I. Literary Grandeur and Rhetorical Inimitability
The Qur'an is universally acknowledged as a unique monument in Arabic literature, standing apart as a production "having neither forerunners nor successors in its own idiom" . The renowned Oxford Arabist, Hamilton Gibb, detailed the rhetorical challenge issued by Prophet Muhammad (peace be upon him) to his contemporaries, the Meccans—recognized as "connoisseurs of language and rhetoric"—to rival the Qur'an's verses . Their collective inability to meet this challenge was presented as the supreme confirmation of the divine mission. Gibb concluded that Muslims across all ages are united in proclaiming the inimitability (I'jaz) of both the Qur'an’s content and its distinctive style .
This profound literary influence, Gibb noted, has been incalculable, impacting all subsequent Arabic works through its ideas, language, and rhyme, and imparting a critical flexibility to the High Arabic idiom that facilitated the rapid development of imperial prose and an expanding society .
Other scholars similarly lauded its unique linguistic power. Paul Casanova, Professor at the Collège de France , emphasized that nothing is "more marvellous than its language with such apprehensible plenitude and a grasping sonority," noting that its "grandiose cadence" and "remarkable rhythm" swayed even the most hostile and skeptical hearts . George Sale, writing in his Preliminary Discourse to his 18th-century translation, granted that the Qur'an is "universally allowed to be written with the utmost elegance and purity of language" , often rising to a style that is "sublime and magnificent" where the attributes of God are described . This stylistic success was so profound that several opponents "thought it the effect of witchcraft and enchantment" .
The Qur'an’s "seductive beauty and charm," characterized by a "concise and exalted style," utilizes "brief pregnant sentences, often rhymed," which possess an "expressive force and explosive energy" that is extremely difficult to convey through a literal translation . Arthur J. Arberry, in his translation The Koran Interpreted, emphasized the book's "intricate and richly varied rhythms," affirming its "undeniable claim to rank amongst the greatest literary masterpieces of mankind" . Alfred Guillaume affirmed that within the vast and rich literature of the Arabs, "there is nothing to compare with it," noting its "rhythm of peculiar beauty and a cadence that charms the ear" .
II. Theological Substance and Enduring Transformative Power
Beyond its stylistic perfection, the Qur'an's enduring power is rooted in its profound theological and ethical framework. Edward Montet praised its "grandeur of form" and noted its "marvellous power of winning its way into the consciences of men" due to its precise and accessible creed . The Rev. R. Bosworth Smith described it succinctly as "A miracle of purity of style of wisdom and of truth" .
The book's influence transcended literature, forging a civilizational force. Dr. Steingass observed that the Qur'an’s eloquence should be measured by the transformative effects it produced—specifically, speaking "so powerfully and convincingly to the hearts of his hearers as to weld hitherto centrifugal and antagonistic elements into one compact and well-organized body," thereby "creat[ing] a civilized nation out of savage tribes" . G. Margoliouth echoed this, stating the Qur'an produced a "new phase of human thought and a fresh type of character," transforming "heterogeneous desert tribes... into a nation of heroes, and then proceeded to create the vast politico-religious organizations" .
The quality of its content, described by John William Draper as replete with "excellent moral suggestions and precepts," offers a "fragmentary construction" that yields maxims and "rules complete in themselves, suitable for common men in any of the incidents of life" . The Rev. J. M. Rodwell acknowledged that the Qur'an "deserves the highest praise for its conceptions of the Divine nature in reference to the attributes of Power, knowledge and universal Providence and Unity," containing elements that have proved capable of building "mighty nations and conquering... Empires" . Laura Veccia Vaglieri emphasized the collection of wisdom that can be adopted by "the most intelligent of men, the greatest of philosophers," and pointed to its miraculous preservation "intact through the ages" and its ability to arouse "a profound feeling of awe and respect" . Even the German intellectual Goethe was compelled to state that the Qur'an "soon attracts, astounds, and in the end enforces our reverence," predicting that it "will go on exercising through all ages a most potent influence" . Its ethics, including an explicit support for "the freedom of conscience" and "practical ethics for the daily conduct of life" , laid a foundation for moral and political systems.
Furthermore, the Qur'an served as the fountainhead for scientific inquiry. Prof. Hartwig Hirschfeld detailed how the book, by touching upon subjects connected with "heaven or earth, human life, commerce and various trades," sparked discussions that led to the "marvellous development of all branches of science in the Muslim world" . By repeatedly calling attention to natural phenomena like the "movement of the heavenly bodies" as parts of the miracles of Allah, the Qur'an gave an impetus to the studies of astronomy and medicine, ensuring that Muslim scholars were the principal supporters of these fields for centuries .
III. Convergence with Modern Scientific Knowledge
A separate body of commentary focuses on the startling congruence between the Qur'an's statements and discoveries made centuries later by modern science.
Dr. Maurice Bucaille, former chief of the Surgical Clinic at the University of Paris, asserted that an objective examination of the Qur'an in light of modern knowledge reveals agreement, making it "quite unthinkable for a man of [Prophet] Muhammad's time to have been the author of such statements" . This leads "the impartial scientist to admit his inability to provide an explanation which calls solely upon materialistic reasoning" .
Specific fields of study drew expert acknowledgment:
- Embryology: Distinguished embryologist Dr. Keith L. Moore stated that the Qur'an and Sunnah offered a system of classifying human embryos that is "simple, comprehensive, and conforms with present embryological knowledge" . He found it "clear" that these statements must have come from God because the knowledge was not discovered until "many centuries later" . Other anatomists and gynecologists concurred, noting that the Qur'an contains a "rather comprehensive description of human development from the time of commingling of the gametes through organogenesis" that antedates traditional scientific literature by many centuries , leading Dr. T. V. N. Persaud to acknowledge "divine inspiration or revelation" . Dr. Joe Leigh Simpson added that religion can "guide science by adding revelation" to traditional scientific approaches .
- Geosciences and Cosmology: Leading geologist Alfred Kroner found it "almost impossible" that the Prophet could have known about concepts like the common origin of the universe, since scientists only uncovered this recently using "complicated and advanced technological methods" . He concluded that statements made in the Qur'an regarding the earth and science in general are proving to be true, confirmable by modern methods . A major geologist, Prof. Palmar, noted that if the historical information about the low scientific level of that ancient period is true, then the Qur'anic information is undoubtedly a "light from God" .
- Astronomy and Marine Geology: Professor Yushidi Kusan, Director of the Tokyo Observatory, was "very much impressed by finding true astronomical facts in Qur'an" . Professor Armstrong of NASA noted that the information "may well have to be something beyond what we understand as ordinary human experience" to account for the writings . Similarly, a professor of marine geology found the detailed description of phenomena, such as the function of mountains for fixing the earth , difficult to explain as simple human knowledge, concluding it must have come from a "supernatural source" .
These affirmations led some scientists, like Prof. Tejatat Tejasen, to declare their faith based on the scientific truths confirmed centuries after the Qur'an's revelation .
Conclusion
The Qur'an's unique position arises from this convergence: its acknowledged, singular literary perfection captivated the most refined critics; its profound ethical and theological content successfully transformed societies and launched intellectual eras; and its descriptions of the natural world, in the eyes of many modern experts, align with scientific discoveries achieved only through centuries of advanced study. It is, as Harry Gaylord Dorman summarized, a "literal revelation of Allah... an ever-present miracle witnessing to itself," perfect in style and content.
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