Is There No Deficiency or Contradiction in Religions? Then Why So Many Differences?

Undoubtedly, given the numerous disagreements among the followers of various religions, it cannot be said that there are no deficiencies or contradictions within them. For whenever two people disagree on a matter, the truth must belong to one of them—not both.

If this is the case, how can it be claimed that all religions have been sent by God—the One who is All-Knowing of every affair—while they contain so many differences? If these religions truly originate from God, then there should be no contradiction among them, nor should they have led humanity into such divisions, disputes, and even wars.

However, the answer is:

The reality is that since the day God created h umankind and placed man upon the earth to prove the worth of his existence, human intellect has developed gradually—from a primitive and limited state toward higher levels of understanding. This progression resembles that of a newborn child who must learn and gain experience. The child’s intellectual journey begins by learning to speak through parents and those around him. After several years, when his analytical capacity matures, he attends school, learns reading and writing, and then advances to understanding basic mathematical formulas and simple sentences. As he climbs the educational ladder, he learns more complex concepts and formulas. Eventually, if he continues successfully on this path, he may become a skilled and beneficial physician for humanity.

Yet, do all children learn to read and write? Do all of them grasp complex mathematical formulas one day? Do all become good physicians? Certainly, the answer is not the same for everyone.

Some may refuse to study at all; others may study only a little and then stop. Some may even obtain a medical degree through deceit or wealth, without true knowledge or skill, thus endangering lives and seeking only profit. In contrast, another may study diligently, persevere with determination, and become a competent physician devoted to saving lives and serving humanity.

If one person becomes an excellent doctor through effort and another fails due to laziness or neglect, is the flaw in the science of medicine itself? Of course not. The science of medicine guides both individuals toward the same goal—it is they who choose whether or not to follow the correct path.

Let us return to the main point:

From the moment humankind entered this world, human thought has continuously evolved. In every era, God has sent, through His prophets, a religion suited to the intellectual capacity of the people of that time, in order to further their growth and to perfect the set of laws that lead them to happiness. Each religion, in its own age, served as a complement to the one before it. The truth is that the later religions have completed and perfected the earlier ones. All prophets informed their followers that they must accept and follow the prophets who would come after them, until the mission reached the final Prophet—whose religion would be the completion of all previous religions, guiding humanity to the highest stage of happiness, freedom from evil, and attainment of all virtues.

However, with deep regret, due to the base nature of worthless individuals, the religion of the prophets was often distorted after their passing by treacherous, self-serving, and ambitious people. These individuals sought to serve their own malicious interests by diverting people from the truth of the religion and shaping human thought according to their own desires, bringing it under their control and dominion. The expelled Satan, who has sworn not to relent in his enmity toward humankind, has continually aided them in this endeavor.

After many years following the passing of each prophet, only a small portion of their teachings and recommendations remained—and even that was preserved by a few devoted individuals who tried to protect their religion from the assaults of thieves and distorters. As a result, when a new prophet appeared—whose mission was to complete the previous religion—the followers of the older faiths often refused to accept the new faiths.

They were even hositile toward prophet, and in some cases, went so far as to kill him. Indeed, human nature is such that when a person follows Satan, they can become like a stubborn child who says, “Now that I have learned to read and write, that is sufficient for my eternal happiness.” If caring teachers try to explain that more knowledge and guidance are necessary, the child might react violently, even throwing stones and causing harm. Why? Because he is obstinate and unwilling to change his life. Because change always requires effort, and his intellect and capacity may not extend beyond his current understanding.

Therefore, the source of these differences lies with the followers of religions, who, driven by base desires and worldly interests, distorted their faiths, leaving only a small portion of the original truth intact over time. Consequently, all prophets, in essence, called people to a single truth: belief in the One God and adherence to the laws established by the religion for human happiness. If all the prophets were gathered in one place, they would have no disagreement regarding the truth—unlike their followers.

Does God not Protect His Religion from Distortion?

Since God’s will has been to provide humanity with higher teachings in every era, He did not preserve the older religions completely from distortion or the loss of their educational content. This is because His purpose was for humanity to reach higher levels of intellect and knowledge through the newer religions. Consequently, today we see many religions whose followers have numerous unanswered questions, as only a small portion of their original teachings has survived, which is insufficient to meet their needs.

However, in the case of Islam, the situation is entirely different. As the religion of the final prophet, it was necessary for Islam to provide guidance to humanity until the end of life on Earth. Therefore, God has willed that this religion be preserved from distortion until the end of time.

Question: Has Islam been preserved from distortion? If so, why do Muslims still disagree among themselves?

What we mentioned regarding the followers of other religions also applies, to some extent, among the followers of Islam. Ambition and malice among corrupt individuals have divided its adherents into numerous groups. However, Islam differs from other religions. Unlike other faiths, the teachings of Islam have been preserved, and only a diligent seeker needs to make a little effort to access them.

Islam is a comprehensive religion sent to humanity by the final Prophet. Prophets always brought a miracle with them to prove their prophethood. A miracle is a phenomenon that humans are incapable of producing, such as raising the dead, restoring sight to a blind person instantly, or curing a severe disease immediately. Since humans cannot create such phenomena, anyone who performs them must possess power granted by a force above all other powers—namely, the One God, who holds all authority. The miracles of each prophet corresponded to the concerns of the people in their time. For example, Jesus (peace be upon him), during a period when medical knowledge was highly valued, revived the dead or instantly restored the sight of the blind, thus proving his prophethood. Moses (peace be upon him), at a time when magic and sorcery fascinated people, threw down his staff, which turned into a real serpent and swallowed the illusions created by the magicians—illusions made of ropes and strings that only appeared as snakes to the people’s eyes—and then it returned to its original form as a staff. Everyone, especially the magicians, realized this was a true miracle, because no ordinary staff could swallow anything. Moses also displayed a white light from his hand, which was remarkable in an era without electricity or any natural means of producing such light.

All prophets had signs and miracles that clearly demonstrated they were chosen servants of God.

However, the Prophet of Islam (peace be upon him and his family), since his religion is eternal, had to be granted an eternal miracle as well.

If Jesus (peace be upon him) once revived the dead or restored the sight of a blind person, how could we, living in later times, truly believe it? Therefore, God granted the final Prophet a miracle that would remain accessible and understandable to people of future generations, so that they could recognize its miraculous nature and not claim, “We did not live in the time of the Prophet, so we could not witness his miracle.”

The Prophet of Islam, in addition to performing numerous miracles during his lifetime—miracles no less remarkable than those of previous prophets—was granted a unique and eternal miracle: the Qur’an. Indeed, those who seek to reach the highest levels of human intellectual and spiritual understanding require a miracle of knowledge—one that can be comprehended by reason in future generations, not merely seen by the eyes of people in a specific time.

Yes, the Qur’an, the only complete heavenly book preserved from all types of distortion, is itself a lasting miracle, and we will demonstrate its miraculous nature in due course. For hundreds of years, scholars and thinkers have not been able to find even a single contradiction in it. Throughout history, when important books were written, attempts to copy them over time inevitably produced dozens of different versions. Yet the Qur’an, which exists in every Muslim home and is widely known among them, exists in a single, unchanged version. This, by itself, is a miracle: for 1,447 years, a book has remained untouched despite the passage of time and countless historical changes.

But this is not the only aspect of Islam that has ensured its preservation.

The earth of God must never remain without a representative from Him—someone to whom people can turn with their questions and through whom they may understand the truth of matters. After the final Prophet, God’s religion was perfected, meaning that everything humanity needs to attain happiness has been provided within its laws. However, religion, like an advanced university textbook, becomes meaningless without a teacher. Therefore, if the Prophet were no longer present in this world, the religion itself would gradually be lost.

Thus, by God’s command, the Prophet appointed twelve successors after himself—each identified by name and distinct signs—chosen to guide the people of succeeding generations. These individuals possessed the same divine knowledge as the Prophet; the only distinction was that the Prophet was the bearer of revelation and the final messenger, whereas they were its interpreters, guardians, and preservers of its teachings. In the Qur’an and Islamic texts, these individuals are referred to as Imams—leaders and rightful authorities over the people—those endowed with complete knowledge of the Qur’an and its true interpretation. The last of them is the very one we introduce to you on this website: The Savior of Humanity, who will establish everlasting justice on earth and fulfill the ultimate purpose of all the prophets throughout human history.

And these twelve successors, the first of whom was Ali ibn Abi Talib—the cousin of the Prophet of Islam—and the remaining eleven being the children of Ali and Fatimah, the daughter of the Prophet, were introduced by the Prophet by name and signs, even though some of them would live decades or even centuries after his time. This was so that after the Prophet’s passing, people would know how to preserve their religion and from whom to learn its true teachings.

Yet, once again, the base nature of worthless individuals prevented humanity, for many years, from realizing the ultimate goal set by all the prophets.

After certain individuals—whose names and deeds are not to be mentioned here—poisoned the Prophet of Islam, in the final moments of his life, he requested pen and paper to once again write down what he had spent years teaching his nation, so that after his passing, people would know to whom they should turn for religious guidance and for attaining happiness in this world and the hereafter.

However, those same individuals, who had long awaited the Prophet’s death to carry out their malicious plans, accused him of delirium and prevented him from recording his will for his people. This marked the beginning of a dark period lasting several centuries, during which humanity was deprived of achieving true happiness and the governance of the Divine Savior on earth.

It was this very moment that led to the shedding of millions of lives over the following centuries, as humanity was denied the rule of justice by the Divine Savior and deprived of security and true prosperity.

The gathering around the Prophet’s bedside erupted into dispute and conflict, and those individuals achieved their goal: they prevented the Prophet from writing that crucial document in his final moments, which would have once again emphasized that after him, people must turn to his rightful successor, Ali ibn Abi Talib—the Prophet’s cousin and possessor of all the Prophet’s knowledge.

Shortly after the Prophet’s passing, a few days had not even gone by when Ali ibn Abi Talib’s house was attacked. He was told that he must accept Abu Bakr—a man neither learned nor divinely appointed—as the Prophet’s successor and pledge allegiance to him.

How astonishing is the ignorance of the people!

Just a few days earlier, at a place called Ghadir Khumm, the Prophet had declared in the presence of 120,000 people that after him, Ali ibn Abi Talib was divinely appointed as his successor and that they must follow him. How these people gathered around a man entirely unfit for this position, seeking to preserve their worldly interests and prevented humanity from benefiting from the light of God?

Very soon, however, the people closed their eyes to the Prophet’s guidance and ignored his commands. This mirrors what the Israelites did to Moses: when Moses ascended Mount Sinai to commune with God, after a few days, the Israelites followed a man named Samiri and made a golden calf to worship instead of the One God, disregarding the instructions of Aaron, Moses’ brother and appointed successor during his absence.

Yes, the people chose to turn the divine religion into a tool for monarchy, governance, and worldly desires!

From this point, the divisions among Muslims began. A very small number remained faithful to the words and commands of the Prophet and stayed devoted to the twelve successors of the Prophet. The majority of Muslims, however, followed a false successor, contrary to the Prophet’s instructions. Consequently, Islam fragmented into various groups with differing beliefs and rulings, while the true essence of the religion remained in the hands of the few who followed the rightful successors of the Prophet—and it has remained with them to this day. What survives today of Islamic law, encompassing hundreds of volumes, is the result of the tireless efforts of the Prophet’s successors. Although always under the scrutiny of the ruling powers of their times, and accessible to only a few, they preserved and transmitted these teachings for those who seek the correct path, aiming for happiness in this world and eternal bliss in the life beyond. Furthermore, over 80% of knowledge—whether in medicine, physics, worldly sciences, or the metaphysical sciences concerning life after this world—has yet to be fully revealed to humanity. This will be made manifest by the last successor of the Prophet, who possesses all miracles and knowledge. We hope to witness and live in his era.

