Al-mizan an Exegesis of the Qur'an (volume One)

Chapter 6 : 2:21-25

O men! worship your Lord Who created you and those before you so that you may guard (against evil) (21) ; Who made the earth a bed (resting place) and the sky a structure; and (Who) sends down rain from the heaven, thereby brings forth with it subsistence for you of the fruits; therefore do not set up equals to Allâh while you know (22). And if you are in doubt as to that which We have revealed to Our servant, then produce a chapter like it and call on your witnesses besides Allâh if you are truthful (23). But if you do (it) not - and never shall you do (it) - then be on guard against the fire of which men and stones are the fuel; it is prepared for the unbelievers (24) . And convey good news to those who believe and do good deeds that for them are gardens in which rivers flow; whenever they shall be given a portion of the fruit thereof, they shall say: "This is what was given to us before;- and they shall be given the like of it, and they shall have pure mates in them; and in them they shall abide (25).

COMMENTARY

QUR’?N: O men! worship your Lord . . . may guard (against evil): The preceding nineteen verses have described the positions of the three groups category-wise: The pious ones who are on the guidance from their Lord; the disbelievers whose hearts and ears have been sealed and who have their eyes covered; and the hypo­crites in whose hearts there is disease so Allâh added to their disease and they are deaf, dumb and blind.

In this background, Allâh calls the men to be His good ser­vants, to worship Him and to join, not the disbelievers and the hypocrites, but the pious ones, those who guard themselves against evil. This context shows that the clause, "so that you may guard (against evil)", is governed by the verb "worship" - you should worship Allâh to join those who guard against evil, who are pious. It may also be governed by the verb, "created" - Allâh created you in order that you may guard yourselves against evil.

QUR’?N: Who made the earth a bed . . . do not set up equals to Allâh while you know: "al-Andâd" () is plural of an-nidd ( = alike, equal, peer) . The phrase, "while you know" , is unconditional, and grammatically it is circumstantial phrase of "do not set up"; these two factors lend extra-ordinary force to the prohibition of setting up equals to Allâh. The sentence shows that a man who has even a little knowledge should not ascribe any equal or partner to Allâh; he should know that it is Allâh Who has created him and those before him and arranged and managed this system in the creation for their sustenance and survival.

QUR’?N : And if you are in doubt . . . then produce a chapter like it . . . : It is a challenge which human beings and jinn can never meet. This challenge has been offered to demonstrate the miracle of the Qur’ân, to show that it is a Book sent down by Allâh, there is no doubt in it; that it has been revealed as an ever­lasting miracle that will remain alive till the end of the world. This challenge has repeatedly been given in the Qur' an:

Say: "If men and jinn should combine together to bring the like of this Qur’ân, they could not bring the like of it, even though some of them were aiders of the others" (17:88). Or, do they say: "He has forged it?" Say: "Then bring ten chapters like it forged and call upon whom you can besides Allâh, if you are truthful " (11:13).

This context shows that the pronoun "it" in "like it" refers to "that which We have revealed to Our servant", that is, the Qur’ân. It is a challenge to them to bring a like of the Qur’ân in its inimitable style and meaning.

The word "min mithlihi" ( = translated here as "like it") may also be rendered as "from like him". In that case it will be a challenge to bring a like of the Qur’ân written by someone like the Holy Prophet. This Qur’ân has been brought by a person who was never taught by any teacher, who had not learnt these valuable and marvelous truths from any human being, nor had he taken this most eloquent style from any mortal. If the disbelievers thought that such a man can write such a Book, then let them bring its like from some such illiterate man. In this light, the verse would have the same import as the following one: ­Say: "If Allâh had desired (otherwise) I would not have recited it to you, nor would He have taught it to you; indeed I have lived a lifetime among you before it; do you not then understand?" (10:16)

Both explanations have been given in some traditions.

Obviously, this and the other challenging verses dare the antagonists to bring, if they can, like of even the shortest chapter of the Qur’ân - say, the Chapter of al-Kawthar or al- Asr.

A strange exegesis has been written by someone that "like it " means like this Chapter, The Cow, in which this verse occurs. This explanation is totally devoid of good literary taste. Those who disbelieved in the Qur’ân, rejected the whole Book as being forged against Allâh. What purpose could be served by challenging them to bring a Chapter like that of The Cow? Such a challenge would, in final analysis, mean this: If you are in doubt the short Chapter of al-Kawthar or al- Ikhlds, then bring a like of the largest Chapter of The Cow. Absurd, isn't it!

MIRACLE AND ITS QUIDDITY

The claim of the Qur’ân that it is a miraculous sign, and the challenge to the doubters offered by this verse, contains in reality two claims: First, that miracles, super-natural events, do occur; second, that the Qur’ân is one of such miracles. If the second claim is proved, the first will automatically be proved. That is why the Qur’ân has challenged the men to bring its like, as it would prove both aspects of the claim.

