قُلْ يَا أَهْلَ الْكِتَابِ تَعَالَوْاْ إِلَى كَلَمَةٍ سَوَاء بَيْنَنَا وَبَيْنَكُمْ أَلاَّ نَعْبُدَ إِلاَّ اللّهَ وَلاَ نُشْرِكَ بِهِ شَيْئًا وَلاَ يَتَّخِذَ بَعْضُنَا بَعْضاً أَرْبَابًا مِّن دُونِ اللّهِ فَإِن تَوَلَّوْاْ فَقُولُواْ اشْهَدُواْ بِأَنَّا مُسْلِمُونَ[1]

Say; ‘People of the Book! Come now to a word common between us and you, that we serve none but God, and that we associate not aught with Him, and do not some of us take others as Lords, apart from God.’ And if they turn their backs, say: ‘Bear witness that we are Muslims.’[2]

وَجَاهِدُوا فِي اللَّهِ حَقَّ جِهَادِهِ هُوَ اجْتَبَاكُمْ وَمَا جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ مِّلَّةَ أَبِيكُمْ إِبْرَاهِيمَ هُوَ سَمَّاكُمُ الْمُسْلِمينَ مِن قَبْلُ وَفِي هَذَا لِيَكُونَ الرَّسُولُ شَهِيدًا عَلَيْكُمْ وَتَكُونُوا شُهَدَاء عَلَى النَّاسِ فَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ وَاعْتَصِمُوا بِاللَّهِ هُوَ مَوْلَاكُمْ فَنِعْمَ الْمَوْلَى وَنِعْمَ النَّصِيرُ [3]

And strive hard in the cause of Allah with all the striving that is due to Him. It is He who has elected you [to carry His message], and has imposed no hardship on you regarding the religion. This is the way of your forefather Abraham. It is He who has named you Muslims [Muslim, i.e., those who have surrendered themselves to Allah], in bygone times as well as in this (divine writ), so that the Apostle might bear witness to the truth before you, and that you might bear witness to it before all humankind. So be constant in prayer, render the purifying dues, and hold fast unto Allah. He is your Protector, and how excellent is this Protector, and how excellent is this Giver of Succour!

وَأَنزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ مِنَ الْكِتَابِ وَمُهَيْمِنًا عَلَيْهِ فَاحْكُم بَيْنَهُم بِمَا أَنزَلَ اللّهُ وَلاَ تَتَّبِعْ أَهْوَاءهُمْ عَمَّا جَاءكَ مِنَ الْحَقِّلِكُلٍّ جَعَلْنَا مِنكُمْ شِرْعَةً وَمِنْهَاجًا وَلَوْ شَاء اللّهُ لَجَعَلَكُمْ أُمَّةً وَاحِدَةً وَلَـكِن لِّيَبْلُوَكُمْ فِي مَآ آتَاكُم فَاسْتَبِقُوا الخَيْرَاتِ إِلَى الله مَرْجِعُكُمْ جَمِيعًا فَيُنَبِّئُكُم بِمَا كُنتُمْ فِيهِ تَخْتَلِفُونَ[4]

Now We have revealed unto you the Book with the truth, fulfilling and testifying that which was revealed before it of the book, and as a guardian over it [and determining what is true therein]. Judge, therefore, between them [the followers of earlier revelation] in accordance with what Allah has revealed and do not follow their vain desires in preference to the truth which has come to you. To each among you We have prescribed a law and a pattern of life. Had Allah so willed, He would surely have made you a single community [professing one faith]. But His plan is to try and test you in what He has given you. So, strive as in a race in all virtues. All of you will return to Allah in the end. Then He will show you the truth of the matter in which you differed.

يَا أَيُّهَا الَّذِينَ آمَنُواْ إَن تَتَّقُواْ اللّهَ يَجْعَل لَّكُمْ فُرْقَاناً وَيُكَفِّرْ عَنكُمْ سَيِّئَاتِكُمْ وَيَغْفِرْ لَكُمْ وَاللّهُ ذُو الْفَضْلِ الْعَظِيمِ [5]

O you who believe! If you follow the path of Allah, He will grant you criterion (to judge between right and wrong), and will overlook your sins and will forgive you. For Allah is the Lord of unlimited grace.

يَا أَيُّهَا الَّذِينَ آمَنُواْ اتَّقُواْ اللّهَ وَابْتَغُواْ إِلَيهِ الْوَسِيلَةَ وَجَاهِدُواْ فِي سَبِيلِهِ لَعَلَّكُمْ تُفْلِحُونَ [6]

O you who believe! Do your duty to Allah, seek the means of approach unto Him, i.e. strive (with might and main) in His cause, so you may prosper.

