Ali Quli Qarai, The Qur’ān with a Phrase-by-Phrase English Translation (2005)
which has been preserved in the original form that it was revealed to its prophet. Therefore, it serves as the ultimate criterion and standard against which the contents of all other religious literature, irrespective of their origin, are to be evaluated and judged. It is a work of inimitable literary beauty and excellence. But unlike other literary works produced by inspired human genius, such as the literary masterpieces in prose and poetry in various languages of the world whose charm and appeal are limited to particular cultures and periods beyond which they have little general relevance or appeal, the language and discourse of the Qur’ān and their relevance are universal and everlasting.
This is not meant to belittle human genius and achievement. After all, the human being is himself one of the greatest masterpieces of Divine creativity, and, at his best, “God’s vicegerent on the earth,” and his capacities are literally boundless. The Prophet (ṣ) himself was the most eloquent of speakers, whose eloquence has never been equalled by any poet or sage. An Apostle sent to the unlettered to recite to them His signs, to purify them, and to teach them the Book and wisdom, even the most learned confess to be “unlettered” before him. The Prophet (ṣ) surpassed all Arabs in eloquence. Yet the beauty and splendour of the Qur’ān far exceeds even the best specimens of the sayings of the Seal of the Prophets (ṣ). The stupendous miracle of the Qur’ān has to be experienced in order to be acknowledged as such. The sun, so it is said, is its own evidence. Of course, this applies only to those who can see.
Human speech is a human creation, whereas, the Qur’ān is literally a Divine discourse. No wonder that it is inimitable, for even the humblest of living beings in the realm of Divine creation surpasses human contrivance: O mankind! Listen to a parable that is being drawn: indeed those whom you invoke besides Allah will never create even a fly, even if they all rallied for it! (22:73). No wonder, then, that the Qur’ān should be such as described by its own words: Say, ‘Should all humans and jinn rally to bring the like of this Qur’ān, they will not bring the like of it, even if they assisted one another (17:88).
Every moment of our life, day and night, we are immersed in God’s bounteous gifts: If you enumerate Allah’s blessings, you will not be able to count them (14:34). Yet the Qur’ān is one of the greatest of all gifts to humanity. It is the living Book of life, which addresses itself to “the living”: This is just a reminder and a manifest Qur’ān, so that anyone who is alive may be warned (36:69-70). Those who are alive to the summons of their being are also alive to its call, receptive to its good news and warnings, a summons that is perpetual, answering which brings further life, a life on the top of life: O you who have faith! Answer Allah and the Apostle when he summons you to that which will give you life (8:22). Whoever acts righteously, [whether] male or female, should he be faithful, We shall revive him with a good life and pay them their reward by the best of what they used to do (16:97). This promise of a new life is, of course, fulfilled in this very life for those who answer its summons, but there is also the promise of a greater and more splendid life in the Hereafter, in comparison with which the life of this world is no more than diversion