How does a miracle happen? After all, it is against the deep-­rooted system of the cause-and-effect which is never negated. The Qur’ân explains this subject in the following two stages:

First: The miracle is a reality; the Qur’ân is one of the miracles, which in itself proves the existence of miracles in general; it offers a challenge to its adversaries, and in this way proves its truth.

Second: What is the reality of miracle? How can a thing happen in this world of nature against the universal law of the cause-and-effect?

THE MIRACLE OF THE QUR’?N

Undoubtedly, the Qur’ân has offered a continuing challenge, by which it proves itself to be a miracle. This challenge has been given in many verses of Meccan as well as Medinite period. All of them show that this Book is a divine miracle, a super-natural sign. The verse under discussion, "And if you are in doubt as to that which We have revealed to Our servant, then produce a chapter like it . . . ", is one of those challenges: Produce a chapter like one of the Qur’ân from someone like the Prophet. It should be noted that it does not purport to prove the prophethood of Muhammad (s.a.w.a.) directly; it does not say, `if you are in doubt as to the prophethood of Our, servant'; instead it says, `if you are in doubt as to that which We have revealed to Our servant'. Likewise, all the challenges given in the Qur’ân aim to prove that this Book is a super-natural sign from Allâh. And when this fact is established, the prophethood of the Prophet will automatically be proved.

The verses of challenge vary in their scope and generality. The most general is the verse: Say: ` If men and jinn should combine together to bring the like of this Qur'ân, they could not bring the like of it, even though some of them were aiders of the others" (17:88). The verse is of Meccan period, and it is easy to see that it contains an all-encompassing challenge.

This challenge is not confined to its unsurpassed eloquence and purest style. Otherwise, the challenge would not cover non­-Arabs; it could be addressed to only those who spoke pure Arabic before it was debased by foreign influence - in other words, only to the Arabs of the days of paganism or to those whose life-span bridged the time of paganism and that of Islam. But the verse chal­lenges not only the whole mankind but confronts the jinn also.

As for other special qualities of the Qur’ân (like the exposi­tion of spiritual realities, the high morals, the most comprehensive and the fairest legal code, the information of the things unseen as well as other subjects which the man had not even thought of when the Qur’ân was revealed), they are of such a nature that only a selected group - and not the whole mankind - may appreciate them. But the challenge is general and covers elites and common men and jinn. It is clear in this light that it is not confined to any one quality; it defies them to bring a like of this Book in all its qualities together.

The Qur’ân is a miracle: For a man of eloquence, in its spellbinding sublimity and style; for a sage, in its sagacity; for a scholar, in its knowledge; for a sociologist, in its social system; for a legislator, in its legislation; for a politician, in its politics; for a ruler, in its rule of justice; and for the whole world, in such things which none of them can grasp like the information of the unseen, prophecies of future events, freedom from discrepancy in its laws, knowledge and expression.

The Qur’ân claims to be a comprehensive miracle, covering all its aspects. It is a miracle for every individual man and jinn -an average person or a select one, learned or ignorant, man or woman, of a very high rank of excellence or of a lower level -in short, anyone who has enough intelligence to understand the Qur'ânic speech. Man, by nature, comprehends a virtue and understands its various grades. Every person should look into an excellence which he or someone else has got; then he should compare that excellence or virtue with what the Qur’ân contains of the same; and then he should decide - in all honestly and justice - whether it is in human power to bring a like of the Qur’ân. Is it possible for a man to bring such divine knowledge, so well-reasoned, as the Qur’ân has done?

Is it within human power to build such character, based on foundation of reality, which may honestly be compared with the Qur’ânic teaching in purity and excellence? Can human beings legislate perfect laws covering all human activities without blundering into discrep­ancies, with the spirit of monotheism and the word of piety permeating every order and its every implication, with purity and cleanliness feeding its root and shoots? Can such astonishing comprehensiveness and all-inclusiveness come from an untaught man? A man who was born and brought up among a people whose only share in human virtues was a life sustained with raids, plunders and wars; they buried their daughters alive, and killed their children for fear of poverty; they boasted of their fathers and married their mothers; debauchery was their pride; they condemned knowledge and showed off their ignorance; in spite of their haughtiness and chauvinism, they were preyed upon by every hunter and were easy targets for anyone who wished to conquer them - one day they were under the Yemen­ite rule, the next day were ruled over by the Ethiopians; some day Byzantine emperors lorded over them, the other day it was Persia's turn to humiliate them. This is the picture, in miniature, of the Arabs before Islam. And in such environment, the Qur’ân was brought by the Prophet of Islam.

Again, suppose a man brings a book, claiming that it is a guidance for the worlds. Will he dare to include in it the news and informations of the unseen - both past and future - not in one or two places but spread over a lot of topics - in stories, in prophecies, and about the events that are to happen in future? And what will be your judgement if not a single detail proves wrong?

