DEFINITION OF THE INIMITABILITY OF AL-QURAN

The Arabic term used to describe the inimitability of the Qur'an is iʿjaz. I’jaz or inimitability of the Qur’an means that the Qur’an has a miraculous quality which in content and also in forms whereas there is no human speech can match with it even if they learn as high as possible or practice as hard as they can. The concept of miraculousness of the Qur'an developed over the course of two centuries into a full-fledged doctrine; around the middle of the 9th century it became inappropriate to find fault with the Qur’anic style and in the late 10th century the first works on the doctrine were composed.

Miracle is a Divine act which defies and transcends universal norms and laws and which cannot be performed by the aid of learning and practice, which Allah grants to His Messengers in order to convince people of the truth of their message. With this heavenly support mundane laws and natural phenomena are caused to yield in such an overwhelming way that they cannot be rationally explained. (Safar, 2002).

While M. Quraish Shihab had defined the miracles of the Qur’an means the evidence of truth possessed by the Qur’an or the content itself. Noted also, the true evidence must not come from outside of the Qur’an or from any exterior factor. (Shihab, 1997).

The prophet Muhammad (PBUH) had used Qur’an to challenge the Arabs whom exceeded in poetry and rhetoric but they failed to accomplish it. This is nevertheless to prove that Al-Qur’an is inimitable. Challenges to The Arabs came in three stages. First, they have been challenged to produce something likely or better than the whole Qur’an then, ten surah and lastly, just one surah from it. (Al-Qatton, 2007). These evidences below will enlightened you more about the stages that have been stated above.

‘Say: “If the whole of mankind and Jinns were to gather together to produce the like of this Qur’an, they could not produce the like thereof, even if they backed up each other with help and support.”’(al-Isra’ [17]:88). (Yusuf ‘Ali, 2007).

            

This challenge posed by the Qur'an has never been met; precisely because of the reason of Qur’an itself gives: that it cannot be done. The Qur'an declares that no one could possibly bring such a book. The challenge which has not been met and, as the Qur'an says, cannot be met, is one of the main aspects of the unique and inimitable nature of the Qur'an called I'j'az. (Safar, 2002).

            ‘Or they may say, “He forged it,” say, “Bring you the ten Surahs forged, like unto it, and call (to your aid) whomsoever you can, other than Allah!-If you speak the truth! (13) “If then they (Your false gods) answer not your (call), know you that this revelation is sent down (replete) with the knowledge of Allah, and that there is no god but He! Will you then submit (to Islam)?’ (Hud [11]: 13-14). (Yusuf ‘Ali, 2007).

            

This challenge was taken up by the most eloquent men in Arabia, whose main ambition was to excel in poetical composition. Not only did they fail in this but they also failed in its second challenge: to prove its complete superiority and inimitability. (Safar, 2002).

            ‘Or do they say, “He forged it?” Say: “Bring then a Surah like unto it, and call (to your aid) anyone you can besides Allah, if it you be speak the truth!”’. (Yunus [10]: 38). (Yusuf ‘Ali, 2007).

‘And if you are in doubt as to that which We have revealed from time to time to Our servant, then produce a Surah like thereunto; and call on your witnesses or helpers (if there any) beside Allah if your (doubts) are true.’(Al-Baqarah [2]: 23). (Yusuf ‘Ali, 2007).

According Qur’anic Exegetes, these verses issue a challenge to produce a chapter (surah) that imitates the Qur’an’s unique literary form. The tools needed to meet this challenge are the finite grammatical rules and the twenty eight letters that make-up the Arabic language; these are independent and objective measures available to all. The fact that it has not been matched since it emerged to this day does not surprise most scholars familiar with the Arabic language and that of the Qur’an. The inability of any person to produce anything like the Qur’an, due to its unique literary form, is the essence of the Qur’anic miracle. (Tzortzis, The Qur’an unique literary forms).