جوانب من إعجاز القرآن الكريم
Mahmoud Isma’il Saleh,
Professor of Applied
Linguistics, King Saud University
Introduction
Different prophets and messengers of Allah
were given miracles and signs as proofs of their prophethood. Abraham (pbuh),
was saved from the fire into which he was thrown. “They cried: Burn him and
stand by your gods, if ye will be doing. We said: O fire, be coolness and peace
for Abraham! And they wished to set a snare for him, but We made them the
greater losers.” (The Qur’an 21:68-70)
Moses
was given many miraculous signs, two of which were: “Then he flung down his
staff and lo! It was a serpent manifest. And he drew forth his hand (from his
bosom) and lo! It was white for the beholders.” (7: 107-8)
"فألقى عصاه فإذا هي ثعبان مبين، ونزع يده فإذا هي بيضاء للناظرين "
In the contest with the wizards his staff
swallowed up their works of wizardry. (The Qur’an 7: 115-119)
For Prophet David, “And We subdued the hills
and the birds to hymn (God’s praise) along with David....” (The Qur’an 21:79)
"وسخّرنا مع داود الجبال يسبّحن والطير وكنا فاعلين "
For Prophet Solomon, Allah made the winds and
the Jinn servants at his command, and he spoke to birds and understood the
language of ants. (The Qur’an 27:16-18; 21: 81)
Jesus was given
the ability to fashion out of clay the like of a bird, breathe into it and make
it alive, cure the blind and the leper and raise the dead, all with God’s
permission, as he declared. (The Qur’an 3: 49).
"إني أخلق لكم من الطين كهيئة الطير فأنفخ فيه فيكون طيرا بإذن الله وأبرىء الأكمه والأبرص وأحي الموتى بإذن
الله".
But all those miracles, however great they
were, were only of temporal nature, witnessed only by the people who saw and
met those great prophets of Allah, because their messages were limited both in
time and space.
On the other hand, the message brought by
Prophet Muhammad (SAWS) is a universal one, unlimited by people, place or time.
For he is sent “but a mercy to all the universes.” (21: 107) “Say (O Muhammad):
O mankind! Lo! I am the messenger of Allah to you all…” (The Qur’an 7:158).
Prophet
Muhammad (pbuh) was given many miracles which he performed on various
occasions. But the miracle of miracles given to him was certainly the Qur’an,
the exact Words of God. This miracle is different from all other
miracles or signs given to other messengers and prophets of God. It is concrete
and eternal; therefore, it is not limited either by space or time.
People (and other beings) can see it, read it, analyze and evaluate its form
and content at any place or time, until the end of the world. For Allah has
promised: “Surely, We, even We, have revealed the Reminder [the Qur’an] and
Verily We are going to preserve it.” (15:9)
But the question is: “In what way or ways is
the Qur’an miraculous? And how can we prove that it is from God Alone, not the
prophet or anyone else?” This is what we will try to answer today in the next
few pages..
The Miraculous Aspects of
the Qur’an
First,
we should remember that there are many signs and proofs that demonstrate beyond
any shadow of doubt that the Qur’an came from Allah Alone. What we will be
discussing is only one set of these proofs. Others include the verses of
reproaching the Prophet Muhammad (pbuh), such as: verse 1 of Chapter 66 and
verses 1-10 of Chapter 80, and the universal challenge to all creatures to
bring forth a book like the Qur’an, ten suras (chapters) or even one surah! “Or
say they: He hath invented it? Say: Then bring a surah like unto it, and call
(for help) on all ye can besides Allah, if are ye are truthful.” (The Qur’an
10: 83) "
أم يقولون افتراه قل فأتوا بسورة من مثله وادعوا من استطعتم من دون الله إن كنتم صادقين"
In
fact, the strongest challenge and most universal is the one given in Chapter
17: “Say: Verily though mankind and Jinn (invisible beings) should assemble to
produce the like of this Qur’an, they could not produce the like thereof
though they were helpers one of another.” (17: 88
) "قل لو اجتمعت الإنس والجن على أن يأتوا بمثل هذا القرآن لا يأتون بمثله ولو كان بعضهم لبعض ظهيرا
"
Let us now look at some of the miraculous
aspects, which can be grouped into the following main categories:
1- Linguistic and stylistic
2- Internal and External
Consistency
3- Historical (past,
contemporary to the Prophet (SAWS), and the future)
4- Natural phenomena and facts
about the universe
5- Legislative and teachings
6- Numerical and mathematical,
including the ratio of certain letters or sounds in specific chapters or words
of certain categories in the whole Book.
