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Can the Quran Truly Be Considered a Literary Miracle?

The Journey of Faith and the Crossroads of Scripture


In the pursuit of truth, one often encounters divergent paths, much like a traveler who, on his journey, meets another heading toward the same destination but by a different route. This scenario serves as a fitting analogy for the dialogue between Christianity and Islam, particularly in the comparison between the Bible and the Quran. Both Christians and Muslims are on a journey toward what they believe to be eternal life, yet they follow different guides—Christians the Bible, and Muslims the Quran. This raises the question: Which guide truly leads to eternal life? To approach this question, it is necessary to objectively examine the authenticity and claims of both scriptures, especially focusing on the Quran’s claim of being a literary miracle.



The Origins of the Quran


The Quran, according to Islamic tradition, was revealed to Muhammad over a period of twenty-three years, beginning when he was about forty years old. The revelations, believed to have been delivered by the angel Gabriel, were later compiled into what is known today as the Quran. Muhammad, who is believed to have been illiterate, is said to have dictated these revelations, which were recorded by his followers on various materials such as stones, animal skins, and palm leaves. After Muhammad's death in 632 C.E., these recordings were compiled into a single text. About twenty years later, due to the emergence of various textual variants, a standardized version was produced, and all other copies were destroyed. This process has led to the Quran’s current form, which has remained largely unchanged for twelve centuries.


The Structure and Content of the Quran


The Quran is composed of 114 chapters, known as suras, which vary in length and content. Unlike the Bible, which follows a more historical and narrative structure, the Quran’s chapters are generally organized by length, with the longer chapters placed at the beginning and the shorter ones at the end. This arrangement contributes to a lack of coherence between chapters, as there is no chronological or thematic order. Additionally, the Quran’s content includes a mixture of narratives, moral teachings, and legal injunctions, often delivered in a repetitive style. For example, the phrase "Then which of the favors of your Lord will ye deny?" is repeated 31 times in Sura 55. This repetitiveness, combined with the lack of coherent structure, has led some critics to question the Quran’s claim of being a literary miracle.



The Question of Authenticity


The Bible provides numerous examples of divine authentication through miraculous signs. When Moses was called by Jehovah to deliver His people, he was given the ability to perform signs, such as turning his staff into a serpent and making his hand leprous and then healing it, to prove that he was indeed sent by God (Exodus 4:1-31). Similarly, Jesus performed many miracles during his ministry, such as healing the blind, raising the dead, and even his own resurrection, which served as signs of his divine authority (Matthew 11:5; John 10:37-38). These miracles were not just random acts but were clear evidence that Jehovah had sent them with a divine message.


In contrast, the Quran does not offer similar miraculous signs as proof of its divine origin. Muhammad’s contemporaries frequently challenged him to perform miracles to prove that he was truly a prophet of God, but the Quran repeatedly states that Muhammad was merely a warner and that signs are in the power of God alone (Sura 6:37; 13:7; 6:109; 17:59). Instead of providing miracles, the Quran’s main claim to authenticity is its literary quality, asserting that its beauty and eloquence are proof of its divine origin (Sura 2:23-24; 10:37-38; 17:88). However, this claim raises the question: Does the Quran’s literary merit truly constitute a miracle?


The Literary Merit of the Quran


The Quran is often praised for its poetic style, especially in the earlier, shorter suras that describe the attributes of God. These passages undoubtedly had a significant impact on the Arab people of Muhammad’s time, who valued poetry and oral tradition. However, when examined critically, the Quran’s literary quality reveals several weaknesses.


Firstly, the Quran is highly repetitive. The same stories of Adam, Moses, Jesus, and other figures are repeated multiple times throughout the text, often with little variation. For example, the story of Moses and Pharaoh is retold in at least six different suras (Sura 2:49-61; 7:103-137; 10:75-92; 20:9-80; 26:10-68; 28:3-42). This repetition detracts from the literary quality, as great literature typically avoids unnecessary repetition.


Secondly, the Quran lacks coherence both within and between its suras. As mentioned earlier, the suras are arranged by length rather than by topic or chronology, leading to a disjointed reading experience. Even within individual suras, the verses often seem unrelated to each other, making it difficult to follow a clear line of thought. For example, Sura 2, the longest chapter in the Quran, covers a wide range of topics, from the story of Adam to dietary laws to inheritance rules, without any clear connection between them.


Furthermore, the titles of the suras often bear little relation to their content. Sura 29 is titled "The Spider," yet the spider is only briefly mentioned in one verse. Similarly, Sura 16 is titled "The Bee," and Sura 27 is titled "The Ant," but these insects are only mentioned in passing. This lack of coherence and relevance between the titles and the content further undermines the Quran’s claim to literary excellence.



External Criticisms of the Quran’s Literary Quality


Notable figures in history have also critiqued the Quran’s literary merit. The historian Edward Gibbon, known for his work "The Decline and Fall of the Roman Empire," described the Quran as an "endless incoherent rhapsody of fable, and precept, and declamation." He acknowledged that the Quran contains some beautiful passages but found it overall to be wearisome and lacking in the sublime simplicity found in other ancient texts, such as the book of Job or the Psalms of the Bible.


