How can the Arabic Qur’an be a miracle for a non-Arab?

 Methodology of response : We will begin the response in the name of Allah, then consider the origin of the doubt, so that we can argue with what He has decided against what He has denied, and arrive at what He has revealed to what He has concealed, then we will repeat what Allah opens with from the aspects of response, to clarify the truth and remove the ambiguity, and we will pave the way for that with a general answer regarding the miracle, from which we will conclude with detailed aspects of response, according to a progression that examines the state of the non-Arab with the Qur’an.

Details of the doubt and clarification of its origin : Your question contains a doubt, which does not deny the miracle of the Qur’an as a whole, but rather aims to limit it to the Arabs, as if you asked: What is the reason for the non-Arab to enter into the discourse of challenge with the Qur’an, while he lacks the ability to speak Arabic? And how can the miracle of the Prophet of Islam, may Allah’s prayers and peace be upon him, be of the type that only the elite of people know, and the general public falls short of comprehending? If we examine the doubt closely, we will find that it imagines a contradiction between the comprehensiveness of the Qur’an’s message to all worlds, and its revelation in clear Arabic.

The general answer regarding the proof of the miracle, and under it are the issues:
First: The continuous transmission is a binding argument for Arabs and non-Arabs:
The Qur’an and the news of its miracle reached us through continuous transmission, and the one who conveyed the Qur’an was our Prophet Muhammad, may God bless him and grant him peace. Not a single verse of poetry or fruit of thought was transmitted from him, until when he reached the age of forty, he came out to his people - among whom were the leaders of eloquence - with speech that they had never known the like of in its sweetness, elegance and majesty, composed of the same letters as theirs, and he said: This is the speech of God, and I am the Messenger of God! He continued to beat them with it and challenge them - and all of creation - to produce something like it, until he challenged them to produce a surah “ like it .” If one of them produced a statement that was equivalent to Surah Al-Kawthar in its quantity, and contained the type of similarity and its absolute meaning (Al-Naba’ Al-Azeem, with some modifications), such that if it were placed between the surahs of the Qur’an, the eloquent would not be able to distinguish it from them, then he would have invalidated the miraculousness of the Qur’an and invalidated its argument. So when they stopped opposing it, despite the abundance of motives and the deepening of the enmity, the scholars called that a miraculousness, and here the commonality between us in the matter of the Qur’an ends, then foreignness stands between you and standing on the truth of its miraculousness, so how did you imagine that the foreignness of the tongue had invalidated its miraculousness that was proven by continuous transmission ?

The second: The Qur’an’s reaching the point of establishing proof:
Now that you have reached all of that, know that establishing proof for creation is contingent upon merely reaching the news of the revelation of this Book, and not upon understanding its miraculous nature. The evidence from the Book is: { And this Qur’an has been revealed to me that I may warn you thereby and whomever it reaches. } [Al-An’am: 19] This Qur’an is a warning to whoever it reaches from the Arabs and the non-Arabs. And from the Sunnah is: “ By the One in Whose Hand is my soul, no Jew or Christian hears of me and then does not believe in me except that he will be among the people of the Fire .” (Muslim: 153). So the statement of the Prophet, may God bless him and grant him peace: “ He does not hear of me ” includes everyone who hears of it from the People of the Book, whether Arab or non-Arab.

The third: The lesson is in understanding the message of the Qur’an in general:
The Qur’an is based on monotheism, so whoever understands its truth, adheres to it, and disavows polytheism has entered Islam. For this reason, the Prophet, may God bless him and grant him peace, would command whoever came to him to pledge allegiance to Islam to pronounce the two testimonies of faith, and he did not stipulate understanding the truths of the Qur’an or comprehending its miraculousness in detail. It is known that the Companions entered Islam with insight, so this indicates that they knew with essential knowledge that this Qur’an is miraculous, and they were not required to refer to other eloquent people to prove its miraculousness, because when the eloquent person hears the Qur’an, he is certain of his inability to do something like it, and he knows by that the inability of others to do it. The Prophet, may God bless him and grant him peace, would command his ambassadorsBy calling people to the religion of truth in general, when he sent Muadh ibn Jabal to the people of Yemen, he advised him to order them to monotheism and perform the obligatory duties. And based on this generality in calling people to Islam and explaining its principles, his letters, may God bless him and grant him peace, to the kings of the Persians were.