7- The preservation of the
Qur’an in its original intact form even after more than 1400 years. (In fact,
even the language of the Qur’an, Arabic, is unique among the languages of the
World in the sense that it is the only living language from more than 14
centuries.)
أ.
Linguistic and Stylistic Miracle
We have seen the Divine challenge to the
whole creation to bring forth anything like the Qur’an. We also know that the
Arabs were best in their use of language during the time of Prophet Muhammad
(SAWS). They even hung some of their best poems in the Ka’aba, and held annual
poetry competitions. Yet, no one could respond to the challenge. Why?
n The
Qur’an is unique in that it uses the same style to address people of all
walks of life and of all ages, while any human author of speech has to vary his
style in order to be understood by each group of listeners or readers. The same
Qur’anic text can be read and understood on many levels, depending on the
reader’s knowledge and capacities. (It might be interesting to note that one
study found that more than 80% of the
Qur’anic text consists of not more than 800 words, repeated in their different
forms throughout!): “And in truth We have made
the Qur’an easy to remember; but is there any that remembers?” (54:22)).
"ولقد يسّرنا القرآن للذكر فهل من مدّكر (القمر:22)
n The
unique precision and conciseness of its language (lexical, syntactic and
pragmatic) even down to the letter and sound. For each word (including its
singular, dual or plural form) has an exact place in its context, and any
change may alter the meaning of the verse. This covers not only the choice of
the words but also the exact word order of each sentence, such as “hearing”
before “seeing/ sight”. We can also see exactness in the Divine Attributes that
close many verses (‘Most Forgiving, Most Merciful; All-Hearing,
Omniscient; All-Hearing, All-Seeing; Omniscient, All-Wise; Ever Powerful, Mighty’).A
close scrutiny of the context would reveal to us the amazing appropriateness of
each pair of Attributes to that specific context. (See al-Sha’rawi ”The Rhetoric and Eloquence
of the Qur’an” in his book: 35-48)
For simple examples, let us
just look at Surat al-‘Asr (Chapter 103). In three short verses, the whole road
to salvation is succinctly given: “belief, doing righteous deeds, and
commending each other to truth and perseverance”. Another example is Suurat al-Ikhlaas
(‘Purity of Faith’ – Chapter 112) where we find in four short verses the most
comprehensive description of God, the Most Perfect Being, as He should be:
“Say: He is Allah the One! Allah, the eternally Besought of all! He begets not
nor was He begotten. And there is none comparable to Him.” If we carefully
study the concept of God or the Deity in any religion other than Islam we will
find that it suffers from one or more of the shortcomings negated in this short
Chapter of the Qur’an. (No wonder the Prophet Muhammad (SAWS) said that this
Surah equals one third of the Qur’an.
n Possibility
of different pauses in the same verse, with the resulting change in meaning, as
in the second verse of Ch2.
"ذلك الكتاب لاريب / فيه
/ هدى للمتقين"
where we find that one pause renders: “That
is the Book for sure. In it is guidance for the God-fearing” The other pause
gives the meaning: “That is the Book. In it there is no doubt. (It is) guidance
for the God-fearing.” (The Qur’an 2:2)
n Uniqueness
of style: neither pure prose nor poetry. It combines both, and shifts from a
metered composition to normal prose in a smooth manner. Sheikh Al-Sha’rawi
gives the example from Chapter 15 of the Qur’an, verses 45-52 (See his book, p.