Once again, man is a part of this natural world; this world is constantly changing and developing from perfection to per­fection. Is it possible for a man to talk about each -and every affair of human life; to give the world knowledge, laws, wisdom, admonition, parables, stories - concerning every matter, big or small - without committing any discrepancy, without showing any trace of gradual development? And especially so, if his talks are not delivered all at one time, are delivered piecemeal in a long period of twenty-three years? And even more so when some topics are repeated again and again, when there are shoots sprout­ing from a previously planted root? Undoubtedly, it is not poss­ible, because no man can remain unchanged in his knowledge and outlook throughout his life.

When a man ponders over these facts about the Qur’ân -containing the above-mentioned distinctions besides many more - he can entertain no doubt whatsoever about its divine origin; he will feel sure that it is beyond human power, over and above the natural and material causes. If someone is not in a position to understand this clear fact, he should follow the dictate of his nature - in other words, he should ask those who are knowledge­able about this subject.

Question: Why did not the Qur’ân confine its challenge to the elite only? What is the use of including general public in this call? After all, a common man is easily- influenced by such claims and it takes him no time to accept pretensions of every pretender. Don't you see that it was this group that surrendered to al-Bâb, al-Bahâ', Mirzâ Ghulâm Ahmad Qâdiyânî and al- Musay­lamah, even though what those deceivers brought as their proof was more like a senseless jabber and raving delirium than a sensible talk?

Reply: It was the only way to keep the miracle all-inclusive; the only possible method for discerning the perfection and excel­lence in a quality that has various ranks and grades. People have different grades of understanding; likewise, the virtues differ in their perfection. Those who have high level of understanding and correct perception will easily appreciate the high quality of an excellent work. Those who have a lower understanding should refer to the former for their judgement. It is the dictate of nature and demand of human psyche.

A miracle that can be universal and comprehensive, that can be addressed to every individual, in every place and at all times, that can be conveyed to all and can remain alive to the last day of the world, must necessarily be a set of divine know­ledge and spiritual realities. All other miracles were either material objects or a tangible event that were governed by the laws of nature inasmuch as they were confined to a certain time and space. They were seen by only a limited number of people; even supposing, for the sake of argument, that it was observed by all people of that particular place, it could not be witnessed by peo­ple of other localities; and suppose that an impossible happened, that is, it was seen by the whole world, it could not continue eternally for the future generations to observe.

It was for this reason that Allâh chose this academic and spiritual miracle, that is, the Qur’ân, for the Prophet of Islam, so that it may continue its challenge to the whole mankind -in all places and in all generations. And thus the miracle con­tinues in its generality, defying every person, in every area and every era.

FIRST SPECIFIC CHALLENGE: THE KNOWLEDGE IT CONTAINS

Now we come to its specific challenges. It has offered par­ticular challenge concerning the knowledge it imparts arid cogni­tion it contains. Allâh says: . . . and We have revealed the Book to you explaining clearly everything (16:89) ; . . . nor anything green nor dry but (it is all) in a clear book (6:59). There are many other verses of the same theme. Look at the fundamental teachings given in the text of the Qur’ân; then see its details for which it has referred the people to the Prophet - as Allâh says: . . . and whatever the Apostle gives you, take it, and from what­ever he forbids you, keep back . . . (59:7) ; . . . that you may judge between people by means of that which Allâh has taught you (4:105). Then you will know that Islam has put its attention to all big and small topics relevant to divine knowledge, moral virtues and religious laws - covering worship, mutual dealings, social regulations, penal code, and, in short, everything that affects life and character. All this is based on the foundation of human nature and monotheism. Analyze the details and you will find monotheism as their basis; combine the basis with relevant principles and you will get the details.

Then it has declared that all this knowledge will remain valid to the end of the world; will continue to guide mankind and will always be relevant to human needs and environment. Allâh says: . . . and most surely it is a Mighty Book: Falsehood shall not come to it from before it nor from behind it; a revelation from the Wise, the Praised One (41:41-42). Surely We have revealed the Reminder and We will most surely be its guardian (15:9) . In other words, it is a Book which is beyond the reach of the law of change and development; it will never be disturbed by abrogation.

A question may be asked here: The sociologists are of the opinion that the laws and regulations controlling the society must change according to the changes occurring in the structure of society. As the time passes and civilization marches ahead, it becomes necessary to change the laws to cope with the changed situation. Then how can the sharî `ah of Islam continue without any change or abrogation all these centuries? We shall explain this matter, God willing, under the verse: Mankind was but one peo­ple . . . (2:213). Here it is enough to point out that the Qur’ân has built its laws on the foundation of monotheism and excellent ethics that spring from healthy human nature; it declares that legislation must grow up from the seed of creation and existence. The scholars of sociology, on the other hand, have fixed their eyes on changes of society, totally ignoring the spiritual side of monotheism and morality. As a result, their word concentrates on material development of the society - and society is not a living organism, it does not have a soul; and the word of Allâh is the highest.