How Can One Understand the Difference Between Islam and Other Religions?

Wise individuals always have much to say, and the greater a person’s knowledge, the more they have to share. Exploring the world’s religions today is not as difficult as it once was, thanks to access to the internet and thousands of digital books. Researching and studying various religious sources is far easier now than it was in the past. However, what you will soon realize is how limited the knowledge in most religions truly is. Despite millions of followers, anyone genuinely seeking the truth will find it impossible to obtain answers to all their questions from the religion they follow. Islam, on the other hand, is rich and abundant in knowledge—so vast that a single human lifetime may not suffice to learn it all. This is a defining feature of a religion that God intended to remain eternal. Despite all the efforts of devils and enemies of Islam to destroy it, immense knowledge and guidance have been preserved. When the Savior of Humanity appears, more than 80% of the remaining knowledge will be revealed by this divinely guided man, elevating humanity to the highest level of perfection and true happiness.

Among the numerous topics extensively addressed in Islam—which we may cover in the Q&A section of this website—are the following:

1. The reason for the creation of the universe.

2. The process of the creation of the human soul.

3. The history of human souls before entering this world.

4. The reason for entering this world.

5. The causes of different life circumstances, including poverty, wealth, health, and physical defects at birth.

6. The purpose of life.

7. The fate of humans after death.

8. Correct knowledge and understanding of God, the Creator of the universe.

9. Understanding the characteristics of realms beyond this world.

10. A complete program for personal and social life.

11. A complete guide to worship and proper, dignified relations with God.

12. Correct and detailed guidance on marriage, family life, and child-rearing.

13. Comprehensive knowledge about the human soul and treatment of spiritual and psychological ailments.

14. Complete teachings on ethics and the attainment of human virtues.

15. Detailed information on personal hygiene, cleanliness, and purity.

16. A precise and comprehensive program regarding the consumption of wholesome and permissible foods on earth, and the prohibition of harmful, impure, or forbidden foods.

17. Complete guidance and recommendations on human rights, respect for individuals’ dignity, and the full rights of women.

18. A comprehensive framework for governance based on justice, ensuring the rights of all members of society.

19. Complete guidance on punitive measures to deter criminals and oppressors, establishing security within human communities.

20. Comprehensive guidance on ethical commerce and trade, conducted with justice and without infringing on the rights of others.

21. Proper guidance on forming friendships based on honesty, integrity, and social life rooted in kindness and love.

In summary, all that a human being needs for true happiness and prosperity in this world and the Hereafter is encompassed within these teachings. All of this knowledge, in its complete, correct, and comprehensive form, is in the possession of the Savior of Humanity—the last successor of the Prophet of Islam, Imam Mahdi (may God’s blessings be upon him and his pure forefathers). After his appearance, these teachings and programs will be implemented throughout the entire earth.

How Is It Proven That Islam Is the True Religion?

We claim that Islam is the most comprehensive heavenly religion. When we examine all religions, we see that the miracles of the prophets were tied to their presence in this world and, therefore, are not directly perceivable or verifiable by people today. However, the central miracle of Islam is the Qur’an—a miracle that remains accessible and understandable to any rational mind even today. Demonstrating the miraculous nature of the Qur’an requires a detailed and comprehensive discussion, which will be presented later in a full-length article. Before delving into that, it is important for readers to understand that if the miraculous nature of the Qur’an is established, several key points are also proven:

1. We stated that a miracle is a phenomenon that human beings are incapable of producing. Therefore, if such a phenomenon occurs, it demonstrates the existence of a power beyond all other powers—God. Thus, the existence of God is established.

2. If it is proven that the Qur’an is a miracle and has been sent by God, then the correctness of all its content—which comes from God—is also established.

3. The one who served as the intermediary to bring this Qur’an to us from God is thereby proven to be His messenger and prophet. This is because he delivered a phenomenon beyond human capability, which could only have been brought by God. Therefore, he is the true Prophet of God, through whom God sent this miracle to humanity.

4. All the statements of the one who brought this Qur’an serve as proof and evidence for us. This is because God never grants His prophethood or miracle to a person whose words are false or contrary to the truth.

5. By proving the miraculous nature of the Qur’an, we obtain a key that opens the way to a higher path for acquiring correct knowledge through the Qur’an, the Prophet, and the Prophet’s successors. This is a path we can confidently follow, knowing with certainty that it is the true path ordained by God for us.

We now draw your attention to a comprehensive article on proving the miraculous nature of the Qur’an, written in clear and accessible language suitable for all readers by one of the greatest scholars of Islamic sciences.

A Detailed Article on the Proof of the Miraculous Nature of the Qur’an              

It has always been affirmed that the Qur’an is a miracle. But on what basis has this been established? Is this assertion correct and authentic? Can this be derived from the Qur’an and narrations, or not? And if it is true, what benefit does the miraculous nature of the Qur’an have for humanity?

God willing, in this chapter we shall answer all of the above questions for our respected readers.

“The Miraculous Nature of the Noble Qur’an”

On the 27th of Rajab, 1410 AH, the anniversary of the mission of the Seal of the Prophets (peace be upon him and his family), I attended the second research conference on the sciences and concepts of the Qur’an, organized by Dār al-Qur’ān al-Karīm in Qom.

This conference was convened to investigate the miraculous nature of the Qur’an. Numerous researchers and professors from both seminaries and universities across the country attended the center Dār al-Qur’ān al-Karīm. The lectures and commission discussions were extremely rich and valuable. Each distinguished scholar and interpreter of the Qur’an, gathered together from the Shiʿi world, presented insights on the various aspects of the Qur’an’s miraculous nature.

I, too, as one of the members of this conference and occasionally selected to serve on the presidium, presented my discussion under the title “Aspects of the Miraculous Nature of the Qur’an” at this conference. It was published during the same event and distributed among the invited scholars and researchers. In this introduction, we present those insights as responses to the questions outlined above.

“The Meaning of Miracle”

In my view, the best understanding of a miracle is precisely what God Almighty has indicated in the Qur’an, in verses such as Sūrah al-Baqarah verse 23, Sūrah Yūnus verse 38, Sūrah Hūd verse 13, and Sūrah al-Isrā’ verse 88 where He says:

Even if jinn and humans were to join forces, they could not produce anything like this Qur’an.

Because the term muʿjizah (miracle) is derived from ʿajz, meaning incapacity or inability. Thus, a miracle is a phenomenon that all natural means are incapable of producing, and any rational mind would recognize that such a phenomenon cannot be attributed to nature.[1]

And in scientific or technical terms, a miracle is an agent and is derived from inability; meaning, anyone except God who is its doer, others are unable to do it.[2] 

Therefore, if the jinn and humans—two rational and thinking beings in the created universe—cannot produce a book like the Qur’an, it follows a fortiori that all other creatures, which are inferior to these two categories and lack intellect and reason, are likewise incapable of producing a book like the Qur’an.

Thus, the Qur’an, through these statements and verses—which commentators refer to as the verses of challenge (āyāt al-taḥaddī)—establishes for itself the meaning of a miracle. It declares that it is a miracle, and that no one except God can produce anything like it.

“The Benefit of Proving the Qur’an’s Miraculous Nature”

If we are able to demonstrate that the Qur’an is indeed a miracle, just as the Qur’an itself claims, then we have thereby established the existence of God and provided one of the strongest proofs for God’s existence.

For if it is shown that no force in the created universe can bring about such a phenomenon, while it clearly exists, then we must conclude that a supernatural, omniscient, and wise power capable of producing a Qur’an—which even the most learned of jinn and humans cannot reproduce—must exist. This omnipotent, knowledgeable, and able force can be none other than God Almighty.

Moreover, through this, the mission of the Noble Prophet (peace be upon him and his family), who brought this miracle from God, is also established, for the essence of prophethood is precisely this.

Furthermore, it is inconceivable that God would grant such an extraordinary display of power to someone who had falsely claimed prophethood.

Thirdly, the content and knowledge of the Noble Qur’an are validated entirely. Once it is established that the Qur’an is from God, all its words must be true, and consequently the door to true knowledge is opened for us. Considering that the Qur’an contains all sciences, knowledge, and truths, this bestows upon us an immense intellectual and spiritual wealth, opening the door to the comprehensive knowledge of the Qur’an.

Thus, you can see that by establishing the miraculous nature of the Qur’an, three essential matters of faith—Tawḥīd (the Oneness of God), Nubuwwah (Prophethood), and the authenticity of the Qur’an—are firmly established for us

 “Proving the Miraculous Nature of the Qur’an”

Some interpreters, regarding the noble verse 23 of Sūrah al-Baqarah, which states:

"And if you are in doubt concerning what We have revealed to Our Servant, then produce a sūrah like it and call your witnesses other than Allah, if you should be truthful,"

It has been noted that the pronoun “like it” may refer to the Noble Prophet (peace be upon him and his family), or to the Qur’an itself, or to both.

It may be understood that the meaning of the verse is: if the jinn and humans were to unite, shoulder to shoulder, to produce something like the Qur’an, they could not, in which case the pronoun (like it) refers to the Qur’an.

Alternatively, it may also be understood that if someone were to claim that a sūrah of the Qur’an could be produced naturally by a Prophet who had not studied or acquired knowledge from anywhere, this would be impossible and contrary to nature, in which case the pronoun (like it) refers to the Prophet (peace be upon him and his family).

Therefore, the taḥaddī (challenge) of the Qur’an—which means confronting an opponent and rendering them powerless—applies both to producing something like the Noble Prophet (peace be upon him and his family) and to the miraculous content of the Qur’an itself.

In clearer terms, the Qur’an is miraculous in two respects

First: pertains to the unique qualities of its transmitter, the Noble Prophet (peace be upon him and his family), who was unlettered and had not learned or acquired knowledge from anyone or anywhere. Because, in this particular verse, which uses the expression (like him), it is clearly intended to refer to a Prophet who had not studied and had not learned from anyone.

Second: considering the depths of its scientific knowledge, research, prophecies, eloquence, and literary excellence, it becomes completely clear that even if jinn and humans were to join forces, shoulder to shoulder, they could not produce anything like it.

This is further supported in Sūrah Yūnus, where God says: “Fa’tū bisūratin mithlih” (“Produce a sūrah like it”), without (min), which here clearly refers to a sūrah from the Qur’an itself.

Thus, in this section, our discussion is divided into two chapters:

(First)

The Miracle of the Qur’an with Respect to the Qualities of Its Transmitter

Undoubtedly, and according to all historians, the Noble Prophet (peace be upon him and his family) claimed that he had not studied and had not learned from anyone except God Almighty.

If we can establish the truth of this claim, then without doubt, the production of the Qur’an by such an unlettered individual is a miracle.

Proving this is quite straightforward and does not require deep scientific or philosophical argumentation. It is sufficient to briefly review the historical, geographical, and social conditions of Mecca at the time of the Prophet’s mission. By considering the circumstances of Mecca at the time of the Noble Prophet’s (peace be upon him and his family) mission, it becomes evident that he was unlettered and had not learned from anyone.