Fourth: The answer of the Qur’an: A Persian and an Arab?
Allah the Almighty has informed us that the disbelief of the polytheists in this clear Arabic Qur’an is disbelief out of stubbornness and obstinacy, as He said: {And if We had made it a foreign Qur’an, they would have said, “Why are its verses not explained in detail ?” [41:44] So the request to send an Arab messenger with a foreign Qur’an is clearly false, and the request to send it in all languages ​​on the pretext that it is a message to the worlds is more false for various reasons, including:
First : Translation makes up for that, and nations continue to translate the knowledge of the prophets and wise men, and we do not charge scholars or writers with composing their works in all languages, rather we resort to translating them when necessary, and this is clear.
Second : The difference between languages ​​in eloquence, rhetoric, and fulfillment of the right of meanings, necessitates their difference in their ability to carry the meanings of the Qur’an. If this is established, it is necessary to prefer one of them and choose it over the other. The fair-minded people of the language have agreed on the superiority of Arabic, and accordingly its selection came in accordance with divine wisdom. God Almighty said: { A Book whose verses are explained in detail - a Qur’an in Arabic for a people who know. } [Fussilat: 3].
Third : God’s wisdom required that the miracle of every prophet be of the same type as his people, so the eloquent Arabs challenged the Qur’an. Where is the like of their eloquence among some nations of the earth, let alone the rest of them? If the Book had been revealed as a challenge in all languages, then most nations would have been challenged with something they did not master, and this contradicts wisdom.


Fifth: There is no contradiction between the occurrence of the inflected word in the Qur’an and its revelation in the Arabic language:
There is no objection to what we have mentioned regarding the existence of the inflected word in the Qur’an. Al-Suyuti mentioned in Al-Itqan that most of the imams denied that, and others went to the occurrence of a few inflected words in the Qur’an, and that they are of the same type as what languages ​​agree on. Al-Suyuti quoted in Al-Muhadhdhab from some of them that: “ It is an indication of the wisdom of the occurrence of these words in the Qur’an, that it contains the knowledge of the first and the last and the news of everything, so it is necessary that there be an indication in it of the type of languages ​​and tongues. ” End quote. According to both opinions, there is no contradiction between the occurrence of the inflected word in the Qur’an and its revelation in the Arabic language.

Sixth: Orientalists’ attachment to some words shared between languages ​​as an argument against them:
Many Orientalists have seized upon Schwali’s theory about the alleged Syriac origins of some Qur’anic words, to build arbitrary judgments on it. Recently, a book was published by the German Orientalist Luxenberg in the same vein, entitled “A Syriac-Aramaic Reading of the Qur’an – A Contribution to the Interpretation of the Language of the Qur’an.” In his book, he claimed that many of the strange words in the Qur’an can only be understood by referring them back to their Aramaic and Syriac origins. He even claimed that grammarians established an Arabic language that differs from the one in which the Qur’an was revealed. The gist of his words is that comparing some of the strange words in the Qur’an with Aramaic and Syriac clarifies their meaning more than referring to Sibawayh and the like.... This flood of incoherent talk requires an entire chapter to refute it, and this is not our purpose here in citing it. Rather, we briefly point out that if we accept the occurrence of such words shared between languages ​​in the Arabic Qur’an, which the Orientalists agree with us is at the top of the list, Degrees of eloquence,It is necessary that the speaker of it has encompassed these languages, and knows the subtleties of what they share, the characteristics of each one, and what distinguishes it, so he chose Arabic from among them to face the challenge. We acknowledge all of this, and we say that the Qur’an is the speech of the Creator of languages ​​in all their differences .

Seventh: The type of miracle is common among nations:
The type of miracle is known to Arabs and non-Arabs, as they share in understanding its meaning, and issuing the challenge with this Qur’an to include the two heavy burdens, from the time of its revelation until the Day of Judgment, indicates that it is of the same type as the verses of the prophets. So an illiterate person who cannot read or write, an orphan who has no father to take him around to teachers and countries, a poor man who has no time to travel to learn from monks, from an illiterate nation known for its brilliance in poetry, and the Mu’allaqat of its poets are still a star in eloquence and precision of description, and this honest and trustworthy man comes and challenges them with the eloquence of the book that was revealed to him as proof of his prophethood, and challenges mankind and the jinn. This challenge and this trust in itself were a sign for some of the prophets, so how could those below them make such a great claim, and then people, individuals and nations, fail to invalidate it throughout the centuries and ages? So it is sufficient for the non-Arab to understand the origin of the miracle and the possibility of its occurrence in order to understand the meaning of the Qur’anic miracle in general.