SECOND SPECIFIC CHALLENGE: THE RECIPIENT OF THE REVELATION

Another aspect of this challenge is the personality of the untaught Prophet who brought this Qur’ân as a miracle in its words and in its meanings. He had not learnt from any teacher, was not trained by any instructor. This challenge is contained in the following words of Allâh: Say: "If Allâh had desired (otherwise) I would not have recited it to you, nor would He have taught it to you; indeed I have lived a lifetime among you before it; do you not then understand?" (10:16). The Prophet lived among them as one of them. In all those years, he had not risen above them in scholarship, nor was he renowned for any knowledge. He did not deliver any lecture, nor did he compose a single line of poetry, upto his fortieth year - that is to say, for about two-thirds of his total life-span; he did not get any distinction in literature or scholarship all these years. Then, all of a sudden, he brought what he said was the revelation from God, before which giants of literature felt like pigmies, and elo­quent speakers became tongue-tied. He published that revelation to the furthest limits of the world, but no one dared to bring its like in all these centuries.

The outmost that his adversaries could say was that he must have learnt those stories from Christian monks during his trade-journeys to Syria. But he had gone to Syria only twice: First, in his early childhood, with his uncle, Abû Tâlib and then, at the age of twenty-five, with Maysarah, the slave of Khadîjah. In both these journeys he was never alone day or night, and no­body ever reported any such meeting with any supposed teacher. Even if we accept for the sake of argument that such training session did take place, many questions will arise from it: Who taught him this divine knowledge of monotheism? Where did he get these wise rules and these realities? And lastly, who gave him this unsurpassed elocution which has kept the silver-tongued elocutionists dumbfounded all these years?

Another suggestion was that he learned these sublime truths from a blacksmith, of Roman origin, who made and sold swords. Allâh replied to this allegation in this verse: And certainly We know that they say: "Only a mortal teaches him ". The tongue of him whom they are inclined to blame for it is barbarous, and this is clear Arabic language (16:103) .

A third accusation was that he gained this knowledge from Salmân, the Persian, who allegedly knew all about various religions and sects. But Salmân met the Prophet in Medina and thereafter accepted Islam, while the major portion of the Qur’ân was re­vealed at Mecca, and that part contained all the principles, know­ledge and stories that were later repeated at Medina - we may say that Meccan revelation had more of these thing, than the verses revealed at Medina. The question is: What knowledge did Salmân add after his conversion to Islam? Nothing. Moreover, read the Old and the New Testaments, and compare the stories of the previous prophets and their people written in them with those revealed in the Qur’ân. You will see that the latter's history and stories are different from the former's. The Bible attributes such sins and evils to the prophets of Allâh which one would be loth to ascribe to an average man of good character. But the Qur’ân absolves them from such blames. Then you will find in the Bible many topics that have no bearing on, and relevance to, the spiritual knowledge or moral excellence. The Qur’ân never talks except about that which is truly beneficial to people in their spiritual upliftment and char­acter-building.

THIRD SPECIFIC CHALLENGE: ITS PROPHECIES AND INFORMATION OF UNSEEN

The Qur’ân's third specific challenge is concerning its proph­ecies and the information it gives of the unseen. Such verses may be divided in four categories:

1. The information about previous prophets and their nations: Allâh says about some of these stories: These are of the tidings of the unseen which We revealed to you; you did not know them - (neither) you nor your people - before this. . . (11:49); .and He says after the story of Yûsuf: This is of the tidings of the unseen (which) We revealed to you, and you were not with them when they resolved upon their affair, and they were devising plans (12 :102) ; also, about the story of Maryam: This is of the tidings of the unseen which We reveal to you; and you were not with them when they cast their pens (to decide) which of them should have Maryam in his charge, and you were not with them when they contended one with another (3:44); and about `Isâ: Such is ‘Isâ, son of Maryam; (this is) the saying of truth about which they dispute (19:34). There are many verses of the same import.
2. Prophecies of future events: For example: The Romans would avenge their defeat: The Romans are vanquished, in a near land; and they, after being vanquished, shall overcome within a few years (30:2-4); the Prophet would return to Mecca after his hijrah: Most surely He Who has made the Qur’ân binding on you will bring you back to the destination (28 :85); the vision of the Prophet would certainly come true: Certainly Allâh had shown to His Apostle the vision with truth: You shall most cer­tainly enter the Sacred Mosque, if Allâh pleases, in security, (some) having their heads shaved and (others) having their hair­cut, you shall not fear (48:27); the behaviour, in future, of a group of Muslims: Those who are left behind will say when you set forth for the gaining of acquisition: Allow us (that) we may follow you. They desire to change the words of Allâh (48:15); nobody would be able to harm the Prophet: . . . and Allâh will protect you form the men (5:70); the Qur’ân will remain under the protection of Allâh: Surely We have revealed the Reminder and We will most surely be its guardian (15:9). We may include in this category other numerous verses giving good tidings to the believers and threatening the disbelievers and pagans of Mecca of various retributions.