)(وَاذْكُر رَّبَّكَ إِذَا نَسِيتَ وَقُلْ عَسَى أَن يَهْدِيَنِ رَبِّي لِأَقْرَبَ مِنْ هَذَا رَشَدًا[7]

(…). Call your Lord to mind when you forget, and say: ‘I hope that my Lord will guide me to that which is even nearer to the right path than this.’

لَن يَنَالَ اللَّهَ لُحُومُهَا وَلَا دِمَاؤُهَا وَلَكِن يَنَالُهُ التَّقْوَى مِنكُمْ [8]

Their [sacrificial animals’] flesh never reaches Allah, nor their blood: it is only your God-consciousness that reaches Him.  

اللَّهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ )([9]

Allah is the light of the heavens and the earth. (…).

تَبَارَكَ الَّذِي بِيَدِهِ الْمُلْكُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ الَّذِي خَلَقَ الْمَوْتَ وَالْحَيَاةَ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا وَهُوَ الْعَزِيزُ الْغَفُورُ الَّذِي خَلَقَ سَبْعَ سَمَاوَاتٍ طِبَاقًا مَّا تَرَى فِي خَلْقِ الرَّحْمَنِ مِن تَفَاوُتٍ فَارْجِعِ الْبَصَرَ هَلْ تَرَى مِن فُطُورٍ ثُمَّ ارْجِعِ الْبَصَرَ كَرَّتَيْنِ يَنقَلِبْ إِلَيْكَ الْبَصَرُ خَاسِأً وَهُوَ حَسِيرٌ وَلَقَدْ زَيَّنَّا السَّمَاء الدُّنْيَا بِمَصَابِيحَ وَجَعَلْنَاهَا رُجُومًا لِّلشَّيَاطِينِ وَأَعْتَدْنَا لَهُمْ عَذَابَ السَّعِيرِ [10]

Blessed is He in Whose hand is the kingdom and He is powerful over everything. Who created death and life, that He might put you to a test and make it clear which of you is best in conduct. And He is the All-mighty, the All-forgiving. Who has created the seven heavens, one above the other [in full harmony with one another]. You will not see an imperfection or lack of proportion in the creation of the Gracious One. So turn your vision once more: can you see anything missing in it? Turn your vision [upon it] again and yet again: [and every time] your vision will fall back upon you, frustrated and worn out.

وَلاَ تَجْعَلْ يَدَكَ مَغْلُولَةً إِلَى عُنُقِكَ وَلاَ تَبْسُطْهَا كُلَّ الْبَسْطِ فَتَقْعُدَ مَلُومًا مَّحْسُورًا)...(وَلاَ تَقْتُلُواْ أَوْلادَكُمْ خَشْيَةَ إِمْلاقٍ نَّحْنُ نَرْزُقُهُمْ وَإِيَّاكُم إنَّ قَتْلَهُمْ كَانَ خِطْءًا كَبِيرًاوَلاَ تَقْرَبُواْ الزِّنَى إِنَّهُ كَانَ فَاحِشَةً وَسَاء سَبِيلاًوَلاَ تَقْتُلُواْ النَّفْسَ الَّتِي حَرَّمَ اللّهُ إِلاَّ بِالحَقِّ وَمَن قُتِلَ مَظْلُومًا فَقَدْ جَعَلْنَا لِوَلِيِّهِ سُلْطَانًا فَلاَ يُسْرِف فِّي الْقَتْلِ إِنَّهُ كَانَ مَنْصُورًا)...(وَأَوْفُواْ بِالْعَهْدِ إِنَّ الْعَهْدَ كَانَ مَسْؤُولاًوَأَوْفُوا الْكَيْلَ إِذا كِلْتُمْ وَزِنُواْ بِالقِسْطَاسِ الْمُسْتَقِيمِ ذَلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلاًوَلاَ تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولـئِكَ كَانَ عَنْهُ مَسْؤُولاً[11]

And do not keep your hand chained to your neck (out of miserliness), nor outspread it widespread altogether, or you will sit reproached and frustrated. (...). And do not kill your children for fear of poverty: it is We who provide sustenance for them and for you as well. Verily killing them is a great sin. And do not even approach adultery, for, behold, it is an abomination and an evil way. And do not take any human being’s life, [the life] which God has willed to be sacred, except for just cause. If anyone has been slain wrongfully, We have empowered the defender of his rights [to exact a just retribution]; but even so do not let him transgress the prescribed limits in exacting retribution, for he is upheld by law. (...). And be true to every promise: for, verily, [on the Day of Judgment] you will be called to account for every promise which you made. And give full measure when you measure out; and weigh with the straight balance: this will be [for your own] good, and best in the end. And do not concern yourselves with anything of which you have no knowledge: verily, the hearing, the sight, the heart, all of them, will be called to account for it. 