The detailed answer includes about twenty aspects:


The first aspect: The realization of the miracle is achieved by the elite in detail and by those below them in general:
People differ in their realization of the miracle of the Qur’an according to the difference in their minds, for among them are the dull and the intelligent. Accordingly, if you imagine that the non-Arab does not realize the argument in this book, this is evidence of the absence of its argument, like the ignorant person’s assumption that the revival of the dead by the permission of Jesus, peace be upon him, is something that can be done by someone skilled in the art of medicine. His assumption does not detract from the occurrence of the miracle, and doctors have acknowledged it. Rather, the way for someone whose faculties fall short of drawing from the source of this book is to refer to the specialists, for their consensus is an argument against others, since they realize the miracle through taste and practice, while the common people do not realize it except by following them, and they follow their example in that.

The second aspect: The Arabs were chosen to carry the message:
Muslim narrated from the hadith of Wathilah ibn al-Asqa’: “ Allah chose Kinanah from the descendants of Ismail, and chose Quraysh from Kinanah, and chose Banu Hashim from Quraysh, and chose me from Banu Hashim .” Since the Qur’an was the last of the revealed books, and the Arabs were the last of the nations to receive prophethood and the message, they were chosen to carry the trust of revelation, and the book was revealed in their language so that the proof would be established against them first, and so that they would convey to the nations that came after them, so that the proof would be established against them according to them. There is no alternative for anyone who wants to understand the details of the revelation without an intermediary, except to learn the Arabic language.

The third aspect: The Arabs’ admission of their inability to oppose the Qur’an is binding on others:
Your saying: How can the Qur’an be a miracle for a non-Arab? It is understood from this that you acknowledge that the Arab is able to comprehend the meaning of the miraculous nature of the Qur’an. We say: Now that you have been informed that the Arabs have refrained from opposing the Qur’an with anything that would invalidate the claim of its miraculous nature, you are more incapable than them, as is clear to you. According to this analogy, the Arabs’ admission of their inability to produce something like this Qur’an is a more appropriate indication of the incapacity of the non-Arabs.

The fourth aspect: The eloquent Arabs’ abandonment of opposing the Qur’an while their ability remained:
The truth is that the Qur’an is miraculous in itself, not by anything outside of it. It is one of the most amazing wonders that the Qur’an challenges the Arabs to produce speech like it, and that this challenge is repeated until it reaches its limit in the Almighty’s saying: {{And if you are in doubt about what We have sent down upon Our servant, then produce a surah the like thereof } [Al-Baqarah: 23]. Then none of their eloquent speakers would challenge it while they still had the ability. Perhaps this strange matter is the reason for the well-known saying of diversion. So we say - with Sheikh Al-Islam - by way of concession, that the Arabs’ failure to challenge the Qur’an indicates that it is one of the miracles of nature, whether that was due to their being diverted from it or to their inability, for the miracle is in fact real. This saying, despite its weakness, is sufficient to nullify the aforementioned doubt. (The Book of Prophecies, with some modifications).

The testimony of Al-Walid bin Al-Mughira: When Al-Walid bin Al-Mughira was asked about the matter of the Qur’an, he said his famous words: “What should I say? By God, there is no man among you who is more knowledgeable about poetry than me, nor about its rajaz, nor about its qasida than me, nor about the poet of the jinn. By God, the one who says does not resemble anything of this. By God, the words he says have sweetness, and they have freshness, and they are fruitful at the top and abundant at the bottom, and they rise and what is raised, and they crush what is beneath them.” (Narrated by Al-Hakim on the authority of Ikrimah on the authority of Ibn Abbas). This is the testimony of an eloquent man who speaks from the pinnacle of human eloquence, to testify to the miracle of Qur’anic eloquence. No one can inform you like the expert. This is the pioneer of a people who hung pearls of poems on the Kaaba, and nothing silenced them in the arena of eloquence except the words of the Lord of the Kaaba.