Thus, here we will explain this matter through seven simple preliminary points.

Preliminary One:

The city of Mecca could not have been very large in that era, unlike today.

The life of any society, especially in those times, depended on the amount of water available in their region.

Undoubtedly, at that time—and even today—the only water source in Mecca was a single well, known as the Well of Zamzam. At that time, water was drawn from this well using buckets and ropes, and it was through this limited supply that the people and their animals survived in the hot, arid climate.

Unlike today, they did not have motorized pumps, piping systems, electricity, or even the means to extract large quantities of water from the well efficiently for a substantial population. Moreover, the terrain of Mecca is rocky and mountainous, and aside from the location of the Zamzam well, there were no other feasible places to dig a well. Some geologists even believe that the Zamzam well’s location is geologically extraordinary.[3]

The purpose of this preliminary point is to indicate that the population of Mecca at that time was not very large—likely not exceeding one hundred households.

In such a scorching, arid land, more people could not have sustained themselves with the limited water supply.

Preliminary Two:

The Noble Prophet (peace be upon him and his family) was among the most well-known individuals in Mecca, as his family were the custodians of the Kaʿbah, owners of the Zamzam well, and his father and grandfather were prominent leaders of the Quraysh. This is so clearly established in historical records that it requires no further explanation.[4]

The purpose of this preliminary point is to show that if a well-known and prominent family lived in a village of only about one hundred households, all their actions and behaviors—including sending their children to study or acquiring knowledge—would have been fully observed by the locals, especially their close relatives. They could not have hidden such matters.

Preliminary Three:

In Mecca—and indeed throughout the Arabian Peninsula—there were few literate or civilized people. Rather, the population was marked by severe, ignorant prejudices and superstitions.

Imam ʿAlī ibn Abī Ṭālib (peace be upon him) said:

"When God Almighty sent forth the Prophet of Islam, not a single Arab knew how to read or write."[5]

This point is repeatedly emphasized in historical sources and in Nahj al-Balāghah.

Indeed, what was most prevalent among the people of that region were superstitions, barbaric practices, moral depravity, tribal distinctions, blood feuds, and unfounded, unscientific assumptions.

The Qur’an states about them:

“And you were on the edge of a pit of fire, and He saved you from it.”[6] This means: you, the Arab people, were living on the brink of the fire of ignorance and misery, and God delivered you through the mission of the Prophet Muhammad (peace be upon him and his family).

Ultimately, the moral and cultural condition of the people of the Arabian Peninsula, especially the people of Mecca, was so corrupt that later historians named that period the “Age of Ignorance” (Jāhiliyyah) and referred to the people of that era as the people of the Age of Ignorance. The severest punishment for anyone committing an immoral act was to say that he would be resurrected with the people of the Age of Ignorance.

They used to bury their children alive and paid no attention whatsoever to reason or conscience in their erroneous customs and practices. Their ignorance was such that no society at any time had ever been so profoundly ignorant.

We have presented this introduction to emphasize that the Prophet of Islam (peace be upon him and his family) could not have learned from just anyone, nor could he have acquired the scientific and religious knowledge of the Qur’an orally from the people of Mecca.[7]

Preliminary Four:

At that time, the surroundings of Mecca had no cities or villages whose conditions were better than Mecca. The city of Yathrib—which today and then was known as Medina—was more than four hundred kilometers away from Mecca. As for the city of Jeddah, it had no significant settlement at that time; its development only began when ships and airplanes started anchoring and landing there. Moreover, traveling from Mecca to these locations required more than two days.

This introduction is presented to emphasize that the Prophet of Islam (peace be upon him and his family) could not have secretly traveled to nearby cities to acquire knowledge or learn from scholars without the knowledge of the people of Mecca, especially his relatives and kin, because there were no nearby cities accessible for such purposes.

Preliminary Five:

In that era, anyone wishing to travel to other cities was compelled to join a caravan along with fellow townsmen and acquaintances; solitary travel was entirely impossible.

Therefore, whenever the Prophet of Islam (peace be upon him and his family) wanted to travel before his mission, groups from the Quraysh and his fellow townsmen accompanied him, never leaving him alone.

This introduction highlights that the Prophet of Islam (peace be upon him and his family) could not have visited distant cities without the knowledge of his local community to learn from the scholars there.

Furthermore, apart from two journeys—one to Sham (Syria) with his uncle hazrat Abu Talib before reaching maturity, and the other at the age of twenty-five with Khadijah’s servant as part of a Meccan caravan—he undertook no other travels.[8]

Preliminary Six:

Undoubtedly, when the Prophet of Islam (peace be upon him and his family) was commissioned and prohibited the worship of idols, the people of Mecca—including his closest relatives, such as his uncles—became his enemies and plotted his assassination. They opposed him so fiercely that it resulted in his confinement in the Shu‘ub Abi Talib, and eventually his expulsion or flight from Mecca to Medina. Even in Medina, he was not left in peace, as armies were repeatedly sent against him and battles were fought

Tarikh Ya‘qubi” writes:

The Quraysh mocked and ridiculed the Messenger of God (peace be upon him and his family), saying: “Truly, our nephew has spoken ill of our gods, belittled our intellect, and considered our ancestors misguided.” The Quraysh inflicted the harshest forms of persecution upon him. Among his persecutors were Abu Lahab, Hakam ibn ‘As, ‘Uqbah ibn Abi Mu‘ayt, and others. Of all of them, Abu Lahab’s persecution was the most severe. Some narrations report that at the ‘Ukaz market, the Messenger of God (peace be upon him and his family) stood[9] and called people to Islam, whereupon his uncle ran among the crowd and declared him a liar.

Some members of the Quraysh would hire their servants and children to mock the Messenger of God (peace be upon him and his family).

The incident of pouring camel dung on the head and shoulders of the Prophet while he was in prostration is too well-known to require detailed explanation. The Quraysh even proposed to Abu Talib: “We will give you the finest and most handsome young man of the Quraysh as your son if you surrender your son, the Prophet, to us so that we may kill him.”

It is also reported that Muslims in Mecca endured severe torture at the hands of the Quraysh to compel them to renounce Islam; as a result, some emigrated to Abyssinia, and several were killed.[10]

Furthermore, it is reported that the Messenger of God (peace be upon him and his family) faced extreme persecution from the tribe of Thaqif in Ta’if. [11]

The Messenger of God also sought refuge in the Shu‘ub Abi Talib due to the severity of the Quraysh’s oppression.[12]

The Quraysh, it is noted, lacked any sense of mercy or compassion.[13]

These events are documented explicitly in historical sources and even in the Qur’an itself. Beyond this, it is not necessary here to elaborate further.

This introduction is provided to preclude any claim that the Prophet Muhammad (peace be upon him and his family) might have been formally educated, and that his local community or relatives concealed this fact to his advantage.

Preliminary Seven:

The Qur’an explicitly states in several verses that the Prophet was unlettered (ummī), received no formal instruction, and that no one assisted him in acquiring scientific or scholarly knowledge. Moreover, in defending him, God declares that those who attribute such claims to him are ignorant, uninformed, unjust, and their statements are invalid.

In Surah Al-‘Ankabut, which was revealed in Mecca and presented by the Prophet among the people of Mecca, God says:

“And you did not recite any book before it, nor did you write one with your own hand; otherwise, those who are in error (i.e., the disbelievers) would have had doubt in your faith.”[14]

    In Surah Al-An‘am, Verse 105, God defends that hazrat (peace be upon him and his family) and refutes the claims of a group of ignorant people who alleged that he had been formally educated:

 “Some say: ‘You are educated!’ We explain to those possessing knowledge that you are unlettered.”[15]

In Surah Al-Furqan, Verse 4, God addresses the disbelievers who claim that others assisted the Prophet in compiling the Qur’an, saying:

“Those who disbelieve, seeking to conceal the truth, say: ‘This is nothing but fabricated tales bound to God, and others have assisted him in its composition.’ They have spoken falsehood and have wronged you in this claim.”[16]

The book “Tarikh al-‘Arab” (Volume 1, Page 154) states:

“Muhammad (peace be upon him and his family) did not receive instruction from anyone. Nevertheless, a book was revealed to him which, even today, one-fifth of the people of the world consider comprehensive of all sciences, wisdom, and encompassing all religious teachings

 “Therefore, without a doubt, the Prophet of Islam (peace be upon him and his family) claimed that he had not studied formally, had not pursued scholarly learning, and had not received assistance from anyone in the compilation of the Qur’an.”

Conclusion from the Above Discussion and Preliminaries:

Our claim in this chapter is that the Prophet of Islam (peace be upon him and his family) was unlettered and had learned nothing from anyone. Therefore, when he presented a book of such immense magnitude, it must have been from God, and it is impossible that he compiled it on his own. Hence, it is a miracle, and a miracle is created by a power that transcends nature—which is God.

This is our claim. Now, through a dialogue with an imaginary interlocutor, we will further explain the above point.

We said: He did not study formally.

Our interlocutor says:

How can it be certain that he did not study formally or learn from anyone?

We respond:

If he had studied in Mecca, all the people of Mecca would have noticed that he had received instruction. In such a small community—consisting at most of about a hundred households—all the affairs of each family, especially those that are prominent and well-known, are closely observed by the residents. They have complete knowledge of the family’s activities. Therefore, if he had studied and claimed that he was unlettered, they would certainly have objected, branded him a liar, and ensured that no one trusted him. They would have revealed to the public the identities of those who had taught him, thereby exposing him.

He says: Perhaps the Prophet of Islam (peace be upon him and his family) was a man of extraordinary talent who, even among this small population, could have memorized sentences from various individuals, compiled them, and produced a book, presenting it as the Qur’an.

We respond: The people of Mecca—and indeed the people of the Arabian Peninsula—were not only illiterate but also steeped in superstitions and ignorant customs to such an extent that historians call them people of ignorance and refer to that era as the Age of Ignorance (Jāhiliyyah). How, then, could the Prophet have learned anything from them, when it is said:

He who draws no breath from the Source of Creation—
How shall he breathe life into creation?

He says: Perhaps the Prophet of Islam (peace be upon him and his family) traveled to nearby cities and secretly learned from scholars there, returning without the people of Mecca noticing.

We respond: As mentioned earlier, there were no nearby cities around Mecca at that time. Furthermore, if anyone wanted to undertake a long-distance journey, it was necessary to travel with a caravan and companions from their own locality. Solo travel was impossible.

Therefore, this notion is entirely mistaken and untenable.

He says: Perhaps the Prophet of Islam (peace be upon him and his family) did study, but the people of Mecca—most of whom were his relatives and kin—kept this fact concealed so as not to expose him in a false claim, and they never revealed that he had studied, keeping it completely hidden.

We respond: It is well established beyond dispute that the people of Mecca, especially the relatives and kin of the Prophet, were his staunch enemies. They confined him for several years in the Shu‘ub Abi Talib and later sent armies against him. Despite this hostility, not even once did they say to him: “If you studied under so-and-so in such-and-such place, why do you insist that you are unlettered and learned nothing from anyone?”

With these preliminaries, it is firmly established that the Prophet could not have studied formally, and there was absolutely no possibility for him to have done so.

Therefore, how can one claim that the Qur’an coming from such a person was an ordinary act and not a miracle?!