لَّيْسَ الْبِرَّ أَن تُوَلُّواْ وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ وَلَـكِنَّ الْبِرَّ مَنْ آمَنَ بِاللّهِ وَالْيَوْمِ الآخِرِ وَالْمَلآئِكَةِ وَالْكِتَابِ وَالنَّبِيِّينَ وَآتَى الْمَالَ عَلَى حُبِّهِ ذَوِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينَ وَابْنَ السَّبِيلِ وَالسَّآئِلِينَ وَفِي الرِّقَابِ وَأَقَامَ الصَّلاةَ وَآتَى الزَّكَاةَ وَالْمُوفُونَ بِعَهْدِهِمْ إِذَا عَاهَدُواْ وَالصَّابِرِينَ فِي الْبَأْسَاء والضَّرَّاء وَحِينَ الْبَأْسِ أُولَـئِكَ الَّذِينَ صَدَقُوا وَأُولَـئِكَ هُمُ الْمُتَّقُونَ[12]

Righteousness does not mean that you turn your face to the east or the west, but truly righteous are those who believe in Allah, and the Last Day, and the angels, and the divine revelation, and the prophets; and spend their wealth for love of Him, upon their near of kin and the orphans, and the needy, and the wayfarer, and the beggars, and getting the captives [slaves] freed from bondage; and are constent in prayer and pay regular purifying charity [Zakah]; and who keep their word whenever they promise, remain patient in distress, and steadfast in adversity, and in their struggle against evil. It is they who have proved themselves true; and it is they who are virtuous.

ثُمَّ إِنَّ رَبَّكَ لِلَّذِينَ عَمِلُواْ السُّوءَ بِجَهَالَةٍ ثُمَّ تَابُواْ مِن بَعْدِ ذَلِكَ وَأَصْلَحُواْ إِنَّ رَبَّكَ مِن بَعْدِهَا لَغَفُورٌ رَّحِيمٌ [13]

Surely those who did evil out of ignorance, and, after repentance, reformed their conduct, shall find God Merciful and Gracious.

وَإِذَا جَاءكَ الَّذِينَ يُؤْمِنُونَ بِآيَاتِنَا فَقُلْ سَلاَمٌ عَلَيْكُمْ كَتَبَ رَبُّكُمْ عَلَى نَفْسِهِ الرَّحْمَةَ أَنَّهُ مَن عَمِلَ مِنكُمْ سُوءًا بِجَهَالَةٍ ثُمَّ تَابَ مِن بَعْدِهِ وَأَصْلَحَ فَأَنَّهُ غَفُورٌ رَّحِيمٌ [14]

And when those who believe in our signs come to you, greet them with: Peace be upon you! Your Sustainer has prescribed for Himself the law of grace and mercy, so that if anyone of you does a bad deed out of ignorance, and thereafter repents and lives righteously, then He is Most Forgiving, Gracious.

وَاللَّهُ خَلَقَ كُلَّ دَابَّةٍ مِن مَّاء فَمِنْهُم مَّن يَمْشِي عَلَى بَطْنِهِ وَمِنْهُم مَّن يَمْشِي عَلَى رِجْلَيْنِ وَمِنْهُم مَّن يَمْشِي عَلَى أَرْبَعٍ يَخْلُقُ اللَّهُ مَا يَشَاء إِنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ[15]

Allah created every animal from water. Some of them go upon their bellies, and some of them walk on two feet, and some of them go upon four; God creates whatever He will; God is powerful over everything.[16]

خَلَقَكُم مِّن نَّفْسٍ وَاحِدَةٍ ثُمَّ جَعَلَ مِنْهَا زَوْجَهَا)...(يَخْلُقُكُمْ فِي بُطُونِ أُمَّهَاتِكُمْ خَلْقًا مِن بَعْدِ خَلْقٍ فِي ظُلُمَاتٍ ثَلَاثٍ ذَلِكُمُ اللَّهُ رَبُّكُمْ لَهُ الْمُلْكُ لَا إِلَهَ إِلَّا هُوَ فَأَنَّى تُصْرَفُونَ إِن تَكْفُرُوا فَإِنَّ اللَّهَ غَنِيٌّ عَنكُمْ وَلَا يَرْضَى لِعِبَادِهِ الْكُفْرَ وَإِن تَشْكُرُوا يَرْضَهُ لَكُمْ وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى ثُمَّ إِلَى رَبِّكُم مَّرْجِعُكُمْ فَيُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ[17]