Abu Al-Ala Al-Ma'arri's testimony : "Atheists and those who are guided, those who deviate from the right path and those who follow it all agree that this book brought by Muhammad, may God bless him and grant him peace, is a book that dazzles with its miracles, and confronts its enemy with its rajaz. It has no example, nor does it resemble strange proverbs. It is not from the measured poem, nor the rajaz of the plains and the sorrows, nor does it resemble the rhetoric of the Arabs, nor the rhyme of the priests with their desires. It came like the blazing sun, a light for the joyful and the blazing. If the stagnant hills understood it, it would crack, or the infallible ibex would ascend the valley and the crack: "And these examples We cite to the people that they may reflect." And a verse or part of a verse from it occurs in the most eloquent words that creatures are capable of, so it is like a shining meteor in the darkness of dusk, and a flower appearing in a barren land with a pattern. " (The Epistle of Forgiveness). This is Abu Al-Ala, one of the most eloquent and prominent men of letters, who testifies that the miraculous nature of the Qur’an is a matter of consensus among the people of guidance and the people of heresy.

The fifth aspect: The opposition of the prophets to the Qur’an is proof of its miraculous nature.
If you say, “Rather, there are those who opposed the Qur’an with something similar to it that was not transmitted to us,” then we say, “If it had been opposed with something similar or equal to it, it would have been transmitted because of the motives for that, and if it had been transmitted, it would have reached us. Since nothing of that has reached us, we remain with the original principle, which is the occurrence of the miraculous nature. We cannot use as evidence what has been transmitted from the prophets, ancient and modern, of attempts to oppose the Qur’an, because of their clear inadequacy in comparison to human eloquence, let alone Qur’anic eloquence.”

The sixth aspect: The attempt of some non-Arabs to oppose the Qur’an is proof of its miraculous nature.
Just as no attention is paid to the attempts of some non-Arabs in our time to oppose the Qur’an, these people combined their inadequacy in comparison to the level of eloquence with the non-Arabic language and pen, so the argument was established against them for their inability to oppose the Qur’an in detail, after it had been established against them in general terms before that.

The seventh aspect: The gender difference in understanding the miracle of the Qur’an exists among Arabs and non-Arabs:
Then, have you heard that the Arabs at the time of the mission were on an equal level in their rhetorical abilities? There is no doubt that they differed greatly in that, and not all of them were as eloquent as Hassan and Al-Khansa, for people are three types in the matter of miracles: a foreigner, an Arab like a foreigner, and an Arab who is proficient in eloquence and rhetoric (Al-Baqillani: The Miracle of the Qur’an). This classification necessitates the existence of a type of difference in this regard among the Arabs and others.

The eighth aspect: The non-Arabs themselves differ in their proficiency in the Arabic language:
The non-Arabs are not equal in their ignorance of the Arabic language, for not every non-Arab is a foreigner, but there may be among them those who are more eloquent and expressive than the average Arabs, and yet they are unable to keep up with the eloquence of the Qur’an, so the inability of these proves the inability of those below them.

The ninth aspect: The type of eloquence is shared among nations:
Even if you were to say: How can eloquent speech be miraculous, when every eloquent person has his own style that is unmatched? We said that the genre of eloquence is known to Arabs and non-Arabs. If the non-Arabs know in general that the Qur’an challenged the eloquent Arabs and outdid them, and the news of that was transmitted repeatedly, then this is sufficient for the occurrence of the miracle. Then, literary oppositions are a known genre, and the eloquent have continued to compete in its arena until today, and not a single literary work is known that is immune to opposition, criticism, and correction.

The suspicion of an ignorant person about eloquence:
If you say: This is understandable speech, so how can people be outdone? We say: This is the suspicion of an ignorant person about the reality of eloquence. In such a case, Ibn al-Muqaffa said: “Eloquence is that when an ignorant person hears it, he thinks that he can do the same.” This is about human eloquence, and this is what an ignorant person thinks about it. If the masters of rhetoric have submitted to the eloquence of the Qur’an, it is because they have discovered in its miraculousness what was hidden from those below them. If you say that eloquence has always been found among Arabs and non-Arabs, then what is the reason for preferring the Qur’an over human eloquence? We respond that this is a broad topic, and it is enough for us to say with Sheikh Daraz that: “Moderation in expression” with “fulfilling the right of meaning” without stinginess or extravagance are two ends that the ambitions of the eloquent fall short of, and whoever seeks to combine them is like someone seeking justice between two rivals without inclining towards one of them. And whoever wants to see the two ends combined, let him read the Qur’an . (Al-Naba’ Al-Azeem, paraphrased).