Can it be imagined that a person of this character could produce a Qur’an containing all the laws for human well-being, profound scientific knowledge, and principles consistent with the most advanced theories of physics, chemistry, astronomy, and other sciences (some of which we will elaborate on), and then present it publicly, insisting that people deeply engage with its scientific content to secure both worldly and spiritual happiness, while knowing that no one except God Almighty could bring forth such a Qur’an?

With this preliminary, sound reason testifies that a person who had never studied, whose every action had always been observed by others, who lived among an illiterate population in a small community like Mecca at that time, and who openly declared before his staunchest enemies that he had not studied—while they were waiting to seize even the smallest flaw in him to attack mercilessly—could not possibly have produced such a Qur’an. Observing that they reacted in no way to contradict him confirms that he brought this Qur’an by the command of God Almighty, who revealed and compiled it; it was not the result of the Prophet’s own effort alone, independent of God.

This is the miracle of the Qur’an in relation to the characteristics of its messenger, the Prophet Muhammad (peace be upon him and his family)

Second:

The Miracle of the Qur’an in Relation to Its Content

In this chapter, we do not concern ourselves with the identity of the Qur’an’s messenger. Whether he was uneducated and never formally taught, or the most brilliant scholar or genius of the human race, or even all the scholars of the world combined—makes no difference. Our claim in this chapter is: “Even if all humans and jinn were united, they could not produce content like that of the Qur’an.” Such an act is possible only by God Almighty, whose power surpasses all other powers. Hence, it is called a miracle, and the meaning of a miracle is precisely that all natural causes are incapable and powerless to produce it.

Abu Bakr Baqalani, in his book I‘jaz al-Qur’an, asserts:“Since the Qur’an considers itself a proof, it must therefore be a miracle. For without a miracle, it cannot serve as a proof.”

It is now incumbent upon us to demonstrate, through several examples of the miraculous aspects of the Qur’an, the validity of the above claims.

Preliminarily, it should be understood that on the day when the Prophet of Islam (peace be upon him and his family) declared:

“This Qur’an is from God. And He said: ‘If you claim that I have produced this Qur’an from myself and have attributed it falsely to God, then bring ten chapters—or even one chapter—like it and attribute it to God, if you are truthful.’”

Certainly, this challenge was not directed solely at the Qur’an’s miraculous nature regarding its prophecies or scientific content, but primarily—especially in the eyes of the people of early Islam—at its eloquence and literary excellence. At that time, the Qur’anic prophecies had not yet been fulfilled, so their truth or falsehood could not be verified, and its scientific content was beyond the comprehension of contemporary thought.

Therefore, the Arabs, who expressed their inability to imitate the Qur’an at that time, did so because of its eloquence and rhetorical power. They recognized their weakness and limitation in the face of its eloquence and rhetoric and would believe in it.

Eloquence and Rhetoric:

Most scholars of Arabic literature maintain that eloquence (fasahah) is an art pertaining to words, whereas rhetoric (balāghah) is an art pertaining to meaning. The center of eloquence is the mouth, teeth, and tongue, while the center of rhetoric is the intellect, soul, and thought.

Although the Qur’an’s eloquence is, like all written compositions, limited to certain letters, its artful expression and arrangement of words is so extraordinary that it constitutes a miracle. Shiblī Shumayl, a leader of the materialist school of thought, states in a famous and detailed ode on the grandeur of the Qur’an’s eloquence, rhetoric, and truths:

“Rabb al-fasāhah Mustafa al-kalāmāt.”

“The Qur’an is the Lord of eloquence and the choicest of words.

Allāmah Sayyid Hibat al-Dīn Shahrastānī, in his book Tanzīh al-Tanzīl, citing Allāmah Sharīf Madanī in Anwār al-Rabī‘, enumerates thirty rhetorical devices in connection with Surah Hud, Verse 44:

"And it was said:

وَ قیلَ یا أَرْضُ ابْلَعی مائَکِ وَ یا سَماءُ أَقْلِعی وَ غیضَ الْماءُ وَ قُضِیَ الأَمْرُ وَ اسْتَوَتْ عَلَى الْجُودِیِّ وَ قیلَ بُعْداً لِلْقَوْمِ الظّالِمینَ

O Earth, swallow your water; and O Sky, withhold [your rain]; and the water subsided, and the matter was accomplished, and He settled upon al-Jūdī, and it was said: Away with the wrongdoing people." This enumeration proves the Qur’an’s miraculous eloquence.

The same scholar, in his book Sab‘ al-Mathānī, lists seventy rhetorical virtues solely for Surah al-Fātiḥah.

The late Shaykh Tūsī, in Jāmi‘ al-Jawāmi‘, highlights sixteen rhetorical points for Surah al-Kawthar, showing that it would be impossible for an ordinary human being to incorporate such a range of eloquence within a chapter of such brevity.

Finally, since our aim in this session is brevity and we do not wish to make our discussion tedious, we refer readers to Majma‘ al-Bayān, Tafsīr al-Tibyān, and other works that discuss the eloquence and rhetoric of the Qur’an. However, as an example, we will place two Qur’anic verses—one demonstrating eloquence and the other demonstrating rhetoric—under a detailed literary and scholarly analysis, so that the truth of our discussion becomes clear.

First: Surah Al-Qasas, Verse 6, where it says:

وَ أَوْحَيْنا إِلي‏ أُمِّ مُوسي‏ أَنْ أَرْضِعيهِ فَإِذا خِفْتِ عَلَيْهِ فَأَلْقيهِ فِي الْيَمِّ وَ لا تَخافي‏ وَ لا تَحْزَني‏ إِنَّا رَادُّوهُ إِلَيْکِ وَ جاعِلُوهُ مِنَ الْمُرْسَلينَ.

 “And We inspired to the mother of Moses: ‘Suckle him; and when you fear for him, cast him into the river, and do not fear or grieve. Indeed, We will return him to you and make him among the messengers.’”

This verse, despite its brevity, conveys two pieces of news about the future to the mother of Moses (peace be upon him).

1. That Moses will be returned to his mother.

2. That he will be made one of the messengers.

Due to the pairing of these two pieces of information, ten words and meanings in this single line of the verse are arranged in paired forms.

To explain: in this verse there are:

Two past tense verbs: awḥaynā (We inspired) and khifti (you feared), two imperative verbs: arḍi‘īhi (suckle him) and alqīhi (cast him), two prohibitive verbs: lā takhāfi (do not fear) and lā taḥzanī (do not grieve), two active participles: rāddūhu (We will return him) and jā‘ilūhu (We will make him), two news statements, two imperatives, two promises, two instances of fa’ as a response, two instances of ilā, two occurrences of the root khawf (fear), and all these elements are combined in one place, thereby elevating the eloquence to its highest degree

Second: Surah Al-Anbiyā’, Verse 21, where it says:

لَوۡ كَانَ فِيهِمَآ ءَالِهَةٌ إِلَّا ٱللَّهُ لَفَسَدَتَاۚ

 “If there were in the earth and the heavens gods other than the One, Exalted God, the earth and the heavens would have been corrupted.”

Scholars and philosophers recognize the remarkable rhetorical mastery of the Qur’an in this half-line of Surah Al-Anbiyā’, Verse 21.

In clear terms, even the greatest philosophers and scientists in the world, if they attempted to express in several pages of writing what the Qur’an conveys in this short statement—with scientific and philosophical terminology—would be unable to do so with the same simplicity and clarity achieved in this verse.

Were one to write a full commentary explaining how this noble verse perfects eloquence, the book would become extremely extensive.

Indeed, for nearly fourteen centuries, the Qur’an has challenged its opponents through verses of tahaddī (challenge), rebuking them and stating:

 

“If you claim that the Qur’an was brought by the Prophet (peace be upon him and his family) from himself, then you, being human like him, bring forth something like this Qur’an.”

It is certain that you could not succeed, as it is stated:

قُلْ لَئِنِ اجْتَمَعَتِ الْإِنْسُ وَالْجِنُّ عَلَىٰ أَنْ يَأْتُوا بِمِثْلِ هَٰذَا الْقُرْآنِ لَا يَأْتُونَ بِمِثْلِهِ وَلَوْ كَانَ بَعْضُهُمْ لِبَعْضٍ ظَهِيرًا[17]

 “Say, O Prophet: Even if all humans and jinn were to gather together to produce something like the Qur’an, they could not. Even if they stood back to back in unity, they would not be able to do so.”

That it is impossible—and that the entire Qur’an is too much for you—is why [God says]: ‘Bring just ten chapters like the chapters of the Qur’an if you are truthful.’

أَمْ يَقُولُونَ افْتَرَاهُ ۖ قُلْ فَأْتُوا بِعَشْرِ سُوَرٍ مِثْلِهِ مُفْتَرَيَاتٍ وَادْعُوا مَنِ اسْتَطَعْتُمْ مِنْ دُونِ اللَّهِ إِنْ كُنْتُمْ صَادِقِينَ. [18]

They say it is a falsehood. Say: ‘Bring ten chapters like the Qur’an and attribute them to God, and call upon whomever you will for assistance besides God, if you are truthful.’”

Even this is impossible. Ten chapters are already too much; therefore, bring just one chapter like the chapters of the Qur’an, containing all the characteristics of a Qur’anic chapter.

أَمْ يَقُولُونَ افْتَرَاهُ قُلْ فَأْتُوا بِسُورَةٍ مِثْلِهِ وَادْعُوا مَنِ اسْتَطَعْتُمْ مِنْ دُونِ اللَّهِ إِنْ كُنْتُمْ صَادِقِينَ.[19]

They say it is a falsehood. Say: ‘Then bring a chapter like the Qur’an and attribute it to God, and call upon whomever you will besides God for assistance, if you are truthful.’”

If you cannot even produce one chapter matching the eloquence and rhetoric of the Qur’an—originating from someone like the Prophet of Islam (peace be upon him and his family), who did not live in a suitable scholarly environment and did not receive formal education—then realize and understand that you are incapable of such a task and will never be able to achieve it. Therefore, fear the punishment of God.

وَإِنْ كُنْتُمْ فِي رَيْبٍ مِمَّا نَزَّلْنَا عَلَى عَبْدِنَا فَأْتُوا بِسُورَةٍ مِنْ مِثْلِهِ وَادْعُوا شُهَدَاءَكُمْ مِنْ دُونِ اللَّهِ إِنْ كُنْتُمْ صَادِقِينَ

فَإِنْ لَمْ تَفْعَلُوا وَلَنْ تَفْعَلُوا فَاتَّقُوا النَّارَ الَّتِي وَقُودُهَا النَّاسُ وَالْحِجَارَةُ أُعِدَّتْ لِلْكَافِرِينَ. [20]

 “If you have any doubt about the revelation of the Qur’an to the Prophet of Islam (peace be upon him and his family), then bring a chapter like the Prophet’s, similar to the Qur’an, and call upon your witnesses besides Allah, if you are truthful. But if you cannot—and you never will—then fear the Fire, whose fuel is people and stones, prepared for the disbelievers.”

This is the meaning of Qur’an challenge (tahaddī), and for some reasons it demonstrates the inability of the Arabs to produce anything like the Qur’an in terms of eloquence and rhetoric, since its prophecies and scientific statements were only verified later.

A question may arise: Could the enemies, during this period, have performed such an act to extinguish the light of the ‘Seal of the Prophets’ (peace be upon him and his family) and yet not attempt it?

