Miracles of Quran

[Doubting Tom 0]

Here is my contention regarding the claims of miracles in Quran.

Firstly, linguistic miracle: This is a an untestable claim as literary beauty is a subjective matter, and what's beautiful for  one need not be so for another.

Secondly, lack of contradictions: Writing a book without contradictions isn't a superhuman feat. There are many books without contradictions - all of them  are not divine. Moreover, the apparent contradictions have been explained away using the principle of abrogation, which further weakens the argument.

Lastly, the concept of preservation: Caught up between confusing theories of 7 Ahrufs, 10 Qirat and innumerable trivial differences between these readings - I think that claim too rests on shaky grounds.

I would like to hear your opinions on them.

[dieamuslim 2]

On 30/11/2020 at 5:37 PM, Doubting Tom said:

Here is my contention regarding the claims of miracles in Quran.

Firstly, linguistic miracle: This is a an untestable claim as literary beauty is a subjective matter, and what's beautiful for  one need not be so for another.

Secondly, lack of contradictions: Writing a book without contradictions isn't a superhuman feat. There are many books without contradictions - all of them  are not divine. Moreover, the apparent contradictions have been explained away using the principle of abrogation, which further weakens the argument.

Lastly, the concept of preservation: Caught up between confusing theories of 7 Ahrufs, 10 Qirat and innumerable trivial differences between these readings - I think that claim too rests on shaky grounds.

I would like to hear your opinions on them.

 

How could you say all of this, when you're a Muslim?!!

 

[Absolute truth 126]

 

[Absolute truth 126]

The Miracle of the Quran for non-Arabs !

By karkooshy

 

One of the proofs for the prophethood of Muhammed ﷺ is the Quran, which is an imitable literary miracle of unrivaled eloquence. However, the miraculousness of the Quran is very difficult to realize for someone who is not specialized in Arabic, never mind someone who does not speak Arabic at all! Such a person would not be qualified to judge the literary quality of the Quran, nor be able compare it with other literature in order to determine its imitability. Fortunately, there are ways around this problem.

One can appreciate the miraculousness of the Quran, even if one does not speak Arabic, by considering the following three facts:

First: the Quran challenges Prophet Muhammed’s opponents (the pagan Arabs) to disprove its miraculousness, by getting together and producing a chapter that rivals the eloquence of any of its chapters:

وَإِن كُنتُمْ فِي رَيْبٍ مِّمَّا نَزَّلْنَا عَلَىٰ عَبْدِنَا فَأْتُوا بِسُورَةٍ مِّن مِّثْلِهِ وَادْعُوا شُهَدَاءَكُم مِّن دُونِ اللَّهِ إِن كُنتُمْ صَادِقِينَ
And if you doubt about what We have revealed to Our slave,
roduce a chapter like it, and call upon your supporters other than Allah, if you are truthful^[1].

Second: The pagan Arabs were expert poets. Likely, the best in the Arabic language in all of history. To this day, Arabic linguists use pre-Islamic as a template for grammatical and linguistic rules. This is proof that Prophet Muhammed’s opponents were competent, and that it is nomically necessary for them to have been able to meet the Quranic challenge.

Third: Prophet Muhammed’s opponents were heavily invested in destroying Islam, and disproving his prophethood. The pagan Arabs imprisoned, tortured, and killed many of the early Muslims. They even engaged in wars against Prophet Muhammed ﷺ and his community. Wars where those pagans spent much time, much money, and risked their very lives, in order to stop the spread of Islam.

With the above in mind, we argue:

• • If a claimant to prophethood is aided by a negation of nomic necessity, then he is a true prophet.
  • Muhammed ﷺ is a claimant to prophet who was aided by a negation of nomic necessity.
  • Therefore, Muhammed ﷺ is a true prophet.

As for the first premise, it is true because God is the creator of normalcy. So His aiding a claimant to prophethood by negating normalcy for him, signals His support for this claimant. More on this here.

As for the second premise- Muhammed ﷺ is a claimant to prophethood who was aided by a negation of nomic necessity- this is actualized in the pagan Arabs’ inability to address the Quranic challenge. For if the pagan Arabs were able to fulfill the Quranic challenge, and given their extreme desire to destroy Islam, they would have spared themselves the time, money, and the risks of death in battle, and they would have simply cooperated with one another in order to produce a text which rivaled the Quran literarily. But they did not, and Islam ultimately prevailed^[2]. Thus, the Quran resulted in a negation of nomic necessity. Namely, the inability of the pagans to address its challenge, when they should have been able to do so.

To make the above clearer, Imam Al-Baqilani^[2] compares the failure of the pagans in addressing the Quranic challenge, to a prophet who challenges his opponents to move their hands, when God prevents them from this act for the timeframe of the prophet’s challenge. This is a negation of nomic necessity for those people, and proof for this prophet’s prophethood. Likewise, God preventing the pagans from being able to address the Quranic challenge, is a negation of nomic necessity for them, and proof for Muhammed’s ﷺ prophethood.

Therefore, Muhammed ﷺ is a true prophet.

https://islamic-life-forum.blogspot.com/2018/01/the-miracle-of-quran-for-non-arabs.html

[Absolute truth 126]

Secondly, Quran simply states the fact that

i.e If human were the author of the Quran, you would find much Ikhtilaf which linguistically signifies;

 

"The disagreeing, differing, or varying, in state or condition or quality, &c.; being dissimilar, different, diverse, various, incongruous, discordant, or dissentient:] اختلف is the contr. of اِتَّفَقَ; (Ḳ, TA;) and is said of anything that is dissimilar [in the parts or members, &c. of which it is composed]; as alsoتخالف↓. (TA.) You say,تخالف↓ الأَمْرَانِ [and اختلف الامران], i. e. لَمْ يَتَّفِقَا [The two things, or affairs, or cases, were, or became, dissimilar,, &c.]. (TA.) And اختلفوا andتخالفوا↓ (Mgh, Mṣb) [They disagreed,, &c., فِى أَمْرٍ in a thing or an affair or a case;] every one of them took to, or held, a way, or an opinion, different from, or contrary to, that of another: (Mṣb:) both signify the same. (Mgh.) It is said in a trad., سَوُّوا صُفُوفَكُمْ وَلَا تَخْتَلِفُوا فَتَخْتَلِفَ قُلُوبُكُمْ [Make ye your ranks even when ye place yourselves to pray together, and be not dissimilar in your positions, for in that case your hearts would disagree]; meaning, when one of you advances, or stands, before another in the ranks, your hearts will be affected, and disagreement in respect of friendship and amity will arise among you: or, as some say, it means, your hearts will be made to recoil: or the صُورَة [or specific character] of your hearts will become changed into another صورة. (TA.) [Hence,] اِخْتَلَفَتْ عَنْ أَنْوَائِهَا, said of stars: see 4, near the middle of the paragraph.

 

Also The being complicated, intricate, or confused. (KL.) [You say, اختلف الأَمْرُ بَيْنَهُمْ The affair, or case, was, or became, complicated, intricate, or confused, so as to be a subject of disagreement, or difference, between them: a phrase of frequent occurrence.]"

 

[Absolute truth 126]

Have a look
https://islamic-life-forum.blogspot.com/2014/08/the-7-ahruf-10-qiraat-of-quran.html