He created you from a single being, then from that being He created its mate. (...). He creates you in your mothers’ wombs creation after creation (by stages) in threefold darknesses. Such is Allah your Lord; to Him belongs the sovereignty; there is no god but He; so how are you turned about? If you are unthankful, God is independent of you. Yet He approves not unthankfulness in His servants; but if you are thankful, He will approve it in you. No soul shall bear another’s burden. Then to your Lord shall you return, and He will tell you what you have been doing. He knows the thoughts within the breast.[18]

أَلَمْ تَرَ كَيْفَ ضَرَبَ اللّهُ مَثَلاً كَلِمَةً طَيِّبَةً كَشَجَرةٍ طَيِّبَةٍ أَصْلُهَا ثَابِتٌ وَفَرْعُهَا فِي السَّمَاء تُؤْتِي أُكُلَهَا كُلَّ حِينٍ بِإِذْنِ رَبِّهَا وَيَضْرِبُ اللّهُ الأَمْثَالَ لِلنَّاسِ لَعَلَّهُمْ يَتَذَكَّرُونَ وَمَثلُ كَلِمَةٍ خَبِيثَةٍ كَشَجَرَةٍ خَبِيثَةٍ اجْتُثَّتْ مِن فَوْقِ الأَرْضِ مَا لَهَا مِن قَرَارٍ يُثَبِّتُ اللّهُ الَّذِينَ آمَنُواْ بِالْقَوْلِ الثَّابِتِ فِي الْحَيَاةِ الدُّنْيَا وَفِي الآخِرَةِ  [19]

Do you not see how Allah sets forth a parable that a good word is like a good tree: its roots are firm and its branches are in heaven; it gives its produce every season by the leave of its Lord. So God strikes similitudes for people, so that they become mindful. And the likeness of a corrupt word is as a corrupt tree: uprooted from the earth, having no stability. Allah will strengthen the faithful with (His) steadfast Word, both in this life and the Hererafter.

يَا أَيُّهَا النَّاسُ ضُرِبَ مَثَلٌ فَاسْتَمِعُوا لَهُ إِنَّ الَّذِينَ تَدْعُونَ مِن دُونِ اللَّهِ لَن يَخْلُقُوا ذُبَابًا وَلَوِ اجْتَمَعُوا لَهُ وَإِن يَسْلُبْهُمُ الذُّبَابُ شَيْئًا لَّا يَسْتَنقِذُوهُ مِنْهُ ضَعُفَ الطَّالِبُ وَالْمَطْلُوبُ مَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ إِنَّ اللَّهَ لَقَوِيٌّ عَزِيزٌ[20]

O humankind, a similitude is struck; so give you ear to it. Surely those upon whom you call, apart from God, shall never [be able to] create a fly, though they banded together to do it; and if a fly should rob them of aught, they would never rescue it from him. Feeble indeed alike are the seeker and the sought! They measure not God with His true measure; surely God is All-strong, All-mighty.[21]

أَوَلَمْ يَرَ الْإِنسَانُ أَنَّا خَلَقْنَاهُ مِن نُّطْفَةٍ فَإِذَا هُوَ خَصِيمٌ مُّبِينٌ وَضَرَبَ لَنَا مَثَلًا وَنَسِيَ  خَلْقَهُ قَالَ مَنْ يُحْيِي الْعِظَامَ وَهِيَ رَمِيمٌ قُلْ يُحْيِيهَا الَّذِي أَنشَأَهَا أَوَّلَ مَرَّةٍ وَهُوَ بِكُلِّ خَلْقٍ عَلِيمٌ الَّذِي جَعَلَ لَكُم مِّنَ الشَّجَرِ الْأَخْضَرِ نَارًا فَإِذَا أَنتُم مِّنْهُ تُوقِدُونَ أَوَلَيْسَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِقَادِرٍ عَلَى أَنْ يَخْلُقَ مِثْلَهُم بَلَى وَهُوَ الْخَلَّاقُ الْعَلِيمُ إِنَّمَا أَمْرُهُ إِذَا أَرَادَ شَيْئًا أَنْ يَقُولَ لَهُ كُنْ فَيَكُونُ فَسُبْحَانَ الَّذِي بِيَدِهِ مَلَكُوتُ كُلِّ شَيْءٍ وَإِلَيْهِ تُرْجَعُونَ[22]