The tenth aspect: The eloquence of the Prophet, may God bless him and grant him peace, despite its majesty, is not a miracle:
The Prophet, may God bless him and grant him peace, had his own hadith that was attributed to him, and he was the most eloquent of the Arabs according to the testimony of their eloquent people, but his speech is not a miracle, rather it may be confused with others, and it may be difficult for those who are not experts in the art of hadith to distinguish the inserted speech of the narrators from his own speech, so can the speech of God be confused with the speech of others? If a verse from the Qur’an were placed in the midst of the speech of some eloquent person, it would speak for itself, and its light would indicate its source, and it would shine like a diamond because it is the speech of the Lord of mankind. The fair-minded person acknowledges that the speech of the Prophet, may God bless him and grant him peace, is never confused with the Qur’an. If a non-Arab understands this aspect, it will be another reason for realizing the truth of the Qur’anic miracle.

The eleventh aspect: The Qur’anic miracle is not limited to eloquence:
It seems that the question assumes that the miracle of the Qur’an lies in its eloquence, and this is contrary to reality, as scholars have mentioned aspects of the miracle of the Qur’an, including its unique style, its beautiful organization, its dazzling eloquence, its knowledge of the unseen, its inclusion of various sciences, profound wisdom, and conclusive arguments, and its freedom from contradiction and innocence from difference. Everyone who went to the point that the miracle of the Qur’an lies in its eloquence, only meant that it is an aspect that includes the entire Qur’an, and that the other aspects are only found in some of its verses.

The twelfth aspect: A non-Arab can realize the miracle of meanings:
Eloquence includes both words and meanings. Al-Jurjani said: “ I wonder, were words anything other than for the sake of meanings? Are they anything other than their servants and directed to their judgment? ” (Dala’il al-I’jaz). In the words of al-Walid ibn al-Mughira, there is a description of the Qur’an as sweet, smooth, fruitful, and abundant, all of which are descriptions that include words and meanings. If a non-Arab fails to comprehend the eloquence of words, he should do his best to comprehend some of the miraculousness of its meanings by asking scholars and reading translations of its meanings.


The thirteenth aspect: Being affected by hearing the Qur’an:
The first thing that strikes the ear is the vocal composition of the Qur’an. If you are far from a skilled reciter such that you hear nothing but the harmony of movements and pauses, the long vowels and ghunnahs, the pauses and silences, you will hear a unique and wondrous ring and arrangement that will catch your ear and attract you, and you will not get bored of it, for it is always renewed. The ear will not reject it and taste will never reject it. (Al-Naba’ al-Azeem, with some modifications). If a non-Arab misses understanding the meanings of the Qur’an, he will not miss hearing its verses, for being affected by hearing the Qur’an is something shared between Arabs and non-Arabs. Here is Ja’far ibn Abi Talib reciting Surah Maryam, and the Negus weeping, and the bishops weeping until their beards were wet. If we assume that the Negus understood Arabic, it is unlikely that all the bishops were like that, for the matter does not go beyond their being affected by hearing the Qur’an or by translating its meanings, or both, and this is confirmed by the following aspect:

The fourteenth aspect: Many Muslims today are non-Arabs:
Many Muslims today are non-Arabs, for here are millions of Turks and Indonesians competing in learning the Qur’an, reciting it, and hearing it, and most of them do not master Arabic. Rather, some of them weep and are humbled just by hearing the Qur’an, or by its flowing on their tongue. One of them was asked about the secret of his weeping while he did not understand what he was reading, and he replied: “My mind may not understand, but my heart understands.” We say that the non-Arabic tongue does not harm someone who has an eloquent heart, and it is not objected to him that this It is specific to the people of faith, as many of the non-Arab infidels acknowledge the power of hearing the Qur’an over souls. (Najeeb Al-Rifai: The Wonders of Reciting the Qur’an to Europeans and Americans).

The fifteenth aspect: Looking into the Arabic language and understanding its characteristics:
One of the ways to understand the miraculous nature of the Qur’an is to look into the characteristics of the Arabic language, such as the fluidity of its pronunciation, its lightness, its sweetness, and its ability to translate the meanings in the soul in the most eloquent and clearest expressions. The way to do this is to refer to contemporary linguistic studies that focus on comparing languages ​​(Comparative Linguistics). If a non-Arab acquires a part of this knowledge, he will be certain that there is no foreign language that comes close to Arabic, such that it can achieve the aspects of eloquence, styles of expression, and verbal and moral richness that are suitable for the challenge and the miracle.