In response, we say: Certainly not. As Mr. Kornickow, an English professor of Arabic and English literature, stated when asked by university professors about the eloquence of the Qur’an:

“The Qur’an has a little brother, which is ‘Nahj al-Balāghah.’ Is it possible for anyone to produce something like this little brother so that we may even have a discussion about the elder brother, namely the Qur’an, and the possibility of producing its likeness?![21]

In addition to not being able to produce anything like it, they also acknowledged the greatness of the Qur’an and believed in its truths.

Dr. Maurice, a French scholar, regarding the eloquence of the Qur’an, says:

“The Qur’an is the supreme and most magnificent book that the eternal hand of creation has presented to humanity.”

When we examine history during the Umayyad Caliphate, that is, those who sought by every means to destroy Islam, we find that they incited their hired agents to combat the Qur’an. They persuaded them: “If you can produce something like the Qur’an, the matter is settled.” For the Qur’an itself had presented this as a challenge, and repeatedly they attempted it—but they never achieved even the smallest success.

Hishām ibn Ḥakam narrates: Four prominent materialist philosophers—‘Abd al-Karīm ibn Abī al-‘Awjā‘, Abū Shākir ‘Abd al-Malik Dīsānī, ‘Abdullāh ibn Muqaffa‘, and ‘Abd al-Malik al-Baṣrī’—gathered in Mecca, at the House of God, to deliberate on the Hajj, the Prophet of Islam (peace be upon him and his family), the adherence of Muslims to its rites, and the moral strength instilled in believers.

Eventually, they resolved to challenge the Qur’an, which is the foundation of this religion. Each agreed to attempt to destroy one-fourth of the Qur’an, reasoning that if the foundation of Islam—the Qur’an—was destroyed, all Islamic laws would become null and void.

After this agreement, they separated, planning to reconvene the following year to report their progress. When they gathered again at the next Hajj season, inquiring about each other’s work, Ibn Abī al-‘Awjā‘ excused himself, saying:

“When I encountered the verse, ‘If there were in the earth and the heavens gods other than Allah, they would have been corrupted,[22]’ the eloquence and scientific greatness of it so terrified me that I desisted from attempting the other verses.”

 “Dīsānī also excused himself and said:”

يَا أَيُّهَا النَّاسُ ضُرِبَ مَثَلٌ فَاسْتَمِعُوا لَهُ ۚ إِنَّ الَّذِينَ تَدْعُونَ مِن دُونِ اللَّهِ لَن يَخْلُقُوا ذُبَابًا وَلَوِ اجْتَمَعُوا لَهُ ۖ وَإِن يَسْلُبْهُمُ الذُّبَابُ شَيْئًا لَّا يَسْتَنقِذُوهُ مِنْهُ ۚ ضَعُفَ الطَّالِبُ وَالْمَطْلُوبُ. [23]

    “This verse left me bewildered and caused me to abandon the task I had intended.”

“‘Abd al-Malik said:”

The eloquence and rhetorical excellence of this verse

فَلَمَّا اسْتَيْأَسُوا مِنْهُ خَلَصُوا نَجِيًّا[24]

“astonished me and prevented me from pursuing my intended goal.”

Ibn Muqaffa‘ said:

“This verse:

وَ قیلَ یا أَرْضُ ابْلَعی مائَکِ وَ یا سَماءُ أَقْلِعی وَ غیضَ الْماءُ وَ قُضِیَ الأَمْرُ وَ اسْتَوَتْ عَلَى الْجُودِیِّ وَ قیلَ بُعْداً لِلْقَوْمِ الظّالِمینَ[25]

did not allow me to reflect on the other verses of the Qur’an.

Hishām ibn Ḥakam said:

At that moment, Imam Ṣādiq (peace be upon him) passed by them, as if he knew what matter occupied them and what they were contemplating. That hazrat recited these verses:

قُلْ لَئِنِ اجْتَمَعَتِ الْإِنْسُ وَالْجِنُّ عَلَىٰ أَنْ يَأْتُوا بِمِثْلِ هَٰذَا الْقُرْآنِ لَا يَأْتُونَ بِمِثْلِهِ وَلَوْ كَانَ بَعْضُهُمْ لِبَعْضٍ ظَهِيرًا.[26]

 

The Absence of any Contradiction in the Meanings and Expressions of the Qur’an.”

Another matter, which was very likely considered among the aspects of the Qur’an’s miraculous nature by the people of early Islam as well as by later generations, and in which they too were challenged by the Qur’an, concerns the absence of contradiction in its meanings and expressions.

Because one of the proofs of the Qur’an’s miraculous nature, which the Qur’an itself also points out, is its inimitability in terms of the consistency of its words and meanings, as stated in Surah An-Nisā’, Verse 81:

"Do they not then reflect on the Quran? Had it been from anyone other than Allah, they would have certainly found in it many inconsistencies."

There is no doubt that the entire Qur’an (according to the verses of Surah Al-Qadr and verses 2 and 3 of Surah Ad-Dukhān) was revealed on the Night of Qadr, and as stated in Surah Taha verse 113.    

  «وَ لاتَعْجَلْ بِالْقُرْانِ مِنْ قَبْلِ اَنْ يُقْضى اِلَيْكَ وَحْيُهُ وَ قُلْ رَبِّ زِدْنى عِلْما».

 “Do not hasten in reciting the words of the Qur’an before the special connection between you and your Creator is established, and before you are granted permission to convey the Qur’anic verses and are inspired.

The coming of Gabriel (Jibrīl) was to issue this permission from God. This is from the perspective of Islamic belief.

However, to demonstrate the miracle of the Qur’an and to prove that it was not the creation of the Prophet Muhammad (peace be upon him), we must say: if the Qur’an had been the product of the Prophet himself, naturally there would have been considerable variation in its wording. It is impossible for a person to speak for twenty-three years, producing a few sentences daily, and either not record them in a single compilation, yet still maintain complete consistency in wording and meaning from the beginning to the end.

Scholars and literary experts know that a writer, literary author, or poet who has composed poetry or prose over twenty-three years, releasing works each year, will inevitably exhibit differences between the compositions of the first year and those of the tenth, or between the tenth year and the twenty-third year.

Even the personal condition of the writer or poet invariably affects their writing. In the history of poets, it is often observed that a particular poem may not match the literary quality of another. When scholars of literature are asked about this, they explain that the poet may have been experiencing emotional distress, preventing full expression of their creative talent, whereas in another poem, the poet may have been in a state of complete ease and inspiration.”  

I will never forget one night when I was sitting with one of the literary prodigies, and he was speaking about the importance of the pen and writing. He read portions of his literary works aloud and said: “Whenever I read these writings, I feel an extraordinary sense of pride, and I am so inspired that I must immediately transcribe several more pages of scientific and literary insights to calm myself.”

At that moment, as he was writing down a few lines of what came to his mind, his child fell from two steps of the hallway. The cry of the child drew his attention. His servant picked up the child and said: “Nothing has happened; it is all fine,” but by then his train of thought was completely disrupted. From that time onward, no matter how hard he tried, he could not write even a single line of his intended ideas for some time.

It is said that Firdawq, the famous poet of the time of Abd al-Malik ibn Marwan, composed poetry in praise of Imam al-Sajjad (peace be upon him) with complete eloquence and literary excellence[27]. Yet, the same poet wrote poetry in praise of Abd al-Malik ibn Marwan which held no value in the eyes of literary critics. When asked about the reason, it was explained that the poetry praising Imam al-Sajjad (peace be upon him) was written out of genuine faith and inspiration, whereas the verses in praise of Abd al-Malik were composed under compulsion and pressure from the tyrannical regime.

Thus, even when a poet or writer keeps careful records of their works and can see all their writings before them, they still cannot maintain absolute uniformity of eloquence and style across varying circumstances and times. They cannot perfectly preserve fluency and literary excellence in every instance, regardless of their talent or genius—especially if they did not personally compile the materials themselves. It becomes impossible for such a person to perform such a feat.

How, then, could Muhammad Mustafa (peace be upon him)—who did not write, did not compile the Qur’an himself, and received its revelation over twenty-three years under varying circumstances such as wars, pressures, attacks from enemies, time in the cave, the period in Shubb Abī Tālib, moments of illness, and even at the time of death—produce a text in which the wording shows no variation? Indeed, in all circumstances, the eloquence and literary perfection of the Qur’an are maintained miraculously. Is this not itself a tremendous proof of the Qur’an’s miraculous nature with respect to the consistency of its wording?

More remarkably, despite the long duration of the Quran’s revelation, the absence of its direct compilation by the Prophet Muhammad (peace be upon him and his family), and the scattered nature of the Quranic narratives, not the slightest discrepancy is observed in its meanings. It remains free from contradiction, imbalance, or meaningless repetition. This in itself serves as clear evidence that the Quran—with its perfect harmony and consistency in both words and meanings—is a miraculous and supernatural work, not the creation of the Prophet Muhammad (peace be upon him). 

 The Miraculous Nature of the Quran in Terms of Modern Sciences

Although the Arabs in the time of the Prophet Muhammad (peace be upon him) were largely ignorant of even the sciences of their own era, and the scholars of that time, lacking modern scientific tools, were often mired in strange superstitions—for example, believing that the Earth was stationary at a fixed center with seven heavens revolving around it, or that the Earth was non-spherical and entirely immobile—if the Prophet (peace be upon him) had attempted to compile the Quran on his own, he would naturally have written according to the prevalent beliefs of ordinary people or at most the knowledge of contemporary scholars. He could not have produced a text that contradicted the scholars of his time and aligned perfectly with modern science, leaving today’s scientists astonished.

Here, we do not intend to reproduce works such as “The Quran and Modern Discoveries”, “The Quran from the Perspective of Modern Science”, “Science Today and the Quran”, “The Quran Across the Ages”, or “Excuse Me Before Muhammad and the Quran”, and dozens of similar books, since doing so would, as the saying goes, “turn into an endless and never ending tale.”

However, with God’s help, we aim to provide a few examples of statements in the Quran that contradict the widespread beliefs of the people of that era and correspond to modern scientific knowledge, thereby proving the miraculous nature of the Quran.

First: The Issue of Iron

In an era when iron was used only for swords, knives, and perhaps a few other basic tools, and when other metals like gold and silver held far greater economic importance, the Quran already paid special attention to iron and its extraordinary uses for future generations. A whole chapter, Surah Al-Hadid (Iron), is devoted to it. Verse 24 of this Surah states: "And We sent down iron, in which there is strong power and benefits for the people."

The renowned scholar Mr. Nofal, in his book The Quran and Modern Science, says:

"Until the 18th century—twelve centuries after the revelation of the Quran—metalworking remained extremely primitive. Iron was not only undervalued but largely ignored. Suddenly, the world’s attention turned to iron, sparking remarkable competition among scientists to extract and utilize it efficiently. These two centuries became known as the age of the Metal Revolution, during which humanity fully realized its benefits. Today, the advantages of iron are so evident that they require no explanation."

Thus, nearly fourteen hundred years ago, the Quran spoke of the importance of iron in a manner contrary to the understanding of people at the time, yet consistent with modern scientific knowledge, thereby demonstrating its miraculous nature.

