Muhammad (’alaihi ’s-salâm) was ummî, that is, he did not go to any school; he did not read or write, nor did anybody teach him. But he put forth a book, the Qur’ân, full of historical, scientific, moral, political and social knowledge. He caused rise of emperors who spread justice all over the world only by following that book. The Qur’ân is his greatest miracle. In fact, it is the greatest miracle of all prophets. This miracle was given only to Muhammad (’alaihi ’s-salâm). Religion reformers should feel embarrassed while saying that, when he was a child yet, he spoke to a priest for a few minutes on a journey to Damascus and acquired all his knowledge from that priest. There cannot be another slander as unsound and funny as this one. The masterpieces of eloquence that had been chosen from among thousands of poems and had been hanging on the walls of the Ka’ba for many years and that had made their authors a genius, a hero each, were torn down and their authors submitted themselves to the âyats that could never be the result of a few minutes’ conversation with a priest! Today, there is no need to attempt again to understand the eloquence of the Qur’ân. This Divine Book, when Arabic was on its summit, had the most efficient specialists in Arabic language sign under its superiority. Among the specialists in Arabic literature contemporary with Muhammad (’alaihi ’s-salâm), there was next to no one who did not see and believe the divine superiority in the eloquence of the Qur’ân.

He did not arrogate to himself such an honour and perfection which, in an art that was considered as the most exalted skill in his time, made everybody acknowledge its superiority, but he said that it came from Allâhu ta’âlâ whom no one knew, and through this honour and superiority he tried to represent not himself but that unknown person. This is surprisingly incompatible with the human wishes of those who seek for fame and personal advantages. Those who consider the pleasure of governing people superior to the pleasure of knowledge and ma’rifa are those who cannot appreciate the value of knowledge and ma’rifa. A poet will not change even one of his poems that prove him to be in the highest stage of his art for the presidency of government. Even if there might be someone to change it, he would change it for material advantages. Muhammad (’alaihi ’s-salâm) said that he was not a president and, instead of sovereignty and pomp, he lived moderately like everybody. To his daughter Hadrat Fâtima (radiy-Allâhu ’anhâ), when she asked for something of little value, he said, “We prophets do not leave inheritance behind. What is left behind us will be alms,” and he left nothing for his family when he passed away. One must be muddle-headed and one’s conscience must be darkened to suppose that such a person was after sovereignty. The probability of being a liar (may Allâhu ta’âlâ protect us from saying so!) for that exalted Prophet (’alaihi ’s-salâm) who came forward saying, “I do not say these words from myself. I declare Allâhu ta’âlâ’s commands. I am a man like you,” is so remote, so wrong that European and American men of idea have had to acknowledge it unanimously. They have had to say that he accomplished the high rank, which he attained through the religion he had put forth, with his keen wit, strong sight and smart intellect. Also communists, realizing that they could not belittle that exalted Prophet, say that he accomplished all these under the influence of a sort of an epileptic fit (may Allâhu ta’âlâ protect us from saying so!) in which he daydreamed an angel coming to him. Though they accept his genius, intellect, diplomacy and accomplishments, they say that he spoke what he imagined out of illness. This is obviously a folly which they say out of the illness of denial that has pervaded their minds, because one part of their words proves the other to be a lie. In other words, communists refute themselves with their own words.

Literary men understand the author of a poem from the literary style of the poem without looking at his signature. The specialists in literature examined the Hadîth ash-sherîf, which are Rasûlullah’s (’alaihi ’s-salâm) sayings, and the Qur’ân al-kerîm and saw that they were unlike each other. It has never been seen in the history of letters that one person had two kinds of style completely unlike each other; it is impossible. It is like a man having two faces unlike each other.

Another respect in which the Qur’ân is different from and superior to the Hadîth and other divine books is that up to present time it has remained unchanged as it descended from heaven. Not only its letters and punctuation have remained unchanged, but also, besides the various pronunciations of the words in the Qur’ân, their being pronounced in long, short, open, closed, deep or thin voice has remained as Rasûlullah (’alaihi ’s-salâm) revealed and pronounced them. One could not help being bewildered at the science called “ilm al-qirâ’a”, on which many books have been written, and at Muslim scholars’ studies and services in this way. Not a single word has been taken out of or added to the Qur’ân later, for Muslim scholars have put a very strong principle lest the Qur’ân be injured, lest even a small doubt approach it: that the Qur’ân must be conveyed through unanimity in every century. In every century from the Prophet’s (’alaihi ’s-salâm) companions up to today, it has come to us through hundreds of thousands of people who have memorized the Qur’ân and who could not be thought of as agreeing on a lie. It flows towards eternity like an overflowing river that never stops for a moment.