The mention of the revelation of the Qur’an in clear Arabic:
God bestowed His favor upon the Arabs by sending down the Qur’an in their language in a few dozen places in the revelation. When the description of the Qur’an as Arabic came, coupled with its description as clear and without crookedness, we became certain that God sent down the most perfect book in the most perfect language to the most perfect of creation, since “ it is not fitting that the best book should be sent down to the best Messenger in a language of lesser merit ” (Al-Zamakhshari: A Message on the Miracle of Surat Al-Kawthar).

Testimonies of fair-minded people and scholars on the uniqueness of the Arabic language:
One of the most eloquent testimonies that translates the uniqueness of Arabic and its superiority over all other languages ​​is the testimony of the orientalist Ranan:Arabic itself is one of the strangest of all curiosities. This language, which was previously unknown, suddenly appears to us in its utmost perfection, flexibility, and unlimited richness. It is so perfect that no significant change has occurred to this day. It is a language that knows no childhood or old age. It is as if when we learned about its conquests and dazzling victories, we learned everything about it. I do not know if we will find anything similar to this language that appeared complete, without an ancient phase, without gradualness... (Ernest Renan: History of the Semitic Languages).

Dr. Ramadan Abdel Tawab, may God have mercy on him, says: “ Classical Arabic has a special circumstance that no other language in the world has. It has been linked to the Holy Qur’an for fourteen centuries, and the vast Arab heritage was recorded in it, the focus of which was the Holy Qur’an in many of its aspects. God has guaranteed preservation as long as He preserves His religion. The Almighty said, “Indeed, it is We who sent down the Qur’an and indeed, We will be its guardian.” And had God Almighty not honored it by sending down in it… His book, and He provided for him from among His creation those who would recite it morning and evening, and He promised to preserve it throughout the ages. Without all this, classical Arabic would have become an archaic language, similar to Latin or Sanskrit, and different Arabic dialects would have prevailed, and over time it would have become more distant from the original from which it was derived. This is the secret that makes us not measure classical Arabic by what happens in contemporary living languages .

The German writer Goethe wrote in one of his letters: “ There may be no language other than Arabic, with this authentic harmony between the spirit, the word, and the script, as if it were one body. ” (Goethe: Letter to Heinrich Schlosser).

Arabic is the language of Ishmael, peace be upon him:
It is the language of Ishmael, who learned it from Jurhum (Bukhari: 3365). It is authentically reported that he, peace be upon him, was the first to speak clear Arabic when he was fourteen years old (Sahih al-Jami’: 2581). What a pure and deep-rooted language it is, unlike any other language. It was spoken by prophets, inspired poets, and dazzled the wise. If you contemplate this unique language that emerged from the desert intact, with which a Bedouin people soared in the sky of human eloquence, then contemplate their state when the Qur’an was revealed, as they raised their eyes to it and turned back in awe and bewilderment, you would be justified in asking: Is not the existence of this unique jewel in the necklace of human languages ​​a harbinger of the revelation of this miraculous divine speech? The One who preserved this language wanted something and prepared its causes, but people did not feel it until after its chapters were complete and its links were finished.

Here is Arabic, after the passage of centuries, it has not lost any of its youth and freshness. So where are its counterparts from the time of revelation? They have disappeared, but it has remained. Indeed, a part of the sciences of the ancients would not have reached us had it not been for the Arabic adorning it with its garments. With it, it was saved from the ravages of time, and from its survival it gained survival. If the people of the earth today wanted to preserve their sciences from extinction, they would not have found a better container for them than Arabic. It is a language destined for immortality since it was coupled with the Qur’an. May Allah bless it, it is a unique tongue that surpasses the tongues of the people of the earth. If the languages ​​of the world were melted in one crucible, and then one language was formulated from it, it would be too small to carry the Qur’an, which Arabic contained.
It contained the Book of Allah in wording and purpose, but it was not too small to contain its verses and sermons.

The sixteenth aspect: the interpretive translation:
The Qur’an was revealed to the Arabs in their language so that the proof would be established against them and so that they could convey it to those who came after them. Sheikh al-Islam said:Likewise, Muhammad - may God bless him and grant him peace - was sent to his people and to others, but he was sent in the language of his people to explain to them, then the explanation was made to others by means of explaining to them, either in their language and tongue or by translating for them. If it was not made clear to his people first, the purpose of the message would not have been achieved, neither for them nor for others. If it was made clear to his people first, the explanation would have been made to them and others by means of them. "(The correct answer), there is no disagreement that understanding the Qur’an is achieved by reciting it, interpreting it, and explaining its meanings in Arabic, or by translating it into other languages.