31). In his introduction to the translation of the meanings of the Holy Qur’an
(The Koran Interpreted) the well-known English orientalist, A.J. Arberry says: “In making the present
attempt to improve on the performance of my predecessors, and to produce
something which might be accepted as echoing however faintly the sublime rhetoric
of the Arabic Koran, I have been at pains to study the intricate and richly
varied rhythms which – apart from the message itself—constitute the Koran’s
undeniable claim to rank amongst the greatest literary masterpieces of
mankind. This very characteristic feature –‘that inimitable symphony’, as the
believing Pickthall described his Holy Book, ‘the very sounds of which move men
to tears and ecstasy’—has been almost totally ignored by previous translators…”
(1964:x)
n Al-Muqatta’aat
or letters/ letter combinations that begin some surahs of the Qur’an (الم
، ن ، يس،
طه
، حم، كهيعص …
) deserve a discussion of their own.
n The
clear difference between the language of the Qur’an and that of the Hadeeth
(Prophet’s sayings).
Obviously, the unbelievers in the time of the
Prophet (SAWS) realized the supernatural origin of the Qur’an, but they tried
to attribute that to beings other than Allah. So they accused the Prophet of
being a possessed person, a soothsayer and a poet, all of whom were believed to
have supernatural sources for their speech.
ب. Internal and External Consistency
The Qur’an refers to this particular
miraculous aspect in a very important statement: “Will they not then ponder on
the Qur’an? If it had been from other than Allah they would have found
therein much incongruity” (4:82)
"أفلا يتدبرون القرآن ولو كان من عند غير الله لوجدوا فيه اختلافا كثيرا" (النساء: 82 (
The consistency or absence
of inconsistency referred to in the above verse can be witnessed in the fact
that (1) the Qur’an was revealed to the
illiterate Prophet Muhammad (pbuh) over a period of 23 years, and it deals with
hundreds of issues, and reiterates many stories of the past nations. Yet, no
one can show any incongruity or contradictions among the more than 6000 verses
of the Book. In fact, a non-Muslim orientalist says: “Each Sura will now be
seen to be a unity within itself, and
the whole Koran will be recognized as a single revelation, self-consistent to
the highest degree. (Arberry 1964:xi)
(2) The other aspect of
consistency is found in the agreement of the Qur’anic statements with
scientific facts, which are being
discovered about nature and the universe and historical facts, verifiable
through various sources, as we shall see shortly.
ت. Historical Proofs
(i) The Past: The Qur’an is full
of stories of past nations and descriptions of some of their beliefs and
practices, including the stories about the “Biblical prophets”. Yet, no one
could prove any error in those stories, despite the fact that some may contradict
what is mentioned in the Bible. The pictures depicted for the Prophets of God
(e.g., Jacob, David, Solomon, Lot, Jesus…) are certainly much more logical and
fitting to their roles as models of conduct, compared to the false allegations
made against them in the Bible. Secondly, most, if not all, the prophets and
peoples of the Arabian Peninsula have no reference to them except in the
Qur’an. A large number of their stories are verifiable through archeological
findings.
Before we close this
section, let us look at what Dr. Maurice Bucaille has to say on the story of
the Exodus and death of the Pharaoah, especially on the Qur’anic words: “We
save thee in thy body so that thou mayest be a sign for those who come after
thee.” (The Qur’an 10:92) Bucaille says: “For those facts which can be checked
with historical, geographical and archeological data therefore, it should be
noted that the Qur’anic and Biblical narrations differ on the following points:
“…- the absence of any
mention in the Bible of the rescue of the Pharaoh’s body after his death” (
223-224) He comments at another part of his book (1997: 241): “Those who seek among modern data for proof
of the veracity of the Holy Scriptures will find a magnificent illustrations of
the verses of the Qur’an dealing with the Pharaoh’s body by visiting the Royal
Mummies Room of the Egyptian Museum, Cairo.”
(ii) Contemporary to the Prophet
(pbuh): The Qur’an has many references to conspiracies and incidents that took
place in the life time of Prophet Muhammad (pbuh) that were unknown except to
the participants, such as some of the polytheists of Mecca, the Jews and the
hypocrites at Medina. No one could challenge those statements about
them.(Examples are found in 2:8-9 and 146; 6: 20 ; 9:42 and 95-96; 58:8) Had
those Qur’anic statements been false, the contemporaries of the Prophet (pbuh)
would have been the first to declare their falsehood. Yet, not even the
non-Muslim historians have ever shown that that ever happened.