In this category come the prophecies of the signs and dis­turbances appearing soon before the Day of Judgement. For example: And it is forbidden to a town which We destroyed that they shall not return, until when Gog and Magog are let loose and they shall hasten forth from every elevated place. And the true promise shall draw nigh, then lo! the eyes of those who disbelieved shall be fixedly open: O woe to us! surely we were in heedlessness as to this; nay, we were unjust ones (21:95-97). Allâh has pro­mised to those of you who believe and do good that He will most certainly make them successors in the earth as He made successors those before them . . . (24:55). Say: `He has the power that He should send on you a chastisement from above you or from beneath your feet, or that He should throw you into confusion, (making you) of different parties; and make some of you taste the fighting of to others . .. . (6:65).

3. The verses based on such scientific realities which were unknown, and even unthought of, when the Qur’ân was revealed, and which have just now been discovered after long researches: And We send the winds fertilizing (15:22); And the earth - We have spread it forth and put in it anchors (i.e. mountains) and caused to grow in it of everything, weighed (15:19); Have We not made the earth a resting place, and the mountains as pegs (therein)? (78:6 - 7 ).

4. The verses that allude to many great events and disorders that were to happen in the Islamic community, or the world in general, after the lifetime of the Prophet. For example: O you who believe! whoever of you turns back from his religion, then soon Allâh will bring a people that He shall love them and they shall love Him, humbled before the believers, mighty against the unbelievers, they shall strive hard in Allâh's way and shall not fear the censure of any censurer; this is Allâh's grace, He gives it to whom He pleases (5:54); And every nation had an apostle; so when their apostle came, the matter was decided between them with justice and they shall not be dealt with unjustly. And they say: "When will this threat come about, if you are truthful?" Say; "I do not control for myself any harm, or any benefit, ex­cept what Allâh pleases; every nation has a term; when their term comes, they shall not then remain behind for an hour, nor can they go before (their time)". Say: "Tell me if His punishment overtakes you by night or by day! what then is there of it that the guilty would hasten on?" (10:47-50) ; Then set your face uprightly for the (right) religion in natural devotion (to the truth), the nature made by Allâh in which He has made men; . . . and be not of the polytheists, of those who divided their religion and became sects; every sect rejoicing in what they had with them (30:30-32). There are many verses that come into this category, and we shall describe some of them when explaining the seven­teenth chapter (The Night-journey). It should be noted here that this category is one of the specialties of this book of ours.

FOURTH SPECIFIC CHALLENGE: NO DISCREPANCIES IN THE QUR’?N

It is one of the challenges of the Qur’ân that there is no discrepancy in it. Allâh says: Do they not then meditate on the Qur'ân? And if it were from any other than Allâh, they would have found in it many a discrepancy (4:82).

This is a material world, governed by the law of change and development. Every item in this world changes day after day from weakness to strength, from deficiency to perfection -in its own self as well as in all its concomitants and attachments. Man is no exception to this rule. He also undergoes constant change and development in his existence as well as in effects of his actions and reactions. And this law applies also to what he gets through his perception and intellect. Every man finds that his to­day is a bit more perfect than his yesterday. Every passing hour makes him realize what mistakes he had committed in the past hour, what erronous views he had held a few hours back. It is a fact that no sane person can deny.

In this background, look at the Qur’ân. Muhammad (s.a.w.a.) brought this book piece by piece, one small chapter or a few verses at a time. It continued for twenty-three years in different places, various conditions and divergent situations: In Mecca and Medina, by day and by night, during journeys and at home, in thick of battle and in time of peace, during hard up days and in easy times, when Muslims suffered defeat and when they were victorious, in safety and in danger. It contained all types of subjects - it unveiled spiritual knowledge, taught excellent ethics and ordained laws for every conceivable aspect of life. In spite of all these factors, there is not a whiff of discrepancy in its matter or meaning - it is an oft-repeated book whose parts resemble one with the other. There is not a least difference, contradiction or contrariety in the realities it has explained, in the principles it has laid down. One verse explains the rest, one sentence clarifies the others, as 'Alî (a.s.) said: "Its one part speaks with the other, and one portion testifies about the others."

No doubt, if such a book would have been from other than Allâh, there would have been a lot of ups and downs in its style; the speech would have bounced between elegance and clumsiness; the themes would have ranged from correct to er­ronous. In short, the book would have been uneven, unbalanced and full of discrepancies.

Question: This is a claim without any proof. Non-Muslim scholars have written many books showing that the Qur’ân suffers from many discrepancies and mistakes - in construction of sen­tences (which fall short of the standard of eloquence) as well as in themes and meanings (which contain errors in its views and teachings). The replies given by the Muslims are just piteous attempts to explain away those contradictions and shortcomings. Those are defects that a correct and good speech should not have had in the first place.

Reply: The so-called discrepancies and defects have not been discovered by our adversaries; they have been mentioned (together with their replies) by Muslims in their books of exegesis and other subjects related to the Qur’ân (not excepting this book of ours); the Muslim authors have used this method to show that what looks at the first glance an unusual style or expression is in fact a gem of highest eloquence. The non-Muslim writers have just picked out those supposed defects and discrepancies and collected them in their books, ignoring the replies that showed the real beauty of those expressions. If eye of love is blind, the eye of enmity is not any brighter.