This wise book contains many sciences that are not found in the books of the people of the earth combined, rather the dazzling meanings and sublime wisdoms are derived from simple words and few letters, so each of the interpreter and translator strives to explain some of them, and for this reason Ibn Abbas was called the interpreter of the Qur’an, and the Prophet, may God bless him and grant him peace, sent brief letters to Khosrow, Caesar, and Al-Muqawqis, calling them to Islam, which indicates that their understanding of the content of the prophetic messages through translation is sufficient to establish the prophetic argument against them.

The need to explain the meanings of the Qur’an is a common matter between Arabs and non-Arabs:
The need to explain God’s intention in His words is a common matter between people, so the non-Arabs’ need for translation is not greater than the Arabs’ need for interpretation, rather the common Muslims today are in need of translation due to their distance from the Arabic language and the prevalence of colloquial languages, Al-Shatibi said, “ Translating the Qur’an in view of its original meanings is possible, and from his perspective, interpreting it is correct. ” The Qur’an, and the explanation of its meanings to the general public (Al-Muwafaqat), and the translation is for individual words and for complete composed speech, even if much of the translation does not come with the true meaning in that language but rather with what is close to it, because those meanings may not have words in the other language that match them in truth, especially the language of the Arabs, for their translation is usually an approximation. And from this chapter is the mention of the strange words of the Qur’an and the hadith and others, and even the interpretation of the Qur’an and other types of speech, and it is at its first levels from this chapter, for the purpose is to mention the intent of the speaker with those names or with that speech. (Sheikh Al-Islam: The Response to Logicians).

Translations of the Meanings of the Qur’an as a Means of Understanding for the Non-Arab:
No one can deny the impact of translation in the spread of Islam throughout the world, and there is no doubt that some of the effects of the miracle remain in the translations of the meanings of the Qur’an, for eloquence is not limited to verbal aspects, but extends beyond them to meanings and rhetoric. The reader of the translation of the Qur’an sees the unique harmony between its parts, feels the strength of its argument, touches its truthfulness, and gets a taste of a part of its style in general and detail, and the good conclusion and suitability between its verses and surahs. The one who looks at the translation of the meanings of the Qur’an gets knowledge of its sublimity, richness, and strength when compared to the translations of human speech, even if they do not come close to the eloquence of the Qur’an itself. By this comparison, the non-Arab realizes the difference between the speech of humans and the speech of the Creator of humans.

The American professor Jeffrey Lang converted to Islam after reading the translation of the meanings of the Qur’an, and wrote about his experience: “ You will not be able to read the Qur’an alone, either you surrender to it completely, or you resist it, then…” He attacks you, argues with you, criticizes you, knocks you down, challenges you (...) It seemed to me that the speaker of this Qur’an knew me better than I knew myself. I found answers to my questions as I continued to recite.(Jeffrey Lang: Struggle for Surrender), and the Qur’an impressed some of the great writers of Europe, such as the German poet Wolfgang Goethe (1749-1832), the author of the song of Muhammad (peace be upon him) (Mohammed Gesang), and the Russian poet Alexander Pushkin (1799-1837), the author of the book “Glimpses from the Qur’an”, so would you not consider that these people did not read the revelation but rather read some of its translations.

Objection and its answer:
If it is said that the claim that the traces of the miracle remain in the translations of the meanings of the Qur’an requires that the same be said about the Torah and the Gospel, then we say with Sheikh al-Islam that the claim that the Torah of Moses and the Gospel of Jesus (peace be upon them) are miraculous does not harm us in any way, because they are from the speech of God. If it is said, is their miracle in terms of language and composition, then we say that this is something that is referred to the people of the Hebrew language. However, if it is said that their miracle is due to what they contain of information about the unseen and of commands and prohibitions, then we do not doubt that, and among the examples of that is the good news of our Prophet Muhammad (peace be upon him). Peace be upon him, the Qur’an shares with the books of the prophets what it contains of the truths of monotheism and the names and attributes of God and what they include of commands and prohibitions and promises and threats and other things. (Prophecies, with some modifications).