Second: “The Issue of the Earth’s Movement”

At a time when Ptolemy’s ^[28] theory was regarded as the most accepted model regarding the heavens—an era in which the concept of the Earth’s motion was inconceivable to people, who believed solely in the Earth’s stationary position and the rotation of the celestial spheres around it, and when no scientific instruments were available to allow humans to perceive anything other than what was accessible to their senses—the Quran, with a particular subtlety, addresses the Earth’s rotational and translational movements. It does so in a manner that neither directly confronts the prevailing views of the people of the time, so as to avoid driving them away from Islam, nor conceals the truth and states:

أَ لَمْ نَجْعَلِ اَلْأَرْضَ كِفٰاتاً ، أَحْيٰاءً وَ أَمْوٰاتاً وَ جَعَلْنٰا فِيهٰا رَوٰاسِيَ‌ شٰامِخٰاتٍ‌  وَ أَسْقَيْنٰاكُمْ مٰاءً فُرٰاتاً [29]

It means: Have We not made the Earth a swiftly[30] traversable entity for you, both living and dead? Rather, We have placed firm and lofty mountains upon it, and We have produced for you from it pure and palatable waters.

In the past, interpreters faced difficulties in interpreting this noble verse, because the word “كَفَّات” in Arabic literally means “a being that flies swiftly.”[31] They attempted to interpret this phrase in various ways. However, after the discovery of the Earth’s translational motion, the meaning of the verse became completely clear. It also became evident why, following the term “كَفَّات” mentioned in the verse, the revival and death of the Earth—expressed by the phrase “أَحْيَاءً وَأَمْوَاتًا”—refers, as corroborated by other related verses, to the alternation of summer and winter, which occurs as a result of the Earth’s translational movement.

Alternatively, due to the Earth’s translational motion and the emergence of the winter and summer seasons, the process of water moving from the oceans to land, its purification through clouds, and its availability as clean and drinkable water for humanity can also be understood

Or, in Surah An-Naba, verse 5, it states:

Have We not made the Earth a cradle for you and placed mountains as pegs upon it?

And in Surah Taha, verse 53, it says: ˹He is the One˺ Who has laid out the earth for ˹all of˺ you, a cradle.

There is no doubt that these two verses, with a remarkably apt analogy recognized by those attentive to detail, allude to the Earth’s axial rotation.

Since there has been significant disagreement among interpreters regarding the meaning of this verse, we here present a summary of the commentary of one of the major authorities[32] on the interpretation of these two verses:

It is mentioned on page 86 of the tafsir “Al-Bayan.”

"Dear reader! Reflect on how these verses so beautifully allude to the Earth’s motion, and how magnificently they have metaphorically described the Earth as a cradle. Just as a cradle is moved for the growth and rest of an infant, in the same way, the movement of the Earth contributes to the growth and rest of humans and animals."

Even more remarkable is that immediately after describing the Earth’s motion in these verses—which refers to the Earth’s axial rotation—it addresses the stability of the Earth through mountains, which, if absent, would collapse due to this rotation. It then refers to day and night, which also result from the Earth’s rotation around its axis. This sequence naturally attracts the astonishment of scholars worldwide. For instance, anyone who carefully examines Surah An-Naba as an example can fully appreciate this truth.

One might ask: Why does the Qur’an describe the Earth’s axial and translational motions metaphorically and figuratively, rather than stating explicitly that the Earth has two motions—one around its axis and the other around the Sun? The answer is: “Al-Kinayah Ablagh min Al-Tasrih”, meaning figurative expression is more eloquent than explicit declaration. Had the Prophet Muhammad (peace be upon him and his family) stated fourteen hundred years ago—when all human scholars believed the Earth was stationary—that the Earth is in motion, not only would they have rejected his prophethood, they would have also harmed and persecuted him. Moreover, at that time, he lacked the means to provide empirical proof of this truth to the people. Even centuries later, when Galileo—who did not claim prophethood—proved the Earth’s axial and translational motions, the Church summoned him before the Inquisition and imprisoned him for a long time, intending to execute him, merely because he introduced a new scientific idea. Eventually, he was forced to recant, and his recantation is well-known. Similarly, the Prophet Muhammad (peace be upon him and his family) would face even greater persecution. The Qur’an itself would be endangered, and the mission of the Seal of the Prophets would be attacked by the people and scholars of the time, who sought to prevent the message of Islam from being heard. Yet, when the Qur’an conveys these truths through its miraculous style—whether in reminding humanity of God’s blessings or in proving the existence of God using analogy and metaphor—it communicates the matter fully and accurately without inciting the people against itself. Today, scholars recognize and accept these insights in the most comprehensive manner

Third: “The Issue of the Earth’s Sphericity”

In the past, interpreters did not fully understand the meaning of “Lord of the two Easts and Lord of the two Wests”, because if the reference were to the seasons, each day of winter, summer, spring, and autumn would have a distinct east and west. Moreover, the term maghrib does not refer to the location where the moon sets. However, from the time the Earth’s sphericity became established as scientific knowledge, the meaning of these verses became clear in the following manner.

Part One of The Verses

Verse 28 of Surah Ash-Shu‘ara’ states: He responded: “˹He is˺ the Lord of the east and west, and everything in between, if only you had any sense.” When Moses, in his debate with Pharaoh, seeks to introduce God, he says:

My Lord is the God who is the Creator of the East and the West and all that lies between them—if you are people of understanding and reflection.

"Since this verse was revealed in the context of Moses’ debate with Pharaoh and his supporters, it needed to be expressed in terms perceptible to the audience in order for the debate to be effective. Therefore, it refers only to what was observable by the people at the time—namely, one east, one west, and the creatures that existed between them. Nothing beyond this was mentioned. (This is one of the greatest secrets of eloquence.)

Similarly, if in Surah Al-Baqarah, verse 136, it states:

سَيَقُولُ ٱلسُّفَهَآءُ مِنَ ٱلنَّاسِ مَا وَلَّىٰهُمۡ عَن قِبۡلَتِهِمُ ٱلَّتِي كَانُواْ عَلَيۡهَاۚ قُل لِّلَّهِ ٱلۡمَشۡرِقُ وَٱلۡمَغۡرِبُۚ[33]

This too occurs in the context of a debate, and therefore the perceptions of the audience at that specific time must be taken into account and considered.

And if in Surah Al-Baqarah, verse 110, it states:

وَلِلَّهِ ٱلۡمَشۡرِقُ وَٱلۡمَغۡرِبُۚ فَأَيۡنَمَا تُوَلُّواْ فَثَمَّ وَجۡهُ ٱللَّهِۚ إِنَّ ٱللَّهَ وَٰسِعٌ عَلِي.[34]

 

This pertains to the demonstration of God’s comprehensive dominion over creation, and in this context, only the terms “East” and “West”—which were perceptible to the audience at the time of the discourse—are appropriate, as any expansion beyond these would compromise rhetorical precision and eloquence.

And even if in Surah Al-Muzzammil, verse 9, it states: ˹He is the˺ Lord of the east and the west. This does not contradict reality, because the preceding and following verses were addressed to the Prophet Muhammad (peace be upon him and his family), and clearly pertain to the specific time and context of the address. In such a case, expressing it only with the singular phrase conveys the intended meaning fully; any other formulation would either lack significance or, at the very least, compromise rhetorical eloquence.

Part Two of The Verses

   Surah al-Raḥmān, verse 17, states: Lord of the two Easts and Lord of the two West. In this verse—wherein no specific individual or time is being addressed, but rather, it serves as a declaration of divine knowledge and recognition of God intended for both humankind and jinn, encompassing all times—the expression (the two Easts “al-mashriqayn”) is used. This, as explained below, alludes to the sphericity of the Earth.

It is evident that given the Earth’s spherical nature, whenever the sun disappears from one region of view, it simultaneously appears in another.

Therefore, if, for example, we stand facing south, the direction to our right corresponds to the West for the hemisphere we inhabit, while at the same time, that same location is the East for the opposite hemisphere.

Likewise, the direction to our left constitutes the East for our hemisphere and the West for the other hemisphere.

Accordingly, one East and one West exist on our right, and another East and another West exist on our left. Thus, without assuming the Earth’s curvature, the dual form the two Easts and the two Wests (al-mashriqayn wa’l-maghribayn) would have no meaningful basis.

Moreover, in verse 38 of Surah al-Zukhruf, it is states:

حَتّٰى إِذٰا جٰاءَنٰا قٰالَ يٰا لَيْتَ بَيْنِي وَ بَيْنَكَ بُعْدَ اَلْمَشْرِقَيْنِ فَبِئْسَ اَلْقَرِينُ‌

When the one who has followed Satan and neglected the remembrance of God, and is brought before the Divine Court of Justice on the Day of Resurrection, he will say: “I wish there were a great distance of two easts  between me and you O Satan, for you were indeed a wretched companion for me.”

Undoubtedly, assuming the Earth’s spherical form and in light of the foregoing explanation, the distance between the two Easts on the globe represents the utmost degree of separation possible on its surface.

If the term “the two Easts” were intended merely to signify the east and west of the hemisphere in which we reside—and if such terminology were used only figuratively—then the utmost degree of “distance” referred to in the verse could not have been derived.

Therefore, this verse clearly alludes to the  sphericity of the Earth, thereby revealing yet another aspect of the Qur’an’s miraculous nature.

For if, at a time when the people of the world did not believe in the Earth’s being spherical, the Holy Prophet (peace and blessings be upon him and his family), without access to scientific tools or empirical research, were to declare the Earth’s roundness, then such a statement would most certainly constitute a miracle.

Part three of the verses

In three other Qur’anic verses, reference is made to the words “mashāriq” and “maghārib”—the plural forms of mashriq (east) and maghrib (west).[35] At the first level, it is possible that these plurals refer to the multiple points of sunrise and sunset that result from differences in geographical horizons, which again implies the Earth’s spherical nature. At the second level, it may be that the variation of  seasons due to the Earth’s orbit around the Sun is being referenced—where each day is associated with a distinct east and west—but this latter interpretation is less probable.

Fourth: “The Journey Toward the Heavens in the Qur’an”

All philosophers agreed that penetrating the azure vault of the heavens was impossible, and they would not even accept the claim of the Prophet of Islam (peace be upon him and his Family) that he underwent a bodily Miʿrāj — as it would require Kharq wa iltiyām[36] (rending and rejoining).

The Qur’an says: “وَ سَخَّرَ لَكُمُ الْفُلْكَ”[37]  “And He has made the ships subservient to you.”

“وَ سَخَّرَ لَكُمُ الاْنْهارَ”[38] — “And He has made the rivers subservient to you.”

It also says: “وَ سَخَّرَ لَكُمُ الشَّمْسَ وَ الْقَمَرَ” — “And He has made the sun and the moon subservient to you.” [39]

And: “وَ سَخَّرَ لَكُمْ ما فِى السَّمواتِ وَ ما فِى الاَْرْضِ جَميعًا مِنْهُ”[40] —

 “And He has made subservient to you whatever is in the heavens and whatever is in the earth — all of it is from Him.” (God has made all that is above and below subservient to you, yet true authority rests with Him.)

He even states more explicitly:

“يا مَعْشَرَ الْجِنِّ وَ الاِْنْسِ اِنِ اسْتَطَعْتُمْ اَنْ تَنْفُذُوا مِنْ اَقْطارِ السَّمواتِ وَ الاَْرْضِ فَانْفُذُوا لاتَنْفُذُونَ اِلاّ بِسُلْطانٍ.”[41]

“O assembly of jinn and of mankind! If you are able to penetrate the bounds of the heavens and the earth, then penetrate them — you will not penetrate except with authority (or power).” (mastery and by preparing the means of movement through those regions).