(iii) The Future: The Qur’an has
many prophecies about future events, some of which occurred during the life
time of the Prophet (pbuh), such as the reference to the victory of the Romans
over the Persians within ten years (The Qur’an 30:2-4). Haroun writes; “A few
years before the death of the Prophet Muhmamad (pbuh), Persia has given a
strong blow to the Romans, that was culminated by the conquest of Jeruslaem in
614-15 AC. The Qur’aan, however, has given a prophecy, against all odds at the
that time, that vioctory will swing back to the Romans, within less than ten
years: ‘ The Romans have been defeated – in a land close by: But they, (even)
after (this) defeat of theirs, will soon be victorious- within a few years.’
(30:2-4)
“The surprise victory did occur, in the
decisive battle of Issues in the year 622 AC. [sic], and the Romans struck into
the heart of Persia in the year 624 AC. This gave a further confirmation to the
truth of the Qur’an.” (Haroun 1997:39-40)
Another example is the prophecy of ‘the great
victory’ for Islam at the time when the
Prophet (pbuh) signed with the polytheists a Truce that even some of his
companions thought was a humiliating one to Islam and its followers (See
Chapter 48 of the Qur’an). The Qur’an was explicit on this victory where it
says: “Allah hath fulfilled the vision for His messenger in very truth. Ye
shall indeed enter the Inviolable Place of Worship [i.e.,Holy Mosque of Mecca],
God willing, secure, (having your hair) shaven and cut, not fearing. But He
knoweth that which ye know not, and hath given you a near victory beforehand.”
(48; 27) Naturally, that Truce proved very beneficial for the spread of Islam.
Thousands and thousands of Arabs joined the faith during in the following
months. In two years Muslims entered Mecca victoriously, to add a new page to
the glorious history of Islam.
A more
general prophecy is given in Chapter 41 about God’s promise to show His
portents to the unbelievers both in the universe and in themselves: “We shall
show them Our portents on the horizons and within themselves until it will be
manifest to them that it is the Truth…” (41:53)
"سنريهم آياتنا في الآفاق وفي أنفسهم حتى يتبين لهم أنه الحق
…"
Today, as we shall see shortly, scientific
discoveries in every field are giving more and more evidence to the truth of
this Qur’anic statement.
ث. Natural
Phenomena and Facts about the Universe
Many Muslim scientists, physicians and other
thinkers have shown that the Qur’anic statements (more than 1400 yeaago) about
natural phenomena and facts are being proven every day.
(There is a committee called “Committee of
Scientific Miracles in the Qur’an” at the World Muslim League in Mecca, and an
international conference was held in Egypt a few years ago under the title
“Medical Miracle of the Qur’an” where many issues have been discussed pointing
out the miraculous aspect of the Qur’an in dealing with the facts many of which
have only been recently discovered).
In the following, I will try to mention only
a few of the comments made by Muslim scientists:
(i) Process of Formation of the
Universe:
“The Qur’an presents in two verses a brief
synthesis of the phenomena that constituted the basic process of the formation
of the Universe.
n “Do not
the unbelievers see that the heavens and the earth were joined together, then
We clove them asunder and We got every living thing out of water. Will they not
then believe?” (21:30)
"أولم ير الذين كفروا أن السماوات والأرض كانتا رتقا ففتقناهما ، وجعلنا من الماء كل شيء حي
. أفلا يؤمنون"
n “Moreover
(God) turned to the Heaven when it was smoke and said to it and to the earth:
Come both of you, willingly or loth. They said: We come obedient.” 41:11)
( From many verses of the Qur’an, we understand that there are three groups of beings created: in the heavens, in the earth and between them. Examples of these verses include: “Unto Him belongeth whatsoever is in the heaves and whatsoever is in the earth, and whatsoever is between them, and whatsoever is beneath the sod.” (The Qur’an 20: 6; 25:59; 32:4; 50:38).
( From many verses of the Qur’an, we understand that there are three groups of beings created: in the heavens, in the earth and between them. Examples of these verses include: “Unto Him belongeth whatsoever is in the heaves and whatsoever is in the earth, and whatsoever is between them, and whatsoever is beneath the sod.” (The Qur’an 20: 6; 25:59; 32:4; 50:38).