Has not man regarded how [Did not the human being ponder that] We created him from [a little life-germ in] a sperm drop? Then lo, he is a manifest adversary. And he has struck for Us a similitude and forgotten his creation; he says, ‘Who shall quicken [give life again to] the bones when they are decayed?’ Say: ‘He shall quicken them, who originated them the first time; He knows all creation, who has made for you out of the green tree fire and lo, from it you kindle.’ Is not He, who created the heavens and earth, able to create the like of them? Yes indeed; He is the All-creator, the All-knowing. His command, when He desires a thing [to come into being], is to say to it ‘Be,’ and it is. So glory be to Him, in whose hand is the dominion of everything, and unto whom you shall be returned.[23]  

أَوَلَمْ يَرَ الَّذِينَ كَفَرُوا أَنَّ السَّمَاوَاتِ وَالْأَرْضَ كَانَتَا رَتْقًا فَفَتَقْنَاهُمَا وَجَعَلْنَا مِنَ الْمَاء كُلَّ شَيْءٍ حَيٍّ أَفَلَا يُؤْمِنُونَ [24]

Have not the unbelievers then beheld that the heavens and the earth were a mass all sewn up and then We unstitched them; and of water fashioned every thing living? Will they not believe?[25]

وَالسَّمَاء بَنَيْنَاهَا بِأَيْدٍ وَإِنَّا لَمُوسِعُونَ[26]وَالْأَرْضَ فَرَشْنَاهَا فَنِعْمَ الْمَاهِدُونَ وَمِن كُلِّ شَيْءٍ خَلَقْنَا زَوْجَيْنِ لَعَلَّكُمْ تَذَكَّرُونَ[27]

And heaven–We built it with might, and We extend it wide [expand it]. And the earth–We spread it forth; [behold how] excellent smoothers We are! And of everything created We two kinds [pairs];[28] Maybe that you learn a lesson from it.

لاَ نُكَلِّفُ نَفْسًا إِلاَّ وُسْعَهَا[29]

We charge not any soul save to its capacity.[30]

ُ وَالَّذِينَ تَدْعُونَ مِن دُونِهِ مَا يَمْلِكُونَ مِن قِطْمِير[31]ٍ إِن تَدْعُوهُمْ لَا يَسْمَعُوا دُعَاءكُمْ وَلَوْ سَمِعُوا مَا اسْتَجَابُوا لَكُمْ [32]

Those whom you invoke besides Him have power over nothing. If you pray to them they cannot hear you, and even if they hear you they cannot answer you.[33]

A brief study of external evidence has also been afforded below which shows that the Holy Qur’an is universally admitted to be sweetness in itself. Henry Stubbe asserts:

It is written in Arabic verse. (...) the language, the stile [sic.], the numbers are all so exquisite and inimitable, that Mahomet himself doth frequently urge this as the grand authentic testimony of his Apostleship, that the Alcoran doth surpass all human wit and Fancy, (...) .[34]

The same author writes on the next page of his book:

The Truth is I do not find any understanding Author who controverts the Elegancy of the Alcoran, it being generally esteemed as standard of the Arabic language and eloquence.[35]

George Sale is a renowned Orientalist. He has undertaken great labour to prove that the Quran is not the word of Allah, but is the work of Muhammad (pbAh). He translated the Holy Qur’an (with footnotes) into English and gave it the name of ‘alkoran of Muhammad’. In the beginning of it, he wrote a detailed introduction under the heading of ‘The Preliminary Discourse’. One of its peculiarities is that it introduced the ‘Gospel of Barnabas’ to the world of knowledge for the first time. In section ‘3’ of this introduction he was forced to pay due compliments to the impressiveness and sweetness of the Qur’an. Here are some excerpts from this ‘Preliminary Discourse’:

The Koran is universally allowed to be written with the utmost elegance and purity of language, in the dialect of the tribe Koreish, the most noble and polite of all the Arabians, (...). It is confessedly the standard of the Arabic tongue, (...).

And to this miracle [the Qur’an] did Mohammed [pbAh] himself chiefly appeal for the confirmation of his mission, publicly challenging the most eloquent men in Arabia, which was at that time stocked with thousands whose sole study and ambition it was to excel in elegance of style and composition, to produce even a single chapter that might be compared with it. I will mention but one instance out of several to show that this book was really admired for the beauty of its composure by those who must be allowed to have been competent judges. A poem of Labid ibn Rabia, one of the greatest wits in Arabia in Mohammed’s [pbAh] time, being fixed up on the gate of temple of Mecca, an honour allowed to none but the most esteemed performances, none of the other poets durst offer any thing of their own in competition with it. But the second chapter of the Koran being fixed up by it soon after, Labid himself (then an idolater) on reading the first verses only, was struck with admiration, and immediately professed the religion taught thereby, declaring that such words could proceed from an inspired person only. (...).

