The nature of the Holy Qur’an is completely different from that of the speech of the Prophet Mohammad, peace be upon him. While the language of the Prophet is more prosaic, used in teaching and preaching, and more familiar to the Arabs, the style of the Holy Qur’an is unique and totally different from all poetical and prosaic styles of Arabic and human speech.


When the reader reads the hadiths (historical records of the actions, speech, descriptions, and silent approvals of the Prophet), he or she can identify with the Prophet’s human personality. In contrast, the verses of the Holy Qur’an are powerful, fair, creative, merciful, definitive, and full of wisdom. If the Prophet Mohammad, peace be upon him, was the author of the Quran, its style and that of the language of the hadiths would be the same. Literary and linguistic scholars have agreed that it is impossible for one person to have two styles which are completely different from each other.


The Prophet Mohammad, peace be upon him, was known to be an illiterate person who never had any training in reading and writing, let alone in reading the scriptures of the Jews, Christians and other civilizations. It would not be possible for such a person to come up with the Miraculous Qur’an, unique in its legislation, encompassing spiritual, social, economic, religious, and political issues with such continuity, grace, and elegance?


If the universal perspective of the Qur’an on issues of life, thought, behavior, wars, marriage, worship and economy were from Mohammad, peace be upon him, he wouldn’t be human.  The solutions and guidance contained in the Quran are yet to be realized by many organizations and governments responsible for legislation and education. One man, no matter how gifted he may be, cannot invent such a system of universal guidance.


In the Holy Qur’an, there are accounts of the history of ancient civilizations which are different from that which was found in the books which were common at the time of its revelation. There is also knowledge about the universe, life, medicine, and mathematics, the significance of which was only fully realized after mankind’s own inquiries of trial and error and scientific process. For example, how could an illiterate man from the desert know that the amount of oxygen in the air decreases as one ascends in altitude to the point that one’s chest aches? How could he have known that the sun and the moon “swim” in their orbits in space?


Consider that the Quran contains many verses which reproach the Prophet Mohammad, peace be upon him. Is it sensible that he would write a book and reproach himself multiple times such as in the following verses?


The opening verses of the 80th surah (chapter) of the Quran admonish the Prophet Mohammad, peace be upon him, for not giving attention to a blind man seeking his guidance named Ibn Um Maktum.  This occurred while the Prophet was addressing a group of Arab nobles hoping for their conversion to Islam. The meanings of the verses are as follows:

“1 He frowned and turned away 2 Because a blind man came to him 3 And how can you know that he might become pure? 4 Or he might receive admonition, and the admonition might benefit him 5 As for he who thinks himself self-sufficient 6 To him you attend 7 And it will not be your fault if he does not become pure 8 But as for he who came to you running 9 while in a state of awe , 10 Of him you are neglectful and divert your attention to another” (80:1-10)


In the ninth chapter of the Quran, we find the verse which can be translated as: “May Allah forgive you - Why did you grant them leave (for remaining behind and not going to fight the enemy ) (instead of making them remain) until those who told the truth were exonerated and the liars were exposed?” (9:43)


In the third chapter of the Quran, Al Imran, we find: “It is not permitted for any prophet to take an extra part of the war booty and whosoever deceives his companions regarding the booty, he shall bring forth on the Day of Resurrection that which he took. Then every person shall be paid in full what he has earned, and they shall not be dealt with unjustly. (3:161)


In the eighth chapter of the Quran, we find: “It is not for a prophet that he should capture prisoners of war until he has made a great slaughter (among his enemies) in the land. You desire the good of this world (the money of ransom for freeing the captives) but Allah desires (the good of) the Hereafter (for you). And Allah is All-Mighty, All-Wise.” (Al-Anfal 67)


In the 66th chapter of the Quran, we find: “O prophet! Why do you forbid (for yourself) that which Allah allowed to you, seeking to please your wives, and Allah is Oft-Forgiving, Most-Merciful?” (66:1)


Also, consider that here were some challenges and events during which it would have been quite convenient for the Prophet Mohammad, peace be upon him, to express himself through the Quran while claiming that he had received divine revelation. Specifically, when the Jewish scholars asked him three questions that only a prophet would know the answers to, the Prophet expected the answers to come to him via revelation and told them to come back the next day for the answers, without saying inshallah (if Allah wills). After that, revelation did not come to him for 15 long days after which the answers were sent down in the Quran. If the Quran were his book, he would have saved himself the embarrassment of not being able to deliver answers when he promised.


In conclusion, we may ask, why would the Prophet Mohammad, peace be upon him, write a book that remains unchallenged in both its message and linguistic beauty and, at the same time, say that someone else has done it? Great legacies are usually established by doing something that the whole world is helpless to match. If his motivation for preaching the message of Islam was less than selfless, then such an aspiration would be logically achieved by claiming authorship of a divine scripture.  After considering these points, it should be clear that the Quran was not written by any human and the Prophet Mohammad, peace be upon him, was the Messenger entrusted with teaching the Quran and spreading its message to all people. 

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