"له مافي السماوات ومافي الأرض وما بينهما وما تحت الثرى"
(Bucaille,
1997: 138ff)
The constant expansion of the universe is
declared in the following verse: “We
have built the heaven with might, and We are expanding (it).” (51:47)
"والسماء بنيناها بأيد وإنا لموسعون"
(ii) The Sun and the Moon:
On the nature of the sun (as a source of light) and
the moon (a reflector of light) and their movements in exact courses, we find
many verses, such as the following: “Blessed be He Who hath placed in the
heaven mansions of the stars, and hath placed therein a great lamp [the sun]
and a moon giving light. And He it is Who hath appointed night and day in
succession(25:61-2, )
"تبارك الذي جعل في السماء بروجا وجعل
فيها سراجا وقمرا منيرا وهو الذي جعل الليل والنهار خلفة لمن أراد أن يذكر أو أراد شكورا "
"والقمر قدرناه منازل حتى عاد كالعرجون القديم
. لاالشمس ينبغي لها أن تدرك القمر ولا الليل سابق النهار وكل في فلك يسبحون"
It is noteworthy how the Qur’an refers to
“the rising place - Orient” and “the setting place- Occident” in the singular,
dual and the plural forms. Bucaille comments: “Further to the above reflections
on the sequence of day and night, one must also mention, with a quotation of
some verses from the Qur’an, the idea that there is more than one Orient and
one Occident…
“Anyone who carefully watches the sunrise and
sunset knows that the sun rises at different points of the Orient and sets at
different points of the Occident, according to the season.” (1997: 164)
(iii) The Water Cycle:
Many
verses are found in the Qur’an which accurately describe the water cycle as
well the existence of fresh water next to the salty water in the sea
.
“Say:
Do you see if your water were to be lost in the ground, who then can supply you
with gushing water.” (67:30).
"قل أرأيتم إن أصبح ماؤكم غورا فمن يأتيكم بماء معين"
n “Has
thou not seen that God sent water down from the sky and led it through sources
into the ground? Then He caused sown fields of different colours to grow.”
(39:21) " "ألم تر أن الله أنزل من السماء ماء فسلكه ينابيع في الأرض ثم يخرج به زرعا مختلفا ألوانه
" …
“Therein
We placed gardens of palm-trees and vineyards and We caused water springs to
gush forth.” (36:34)
"وجعلنا فيها جنات من نخيل وأعناب وفجرنا فيها من العيون"
“The importance of springs and the way they
are fed by rain-water conducted into them is stressed in the last three
verses…” This idea was not known to man until later in history. (Bucaille, P.
176)
There are three verses where the Qur’an
speaks about the separation of salty sea water and fresh river water, one of
which is: “(God) is the One Who has let free the two seas, one is agreeable and
sweet, the other salty and bitter. He placed a barrier between them, a
partition that it is forbidden to pass.” (25:53)
"وهو الذي مرج البحرين هذا عذب فرات وهذا ملح أجاج وجعل بينهما برزخا وحجرا محجورا
"
(iv) Reproduction and Human
Embryo:
There are many verses that speak about
reproduction in the vegetable kingdom and the development of the human embryo
in a manner that has amazed modern scientists.
“And He
it is Who hath created man from water, and hath appointed for him kindred by
blood and kindred by marriage…” (25:54)
"وهو الذي خلق من الماء بشرا فجعله نسبا وصهرا "
“Verily, We created man from
a product of wet earth; then placed him as drop (of seed) in a safe lodging;
then fashioned We the clot of a little lump, then fashioned WE the little lump
bones, then clothed the bones with flesh, then produced it as another
creation…” (23: 12-14)
"ولقد خلقنا الإنسان من سلالة من طين ثم جعلناه نطفة في قرار مكين ثم خلقنا النطفة علقة فخلقنا العلقة مضغة فخلقنا المضغة عظاما فكسونا العظام لحما ثم أنشأناه خلقا آخر فتبارك الله أحسن الخالقين" (المؤمنون : 12-14-
(
n “Lo!