The seventeenth aspect: The basis of the effect of translation on the truth of the Qur’anic eloquence:
This precious book was described by our Lord as guidance, light and spirit, its verses are detailed in clear Arabic, He revealed it as an explanation of everything, and guided with it to the truth and narrated in it the best stories, so it is a glorious and blessed book, there is no doubt or crookedness or difference in it, its news is truth and its rulings are justice. Al-Jahiz believes that the miracle is in the meanings, as for the words, they are the roadblock, and the truth is that the miracle is in the words and in the meanings, and we say that the basis of eloquence is the truth of the meanings. Al-Tawhidi said: “I asked Abu Sulayman about eloquence, what is it?” He said: “It is truth in the meanings, with the agreement of the names, verbs and letters, and hitting the language and seeking ease and similarity, by rejecting coercion and freeing arbitrariness.” So he said: Abu Zakariya al-Saymari said: “The eloquent person may lie, but his lie does not detract from his eloquence.” He said: “That lie has been dressed in the garb of truth, and the garment of truth has been lent to it, so truth is the ruler .” (Al-Muqabasat). So the interpreter and translator explain the meanings of the book, which are all truth, each according to his language, so the reader of the interpretation or translation obtains a taste of the truth of this noble book.

Eighteenth Aspect: The Qur’an contains
a summary of the correct methods that lead to beneficial knowledge and righteous deeds. It combines proof, rhetoric, and argument. Allah the Almighty says: {Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best.} An-Nahl: 125. So wisdom, good instruction, and good argument are among the principles of calling to Islam. These three combine the methods of acquiring knowledge and action. The Qur’an diversifies its proofs according to what the verse indicates, so that they are rhetorical at times and argumentative at other times. (Sheikh Al-Islam: Al-Nubuwwat, with some modifications). This authentic Qur’anic approach is something that a non-Arab can understand by reading the translations of the meanings of the book.

Nineteenth Aspect: Learning Arabic:
If all of this does not satisfy your thirst, and you would like to return to the spring, and drink purely, and for the face of the Qur’an to be left to you, so that you may read the words of your Lord without an intermediary, then you must learn the clear Arabic language in which it was revealed, because we do not find a cure for the one who doubts the miraculous nature of the Qur’an after all that we have mentioned, except that he learns Arabic in order to obtain knowledge of it through taste and practice, as the eloquent Arabs obtained. And this is not limited to the Qur’an, for we see that everyone who wants to attain knowledge that cannot be obtained except through a certain language, finds it in learning that language.


Conclusion:
Here is the Quran fresh as if it was revealed yesterday, and here are the readers writing it between loud and whispering, and here are the copies of the Quran rising like the sun, and the pages of translations surrounding them shining, and here are the crises of the miracle having been resolved, and the weak ties of doubt have been broken, so nothing remains for the wise among the non-Arabs and Arabs except to submit to the words of the Most Gracious and surrender the reins to Him, so praise be to Allah first and last, and to His words is glory, both inwardly and outwardly.



References:


- The Holy Quran and the Prophetic Sunnah.
- Sheikh Abdullah Daraz: The Great News.. New Views on the Quran.
- Sheikh Al-Islam Ibn Taymiyyah: Prophecies.
- Sheikh Al-Islam Ibn Taymiyyah: The Response to the Logicians. -
Abu Al-Ala Al-Ma'arri: The Epistle of Forgiveness.
- Dr. Ramadan Abdul Tawab: Linguistic Evolution.. Its Manifestations, Causes and Laws.
- Judge Abu Bakr Al-Baqillani: The Miracle of the Quran.
- Abdul Qaher Al-Jurjani: Evidences of the Miracle.
- Najib Abdullah Al-Rifai: The Wonders of Reading the Qur’an to Europeans and Americans.
- Al-Zamakhshari: A Message on the Miracle of Surat Al-Kawthar.
- Abu Ishaq Al-Shatibi: Al-Muwafaqat in the Principles of Jurisprudence.
- Abu Hayyan Al-Tawhidi: Al-Muqabasat. - Christoph Luxenberg: A Syro-Aramaic Reading of the Qur’an - A Contribution to the
Interpretation of the Language of the Qur’an. - Ernest Renan: A General Comparative History of the Semitic Languages. Ernst Renan: (1881) General History and Comparative System of Semitic Languages​​- Struggle to Surrender: Some Impressions of an American Convert to Islam Jeffrey Lang: "Struggling to Surrender: Some Impressions of an American Convert to Islam - Wolfgang Goethe's Letter to Heinrich Schlosser 1815