also, Allah (sp) informs us that, in the Mother of the Book (i.e. Al-Lauh Al-Mahfuz), He (sp) described the Qur’an as being “exalted, full of wisdom”:

“And verily, it (the Qur’an) is in the Mother of the Book (i.e. Al-Lauh Al-Mahfuz), before Us, indeed exalted, full of wisdom.” (Qur’an: 43:3).
Without a doubt, the Noble Qur’an is exalted above all other Books that Allah (sp) revealed to previous Prophets, peace be upon them; it is after all, a miracle that will remain manifest on earth until the end of time.2 The Qur’an is also hakeem, which is loosely translated as meaning ‘full of wisdom’. Although ‘full of wisdom’ is meant by the word hakeem in the above-mentioned Verse, other meanings are implied as well, such as the fact that the Qur’an is put together in a perfect manner, or that it is completely free of all defects, or that none of its rulings run contrary to the ideals of wisdom and justice.3
And finally, in four separate Verses, Allah (sp) described the Qur’an as being a Blessed Book.4
Section two:
The Superiority of the One Who Descended with The Qur’an.
Within various Verses of the Qur’an, Allah (sp) spoke highly of the one who descended with the Qur’an to our Messenger Muhammad (s). I am referring here to none other than Jibreel (p), the angel that was entrusted with the task of conveying divine revelation to the Prophet (s). Allah (sp) praised Jibreel (p) for his superior qualities in a number of Verses, such as the following from Surah An-Nahl:
2 At-Tafseer al-Kabeer (27/167).
3 Tafseer as-Sa’dee (4/437).
4 Al-An’aam : 92, 155 ; Al-anbiyaa : 5 ; Saad : 29.

“Say (O Muhammad) Ruh-ul-Qudus (Jibreel, Gabriel) has brought it (the Qur’an) down from your Lord with truth, that it may make firm and strengthen (the Faith of) those who believe and as a guidance and glad tidings to those who have submitted (to Allah).” (Qur’an: 16: 102).
The word Ruh means soul or spirit, but in the context of the above-mentioned Verse it refers to Jibreel (p), and Qudus connotes the meanings of purity and virtue. Allah (sp) used the word Ruh to describe Jibreel in another Verse as well:

“Then We sent to her Our Ruh (angel Jibreel/Gabriel)”. (Qur’an: 19: 17).
And in another Verse, Allah (sp) said:

“And truly, this (the Qur’an) is a revelation from the Lord of Worlds. Which the trustworthy Ruh (Jibreel) has brought down. Upon your heart (O Muhammad) that you may be (one) of the warners.” (Qur’an: 26: 192-194).
We know that Ruh means spirit or soul, so why was Jibreel (p) given the name Ar-Ruh? Scholars have answered this question with various explanations, such as these ones:
1. Jibreel (p) is in fact a pure and virtuous soul, and so Allah (sp) named him thus as a way of honoring him and proclaiming his lofty status.
2. The religion of Islam is alive through Jibreel, just as a body of a person is alive through his soul. This makes sense since Jibreel (p) was charged with the duty of bringing down revelation not just to Prophet Muhammad (s) but to previous Prophets (st) as well.
3. Spirituality is one of the dominant qualities of all angels, but to a greater degree with Jibreel (p) than with any other angel.5
Allah (sp) said:

“Verily, this is the Word (this Qur’an brought by) a most honorable Messenger (Jibreel, from Allah to the Prophet Muhammad). Owner of power, and high rank with (Allah) the Lord of the Throne, Obeyed (by the angels), trustworthy there (in the heavens).” (Qur’an 81: 19-21).
In this Verse, Allah (sp) described Jibreel (p) with five qualities:
1. He is ‘most honorable’.
2. He is an owner of power.
3. He enjoys a high-ranking with Allah (sp).
4. He is obeyed in the heavens.
5 At-Tahreer wat-Tanweer (1/581), (13/229).
5. He is trustworthy.
Upon contemplating this Verse and all of the above-mentioned Verses, one is made to appreciate and to stand in awe of the chain of the Noble Qur’an. “Chain” in this context refers to a chain of a narration; every Hadeeth, for instance, has a chain: so-and-so related from so-and-so, who related from so-and-so, who related from such-and-such Companion (r) that the Messenger of Allah (s). Upon studying the chains of the most authentic of aHadeeth, one finds the names of many eminent scholars of Hadeeth from various generations, the likes of Abu Hurayra, ‘Abdullah bin Mas’ood, Sufyaan Ath-Thauree, Maalik bin Anas, Sa’eed, Al-Hassan, and so on (rp). Now consider the lofty and awe-inspiring chain of the Noble Qur’an: the Messenger of Allah (s) related from the angel Jibreel (p), who related directly from the Lord of all that exists, Allah (sp).
Section three:
The Qur’an is a Revelation from the Lord of All that Exists.
Allah (sp) said:

“And truly, this (the Qur’an) is a revelation from the Lord of Worlds. Which the trustworthy Ruh (Jibreel) has brought down.” (Qur’an: 26: 192-193).
Allah (sp) has ascribed the revelation of the Qur’an to Himself in more than 50 Verses of the Qur’an. This is a clear indication of how the Qur’an has been especially blessed with divine help and care. As for any person who recites the Qur’an, his awe and veneration of the Qur’an continues to increase in his heart while he is being constantly reminded that it came from Allah (sp), the Lord of all that exists. After all, the greater the author of a work, the better that work will be – and Allah (sp) is the Greatest, the All-Mighty, the Most-Just, the All-Wise, so consider how great the Qur’an then is.6
In another Verse, Allah (sp) used the pronoun “We” to ascribe the Qur’an to Himself:

“Verily! We have sent it (the Qur’an) down in the night of Destiny/Decree.” (97:1).
On this note, the Qur’an has been blessed with six special qualities:
1. It was revealed from Allah alone, and from no one else, for the purpose of benefiting and guiding mankind.
2. It is the best of all divinely revealed books.
3. It was revealed through the best of angels and the strongest among them, the one who was entrusted with revelation from Allah (sp).
6 ‘Inaayatullah wa ‘inaayatu-rasoolihi bil-Qur’an al-kareem, Dr. Abu Saree’ Muhammad (p. 10) ; this work was a research paper that was presented during a conference in the Faculty of Sharee’a, in the University of Kuwait.
4. It descended upon the best of all created beings, Muhammad (s).
5. It was revealed to the best nation that has ever been sent to mankind.
6. It was revealed in the best, most comprehensive, and most eloquent of all languages: Arabic.7
Section four:
The Qur’an is Upright and Contains in it no Crookedness.
Allah (sp) said:

“All the praises and thanks be to Allah, Who has sent down to His slave (Muhammad) the Book, and has not placed therein any crookedness. (He has made it) Straight”. (Qur’an: 18: 1,2).
In this Verse, Allah (sp) informs us that one of the reasons why He is deserving of praise is that He has sent down the Noble Qur’an – as if to point out that the Qur’an is the greatest of His blessings to mankind (and to Jinns as well).
In the above-mentioned Verse, Allah (sp) said that the Qur’an contains in it no crookedness. In explaining this Verse, scholars of the Arabic language have pointed out that, although crookedness (‘iwaj in Arabic) is traditionally meant for tangible things – such as a crooked nose, crooked leg, or crooked lamp-stand – it can also be used in a figurative sense. Therefore, the fact that the Qur’an contains in it no crookedness implies the following qualities: first, there is no contradiction between the various Verses of the Qur’an. Allah (sp) said:

“Had it been from other than Allah, they would surely have found therein many contradictions.” (Qur’an: 4: 82).
And second, everything that Allah (sp) said in the Qur’an – in regard to Islamic Monotheism, Prophethood, rulings, laws, legislations, morals, history lessons, etc. – is the absolute truth; there is not even an iota of a mistake in any of its Verses.8
In another Verse, Allah (sp) again mentioned that the Qur’an contains in it no crookedness, or in other words, it contains no contradictions, errors, or defects:

“An Arabic Qur’an, without any crookedness (therein).” (Qur’an: 39: 28).
Section five:
The Humbling and Fear of Mountains
7 Tafseer as-Sa’dee (3/485).
8 At-Tafseer al-Kabeer, ar-Razee (21/64).
The Qur’an is so glorious and its effect is so powerful that, were it to descend upon any mountain, and were that mountain to be given a mind and a soul, it, despite being hard and firm, would have humbled itself and rendered itself asunder because of its fear of Allah (sp). Allah (sp) said:

“Had We sent down this Qur’an on a mountain, you would surely have seen it humbling itself and rendering asunder by the fear of Allah.” (Qur’an: 59:21).
When one gives a physical display of humbling oneself, one lowers one’s head and bows down; the meaning of a mountain humbling itself in this Verse is that its higher parts would fall down to the ground. And “rendering asunder” means to split apart; in the above-mentioned Verse, it means that the mountain would shake and split apart as a result of its fear of Allah (sp).
The moral of the above-mentioned Verse is this: If a mountain were to understand the Qur’an as you do, O people of this world, it would have, in spite of its hardness and firmness, humbled itself and rendered itself asunder as a result of its fear of Allah. So is it not befitting for you, O people of this world, to humble yourselves and to make your hearts soft as a result of your fear of Allah (sp), especially considering the fact that you have been blessed with the abilities of understanding Allah’s commands and of contemplating the meanings of His Book?9
In short, the above-mentioned Verse emphasizes and draws attention to the greatness and magnificence of the Qur’an; it furthermore encourages us to honor the Qur’an and contemplate its profound meanings, all the while implying a stern warning for those who neither honor the Qur’an nor implement its teachings.
Section six:
Mankind and Jinns are Challenged to Produce Something that is Comparable to the Noble Qur’an.
So as to emphasize the true magnificence of the Noble Qur’an, Allah (sp) challenged all human beings and Jinns to produce something that is comparable to it; or at least to produce ten chapters that are similar to ten of its chapters; or even still to produce something that is comparable to only one of its chapters. Allah (sp) said:

“Say: ‘If the mankind and the Jinns were together to produce the like of this Qur’an, they could not produce the like thereof, even if they helped one another.’” (Qur’an: 17: 88).10
In this Verse, Allah (sp) gave the command, “Say”, as if to make it clear to Prophet Muhammad (s) that it was not a private challenge, but instead one that the Prophet (s) was to proclaim before all people; the challenge, therefore, was not for a specific tribe or group of people, but for all of mankind.11
9 Tafseer Ibn Katheer (4/343, 344).
10 The reader would do well to contemplate other Verses that also contain in them challenges: Chapter at-Toor, Verse 34; Chapter Hood, Verse 13; Chapter Yoonus, Verse 38 and al-Baqara, Verse 23.
11 Tafseer ash-Sha’rawee (14/8727).
In Chapter Hood, Allah (s) said:

“Or they say, ‘He (Prophet Muhammad (s)) forged it (the Qur’an). Say: ‘Bring you then ten forged Surah (chapters) like unto it, and call whomsoever you can, other than Allah (to your help), if you speak the truth!’ If then they answer you not, know then that the Revelation (this Qur’an) is sent down with the Knowledge of Allah and that La ilaha illa Huwa: (none has the right to be worshipped but He)! Will you then be Muslims (those who submit to Islam)?” (Qur’an 11: 13, 14).
Even though the polytheists knew that they could not answer the challenge, and even though they were fully aware of the greatness and magnificence of the Qur’an, they still did not return to their senses. Allah (sp) then gave them a final challenge: that they should produce something that could be deemed comparable to even a single Chapter of the Qur’an. Allah (sp) said:

“Or do they say: ‘He (Muhammad (s) has forged it?’ Say: ‘Bring then a Surah (Chapter) like unto it, and call upon whomsoever you can, besides Allah, if you are truthful!’” (Qur’an: 10: 38).
Not being able to meet even this challenge, the polytheists fell into a state of confusion and disarray; and yet they still refused to submit to the truth. At times, like deranged people, they said mockingly:

“We have heard this (the Qur’an); if we wish we can say the like of this. This is nothing but the tales of the ancients.” (Qur’an 8: 31).
Not to make an exact comparison – since to Allah (sp) belongs the highest example – but what they said is akin to a person of average intelligence saying, “If I wanted to, I could have matched Einstein’s achievements in science!” And at other times, they would, just to pass time, say:
 “Bring us a Qur’an other than this, or change it.” (Qur’an 10: 15).
In spite of such remarks on the part of the disbelievers, the fact of the matter is this: Allah (sp) challenged all of mankind to produce something similar to the Qur’an, knowing fully-well that they would fail to meet His challenge; and fail they most miserably did. Allah (sp) said:

“Say: ‘If the mankind and the Jinns were together to produce the like of this Qur’an, they could not produce the like thereof, even if they helped one another.’” (Qur’an: 17: 88).
Topic 2:
Manifestations of the Qur’an’s Magnificence
This topic consists of six sections:
Section one: The Qur’an was revealed during the best of times.
Section two: The Qur’an was revealed in the best and most comprehensive of languages.
Section three: The ease with which the Qur’an can be understood by all people.
Section four: Allah (sp) preserved the Qur’an.
Section five: The universal message of the Qur’an.
Section six: The Qur’an is a witness over previously revealed books.

Allah’s favors upon mankind are at once varied and numerous; but of all of His favors, the Noble Qur’an is the greatest and the most important. Allah (sp) highlighted this fact when He (sp) mentioned the favor of the Qur’an before mentioning the favor of creating human beings in the first place. Allah (sp) said:

“The Most Beneficent (Allah)! Has taught (you mankind) the Qur’an (by His Mercy). He created man. He taught him eloquent speech.” (Qur’an 55: 1 – 4).
One who contemplates the Qur’an is sure to notice the great frequency with which Allah (sp) discusses or points to the greatness and magnificence of the Qur’an; this is especially the case in the beginnings and endings of Makki chapters (Surahs) of the Qur’an. In pointing to the magnificence of the Qur’an, Allah (sp) gave it many names and attributes; revealed it in the best of times and in the best of languages; made it easy for human beings to understand; made it a witness over the rest of His revealed books; and guaranteed to preserve it until the end of time. And all of these facts – which we will discuss in more detail in this section – are indications or manifestations, if you will, of the lofty status and greatness of the Qur’an.
Section one:
The Qur’an was revealed during the best of times
Allah (sp) said:
 “The month of Ramadan in which was revealed the Qur’an, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong).” (Qur’an 2: 185).
To be sure, Ramadan is the best and most blessed of months; but what is more, the Qur’an was revealed on the most blessed of Ramadan’s nights:

“We sent it (this Qur’an) down on a blessed night (i.e. night of al-Qadr, in the month of Ramadan, the 9th month of the Islamic calendar). Verily, We are ever warning. Therein (that night) is decreed every matter of ordainments.” (Qur’an 44: 3 – 4).
The blessed night referred in this Verse is the Night of al-Qadr, regarding which Allah (sp) has said:

“Verily! We have sent it (this Qur’an) down in the night of Al-Qadr (Decree). And what will make you know what the night of Al-Qadr (Decree) is? The night of Al-Qadr (Decree) is better than a thousand months (i.e. worshipping Allah in that night is better than worshipping Him a thousand months, i.e. 83 years and 4 months).” (Qur’an 97: 1 – 3).
It should be noted that the Night of al-Qadr is not special by dint of its timing; after all, every portion of time is the same as that which came before it, and that which comes after it. So the Night of al-Qadr is special not because of its timing, but because of what happened during it: The Noble Qur’an was revealed. This principle is general in its application: no portion of time is special in and of itself; if it is special or superior to other portions of time, it is because of the events that occurred during it. So while it is true that the Qur’an was given special status because it was revealed on the best of nights, it is equally true that the best of nights, the Night of al-Qadr, achieved its special status because of the events that occurred during it, one of them being the revelation of the Noble Qur’an.12
Section two:
The Qur’an was Revealed in the Best and Most Comprehensive of Languages
Allah (sp) chose to reveal the last of His books in the Arabic language. This choice can be traced back to the superiority of the Arabic language and to certain of its wonderful qualities, qualities that, though they may be found in some degree in other languages, are complete and whole only in the Arabic language. It would require at least an entire volume to describe in detail the superior qualities of the Arabic language, and so, given the scope of this work, I will suffice here with a brief discussion of the topic.
Even during the pre-Islamic days of ignorance, language played an important role in the lives of Arabs. Eloquence was to Arabs what advanced technological and scientific knowledge is in today’s modern world – a mark of prestige and distinction. Eloquence defined a person’s level of refinement, and poets were honored throughout society. Poetry competitions were held, and the winner’s poetry was inscribed and hung up on the Kaaba. By the time the Prophet (s) was born, Arabic was a highly developed language.
Without a doubt, Arabic is a very flexible language; it did not need to borrow words from other languages, but instead was able to produce derivatives of previous Arabic words to accommodate new meanings. In this sense, Arabic is a very independent language: it is the norm in Arabic, and not the exception, that many words can be derived from a single root word. This makes Arabic a very enjoyable language to study. In English, for instance, one has to trace the root of a word back to Latin, Greek, French, or even Arabic. But in Arabic, each word is traced back to an Arabic root word, thus making Arabic a very independent and self-sustaining language. By the same token, Arabic is a very comprehensive language: not only are there ample words to describe any given concept, but also there
12 At-Tafseer al-Kabeer, ar-Raazee (27/203,204).
are often tens of words to describe a similar meaning, and each of those words has a specific nuance to distinguish it from the others; or in other words, though twenty Arabic words may be synonyms, they are each unique in that they convey an additional shade of meaning that is not found in the other nineteen words.
Unless he has a bias against Islam or Arabs, a scholar of world languages cannot help but to declare Arabic as the most eloquent and comprehensive of languages. One of the main features of the Arabic language – a feature that was needed for the purpose of the Noble Qur’an – is that one is able to express many meanings in very few words; other languages might feature the same quality, but certainly to a lesser degree.
Additionally, because of the nature of Arabic, clarity is promoted. What I mean by this is that certain languages, especially modern day languages such as English, by dint of their formation and development and historical usage actually promote obfuscation and what has become known as doublespeak; one can say much without saying anything at all. But the development of the Arabic language as well as its historical use, on the other hand, promoted precision and clarity in speech.
In many Verses of the Noble Qur’an, Allah (sp) mentioned the blessing of revealing the Qur’an in the Arabic language. For example, in Chapter az-Zukhruf, Allah (sp) said:

“We verily, have made it a Qur’an in Arabic, that you may be able to understand (its meanings and its admonitions).” (Qur’an 43: 3).
In Chapter Yusuf, Allah (sp) said:

“Verily, We have sent it down as an Arabic Qur’an in order that you may understand.” (Qur’an: 12: 2)13
The Qur’an needed to be revealed in a language that could handle its demands and accommodate its lofty meaning, and Arabic was probably the only language that fulfilled these conditions. Arabic is meant to be spoken in an eloquent manner; its rules, sentence structures, and grammatical forms do not promote anything less than eloquent speech. And so it was only natural that figurative speech – which is the highest form of speech and the one most employed by poets of all languages - should have been a prominent feature of the Arabic language. Simile, metaphor, personification, apostrophe, metonymy, symbol, allegory, paradox, overstatement, understatement, irony - each of these instances of figurative language was well developed by Arab poets even prior to the advent of Islam. And they were certainly needed to accommodate or bear, if you will, the eloquence of the Noble Qur’an.
As developed as Arabic was as a language, the Noble Qur’an took it to its peak; a peak that could not be reached by any Arab poet, no matter how eloquent he was. This was a fact that was acknowledged by the most eloquent of poets, regardless of whether they submitted and embraced Islam – such as Labeed bin Rabee’ah, Ka’ab bin Zuhair, and An-Naabighah Al-Ja’dee – or those who stubbornly and intransigently rejected the truth and remained disbelievers – such as Al-Waleed bin Al-Mugheerah.
One particularly wonderful feature of the Arabic language has to do with onomatopoeia, which involves using words that sound like what they mean, such as bang and snap. Although there are some onomatopoetic words in every language, Arabic far surpasses all other languages in the number of onomatopoetic words it contains, which, to be sure, makes it a wonderful language to listen to.
To summarize, any linguistic device that could be used to further enhance the eloquence of speech - such as imagery; what, in poetry, is known as ‘musical devices’, or the music of language; alliteration, assonance, and consonance; and so on - is more developed in Arabic than in any other language. Though it is true that other languages feature the same qualities that are mentioned above, they are found in Arabic to a greater degree. Ibn Faaris, may Allah have mercy on him, said, “No one is able to translate the Qur’an to another language and do it justice, as opposed to the Injeel (Gospel) which was
13 Refer to examples of similar Verses : 13 : 37; 16: 103; 20:113; 26: 192-195; 39: 27, 27; 41: 3; 42: 7; 46: 12.
translated ... and the Torah, the Zaboor and the rest of Allah’s divinely revealed books, which were translated (with justice done to the originals). This is because, in eloquence and the use of figurative language, no language is able to accommodate the meanings that are easily accommodated in the flexible, vast, precise, and comprehensive language of the Qur’an, Arabic.”14
Section Three:
The Ease with which the Qur’an can be Understood by all People
Upon hearing the phrase ‘an eloquent speech’, one probably does not associate with it the idea of an easily understood speech, or one that can be understood by all kinds of audiences. And yet that is precisely one of the things that makes the Qur’an so magnificent: It is both eloquent - in fact no speech of man can come even near to its eloquence - and easily accessible to all audiences; or in other words, Allah (sp) made it easy for people to not only recite it, but to understand its meanings as well. This is so that men cannot put forward the excuse that they do not understand the Qur’an’s Message. Allah (sp) said:

“And We have indeed made the Qur’an easy to understand and remember, then is there any that will remember (or receive admonition)?” (Qur’an 54: 17)
In another Verse, Allah (sp) said:

“So We have made this (the Qur’an) easy in your own tongue (0 Muhammad), only that you may give glad tidings to the Muttaqun (pious and righteous persons who fear Allah much (abstain from all kinds of sins and evil deeds which He has forbidden), and love Allah much (perform all kinds of good deeds which He has ordained)), and warm with it the Ludda (most quarrelsome) people.”
(Qur’an 19: 97).
That Allah (sp) made the Qur’an easy is intended to have the twofold effect of encouraging believers to study the Qur’an in more depth and of extending an invitation to disbelievers, so that perhaps they change their ways and listen to the Qur’an with open minds and hearts. It is in this vein that Allah (sp) said, “Then is there any that will remember (or receive admonition)?”
The reader would do well to ask the question: what does making the Qur’an easy actually mean? Basically it means that one can understand its meanings without a great deal of difficulty. So clarity is one component of the Qur’an being easy to understand; another is that, if one reads it with an open heart and mind, one will not only understand the basic meaning of what he is reading, but also one will, with each cycle of contemplation, be open to new meanings that branch off from the original. And that is the beauty of contemplating the Qur’an: the more one contemplates its Verses, the more one learns and appreciates finer nuances of meaning.
The Qur’an has been made easy in another sense as well: Its words have been joined together
14 As-Sahaabee (p.26).
in such a perfect manner and with such a beautiful flow that it is easy to memorize.
In his Tafseer of Allah’s Saying, “And We have indeed made the Qur’an easy to understand and remember”, Ar-Raazee (m) pointed out the following:
Allah (sp) has made the Qur’an easy to memorize; it should be duly noted that of all of the Books that Allah (sp) has revealed to Prophets (st), it is only the Qur’an that is memorized and stored, in its entirety, in the hearts of men.
Allah (sp) made it easy not only to understand the Qur’an, but also to learn lessons from its teachings, which is not surprising considering the fact that it contains in it all wisdom.
Allah (sp) made the hearts of men become attached to the Noble Qur’an. Normally, if one reads something many times over, one will become bored, and one will tire of reading the same thing over and over again, not finding anything to gain from an additional reading. But such is not true of the Qur’an: A Muslim’s heart becomes so attached to the Qur’an that, the more he reads it and contemplates its meanings, the more pleasure he derives and the more knowledge he gains.15
Yes, the Qur’an is certainly easy; of this, there is no doubt. But as Muslims we need to then ask the question: Where are those who remember it, study it, and receive admonition from it? There lies the problem for our nation.
Section Four:
Allah (sp) Preserved the Qur’an
Allah (sp) preserved the Qur’an before revealing it to the Prophet (s), during the process of revelation, and after the Qur’an was completely revealed. Prior to revealing the Noble Qur’an, Allah (sp) kept it in “Records held (greatly) in honor”, or in other words, in the Al-Lauh AI-Mahfuz. These Records remain purified and in the hands of honorable and obedient angels. Allah (sp) said:

“Nay, (do not do like this); indeed it (this Qur’an) is an admonition. So, whoever wills, let him pay attention to it. (It is) in Records held (greatly) in honour (AI-Lauh AI-Mahfuz), Exalted (in dignity), purified, in the hands of scribes (angels), honorable and obedient.” (Qur’an 80: 11-16)
Such was the preservation of the Qur’an prior to its revelation. It was also preserved and guarded over while it was actually being revealed, as is indicated by the following two Verses:
 “And with truth We have sent it down (i.e. the Qur’an), and with truth it has descended.” (Qur’an 17: 105).