Question: Well, how can you explain away the difficulty that arises out of abrogation? Many Qur’ânic verses have been abrogated, as the Qur’ân itself says: Whatever signs We abrogate or cause to be forgotten, We bring one better than it or like it (2:106) ; And when We change (one) communication for (an­other) communication, and Allâh knows best what He reveals . . . (16:101) . Abrogation is at least a change of opinion, an incon­sistency of thought, if not an outright contradiction in speech.

Reply: Abrogation is neither a contradiction in speech nor a change of opinion or thought. A rule is abrogated when the society, the environment, changes in such a way that the under­lying wisdom of that rule remains no longer valid. The difference, if any, is not in the opinion; it is rather in the subject matter. A clear evidence of it may be seen in the abrogated verses themselves - they invariably always contained some phrases or clauses to show that the given order was a temporary one, that it would soon be abrogated. For example: And as for those who are guilty of lewdness from among your women, call to witness against them four (witnesses) from among you; then if they bear witness con­fine them to the houses until death takes them away or Allâh makes some way for them (4:15). Note the last sentence and the hint it gives. Another example: Many of the people of the Book wish that they could turn you back into unbelievers after your faith . . . But pardon and forgive (them) until Allâh should bring about His command (2:109). Here too the concluding phrase shows that the rule ordained was not for ever.

FIFTH SPECIFIC CHALLENGE: ITS ELOQUENCE

The Qur’ân has also challenged its adversaries to bring its like in its eloquence. Allâh says: Or, do they say: "He has forged it?" Say: "Then bring ten chapters like it forged and call upon whom you can besides Allâh, if you are truthful. " But if they do not answer you, then know that it is revealed by Allâh's knowledge and that there is no god but He; will you then sub­mit? (11:13-14) These verses were revealed at Mecca. Again Allâh says: Or, do they say: "He has forged it?" Say: "Then bring a chapter like this and call whom you can besides Allâh, if you are truthful." Nay, they have rejected that of which they have no comprehensive knowledge, and its final interpretation has not yet come to them (10:38-39) . These are Meccan verses too.

All these verses challenge the doubters and disbelievers to bring the like of ten or even one chapter of the Qur’ân in its style and eloquence, as eloquence was the most accomplished art of the Arabs of those days. Undoubtedly, they had reached the highest peak of eloquence. No preceding, contemporary or following nation ever reached even near them in their mastery of literature. Their expression was elegant, their style enchanting; their words perfectly fitted their themes and meanings; their talks were always in harmony with the occasions; their words were plain and their sentences beautiful; and their speech had an easy flow and inimitable grace. It was a way of which they were the pioneers and the only walkers. The Qur’ân challenged such a nation in every possible way, so as to excite their rage, rouse their fury and fire them with determination to meet the challenge. It should not be forgotten that they were extremely proud of their art of eloquence and never acknowledged the least elocutionary skill to anyone else. In spite of that arrogance of theirs, the Prophet dared them to bring just one chapter like the Qur’ân. It is a challenge that even now is ringing in the ears of disbelievers, defying them to forge, if they can, just one chapter like it. But the Arabs' only answer was to avoid it; the more forcefully they were challenged, the more evident their helplessness was. Ulti­mately, they used to hide themselves to avoid hearing its sound.

Allâh says: Now surely they fold up their breasts that they may conceal from Him; now surely, when they put their garments as a covering, He knows what they conceal and what they make known (11:5).

Even after fourteen centuries, no one has been able to bring its like. Those who tried it put themselves to shame and made themselves targets of ridicule. History has preserved some samples of those pathetic attempts. Musaylamah (who posed as a prophet) wrote these words in reply to the Qur’ân ch. 105 (The Elephant): "The elephant, what is the elephant! And what will make you understand what the elephant is? It has an unwholesome tail, and a long trunk." In another "verse", which he recited before al-Sajâh (who also claimed to be a prophetess), he said: ". . . then we penetrate it into you women a hard penetration, and take it out from you forcefully. . ." Look at this rigmorale and decide its worth. A Christian in latter days wrote this "chapter" in reply to the Chapter of The Opening: "All praise is due to the Beneficent, the Lord of the beings, the King, the Subduer. For Thee is the worship, and from Thee is the help. Guide us to the path of faith."

All attempts to meet this challenge suffered the same fate.

Two Questions:

First: It is unreasonable to say that a speech can reach a level where it would become a miracle, a super-natural work. Language has been made by human ingenuity. How can a pro­duct of nature be above the reach of nature? A maker is more powerful than the thing he makes; a cause always encompasses its effect. It is the man who invented the words to meet his social needs, to convey to others' minds what one thinks or feels. The relationship of a word with its meaning is created by man. It is a subjective quality given to the word by man. This quality cannot reach beyond the ability of the maker himself. In other words, it is impossible for a speech to rise above the human ability.

