CRITERION (2) "UNIQUE AND INIMITABLE...."

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A Book from God must be unique so that it is distinct from other books. Thus, inimitability (the impossibility for any similar book to be produced) is an important quality.

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THE CASE FOR AL-QUR’AN

Mere claim of its originating from God is insufficient to convince the doubters to believe. Yet a doubt itself is not the same as a refutation. In the Qur’an, the audience (specifically the Quraiysh of Makkah, and generally all mankind) were challenged by the Book with an interesting proposition, very much akin to the falsification test for any one offering a scientific theory.

The falsification test

A mere doubt is to be considered in the category of conjectures (surmising). A doubt does not yet represent assertion of truth regarding a matter, but rather only an admission of our lack of understanding of it. Although a person may not as yet believe because of the presence of doubt in him, still this (doubt) itself is not a counter argument of any certainty, and therefore cannot be used as a basis to disprove the claim.

To address the doubters, a falsification test is offered, which provides ways for proving how they can validly reject this contention or assertion; a test that others can validate or use to confirm or verify. Thus, the falsification test also becomes a verifiable evidence of the claim, i.e. the claim stands until it is proven wrong by applying the test. For example, (for the sake of simplification) if we want to verify the assertion that electrical current flows in a particular wire, surely we cannot show its existence in itself (essence of electricity). Any person can doubt the assertion, but mere doubt is not a proof. We can make a valid claim by proposing that those who still doubt it – i.e. thinking that electrical current is indeed absent – carry out a test to disprove our claim. Thus we list down several verifiable tests that can be conducted by them to prove their claim of its non-existence e.g. the test-pan would not light up, or a magnetic needle placed next to it will not be affected, or such other things that can be done to falsify our assertion that there is indeed electricity present.

Uniqueness and inimitability

In the case of the Qur’an, it proposes ways by which any doubters can try to falsify its claim. To claim Divine authorship, one characteristic that indicates this would be, that it must indicate its uniqueness and inimitability (i.e. that none can produce the like of it); such that it proves it is not an ordinary work of mere mortals. Thus in the Qur’an, it sets forth this argument:

وَإِن ڪُنتُمۡ فِى رَيۡبٍ۬ مِّمَّا نَزَّلۡنَا عَلَىٰ عَبۡدِنَا

فَأۡتُواْ بِسُورَةٍ۬ مِّن مِّثۡلِهِۦ وَٱدۡعُواْ شُهَدَآءَكُم

مِّن دُونِ ٱللَّهِ إِن كُنتُمۡ صَـٰدِقِينَ فَإِن لَّمۡ تَفۡعَلُواْ

وَلَن تَفۡعَلُواْ فَٱتَّقُواْ ٱلنَّارَ ٱلَّتِى وَقُودُهَا ٱلنَّاسُ

وَٱلۡحِجَارَةُ‌ۖ أُعِدَّتۡ لِلۡكَـٰفِرِينَ

“And if you doubt any part of what We have bestowed from on high, step by step, upon Our servant Muhammad), then produce a Surah of similar merit, and call upon any other than God to bear witness for you – if what you say is true! And if you cannot do it – then be conscious of the fire whose fuel is human beings and stones which awaits all who deny the truth!”

(Qur’an: al-Baqarah: 2: 23-24)

To better appreciate the significance of this, we have to also understand the historical context for its revelation. The Arabs (especially the elite Quraysh of Makkah) were to be convinced of Muhammad’s prophethood by some signs (termed as “mu’jizat” ), i.e. something which they could discern as the proof. Most prophets, when sent to their people, were bestowed with such “mu’jizat” (which sometimes is translated with the English word “miracle”). These would usually challenge common perceptions, especially aspects then in practice and held in high esteem by the society at the time. Thus, amongst the miracles of Prophet Moses a.s., was for him to present something which defeated the capabilities of Pharaoh’s sorcerers – since the practice of sorcery was in vogue then. It also challenged the perceived might of Pharaoh since this was also the obsession of the Egyptians and of Pharaoh. For Prophet Jesus a.s. on the other hand, it was an age when people were seeking for cures and healing for diseases; for sustenance and prolonging life. Thus, the type of miracles performed by Jesus a.s., of healing and even reviving the dead, can be distinguished distinctly from that type performed by Moses a.s.

Arabs greatest accomplishment

To the Arabs at the time of Muhammad s.a.w. then, it was their language (Arabic), linguistic and literary skills in composing odes and poetry which were held in highest regard. This was their greatest accomplishment, one which they had honed, and it marked them out as Arabs . In a sense, this would be their only real possession of pride as a people, for theirs was a life of wandering nomads, as Bedouins, where permanency resided in their cultural heritage passed down orally rather than relying upon physical outward forms and structures, to ensure continual preservation for posterity of their identity.