It is probable [that] the harmony of expression which the Arabians find in the Koran might contribute not a little to make them relish the doctrine therein taught, and give an efficacy to arguments which, had they been nakedly proposed without this rhetorical dress, might not have so easily prevailed. Very extra-ordinary effects are related of the power of words well chosen and artfully placed, which are no less powerful either to ravish or amaze than music itself; wherefore as much has been ascribed by the best orators to this part of rhetoric as to any other. He must have a very bad ear who is not uncommonly moved with the very cadence of a well-turned sentence; and Mohammed [pbAh] seems not to have been ignorant of the enthusiastic operation of rhetoric on the minds of men; for which reason he has not only employed his utmost skill in these his pretended revelations, to preserve that dignity and sublimity of style which might seem not unworthy of the majesty of that Being, whom he gave out to be the author of them; and to imitate the prophetic manner of the Old Testament; but he has not neglected even the other arts of oratory; wherein he succeeded so well, and so strangely captivated the minds of his audience, that several of his opponents thought it the effect of witchcraft  and enchantment, as he sometimes complains.[36]

Ibn Ishaq and Ibn Sa’d have recorded the event of Tufayl bin ‘Amr Dawsi’s embracing Islam, as reported by himself. It is reproduced hereunder:

وكان طفيل بن عمروا الدوسي يحدث: أنه قدم مكة ورسول الله صلي الله عليه وسلمبها، فمشي إليه رجال من قريش، وكان طفيل رجلاً شريفاً، شاعراً لبيباً، فقالواله: يا طفيل، إنك قدمت بلادنا، وهذا الرجل الذي بين اظهرنا قد أعضل بنا، وقد فرق جماعتنا، وشتت أمرنا، وإنما قوله كالسحر، يفرق بن الرجل وبين أبيه، وبين الرجل وبين أخيه ، وبين الرجل وبين زوجته، وإنا نخشي عليك و علي قومك ما قد دخل علينا، فلا تكلمنه، ولا تسمعن منه شيئاً ، قال: فوالله ما زالوا بي حتي أجمعت ألا أسمع منه شيئا ولا أكلمه، حتي حشوت في أذني حين غدوت الي المسجد كرسفاً فرقاً من أن يبلغني شيئ من قوله، وأنا لا أريد أن أسمعه، قال: فغدوت الي المسجد فإذا رسول الله صلي الله عليه وسلمقائم يصلي عند الكعبة، قال: فقمت منه قريباً، فأبي الله إلا أن يسمعني بعض قوله ،قال: فسمعت كلاماً حسناً، قال: فقلت في نفسي: واثكل أمي، والله إني لرجل لبيب شاعر ما يخفي علي الحسن من القبيح، فما يمنعني أن أسمع من هذا الرجل ما يقول؟ فإن كان الذي ياتي به حسناً قبلته، وإن كان قبيحاً تركته.   قال: فمكثت حتي انصرف رسول الله صلي الله عليه وسلمإلي بيته، فاتبعته حتي إذا دخل بيته دخلت عليه، فقلت: يا محمد، إن قومك قد قالوا لي كذا و كذا، للذي قالوا، فوالله ما برحوا يخوفونني أمرك حتي سددت أذني بكرسف لئلا أسمع قولك، ثم أبي الله إلا أن يسمعني قولك، فسمعته قولاً حسناً، فاعرض علي أمرك، قال: فعرض علي رسول الله صلي الله عليه وسلمالإسلام،وتلا علي القرآن، فلا والله ما سمعت قولاً قط أحسن منه، ولا أمراً أعدل منه، قال: فأسلمت، وشهدت شهادة الحق،[37]

Leaving aside some of the details, the essence of the above statement is being afforded hereunder:

I was the poet of the tribe of Daws. I went to Makkah for some task. When I reached there some people from the tribe of Quraysh gathered around me. They tried their best to provoke me against the Prophet of Islam. Consequently, I grew much disillusioned with him. I determined not to come across him and to avoid him. The second day I visited the sanctuary (Haram Sharif). I found the Prophet (pbAh) saying prayer near the Ka’bah. Some sentences happened to enter my ears. The words were exceedingly sweet and impressive. I said to myself I am an established poet. I am a reasonable and sensible young man. I am not a child that I may not distinguish between right and wrong. There is no logic in avoiding him. I must see him and ask him what he asserts. Therefore I followed him when he turned back after saying his prayer. When he reached home, I said, (...), please tell me in detail what you preach. In response to it the Prophet (pbAh) recited to me some verses from the Quran. I was so moved with it that I entered the fold of Islam at once.