Allah (it is) Who splitteth grain of corn and date-stone (for sprouting). He
bringeth forth the living from the dead, and is the bringer forth of the dead
from the living…” (6:95)
"إن الله فالق الحب والنوى يخرج الحي من الميت ومخرج الميت من الحي"
“Glory be to Him Who created
all the sexual pairs, of that which the earth groweth, and of themselves, and
of that which they have no knowledge.” (36:36) "سبحان الذي خلق الأزواج كلها مما تنبت الأرض ومن أنفسهم ومما لايعلمون (يس: 36)
“And We
send the winds fertilising…”(15: 22) " وأرسلنا
الرياح لواقح "
(v) Pairs in the Creation:
The
Qur’an declared that there is a pair of everything in nature, “And of
everything We created pairs.” (51:49)
A Muslim scientist says: “W now know that
this applies to the whole animal kingdom; the hugest creatures as well as the
infinitesimally small, i.e. viruses, bacteria and microbes all being in pairs.
Pairity [sic.] also applies to plants that have stamens carrying pollen (male)
grains and carpels whose ovule carries (female) eggs, a fact that was not known
at the time of the revelation of the Qur’an: “…and fruit of every kind He made
in pairs, two and two.” (13:3)
“Pairity even applied to solid matter. On the
smaller end, we have atoms consisting of positively charged protons and
negatively charged electrons, in pairs… On the other end of the scale, in the
universe at large, cosmic bodies are believed to have their ‘negative’
counterparts, the so-called ‘black holes.’” (Haroun 1997:910)
(vi) Skin as the Element of
Feeling Pain:
Many
scholars have pointed out the miraculously accurate statement in the Qur’an
when it spoke of the skin being the element of feeling pain in the following
verse: “Lo! Those who disbelieve Our revelations, We shall expose them to the
Fire. As often as their skins are consumed We shall exchange them for fresh
skins that they may taste the torment. Lo! Allah is ever Mighty, Wise.” (4:56)
"إن الذين كفروا بآياتنا سوف نصليهم نارا .كلما نضجت جلودهم بدلناهم جلودا غيرها ليذوقوا العذاب إن الله كان عزيزا حكيما "
(For more examples and detailed discussions,
see Bucaille, Deedat, Haroun, al-Sha’rawi, Soliman.)
V. Legislation and Other Teachings
Many of the teachings the Qur’an regarding
social relations, family life, eating, hygiene, crime and punishment are
proving superior to any other system, despite the objections raised by the
enemies of the faith or some ignorant so-called Muslims. Clearest among these
are the penalties for murder and other crimes; laws related to marriage
(including polygyny or multiplicity of wives) and divorce; prohibition of
intoxicants, games of chance, usury, and pig’s meat. If we take the case of
intoxicants (alcoholic drinks and drugs), for example, we know that a great
percentage of fatal accidents and crimes are caused by them, one way or
another.
Each one of these areas requires whole
lectures of its own, but I am sure any unbiased person can easily see the
superiority of Islamic teachings on these subjects.
VI. Numerical and Mathematical Aspects
Even before the first successful attempt of
using the computer to study the Qur’an from a mathematical point of view (in
the U.S. in the late sixties or early seventies), many Muslims made statistical
studies of the Qur’an, noting its number of words and letters, for example, and
deciding on the exact middle word in the Book.
In the second half of this century, some
Muslim scholars have been pointing out to certain unique numerical aspects of
the Qur’an. They point out, for example, that the basmalah
(“bismi-Llaahi-RraHmaani-RraHiim”) consists of 19 letters and that the total
number of the chapters of the Qur’an (114) is divisible by 19. We also notice
that there is one Surah which does not begin with basmalah, yet the total
number of basmalahs is 114, because it is found inside one Chapter of the
Qur’an (27:3).
In the surahs (chapters) that begin with a
certain letter (such as Saad, Qaaf, Nuun), the frequency of that letter is
found to be much higher in that particular surah than anywhere else in the
Qur’an.
It has also been pointed out, as mentioned
earlier, that the 800 most frequent words of the Qur’an make up about 87% of
the text of the Book. (A study by Dr. M. Abul-Futouh made at the Arabic Language
Institute, King Saud University, Riyadh, and published by Librairie du Liban,
Beirut.)