Second: Let us accept for the time being that a particular composition of a speech may reach super-natural level, may be­come a miracle. Every intended theme may be clothed in various sentences, each differing from the others in grades of perfection; and out of those numerous sentences one would reach a standard which would be beyond human ability and power - and that composition would be a miracle. It means that for every intended meaning there would be one miraculous sentence; and other struc­tures would be below that standard. But we see that the Qur’ân, more often than not, repeats many themes - and especially the stories - using different compositions and dissimilar styles. Whichever sentence-structure and style is accepted as a miracle, the other ones would fall short of that standard.

Reply: Before replying to these objections one matter should be clarified here. It were such questions which led some Muslim scholars to believe in the theory of as-sarf ( = to turn away). They believed like other Muslims that it was impossible for men to bring a like of the whole Qur’ân; or its ten chapters, or even one chap­ter. But, according to them, this inability of men was not based on the fact that the Qur'ânic speech in itself was beyond the human power. The real reason was that Allâh, by His predominant will and decree, has turned away and dissuaded would-be adver­saries from bringing its like. Allâh has done so to preserve and protect the sanctity of the prophethood.

This theory was totally wrong. This explanation is not in conformity with the clear import of the challenging verses. Allâh says for example: Or, do they say: "He has forged it?" Say: "Then bring ten chapters like it forged and call upon whom you can besides Allâh, if you are truthful. "But if they do not answer you, then know that it is revealed by Allâh's knowledge and that there is no god but He; will you then submit? (11:13-14). Ponder on the sentences, "then know that it is revealed by Allâh's knowledge". The challenge was meant to prove that the Qur'ân was a revelation; that it was not a speech forged by the Apostle; and that it was revealed by Allâh's knowledge and not by the Satans. The same theme is found in the following verses:

Or, do they say: "He has forged it." Nay! they do not believe. Then let them bring a talk like it if they are truthful. (52:33-34). And the Satans have not come down with it; and it behooves them not, and they have not the power to do (it). Most surely they are far removed from the hearing (of it) (26:210-212). On the other hand, this theory of "turning away" implies that the reality of the Qur’ân's miracle was not in its being a revelation from Allâh; the miracle was that Allâh pre­vented the people from bringing a like of it. Again look at the verse: Or, do they say: "He has forged it?" Say: "Then bring a chapter like this and call whom you can besides Allâh, if you are truthful." Nay, they have rejected that of which they have no comprehensive knowledge, and its final interpretation has not yet come to them . . . (10:38-39). This verse clearly says that what made them helpless before the Qur’ân, what made it impossible for them to bring a like of even one of its chapters, was the fact that it has a final interpretation whose knowledge is reserved for Allâh - a knowledge which they lacked. It is this inherent quality of the Qur’ân which vanquished the adversaries. It was not that they had ability to bring its like but Allâh pre­vented them from doing so. Then, there is the verse: Do they not then meditate on the Qur'ân? And if it were from any other than Allâh, they would have found in it many a discrepancy (4:82). It shows that the miracle is in the inherent quality of the Qur’ân that it was free from discrepancy in its words and mean­ings - because it is a quality which is not within the power of any creature - not that there was some discrepancy in this Book, but Allâh prevented people from finding it out.

All these Qur’ânic declarations prove that the theory of as-sarf has no leg to stand, and one should not take it seriously.

Now we come to the objections mentioned earlier

It is a fallacious argument that as the language is a product of human ingenuity, it can never reach a level which would be beyond the grasp or ability of human beings; language, being a product, cannot be more powerful than its producer. The fallacy lies in the fact that what has been invented by man is simple words for particular meanings. But this congruity of the words with their meanings does not teach the man how to arrange those words, how to plan, draft and deliver a talk in the best possible way - in a way that the talk reflects the beauty of the meaning as it is in the mind, and the meaning in its turn becomes a mirror of the reality, remains in complete agreement with the fact. It requires a dexterity in the art of eloquence, an adroitness in elocution; also it depends on sharp intelligence and comprehensive knowledge so that the speaker may be fully cognizant of all as­pects of the subject matter. It is this skill and knowledge that differs from man to man, and creates difference between talk and talk in their respective perfection and beauty.

So, there are three aspects of a human talk; Knowledge of language - a man may be having the most comprehensive know­ledge of the words of a language, without being able to speak it; elocutionary skill - a man may be the most accomplished orator, without being cognizant of material and spiritual realities; Know­ledge of realities - a man may be the most learned scientist or theologian without having the ability to express his views and meanings intelligibly. These three factors may be found separately (as mentioned above) and may also combine together in some people. And on them depend the beauty and the eloquence of a speech.

The first factor - single words for their meanings - has been invented by social instinct of man. But the remaining two depend on intellectual refinement and delicate discernment.

Human perception, intelligence and discernment is limited and restricted. We cannot comprehend all the details of an event, all concomitants of a fact. As a result, we cannot be sure of being right at any time. Furthermore, we are gradually moving from deficiency to perfection, and so is our perception and discern­ment. Look at any spellbinding orator or enchanting poet; com­pare his earlier work with his latest and you will see the difference.