There are a number of instances of the impressiveness of the beautiful style of the speech of the Prophet (pbAh) and the words of the Holy Qur’an. This is rather the sole source of the expansion and diffusion of Islam. Only one more event is being afforded here to elaborate the theme further:

قال ابن إسحاق عن محمد بن كعب القرظي قال: حدثت أن عتبة بن ربيعة, وكان سيداً,قال يوما وهو جالس في نادي قريش, ورسول اللهصلي الله عليه وسلمجالس في المسجد وحده: يا معشرقريش, الا اقوم إلي محمد فأكلمه وأعرض عليه أموراً, لعله يقبل بغضها, فنعطية أيها شاء ويكف عنا, وذلك حين أسلم حمزة, وراوا أصحاب رسول اللهصلي الله عليه وسلميزيدون ويكثرون, فقالوا: بلي يا أبا الوليد, قم إليه فكلمه, فقام إليه عتبة حتي جلس إلي رسول الله صلي الله عليه وسلم, فقال: يا ابن أخي, إنك منا حيث قد علمت, (...)وإنك قد أتيت قومك بأمر عظيم فرقت به جماعتهم, وسفهت به أحلامهم, وعبت به آلهتهم ودينهم, وكفرت به من مضي من آبائهم,فأسمع مني أعرض عليك أموراً تنظر فيها لعلك تقبل منها بعضها, قال: فقال له رسول الله صلي الله عليه وسلم: قل يا أبا الوليد, أسمع, قال: يا ابن أخي, إن كنت إنما تريد بما جئت به من هذا الأمر مالاً جمعنا لك من أموالنا حتي تكون أكثرنا مالاً, وإن كنت إنما تريد به شرفاً سودناك علينا حتي لا نقطع أمراً دونك, وإن كنت تريد به ملكا ملكناك علينا, وإن كان هذا الذي يأتيك رئيّاً تراه لا تستطيع رده عن نفسك طلبنا لك الطب وبذلنا فيه أموالنا حتي نبرئك منه, (...)قال)رسول الله صلي الله عليه وسلم(: أقد فرغت يا أبا الوليد؟ قال: نعم, قال: فاستمع مني, قال: أفعل, فقال:بسم الله الرحمن الرحيم حم تنزيل من الرحمن الرحيم (...) <فصلت>ثم مضي رسول اللهصلي الله عليه وسلمفيها يقرؤها عليه, فلما سمعها منه عتبة أنصت لها, والقي يديه خلف ظهره معتمداً عليهما يسمع منه, ثم انتهي رسول اللهصلي الله عليه وسلمإلي السجدة منها فسجد, ثم قال: قد سمعت يا أبا الوليد ما سمعت, فأنت وذاك, فقام عتبة إلي أصحبه, فقال بعضهم  ليعض: نحلف بالله لقد جاءكم أبو الوليد بغير الوجه الذي ذهب به, فلما جلس إليهم قالوا: ما وراءك با أبا الوليد؟ قال: ورائي أني قد سمعت قولاً والله ما سمعت مثله قط, والله ما هو بالشعر, ولا بالسحر, ولا بالكهانة, يا معشر قريش أطيعوني,(...), فاعتزلوه, فوالله ليكونن لقوله الذي سمعت منه نبأ عظيم,(...) قالوا: سحرك والله يا أبا الوليد بلسانه, قال: هذا رأيي فيه, فاصنعوا ما بدالكم.[38]