خ. Preservation of the Qur’an
One
of the indisputable facts about the Qur’an is that it is has been preserved
intact (as promised by God (Qur’an 15:9)), since its revelation more than 1400
years ago, without any alterations to its text. It has been preserved through
different means:
(a) By Muslims: The Qur’an
is the only book in the world which has been memorized by millions of people
all over the globe and throughout the ages, even by children who have no
knowledge of Arabic. It is also probably the only scripture that was committed
to writing in the days of the messenger who brought it. The Qur’an was also the
motive for the development of many sciences of the Arabic language: phonetics,
grammar, rhetoric, lexicology. Most of these linguistic sciences started as
means of preserving the correct recitation and understanding of the Qur’an.
(b) By non-Muslims: Even many
non-Muslims have one way or another been serving the Qur’an, such as by
translating its meanings, preparing indexes and concordances for it and
printing it, regardless of their true motives for so doing.
Conclusion
The subject of the miraculous aspects of the
Qur’an is indeed a very vast field of investigation that requires encyclopedic
knowledge and deep understanding of various areas of study. I tried to touch on
some of these areas in the last few pages, pointing to some of the linguistic,
scientific, historical, legislative and numerical aspects, besides the internal
and external consistency of the Book and its preservation. It is my hope that
this will help explain the meaning of the Qur’an being “the Miracle of
Miracles”.
English References
1.
Books:
Arberry, A.J. (1964) The Koran Interpreted.
Oxford: Oxford University Press.
Bucaille, M. (n.d.) The Qur’an and Modern
Science. Riyadh: WAMY.
Bucaille, M. (1997)
The Bible, the Qur’an and Science. New Delhi: Islamic Book Service.
(Originally published by American Trust Publications, Indianapolis, Indiana,
USA.)
Bucaille,
M. What is he Origin of Man? Tr. by A.D. Parnnell and Author. Paris:
Seghers.
Haroun,
N.A-S. (1997). Why Islam? Proofs of Modern Science, 2nd Ed.
Tr. Revised by Prof. M. Ghali. Cairo: Publishing House for Universities.
Hussain,
I. B. (1996) The Astonishing Truths of the Holy Quran. London: Ta-Ha
Publishers Ltd.
Al-Sha’rawi,
Sheikh Muhmmad.(n.d.) The Miracle of the Qur’an. Translated by
Al-Serougii. London: Dar Al-Taqwa Ltd.
Soliman,
Ahmad M. (1995) Scientific Trends in the Qur’an. Rev. Ed. London: Ta-Ha
Publications.
2.
Videotapes:
Islam and Present Day Civilization
(Abdul-Majid Al-Zindani)
Islam and the Sciences
Qur’an and Science
Al-Qur’an : A Miracle of Miracles (Ahmad
Deedat)
Qur’an and the Computer (Ahmad Deedat)
(The above videos are available from:
International Islamic Dawah Centre, London)
مراجع عربية:
أبو
السعود
، رفيق : إعجازات حديثة علمية ورقمية في القرآن . دمشق : دار المعرفة ، 1997.
الباقلاني : إعجاز القرآن . تحقيق السيد أحمد صفر. القاهرة : دار المعارف.
بن نبي ، مالك : الظاهرة القرآنية . ترجمة عبدالصبور شاهين . القاهرة : دار
العروبة
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الجرجاني ، عبدالقاهر. دلائل
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الموسوعات.
دراز ، محمد
عبدالله . النبأ
العظيم : نظرات
جديدة
في
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الثقافة
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1985.
الرافعي ، مصطفى
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القرآن / القاهرة: مطبعة
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الرماني ، الخطابي،
الجرجاني : ثلاث
رسائل
في
إعجاز
القرآن (حققها
وعلق
عليها
محمد
خلف
الله
ومحمد
زغلول
سلام) القاهرة : دار
المعارف.
الشعراوي ، محمد متولي : دروسه في تفسير القرآن العظيم المصورة (فديو) والمنشورة.
نوفل ، عبدالرزاق : معجزة الأرقام والترقيم في القرآن الكريم. القاهرة .
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