Many claim that the above verse was revealed concerning the Resurrection, citing the preceding and following verses, which are indeed about the Last Day. However, according to the true interpreters—that is, the followers of the Ahl al-Bayt (peace be upon them)—it is certain that the context of the verses in no way constitutes proof of such a claim.

Undoubtedly, the Resurrection will occur on Earth, and without doubt, Paradise and Hell are in the heavens. Undoubtedly, the people of the Earth will be resurrected on the Day of Judgment with the same earthly bodies, and undoubtedly, they will also live in Paradise and Hell with these same earthly bodies. Therefore, it is a necessary premise that cosmic travel and ascent to the heavens are permissible according to the Qur’an. At the time, however, philosophers did not accept this notion, whereas today, science has revealed its possibility.

Thus, Islam, on this matter, contrary to the assumptions of that era and in accordance with modern science, indicates the possibility of cosmic travel, thereby unveiling yet another layer of the miraculous nature of the Qur’anic verses.

Fifth: Embryology from the Perspective of Islam and the Qur’an

It is known that before the construction of advanced microbiology laboratories and the advent of powerful microscopes, it was impossible for humanity to possess knowledge of embryology without relying on metaphysical sciences.

In the era of the Prophet of Islam (peace be upon him and his family), the prevailing belief among people was that a child originates solely from the father’s sperm, and the mother is merely a vessel for nurturing the father’s seed, having no true share or right concerning the child.

However, the Qur’an and Islam, contrary to the assumptions of that time and in accordance with modern science, provide a different perspective on this matter and make several references indicating that just as the father contributes to the formation of the child’s seed, the mother also has a share—and possibly a greater one.

The Qur’an states regarding that:

"And this is Our argument which We gave to Abraham against his people. We raise in degrees whomever We will; indeed, your Lord is Wise and Knowing" … (and continues:)
"And of his descendants: David, Solomon, Job, Joseph, Moses, and Aaron; and thus We reward the doers of good; and Zechariah, John, Jesus, and Elias—each of them among the righteous."[42]

From this verse, it is inferred that one of the children of Prophet Abraham is Jesus (peace be upon him), even though Jesus had no father. Therefore, he is unquestionably linked to Abraham through his mother. Naturally, for Jesus to be considered among the descendants of Abraham, Mary (peace be upon her) must have contributed her own seed, which resulted in the creation of her child. Had the Qur’an held the belief common among people of that era—that the mother contributes no seed and is only a vessel for nurturing the child—it would not have stated that Jesus is among the progeny of Abraham. Instead, it would have implied that Jesus’ seed came from some unknown source, merely transmitted to Mary, who then bore the child. This, in itself, is proof that the Qur’an recognizes the mother’s seed as effective in the formation of the child.

And He also says:

"So whoever disputes with you concerning it after the knowledge has come to you, say: ‘Come, let us call our sons and your sons, our women and your women, ourselves and yourselves, and then let us earnestly pray; and let the curse of Allah be upon the liars.’"[43]

Interpreters, all historians, and the leaders of religion have stated that in this verse, the Prophet of Islam (peace be upon him and his family) intended by “our sons” specifically Hassan and Hussain (peace be upon them). They were the only ones present during the event of Mubahala with the Christians. It is noteworthy that they are linked to the Prophet (peace be upon him and his family) through their mother.

And He also says in Surah An-Nisa, Ayah 27:
"Prohibited to you [for marriage] are your mothers and your daughters" … (and continues:)"and the wives of your sons who are from your loins."

From this verse, it is understood that the marriage of daughters to their fathers, and the wives of sons (who are from the loins of fathers) to their fathers, is forbidden. According to all Muslims, guided by the interpretations of the true interpreters of the Qur’an, the daughters mentioned in the verse include the daughters of sons, and likewise, the wives of sons include the wives of daughters of sons. Therefore, Islam holds that the mother is fully involved in the formation of the child’s seed.

Furthermore, in Surah Adh-Dhariyat, Ayah 2, it is stated:

"Indeed, We created man from a mixed drop [of sperm and ovum]." Imam al-Baqir (peace be upon him) commented on this verse: "The semen of the man and the semen of the woman are entirely mixed," meaning that the seed of the child is formed from the union of both the man’s and the woman’s semen.

In our books Pasokh-e Ma and Anwar Zahra (peace be upon her), we have explained why the children of Imam Ali and Fatimah (peace be upon them) are referred to as ‘Children of the Messenger of Allah’. Even the A’immah al-Athhar (peace be upon them), during their debates with the caliphs of their time regarding this matter, confirmed the same principle, which modern embryological science, with advanced equipment, has now partially verified.

In our book Pasokh-e Ma, we have provided a detailed explanation of the formation of human beings from the spermatozoid (the male seed) and the ovum (the female seed), noting that both equally participate in the creation of the child. Each of them contributes to forming a portion of the human body.

It is noteworthy that embryologists maintain that the female seed plays a more significant role in the development and nurturing of the child. From the moment of conception until childbirth, the mother’s entire body functions in a manner analogous to an egg providing sustenance for the chick within it, which grows and develops.

A rooster fertilizes the egg, but until the chicks mature, all the effort is performed by the hen; sometimes the rooster is absent, yet the hen lays eggs, and occasionally an egg hatches without a rooster.

The same principle applies to the mother and father. The father’s seed (spermatozoid) reaches the mother’s ovum, unites with it, and begins its activity. This activity cannot proceed without nourishment, which is provided by the mother.

While the fertilized seed drifts for several days in the fallopian tubes, how is it nourished? The ovum appears to have anticipated this need, carrying sufficient nutrients for itself and the spermatozoid to sustain them until implantation.

When the male and female seeds, initially separate, seek each other to form a new generation, only the mother provides nourishment. The ovum carries its food reserve, and then the cells of the uterine lining are broken down by the fertilized seed to facilitate implantation.

The degraded cells, which serve as nourishment for the embryo, also come from the mother. Gradually, the embryo’s environment becomes similar to that of other organs, immersed in liquids. It is then suspended in a fluid within the body called the amniotic fluid, from which it receives nourishment according to what the mother eats and drinks.

After birth, when the child is separated from the mother, the mother continues to provide nourishment. What was previously delivered via specialized blood vessels in the placenta is now supplied through the vessels in her breasts. At no point does the father play a direct role in this process.[44]

From the perspective of modern science, it is now established that the mother contributes more than the father to the creation, growth, and upbringing of the child.

It is evident that this fact has become clear in recent centuries with the advent of modern observational tools. Yet the Qur’an, as interpreted by the Shi‘ite Imams fourteen centuries ago, conveyed all of these truths in simple language for their followers. Numerous Qur’anic verses and narrations explicitly state that the origin of human creation involves both the male and female seeds. In this chapter, we present a few examples from the words of the Infallible Imams, which reflect the Qur’anic truths:

1. The Messenger of Allah (peace be upon him and his family) said:
   "Gabriel informed me that if the male’s seed precedes the female’s seed, the child resembles the father; and if the female’s seed precedes the male’s, the child resembles the mother."[45]

2. Once, the Prophet (peace be upon him and his family) was asked how a human being comes into existence. He replied: "The male’s seed is white and thick, and the female’s seed is yellow and thin. If the male’s seed prevails over the female’s, the child will be male by the permission of Allah, and if the female’s seed prevails over the male’s, the child will be female by the permission of Allah.[46]

3. The Sixth Shi‘ite Imam, Imam al-Sadiq (peace be upon him), said:
   "If the male’s semen precedes the female’s, the child resembles his father and paternal uncle; and if the female’s semen precedes the male’s, the child resembles his mother and maternal uncle."[47]

 

Several scientific points can be derived from the above narrations:

First: As modern embryology has established, both the male and female semen are effective in the formation of the child.

Second: The Islamic Imams, in these narrations, made reference to the science of genetics or the laws of inheritance, even though, as noted in the book Knowledge—which Europeans consider a valuable compendium of human understanding—it is written:

"For centuries, humanity was perplexed about the secrets of heredity, and only since the late 19th century did it begin to understand how this occurs. However, studies on this subject have only in the early 20th century developed into an independent science called the ‘science of the origin of organisms.’ The true founder of this modern science was a monk living in the monastery of Brunn near Vienna, named Johann Mendel, who was born in 1822."

As you can see, from the perspective of European scientists, the science of genetics is very young, not even two centuries old. Here, in order to demonstrate the miraculous nature of the statements of the Islamic Imams, we will present the latest scientific theories on genetics.

Dr. O. Wiseman, a prominent German scientist, in his book Knowledge, after extensive studies, proposed that the true agent of heredity is a substance called plasma of the seed, which is found in the central nucleus of germ cells, specifically in the chromatin [48]of the cells.

It is evident that this scientist came quite close to the truth, because the latest scientific research indicates that when cells prepare to divide, the chromatin is partitioned into thread-like bodies called chromosomes—literally “colorable bodies.”

It is now well established that these chromosomes carry hereditary characteristics and are found in all plant, animal, and human cells. The number of chromosomes varies depending on the species.

Some living organisms have cells with a small number of chromosomes, whereas human cells contain 46 chromosomes.

It is now established that chromosomes exist in cells as pairs, and each pair has a specific shape. During cell division, the chromosomes also divide, and nearly all cells contain a full, defined set of chromosomes.

An important exceptional item is the number of chromosomes in germ cells. When germ cells reach maturity, they undergo a final division. During this process, only one chromosome from each pair is placed in each germ cell, so each germ cell contains half the usual number of chromosomes.

For example, in humans, a germ cell contains only 23 chromosomes instead of 46. Understanding the reason for this is straightforward: to create a new organism, two cells must combine.

If each germ cell contained the full set of chromosomes, the resulting cell from their union would have twice the normal number of chromosomes.

The fascinating story of heredity does not end here; chromosomes are not the smallest units of inheritance.

Scientists believe that chromosomes are composed of smaller particles called genes or the vital substance. These small units are arranged like beads along the length of the chromosome.

In any case, a gene can be regarded as the smallest unit—or, in other words, the “atom” of heredity—and the molecule of each gene differs from that of another gene.

The arrangement of these particles along the chromosomes has been mapped and studied, and their role in the transmission of hereditary characteristics has been discovered.

Each chromosome may contain several hundred genes. Each of these genes contributes a small part to the inheritance of traits.

For example, to transmit minor traits such as eye color, multiple genes must work together.[49]

What has been presented above is only an introduction and a small portion of the discoveries made in this field. Detailing the subject is difficult, and scientists who have devoted their lives to studying it still do not fully understand the interactions among genes or why, at times, unexpected traits suddenly appear in animals or plants.

They only know that changes occur in the chromosomes of the germ cell, resulting in an organism that bears no resemblance to its parents, siblings, or other relatives. Such organisms are referred to as mutants.

Another theory, recently discussed by some scientists, posits that the factor determining sex is not associated with the non-sex chromosomes, but rather with one of the specific chromosomes known as sex chromosomes, which exist in both sexes (in sperm and ovum).

Therefore, if this sex chromosome is predominant in the sperm, the child will be male; if it is predominant in the ovum, the child will be female.[50]

Now, after briefly discussing this topic, let us return to the explanation of the narrations transmitted from the Islamic Imams.