In this background, let us look at human speech - any human speech. First, we cannot be sure that it is free from errors of fact and judgement, because, as mentioned above, no speaker can have comprehensive knowledge of all the details and con­comitants of an event. Second, it will not be on the same level with speaker's former or later speech. Not only that: Even in the same speech the beginning will surely be on a level different from that of the end, although we, probably, will not be able to discern it because of the minuteness of difference.

Now, when we find a decisive speech, based on comprehen­sive knowledge, and free from all types of discrepancy, we will have to admit that it is not the work of a mortal man. This reality has been described in the following verses: Do they not then meditate on the Qur'ân? And if it were from any other than Allâhhhh, they would have found in it many a discrepancy (4:82); (I swear) by the heaven endued with rotation, and by the earth splitting (with plants etc.), most surely it is a decisive word, and it is not a jest (86:11-14). Note the adjectives used for the heaven and the earth - they point to the constant changes occur­ring therein, because the oath is about a Book which is free from change and difference, inasmuch as it is based on an unchange­able and lasting reality, that is, its "interpretation". (It is a Qur’ânic terminology that will be explained in Ch. 3.) Also, Allâh says: Nay! it is a glorious Qur’ân, in a guarded tablet (85: 21-22) ; (I swear) by the Book that makes manifest (the truth); surely We have made it an Arabic Qur'ân so that you may under­stand. And surely it is in the original of the Book with Us, truly elevated, full of wisdom (43:2 -4) ; But nay! (I swear) by the falling of stars; and most certainly it is a great oath if you only knew; most surely it is an honoured Qur'ân, in a book that is hidden; none do touch it save the purified ones. A revelation by the Lord of the worlds (56:75 -80).These and other similar verses show that the Qur’ân is based on established realities that do not change, that are never altered. And, therefore, the Qur’ân itself is safe from change, alteration and discrepancy.

To come back to the main objection: Accepted that language has been made by men. But it does not mean that there cannot be found a piece of literature that is beyond the reach of the very men who made the language. Otherwise, we would have to say that a sword-maker must be the bravest of all the swordsmen, the inventor of chess or lute must be the most accomplished chess-master or lutanist!

The perfect eloquence demands that, first, the word should be in complete harmony with the intended meaning, and, second, the conveyed meaning must be in accordance with the established fact. How the words fit the meanings? The structural sequence of the words and their parts should perfectly agree with the natural order of the intended meaning and its parts - bringing the man-made language and sentences in total agreement with the nature. (See for details Dalâ'ilu '1-ijâz of ash-Shaykh `Abdu '1-Qâhir al-Jurjânî.) As for the meaning, it must be correct and true, based on a real fact existing outside our imagination - and that fact should be of permanent value, unchangeable and un­alterable. The first quality (the agreement of the word with meaning) depends on this basic quality of the meaning. A very eloquent sweet-sounding jocular speech cannot stand before a serious talk; nor can an eloquent, serious speech - if it is based on wrong premises - be equal to a talk that reflects true facts and comprehensive wisdom.

A speech attains the highest standard of eloquence when its words are sweet, its style free-flowing, its meaning fitting the occasion and its conveyed proposition based on true facts.

Such a talk, based as it is on reality, can never differ with other realities, can never disagree with other truths. Truth and reality is a non-divisible entity. Truth cannot refute another truth; reality cannot oppose another reality. Lie, on the other hand, may be in opposition to another lie as it surely is against the truth. Ponder on the verse: . . . and what is there after the truth but error (10:32). Note that truth is singular, there is no division in it. Again Allâh says: . . . and follow not (other) ways, for they will scatter you away from His ways . . . (6:153). Lie has many ways, it is not only disunited but also disuniting.

Obviously, there can be no difference whatsoever between one truth and the other; instead, there shall be total union and unison between them - one truth will lead to the other, one reality will guide to the other; thus, one part of the Qur’ân con­firms the others, one sentence testifies for the others.

It is a wonderful quality of the Qur’ân. Take any verse; it is clear in its meaning; add to it another relevant verse equally clear; and you will find them together pointing to a new reality that was not shown by either verse separately: then put them side by side with a third relevant verse, and you will gain fresh insight into new sublime realities. It is a unique quality of the Qur'ân, and you will see many examples of this special character­istic in this book. Unfortunately the exegetes had so far neglected this method. Had they followed this way since the early days, they would have discovered by now so much of its hidden treasures.

This lengthy discourse was necessary to show that the two objections laid down against the Qur’ânic miracle of eloquence were baseless. Miraculous eloquence is not based on words alone. Therefore, it is out of place to say that as it is man who had made the language, how can any speech be above the reach of the man himself? Also, there is no room for the question that as only one out of many possible compositions can be the highest, how is it possible to express one idea in different ways, and then to claim that all were of miraculous standard? Our foregoing explanation has made it clear that the miracle of eloquence depends on mean­ing - on its agreement with sublime unchangeable reality and on its conformity with the words.