Once some Qurayshite chiefs were sitting in the sanctuary of Makkah. The Apostle of Allah (pbAh) was also sitting there alone in a corner of the sanctuary. It relates to that time of the Islamic movement when Hamzah had embraced Islam and the worries of the Qurayshites were growing to see the numbers of the Muslims increasing day by day. At this stage ‘Utbah bin Rabi‘ah (Abu Sufyan’s father-in-law) suggested to the chiefs of Quraysh that if they liked he might go to Muhammad [pbAh] and put forward some proposals before him. Perhaps he might accept one of them, which be acceptable for the Qurayshites as well. In this way he may give up our opposition. All of them agreed to it and said, ‘Abu al-Walid, do go, please, and negotiate with him.’ ‘Utbah stood up and came to the Prophet. He said, ‘Dear nephew, you are fully aware of the honour you enjoyed among us. What this great trouble have you brought to your tribe? You have caused disunity in the nation. You consider all the wise people of the tribe to be stupid. You maligned and reviled the religion and the gods of the people. You pronounced that all our deceased ancestors had been infidel. Now please listen to me. I put some proposals before you. Please consider them. Maybe you find some of them agreeable.’ Allah’s Apostle (pbAh) said, ‘Abu al-Walid, come forward with your proposals, I’ll attend to them.’ ‘Utbah said, ‘Dear nephew, if you intend to collect wealth through your this campaign, we are ready to give you so much wealth that you will become the wealthiest person among us. If you want to earn respect and honour for you through this movement, we are ready to accept you our chief leader and will not settle any of our affairs without you. If you wish to become a king, we make you our king. If some evil spirit or demon has got hold of you and you actually see something (while asleep or awake); and you are unable to get rid of it on your own, we would call for some competent physicians at our own expense and arrange your treatment. ’Utbah went on talking and the Prophet would listen to him silently. Then he said, ‘Abu al-Walid, have you conveyed whatever you wanted to say?’ He said, ‘Yes, (that’s all).’ The Prophet (pbAh) said, ‘Now please listen to me.’ He said, ‘OK, I’ll do.’ Reciting ‘Bismillah al-Rahman al-Rahim’ [In the name of Allah, the most Gracious, the Merciful] the Prophet (pbAh) recited Surah Ha Mim al-Sajdah [No xli of the Qur’an]. With his hands on the ground behind him, ‘Utbah listened to it attentively. On reaching the verse of Sajdah the Prophet (pbAh) fell in Sajdah [prostration]. Then raising his head from the ground he said, ‘Abu al-Walid, you have heard my reply [that’s all what I had to say]. Now do what you deem fit.’ ‘Utbah stood up and rolled towards the Qurayshite chiefs. Seeing him coming from a distance the people said, ‘By God, ‘Utbah’s countenance is changed. This is not the face with which he had gone.’ When he came to them and had his seat the people said, ‘What is at the bottom of it?’ He said, ‘By God, I heard such a speech, as I had never heard before. By God, this is neither poetry, nor magic or soothsaying. O people of Quraysh, concede to my advice (...) and leave him to himself. I think these teachings, which I heard from him, will bear fruit.’ (...). No sooner did the Qurayshite chiefs hear this proposal than they cried out, ‘Father of Walid, subsequently his magic has worked upon you.’ ‘Utbah said, ‘I have put my opinion before you. Now do whatever you deem fit.’

Sayyid Abu’l A‘la Mawdudi further explains:

Bayhaqi has added in the traditions that have been collected by him that when the Prophet (pbAh) reached verse 13 [But if they turn away, then say: I warn you of a scourge like the scourge of ‘A^d and Thamud. (xli:13)], ‘Utbah spontaneously put his hand on the Prophet’s (pbAh) mouth and requested him on the basis of kinship, ‘Muhammad [pbAh], please don’t say so.’ When his people asked him about his this act, he said, ‘You know that when Muhammad (pbAh) says something it does not prove to be untrue. That’s why I felt afraid of the punishment.’[39]

The event of ‘Umar bin Khattab’s embracing Islam is also an explicit example of the captivating force of the Qur’an.

The book of Allah presented by Prophet Muhammad (pbAh), the Holy Qur’an, is a living miracle as to its matchless beauty of style, its impressive words, its rhetoric, revolutionariness, and comprehensiveness for all times to come. The real force and cadence of the composition of its verses and themes can only be experienced and appreciated by someone who listens it being recited with its sweet symphonic sound while, at the same time, understanding its themes. In addition to it, the easy, brief, and compact sayings of the holy Prophet (pbAh)are also unique in impressiveness, rhetoric, wisdom, and sweetness. On the other hand the words of Jesus Christ (pbAh)are not to be found on the face of earth that someone may reckon their sweetness, beauty of style or impressiveness. Whatever one finds in the NT of the Bible, is not the original Aramaic word of Jesus Christ (pbAh). The original words of Jesus Christ (pbAh)were never recorded and published in black and white in the Aramaic language, in which he had delivered them. The Gospels that one finds in the ‘New Testament of the Bible’ today, are the composition of some oral traditions regarding Jesus’ life by some almost unidentified persons. Moreover, they were written in the Greek language from the very beginning. They had never been recorded in the language in which they were originally revealed to Jesus or delivered by him. As such it can be safely asserted that the words ‘his mouth is most sweet’ can by no stretch of sense be applied to the gospels which are by no means the word of Jesus Christ (pbAh). It is only Prophet Muhammad (pbAh)at whom the words ‘his mouth is most sweet’ pertinently apply.

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