The Prophet of Islam (peace be upon him and his family) said: “When the fluids of the woman and the man combine”—that is, when the sperm enters the ovum—“if the man’s seed prevails”—meaning that the genes of the sex chromosomes in the sperm are dominant—the child will be male. “And if the woman’s seed prevails”—meaning that the genes of the sex chromosomes in the ovum are dominant—the child will be female.

It is noteworthy that some geneticists, in their latest scientific research, have stated that the genes on the chromosomes carrying ancestral traits may sometimes be more or less dominant.

The Imam (peace be upon him) in the above narration further explains: if the male’s seed prevails over the female’s (i.e., the genes of the sperm’s chromosomes dominate), the child will resemble the father and paternal uncles. If the female’s seed prevails over the male’s (i.e., the genes of the ovum’s chromosomes dominate), the child will resemble the mother and maternal uncles.

At this point, readers might wonder: if this principle is absolute, why do many children not resemble their parents?

In response, we say: first, the Islamic Imams did not consider heredity to be 100% determinative; rather, they emphasized the full power and will of God. If He wills, He can override natural genetic tendencies. Hence, when the Imam says, “if the male seed prevails, the child will be male”, he immediately adds, “by the permission of Allah,” indicating divine allowance.

Therefore, the fact that Jesus (peace be upon him) was born solely from Mary without a father, in light of the above principles, is not exceedingly astonishing. The true miracle lies in the fact that, according to the natural laws of inheritance and genetics, a child born solely from a woman should be female. Yet Jesus (peace be upon him), a male, was born from Mary—a woman—without the normal chromosomal divisions that would make this possible. How he came into being, then, is the miraculous event.

Islam regards this matter as simple, because it attributes it solely to the power of God. The Qur’an makes it clear that the birth of Jesus without a father was not fifty percent determined by the law of inheritance; rather, his being male was part of an original creation, as it says:

"Jesus was created like Adam"[51]—meaning that just as the creation of Adam and his characteristics were not determined by hereditary laws, and only God’s power was effective in bringing him into being, similarly, fifty percent of Jesus’ creation was an original creation, and the other fifty percent followed the laws of heredity.

From the above discussion, we ultimately conclude that children should not be considered solely the product of the father; rather, the mother plays a more significant role in the creation of the child.

At this point, the most important question that may occur to readers is: why have scientists in embryology not recognized the greatness of the statements of the Islamic Imams or acknowledged the miraculous nature of the Qur’an in this regard?

In response to these few people, it must be said that non-Muslims have often understood Islam through the lens of the history of the caliphs and the ideas of Sunni scholars. They assume that the Umayyad and Abbasid caliphs were the true representatives of the Prophet of Islam (peace be upon him and his family). There is no doubt that these rulers were themselves unaware of this matter. Moreover, proving this scientific truth would have been highly inconvenient for their personal agendas; thus, even if the Shi‘ite Imams had wished to teach them, in debates and discussions, they would have denied this scientific reality.

Thus, the Sunni Imams and the Umayyad and Abbasid caliphs either had no knowledge of this matter and judged it according to the superficial views of the people, or, out of envy and malice, insisted on claiming that children belong solely to their fathers and that mothers have no role in their creation. They often relied on the following verse of poetry:

بنونا بنو أبنائنا و بناتنا

بنوهنّ أبناء الرجال الأباعد

Our descendants come through our sons,
while the sons of our daughters are the offspring of other men and belong to different lineages.”

Furthermore, the Umayyad and Abbasid caliphs repeatedly debated this issue with the Shi‘ite Imams, and in particular, the Abbasids denied this meaning.

Their envy and malice prevented them from recognizing anyone superior or more important than themselves in terms of lineage. Therefore, the Shi‘ite Imams repeatedly engaged in discussions on this topic and, using both rational and textual arguments, proved that the children of Fatimah (peace be upon her), for the same reasons that they are the children of Abu Talib, are also the children of the Prophet of Islam (peace be upon him and his family). The debate of Imam Musa ibn Ja‘far (peace be upon him) with Harun al-Rashid is recorded in historical and hadith sources.[52]

Hence, it is certain that, in addition to the fact that the children of Ali and Fatimah (peace be upon them) are scientifically the children of the Prophet, merely stating this based on the Qur’an and the Shi‘ite Imams, without scientific tools, is itself a miracle.

Sixth: “The Age of the Earth and the Qur’an”

In the books of the Old and New Testaments, and among the people at the time of the Prophet Muhammad (peace be upon him and his family), it was commonly believed that the age of the Earth was less than ten thousand years, as explicitly mentioned in the Book of Genesis in The Torah.

However, the Qur’an, contrary to the theories of the scientists of that time and in accordance with modern science, regards the Earth as having a long age and even considers human life upon it to be ancient.

When recounting the story of Adam, the Qur’an quotes the angels as saying:

"Will You place upon it one who causes corruption therein and sheds blood?"[53]

The true interpreters of the Qur’an, namely the Pure Imams  (peace be upon them), explain that the angels were aware of the background of human life and its spiritual characteristics, and for this reason, they posed this question to God.

Therefore, when asked whether there were other worlds or Adams before this one on Earth, these interpreters responded affirmatively, and they consider the repetition of humanity on Earth to be so numerous that specifying the number would be tedious for the listener. Numerous narrations on this matter are cited in Tafsir Burhan under this verse.

Thus, the Qur’an, by presenting this knowledge, unveils another aspect of its miraculous nature and confirms our point.

 

Seventh: “The Qur’an and Celestial Beings”

Today, modern scientific methods have discovered that other planets also host living beings, some of whom possess knowledge, intelligence, and wisdom.

The Qur’an alludes to this in its verses:

"And among His signs is the creation of the heavens and the earth, and whatever creatures He has dispersed therein. And He is able, whenever He wills, to gather them together."[54]

This indicates that God’s signs include the creation of the heavens, the earth, and the living beings scattered within them, and that He has the power to assemble all of them whenever He wishes.

From the use of the word “dābbah” it is evident that living creatures also exist in the heavens.

This was a very brief mention of several hundred scientific matters cited in various books regarding the material miracles of the Qur’an.

Eighth: “The Qur’an and Knowledge of the Future”

The Qur’an, in many verses, foretells future events. Among these verses is the following:

1. "And [remember] when Allah promised you one of the two groups [of enemy forces] would be yours, and you wished that the unarmed group would be yours, and you desired to face them alone. But Allah intends to establish the truth by His words and to eliminate the disbelievers."[55]

This verse was revealed before the Battle of Badr and promised the Muslims victory over the disbelievers, even though the Muslim army numbered only 313. This small force was insignificant compared to the large number of disbelievers. Moreover, among the Muslim ranks, only Zubayr and Miqdad had horses, while the polytheists were fully equipped with the military resources of that time. Yet the Qur’an explicitly promised victory to the Muslims. This is among the clearest evidences of the Qur’an’s prophetic knowledge.

2. Surah Ar-Rum, Verses 2–6 states:

"The Romans have been defeated in the nearest land, but after their defeat, they will soon be victorious within a few years. All matters are in Allah’s command before and after, and on that day the believers will rejoice in Allah’s help. He helps whomever He wills, and He is the Almighty, the Merciful. Allah’s promise never fails, but most people do not know."

This verse foretells the eventual victory of the Romans over the Persian Empire after their initial defeat at the time of revelation. Indeed, this prediction came to pass several years later.

3. "In the Name of Allah the most Compassionate the Most Merciful, Indeed, We have granted you Al-Kawthar. So pray to your Lord and offer sacrifice. Indeed, your enemy is the one cut off."[56]

This verse announces the extinction of the lineage of the Banu Umayyah and the enduring legacy of the Prophet’s family. At the time of revelation, the Prophet Muhammad (peace be upon him and his family) had only a daughter, Fatimah (peace be upon her), while the Umayyads had many descendants. Nevertheless, over time, the progeny of ‘Ali and Fatimah (peace be upon them) multiplied and played a decisive role in performing righteous deeds and defending justice throughout history. Ultimately, through hazrat Bghiat Allah (may my soul be sacrificed for him), the world will be filled with justice and fairness after being filled with oppression and corruption.

4. In Surah al-Fath, verse 27, it is stated:

Indeed, Allah has made His Messenger’s vision in truth, that you will surely enter the Sacred Mosque — if Allah wills — in a state of security, with your heads shaved and your hair shortened (the rites of Umrah), having no fear. So He knew what you did not know, and He granted, before that, a near victory.”

It is evident that this verse foretells a future event which, from the Muslims’ perspective at that time, appeared entirely unlikely — namely, their entry into Makkah and the performance of the rites of ʿUmrah. Thus, the verse unveils yet another manifestation of the Qur’an’s miraculous nature.

5. On the day of the Battle of Badr, Abu Jahl cried out: “اِنّا جميعٌ منتصر” (“We are a victorious multitude”). Thereupon, verses 44 and 45 of Surah al-Qamar were revealed:

«اَمْ يَقُولُونَ نَحْنُ جَميعٌ مُنْتَصِرٌ * سَيُهْزَمُ الْجَمْعُ وَ يُوَلُّونَ الدُّبُرَ»

Or do they say, ‘We are a mighty and victorious host’? Soon their multitude shall be defeated, and they will turn their backs in flight.”

6 — «تَبَّتْ يَدا أَبِي لَهَبٍ وَ تَبَّ * مَا أَغْنَىٰ عَنْهُ مَالُهُ وَ مَا كَسَبَ * سَيَصْلَىٰ نَارًا ذَاتَ لَهَبٍ»

“Perish the hands of Abu Lahab, and perish he indeed! His wealth and whatever he earned shall never avail him. Soon he will burn in a blazing fire of flame.”

Regarding the occasion of revelation of this chapter, historians have recorded that one day, the Noble Prophet of Islam (peace and blessings be upon him and his progeny) invited his kinsmen and said:

“If I were to inform you that an enemy will attack you in the morning or in the evening, would you believe me?”

They all replied, “Yes.”

He then said, “I warn you before a severe punishment overtakes you.”

At that point, ʿAbd al-ʿUzzā, who was nicknamed Abu Lahab (“Father of Flame”) because of his ruddy and inflamed cheeks, exclaimed: “May you perish! Is it for this reason that you have gathered us?”

In response, the following chapter was revealed: «تَبَّتْ يَدا أَبِي لَهَبٍ وَ تَبَّ» (“Perish the hands of Abu Lahab, and perish he indeed!”).

It is evident that this chapter foretold an unseen future event, and the prophecy was fulfilled exactly as stated — and Abu Lahab’s two hands were perished.

Commentators have reported numerous verses concerning the prophecies contained in the Qur’an; however, for the sake of brevity, we shall suffice with these few examples.

 “Conclusion of the Discussion”

According to what has been mentioned regarding this matter, the Qur’an is a miracle in its content — just as it has been established that this great Book is also miraculous in view of the One who brought it forth.

Now that it has been proven that the Qur’an is a miracle and that all its teachings are true, it naturally follows that, through establishing the miraculous nature of the Qur’an, we have also affirmed the existence of Almighty God, the prophethood of the Noble Messenger (peace be upon him and his progeny), and his infallibility. Thus, a gateway to divine wisdom, ultimate truths, and genuine knowledge has been opened before us.