Similarly, the historian and philosopher Thomas Carlyle, despite his admiration for Muhammad, found the Quran to be a "wearisome, confused jumble" and remarked that it was "as toilsome reading as I ever undertook." Carlyle’s critique highlights the fact that even those who respect Muhammad as a historical figure find the Quran’s literary quality lacking.



The Role of Illiteracy in the Quran’s Composition


Muslim apologists often argue that the Quran’s literary merit is miraculous because Muhammad was illiterate, and therefore, he could not have produced such a work on his own. However, this argument overlooks several important points. Firstly, Muhammad was not an uneducated man; he was a successful merchant who married a wealthy and cultured widow. His illiteracy might explain some of the Quran’s literary flaws, such as repetition and lack of coherence, but it does not necessarily elevate the text to the level of a divine miracle.


Moreover, the claim that the Quran’s literary quality is a miracle because Muhammad was illiterate ignores the fact that truly great literature transcends language and translation. The Bible, for example, is considered great literature in any language, whether Hebrew, Greek, or any modern translation. The flaws in the Quran’s literary structure, such as its repetitiveness, incoherence, and faulty rhyme, are inherent in the original Arabic text and cannot be attributed to translation issues.



The Historical Compilation of the Quran


The history of the Quran’s compilation also casts doubt on the claim of its literary miraculousness. After Muhammad’s death, the Quran was compiled from various sources by Zaid Ibn Thabit, one of Muhammad’s companions. The authenticity of the suras and verses was determined not by literary merit but by the oaths of those who presented them. There was not always unanimous agreement among Muhammad’s companions about which suras should be included in the Quran. For instance, some companions expressed strong doubts about the inclusion of suras 1, 113, and 114, which indicates that literary merit was not the primary criterion for determining the Quran’s content.


The process of compiling the Quran was further complicated by the existence of various textual variants, which led to the production of a standardized version and the destruction of all other copies. This raises questions about the reliability of the Quran’s text and whether it can truly be considered a perfect literary work if it required such extensive editing and standardization.



The Biblical Standard of Divine Revelation


In contrast to the Quran’s claim of literary miraculousness, the Bible’s claim to divine inspiration is supported by both its content and its history. The Bible was written by more than forty different authors over a period of about 1,550 years, yet it maintains a remarkable coherence and unity of message. This unity is especially evident in the fulfillment of prophecies and the consistent portrayal of Jehovah’s character throughout the Old and New Testaments.


Furthermore, the Bible’s literary quality is evident in its diverse genres, including historical narrative, poetry, prophecy, wisdom literature, and epistles. The Book of Job, for example, is considered one of the greatest works of ancient literature, known for its profound exploration of suffering and faith. The Psalms are renowned for their poetic beauty and depth of emotion, and the parables of Jesus are celebrated for their simplicity and timeless moral lessons. The Bible’s literary excellence is not dependent on the literacy of its human authors but is a testament to its divine inspiration.


The Bible’s claim to authenticity is further supported by the miracles performed by its prophets and by Jesus Christ Himself. These miracles were not mere displays of power but were signs that confirmed the truth of the message being delivered. As Jehovah empowered Moses to perform signs to authenticate his message (Exodus 4:1-9), so Jesus performed miracles to demonstrate his authority as the Son of God (John 10:25, 38). The apostles, too, were given the ability to perform signs and wonders to confirm the gospel message (Acts 2:43; Hebrews 2:3-4). These miracles served as tangible evidence of the Bible’s divine origin, something the Quran does not offer.



The Quran’s Claim of Literary Miraculousness: A Critical Examination


The claim that the Quran is a literary miracle because of its eloquence and beauty is not supported by a thorough examination of the text. While the Quran does contain passages of poetic beauty, these are overshadowed by the text’s repetitiveness, lack of coherence, and other literary flaws. Great literature is marked by originality, coherence, and the ability to engage and inspire readers across cultures and languages. The Quran’s reliance on repetition, its disjointed structure, and the inclusion of verses with questionable coherence detract from its claim to be a literary miracle.


Moreover, the Quran’s claim of literary miraculousness is further weakened by the historical context of its compilation. The need to standardize the text and eliminate variants, along with the reliance on the oaths of Muhammad’s companions rather than on the text’s literary quality, raises questions about the Quran’s authenticity as a divinely inspired text.


In contrast, the Bible’s claim to divine inspiration is supported by its historical reliability, its prophetic fulfillment, its literary excellence, and the miracles that accompanied its revelation. The Bible’s unity, despite being written by numerous authors over many centuries, and its impact on individuals and societies throughout history attest to its divine origin. The Bible does not merely claim literary excellence; it demonstrates it through its consistent message, its profound wisdom, and its ability to transform lives.


In conclusion, the Quran’s claim of being a literary miracle does not withstand critical examination. While it may hold a special place in the hearts of Muslims, its literary qualities do not surpass those of other great works of literature, including the Bible. The Bible, with its unparalleled coherence, prophetic accuracy, and literary depth, stands as the true divine revelation, providing the only reliable guide on the journey to eternal life.



About the Author

EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored over 220 books. In addition, Andrews is the Chief Translator of the Updated American Standard Version (UASV).


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