Challenge to the best Arab linguist and literati

Poets representing tribes gathered in Ukaz, the well-known annual market at Makkah, which drew pilgrims and traders from the entire peninsula to the shrine of Abraham. The entrepôt trade upon which the Quraiysh thrived, also showcased their patronage for preserving Arab culture through organizing competitions on poetry declamation to compete for honours by reciting their compositions. The best amongst them would have their compositions hung on the Ka’abah wall, and the poets showered with accolades and gifts. It was in such time and circumstance that we can appreciate the challenge – to the best Arab literati in the field to try to come up with one Surah (chapter – the shortest in the Qur’an is only three verses) equal in quality with that in the Qur’an. To non-Arabic speakers, this point may not be easily appreciated as that of these experts of Arabic language. They and their time were regarded, (and this is acknowledge even today), as the peak in terms of linguistic proficiency in classical Arabic. The poems of these poets are still memorised and studied even today for the appreciation of pure Arabic. They were the appropriate candidates for such a challenge, and yet all of them failed.

Many of these celebrated poets of the Quraysh, like Musaylama al-Kadz-dzab, Thulaihah ibn Khuwailid al-Asady, An-Nadhor ibn Harith, Mutanabby, Ibn al-Muqoffa etc., attempted but could not succeed but were even denounced by their own when compared to the style, eloquence, exquisite beauty and profoundness of the Qur’an. One well known poet at the time, Walid ibn Mughirah (himself a respected leader of the Quraysh), even admitted to his peers, after hearing Muhammad’s recitation of a portion of the Qur’an saying, that these could not be the work of mortals – whether it be of man or spirits – echoing precisely a verse in the Qur’an:

وَمَا كَانَ هَـٰذَا ٱلۡقُرۡءَانُ أَن يُفۡتَرَىٰ مِن دُونِ ٱللَّهِ

وَلَـٰكِن تَصۡدِيقَ ٱلَّذِى بَيۡنَ يَدَيۡهِ وَتَفۡصِيلَ ٱلۡكِتَـٰبِ

لَا رَيۡبَ فِيهِ مِن رَّبِّ ٱلۡعَـٰلَمِينَ

“Now this Qur’an could not possibly have been devised by anyone save God: nay indeed, it confirms the truth of whatever there still remains [of earlier revelations] and clearly spells out the revelation [which comes] – let there be no doubt about it – from the Sustainer of all the worlds.”

(Qur’an: Yunus: 10: 37)

Reason for their non-acceptance

Despite their failure and inability to disprove Muhammad’s claim with this challenge, the Quraysh were not willing to admit defeat and submit to the prophet’s assertion of him being the Messenger of God. Yet, they could not help but admire the Qur’an. “Where did Muhammad get these?” would be the question they would ask. The phenomenon of divine revelations would not be alien to those subscribing to the Judaic and Christian faiths (referred to as “ahl al-kitab” – followers of earlier revelations), as they could easily recognize this phenomenon. But not so for the Arabs, the worshippers of idols, who had long since departed from the Abrahamic faith and had adopted pagan worship. Their free-spirited nature, envy and sense of honour made them proud of their own capabilities such that they would not easily concede that a man, just like them, could have such a unique ability. For sure, there were a few accusations that Muhammad s.a.w. may have copied it from somewhere. But, this would further be impossible to sustain, for they were confounded by the fact that they knew who Muhammad was, and that they knew that he could neither read nor write. “How did he ever get these recitations?” And the Qur’an chided them with this reminder:

وَكَذَٲلِكَ أَنزَلۡنَآ إِلَيۡكَ ٱلۡڪِتَـٰبَ‌ۚ فَٱلَّذِينَ ءَاتَيۡنَـٰهُمُ

ٱلۡڪِتَـٰبَ يُؤۡمِنُونَ بِهِۦ‌ۖ وَمِنۡ هَـٰٓؤُلَآءِ مَن يُؤۡمِنُ بِهِۦ‌ۚ

وَمَا يَجۡحَدُ بِـَٔايَـٰتِنَآ إِلَّا ٱلۡڪَـٰفِرُونَ وَمَا كُنتَ

تَتۡلُواْ مِن قَبۡلِهِۦ مِن كِتَـٰبٍ۬ وَلَا تَخُطُّهُ ۥ بِيَمِينِكَ‌ۖ

إِذً۬ا لَّٱرۡتَابَ ٱلۡمُبۡطِلُونَ بَلۡ هُوَ ءَايَـٰتُۢ بَيِّنَـٰتٌ۬

فِى صُدُورِ ٱلَّذِينَ أُوتُواْ ٱلۡعِلۡمَ‌ۚ وَمَا يَجۡحَدُ

بِـَٔايَـٰتِنَآ إِلَّا ٱلظَّـٰلِمُونَ

“For it is thus that We have bestowed this divine writ from on high upon thee (O Muhammad). And they to whom we have vouchsafed this divine writ believe in it – just as among those [followers of earlier revelation] there are some who believe in it. And none could knowingly reject Our messages unless it be such as would deny [an obvious] truth: for, [O Muhammad] thou hast never been able to recite any divine writ ere this one [was revealed], nor didst thou ever transcribe one with thine own hand – or else, they who try to disprove the truth [of thy revelation] might indeed have had cause to doubt [it]. Nay, but this [divine writ] consists of messages clear to the hearts of all who are gifted with [innate] knowledge – and none could knowingly reject Our messages unless it be such as would do wrong [to themselves].”

(Qur’an: al-Ankabut: 29: 47-49)

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Nouman Ali Khan - Divine Speech Prologue - Part 1 (VERY RELEVANT)