15 At-Tafseer al-Kabeer (29/38, 39).

“(He Alone) the All-Knower of the Ghaib (unseen), and He reveals to none His Ghaib (unseen). Except to a Messenger (from mankind) whom He has chosen (He informs him of unseen as much as He likes), and then He makes a band of watching guards (angels) to march before him and behind him.” (Qur’an 72: 26, 27).
And we know that Allah (sp) preserved the Qur’an after it was revealed and that He (sp) will continue to preserve it until the end of time based on this Verse:

“Verily We: It is We Who have sent down the Dhikr (i.e. the Qur’an) and surely, We will guard it (from corruption).” (Qur’an 15: 9).
Basically, this Verse makes it clear that the Qur’an will remain in its pristine state until the end of time and that any attempt to distort or corrupt it will end in complete failure. More than fourteen centuries have gone by, and by Allah’s permission, and in spite of attempts made by Islam’s enemies, the Qur’an remains unchanged and in its original form, written down in thousands of copies of the Qur’an and stored in the hearts of thousands of Muslims. Allah (sp) said:

“Verily, those who disbelieved in the Reminder (i.e. the Qur’an) when it came to them (shall receive the punishment). And verily, it is an honorable respected Book (because it is Allah’s Speech, and He has protected it from corruption, etc.). Falsehood cannot come to it from before it or behind it (it is) sent down by the All-Wise, Worthy of all praise (Allah).” (Qur’an 41: 41, 42)
In the heavens, the Qur’an is recorded in a well-guarded Book that is with Allah - the AI-Lauh AI-Mahfuz. That Book can be touched only by pure angels; such is the importance that Allah (sp) has attached to the Noble Qur’an. Allah (sp) said:

“That (this) is indeed an honorable recital (the Noble Qur’an). In a Book well-guarded (with Allah in the heaven i.e. AI-Lauh AI-Mahfuz). Which (that Book with Allah) none can touch but who are pure from sins (i.e. the angels)." (Qur’an 56: 77-79)
What the preservation and guarding of the Qur’an precisely means is that Allah (sp) protects it from being lost and from being distorted - from words being added, changed, or removed. Additionally, Allah (sp) has decreed that the necessary steps are taken to ensure the preservation of the Qur’an; thus, from the time of the Prophet (s) onwards, the Qur’an has been related by so many people from each generation that it is impossible for them to have colluded in the act of fabricating Verses. Also, from the time of the Prophet (s) until this very day, a great many people from each generation have committed the Qur’an to memory.
All of this begs the question: How was it that previously revealed books were distorted, and yet the Qur’an has remained unchanged throughout time? The answer to this question is simple: Whereas Allah (sp) entrusted priests and rabbis to protect previously revealed Books, He (sp) took it upon Himself to protect and guard the Noble Qur’an. The former we know from this Verse:
For to them was entrusted the protection of Allah’s Book.” (Qur’an 5: 44)
And the latter fact is confirmed in the following Verse:

"Verily We: It is We Who have sent down the Dhikr (i.e. the Qur’an) and surely, We will guard it (from corruption)." (Qur’an 15: 9).
We know of at least one incident in which people, resorting to a most devious plan, have tried to distort the Qur’an; in the end, of course, their plan ended in failure. The deviousness of their plan revolved around the idea of trying to add words that are very dear to each and every Muslim: “May the peace and salutations of Allah be upon him” (i.e., upon the Prophet (s)). They inserted this phrase after, “The Messenger of Allah”, in the following Verse:
Muhammad is the Messenger of Allah, and those who are with him are severe against disbelievers and merciful among themselves.” (Qur’an 48: 29)
Muslims are commanded to say, “May the peace and salutations of Allah be upon him”, every time they hear the Prophet (s) being mentioned; nonetheless, that phrase is not a part of the above-mentioned Verse, so it may not be added to it. The culprits behind the said plot printed copies of the Qur’an that contained the additional phrase, hoping to get away with their crime by appealing to the emotions of Muslims - for what Muslim is against sending prayers and salutations upon Prophet Muhammad (s). But the people of knowledge grasped the implications of what they were doing, and they ordered for all of the copies that were printed with the additional phrase to be destroyed. Certain people of knowledge reportedly said, “It contains an addition”. The person who was responsible for printing the corrupted copies said, “Yes, but it is an addition that is to your liking”. The scholars retorted, “We refuse to recite and print the Qur’an except in the exact form that it was revealed”.16
What was Done to Ensure the Preservation of the Qur’an
Contrary to the events that affected previously revealed Books, Allah (sp) brought about circumstances that ensured the preservation of the Noble Qur’an; some of those circumstances are as follows:
1) Allah (sp) revealed the Qur’an to a people who were blessed with powerful memories. Even prior to the advent of Islam, Arabs were a people who prided themselves in communicating oral traditions and poems to one another. They were an illiterate people, in that they were not able to read or write, and so they were forced to memorize all of their traditions and poems. No matter how long a poem was, as long as it was good, Arabs were prepared to memorize it. Thus, over the centuries they developed very powerful memories, to the degree that it is related about certain Arabs that it would take them only a single hearing to memorize even a long poem. In literate societies, a people’s literature is recorded in books and stored in libraries; but among Arabs, their literature and poetry was stored in their minds. It is not surprising, therefore, that certain Companions (rp) memorized not only the entire Qur’an, but thousands of AHadeeth as well.
16 Ash-Sha'raawee (12/7653).
2) Allah (sp) made the Qur’an easy to memorize. Even though the Qur’an is more than 600 pages long (in the copy that is printed by the King Fahd Printing Press), thousands of people across the globe have committed all of it to memory. Allah (sp) said:

“And We have indeed made the Qur’an easy to understand and remember, then is there any that will remember (or receive admonition)” (Qur’an 54; 17)
3) Once a year, the Prophet (s) would revise every Verse he memorized with Jibreel (p) then, in the final year of his blessed life, he revised the entire Qur’an with Jibreel (p) twice.
4) The Companions (rp) would memorize the Qur’an under the direct supervision of the Prophet (s), then it was only after they had a Verse clearly and firmly committed to memory that they would record it in writing. No opportunity was ever given to anyone to distort the Qur’an. Those who had the Qur’an memorized inspected each copy of the Qur’an that was written down, going through each Verse one word at a time in order to make sure that the copy contained no mistake whatsoever. Even today, there are committees of eminent scholars that inspect printed copies of the Qur’an to make sure that no mistakes are made. It is through such steps that Allah (sp) has fulfilled, and continues to fulfill, the promise He (sp) made in this Verse:

“Verily We: It is We Who have sent down the Dhikr (i.e., the Qur’an) and surely, We will guard it (from corruption)” (Qur’an 15: 9)
This guarantee, as well as the abovementioned circumstances that have been created to ensure the preservation of the Qur’an, has had a twofold effect: On the one hand, it removes hope from all evildoers who might consider the idea of trying to distort the Qur’an, and on the other hand, it instills a sense of complete trust in Muslims, it removes all doubt from their hearts, and it reminds them of the great blessing of having the Qur’an in its original, pristine form, without containing any distortion whatsoever.
Section five:
The Universal Message of the Qur’an
That the message of the Qur’an is universal means that it is not specific to one group of people or to one particular era. We know that many previously revealed scriptures were intended for a limited audience: The Children of Israel. The enemies of Islam claim that the same holds true for the Qur’an: That it has already served its purpose and is no longer needed, in that it was suitable to the needs of Arabs fourteen centuries ago, but is no longer applicable to today’s modern world; furthermore, they claim that the message of Islam was not intended for all of mankind. As Muslims, we know the opposite to be true: The Message of the Noble Qur’an is universal: it is at once valid and necessary among all peoples of all generations. In the Noble Qur’an, Allah (sp) addressed all of mankind until the Day of Resurrection. The Message of the Qur’an is truly universal: It applies to all times, all places, both sexes, the young and the old, and to all members of society; in fact, it is intended not just for mankind, but for jinns as well. Every person, no matter what race he belongs to, no matter what his age or sex is, no matter what century he lives in, is in dire need of learning from the Noble Qur’an
correct beliefs, noble manners, divine wisdom, and all of the divinely revealed laws he needs to lead an upright life.
There are countless revealed texts from the Qur’an and Sunnah that point to the universality of the Qur’an; the scope and purpose of this work, however, do not permit me to list them all here.17 Nonetheless, it is interesting to note that some scholars have said, “There are more than 350 Verses that point to the universality of the Qur’an.”18
And there are four Verses in particular, each containing the same wording, which explicitly state that the Noble Qur’an is a reminder for all created beings:

“It (this Qur’an) is only a Reminder for the Alamin (mankind and jinns)” (Qur’an 12: 104; 38: 87; 81:27)
Short as this Verse is, it points to the universality of the Qur’an in more than one way. First, the wording of the Verse emphasizes the point that is being made. What I mean by this is, instead of saying that the Qur’an is a reminder for all created beings, Allah (sp) said that it is nothing more than a Reminder for all created beings, as if to say: The sole purpose of the Qur’an is to be a reminder for all human beings and all jinns until the Day of Resurrection. Second, Allah (sp) makes it clear that He is addressing all human beings. The word Alamin is the plural of Alam; the latter means everything that is in the universe and the former means all beings that are endowed with a mind – human beings and jinns. And so the very word Alamin indicates that the Qur’an is a reminder for all human beings and jinns not just of one era or place, but of every era and every place. And third, the definitive ‘Al’ that precedes Alamin gives a further indication that, instead of only some human beings and some jinns, all human beings and all jinns are being addressed.
Following are some Verses that explicitly point to the universality of the Noble Qur’an:
1) Allah (sp) said:

“Blessed be He Who sent down the criterion (of right and wrong, i.e. this Qur’an) to His slave (Muhammad(s)) that he may be a warner to the Alamin (mankind and jinns).” (Qur’an 25: 1)
2) Allah (sp) said:

“And We have sent you (O Muhammad (s)) not but as a mercy for the Alamin (mankind, jinns and all
that exists).” (Qur’an 21: 107)
3) Allah (sp) said:

17 The following are just examples of Verses that point to the universality of the Noble Qur’an: (Al-Baqarah: 185), (An-Nisaa. 1, 79, 170, 174).
18 Dilaalah Asmaa Suwar Al-Qur’an Al-Kareem Min Mandhoor Hadaaree by Dr. Muhammad Khaleel Jeejak (pg. 132).
“And indeed We have fully explained to mankind, in this Qur’an, every kind of similitude, but most mankind refuse (the truth and accept nothing) but disbelief.” (Qur’an 17:89)
4) Allah (sp) said:

“And indeed We have put forth for men, in this Qur’an every kind of similitude in order that they may remember.” (Qur’an 39: 27)
5) Allah (sp) said:

“Verily, We have sent down to you (O Muhammad (s)) the Book for mankind in truth. So whosoever accepts guidance, it is only for his ownself, and whosoever goes astray, he goes only for his (own) loss. And you (O Muhammad (s)) are not a Wakil (trustee or disposer of affairs, or keeper) over them.” (Qur’an 39: 41)
Consider this Verse:

“And We have sent you (O Muhammad (s)) not but as a mercy for the Alamin (mankind, jinns and all
that exists).” (Qur’an 21: 107)
Having contemplated this Verse, the reader might be tempted to ask the questions, “How could Prophet Muhammad (s) have been a mercy to all of mankind? Wasn’t he a mercy for Muslims only, for it is they alone who benefited from his message, and it is they alone who will enter Paradise as a result of his having been sent.” In his Tafseer of the abovementioned Verse, Ibn Al-Qayyim (m) gave a wonderful answer to these questions. He pointed out that the Verse should be understood based on its literal wording, in that the Prophet (s) was truly a mercy for all of mankind (and for all jinns as well). What this means is that every group of human beings – Muslims, polytheists, hypocrites, etc. – benefited in some way from him being sent with the message of Islam. Let us go through the various categories of human beings one by one and see how the members of each category benefited from the sending of Prophet Muhammad (s):
1) The Prophet’s followers: Obviously they benefited the most, by achieving honor both in this world and in the Hereafter.
2) Enemies of Islam who fought against the Prophet (s): The polytheists who died in battle actually benefited from an early death. Had they lived longer, they would have perpetrated more sins, and they would have received an even greater punishment in the Hereafter. This follows from the general principle that a longer life is beneficial for the believer – since he can perform more good deeds and then reap the rewards of those deeds in the Hereafter – and harmful for the disbeliever. Misery has been decreed for disbelievers, but there are degrees of misery. A disbeliever who lives a long life and is thus enabled to perpetrate more sins becomes deserving of a greater punishment than the one he would have deserved had he died, say, halfway through his life – since he would have had fewer sins to be punished for.
3) Non-Muslims who lived peacefully as citizens in Muslim lands. In this world, they lived under a treaty that they had agreed upon with Muslims. Thus they benefited from a guarantee of safety and protection. It should be noted that these disbelievers are certainly less evil than the ones who openly waged war against Islam.
4) Hypocrites: By openly displaying Faith, they benefited by having their blood spared, by being respected in this world, by knowing that their wealth and families would not be harmed, and so on from the rights that were enjoyed by all Muslim citizens.
5) Peoples who lived far away from Al-Madeenah, and who did not even hear about Islam: Had the Prophet (s) not been sent, disbelief would have been the common trait of all people on earth, and so a universal and comprehensive punishment would have been in order for all of earth’s inhabitants. By sending the Prophet (s), Allah (sp) spared the inhabitants of earth of that punishment. Therefore, not being destroyed was the benefit that was enjoyed by the peoples of distant lands.
Imam Ibn Al-Qayyim (m) mentioned a second possible interpretation of the abovementioned Verse: That, yes, the Prophet (s) was a mercy for every single human being, but it was only the Muslims who accepted that mercy and benefited from it both in this world and in the Hereafter, as for the disbelievers, they rejected it. Even though they rejected it, it was there for the taking, and could therefore still be described as being “a mercy for all that exists.” After all, a gift is a gift, regardless of whether a proposed recipient accepts it or not; by the same token, a cure for a disease is still its cure, even if a person afflicted with that disease refuses to take it. Similarly, therefore, the Prophet (s) was a mercy for all of mankind, and every single human being had the opportunity to accept the ‘mercy’ that he was.
When Allah (sp) addresses human beings in the Qur’an, He makes it clear that the Noble Qur’an is a universal Message, one that is meant for all places and all peoples. Often, the words, “O people”, or, “O mankind” are used, thus indicating that Allah (s) is addressing every human being of every era. And even when Allah (sp) chooses to be more specific, He uses words that are general in meaning and that are comprehensive of many categories of people; or in other words, when addressing people, He (sp) rarely specifies the names of places, times, or persons. So when Allah (sp) does not address mankind with the words, “O people” or, “O mankind”, He uses such words as, “believers”, or “disbelievers”, or “hypocrites”, or “righteous ones” or “heedless ones”. These words are not specific to a tribe or generation of people; Allah (sp) does not say, “O believers of Makkah,” or, “O believers of Al-Madeenah”, or “O believers of the first century of Islam.” “Believers,” therefore, is a term that, though seemingly specific in meaning, comprehensively refers to all believers of all places and of all generations. The same is the case for all of the other aforementioned descriptive words: disbelievers, hypocrites, righteous ones, heedless ones, etc.
Consider, for instance, the story of how Aishah (rh) was falsely accused of wrongdoing; its details are mentioned in the Noble Qur’an. One should notice, while reading the Verses that describe the details of her story, that specific names or tribes are not mentioned. This indicates that the lessons of her story are universal in that they are intended for all people who falsely accuse an innocent person of perpetrating wicked deeds. Based on those Verses, as well as other Verses that deal with specific incidents that occurred during the Prophet’s lifetime, scholars have derived an important principle that is often used in interpreting Verses of the Qur’an: “What matters is the general wording (and the overall lesson that is applicable to all people who have a similar experience), and not the specific occurrence that prompted the revelation of the Verse.”