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By a member of the MuslimAnswers.net Team

بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيم

The following is a set of notes I took of a sermon on the miraculous nature of the Qur’an from the following link. Now, I know that the sermon is given by a speaker who has been panned on the theologically-related sciences by the traditional Sunni scholars. But I thought that it was appropriate to mention some of the points he makes with respect to the Qur’an’s miraculousness, especially since he does not bring up these points in connection with Allah and His Attributes, and a few things he says are not mentioned in other places from what I recall, so there should not be any problems coming from these angles[1]. However, I will nevertheless intersperse the notes I make below with some of the things I currently know concerning the formal proofs of traditional Islam with respect to Allah the Exalted if and when needed, so that Insha Allah myself and everybody else can benefit from the below.

Before I start with the discussion proper, it may be said that I am again and again putting up those general speeches and writings dealing with the miraculous nature of the Qur’an, not things are of a deeper nature and more in-depth. Part of this objection is true: there is a backlog of a few articles I had started to take notes on which explain this matter in a more in-depth style but I have not been able to get to finish them as of now. And another matter preventing me from the above is that I as of yet do not have the requisite knowledge in the very deep sciences of Arabic and linguistics in order to independently expound on any point that may appear in some of the more in-depth elucidations on this matter. This is not a small issue, since I do not wish to put myself out for criticism on this very fundamental matter of Islam if I do not know, or do not have someone who expertly knows, the ins and outs of this field very well. So it might yet take some time before I come out with the more in-depth works, and I hope that anyone who reads this and similar posts can have patience in this regard.

o    The first point made is that Prophets are known by the Mu’jizaat that are bestowed upon them by Allah. It is through these that the common people recognize that this is a man that has the blessings of Allah with him, that he is a representative of Allah, literally a Messenger of Allah. These miracles are, of course, the supernatural or extraordinary things that are visible in their times and appear through their hands, so that the common people can have no reasonable doubt concerning whom Allah has brought forth as His Messenger on Earth.

o    For example, if we take the case of Ibrahim (Alayhi Salaam), we know that he was saved from the fire he was thrown into. And also, this was not an ordinary fire, it was a fire that had never before seen in his city or civilization, one that had been prepared for days (I believe it is said that the fire was prepared for a month, though I am not sure about this last portion.) But, as the Qur’an says, Ibrahim (Alayhi Salaam) came out of this Fire unhurt, which is something miraculous given the characteristics of the fire we are talking about.

o    Or in the case of Musa (Alayhi Salaam), he was given 9 miracles that were amazing things, his hand turning white, the staff turning into a snake, the appearance of frogs, the Nile turning into blood, and so forth. On in the case of ‘Isa (Alayhi Salaam), he was given many miracles, starting with the defense of his mother Maryam (AS), where her well-known reputation was faced with what everyone knows from experience and science. It was in this context that ‘Isa (Alayhi Salaam) was made to speak from the cradle. And of course, there were other miracles, such as breathing of life into birds, resurrection of the dead, healing of lepers, and so forth. All of these were brought forth in order to show the people at large that these were the representatives of Allah on Earth.

o     And we can also see the different contexts of the miracles, and how each one was suitable to its time. For example, King Nimrud considered himself to be the biggest king, which is why he built the biggest fire, as if to say that he could give the biggest punishment to whoever he wanted. But this was contradicted and thrown into his face by what Ibrahim (Alayhi Salaam) was given by Allah of being able to come out unscathed by the punishment he was to receive.

o    Or if we move to the time of Fir’awn, we see that his society excelled in black magic and the black arts, they could make their staffs wiggle as if they were snakes, they could control the Jinns, and so forth. So Allah gives Musa (Alayhi Salaam) that which is appropriate for that time and society, so that when the Egyptian Copts see Musa’s (AS) miracles, they intuitively understand that this is not magic, the mere appearance of wiggling staff, or some other type of black art. So, instead of the fancy of being a snake, a real live snake is brought forth. And the same goes for the white hand, the Jinns may be capable of making some flickering white lights to come out in the darkness, but Musa (Alayhi Salaam), in broad daylight, brought out his hand whiter than the sun.

o    A personal note: There is really no comparison between the miracle and the attempts of the opponents of the Prophet or Messenger. There is only a coincidence in the genus or genre of the manifested miracle, but upon further investigation (which is in fact intuitive for those who are present at that time), it turns out that the origin of the two are not at all the same. This is why the Coptic magicians could bring out the illusion of wiggling staffs, but Musa (Alayhi Salaam) brought forth a real live snake that ate the staffs of his competitors. The genus is the same in order for people to understand, but the difference between the two is huge, like the difference between reality and illusion, between real water and a mirage.

o    Or if we take the case of ‘Isa (Alayhi Salaam), the Romans at that time considered themselves to be the best of physicians, so it is in that context that ‘Isa (AS) cured the leper, brought the dead back to life, cured the one who was born blind. We see that even today itself, people cannot bring the dead back to life, and have only taken a few steps in understanding how to restore rudimentary vision to those who may been blinded at some point in time. So within the contexts mentioned, it was easy for the people to understand that this event is beyond the capacity of humans to come up with.

o    One point not mentioned in the sermon is that these Prophets, before the manifestation of the miracle from their hands, were never known to have dabbled into the genus with which the miracle was associated, and this is a very important matter, and it was thus so that the amazing nature of that miracle can be appreciated even further by those who were the contemporaries of the Prophets.

o    Now, when the phrase “beyond the capacity of humans” is stated, one important issue has to be mentioned, which is missing in the sermon: The importance of talking about the Existence of Allah before moving on to the topic of miracles themselves. Without this, the skeptic will say: ‘Nah, it cannot be anything other than what is within the capacity of humans or of human-like creatures’. We cannot have this situation coming up, since it would defeat the very purpose of our discussion. There may obviously be some exceptions to this rule with the agnostics or atheists, but this is something that we have to closely pay attention to this when we discuss with a number of people, and not overlook this matter at all.

o    Thus, the systematic approach is to say: (1) We have unquestionable knowledge from our surroundings through our senses and through our minds (2) These prove the Existence of Allah, and the possibility of Him providing miracles for those whom He chooses to be Prophets and Messengers and (3) consideration of the context (let us say the ‘Universe of Discourse’) within which a given Prophet/Messenger came, along with the wondrous thing he brought forth, shows that he was indeed a Prophet/Messenger of Allah, and that Allah wishes for us to follow this man. [There is obviously a lot more to be said, and the explanations for this run into many volumes, but this is the very brief summary so that at least we have a rough roadmap concerning this issue.]

o    Let me just say a few more things about this particular matter: If we have a hardcore atheist, he will simply stonewall at every junction, and say that there is no possibility at all of divine intervention by definition. But the “believer in previous scriptures” will recall from his readings, that for example, the Fir’awn was so arrogant that even when he knew for sure that what Musa (Alayhi Salaam) had brought was a supernatural matter proving his Prophethood, yet he still denied it. So this “believer in previous scriptures” can link Fir’awn’s case with his own, and ponder whether he wishes to be like the Fir’awn who rejected everything that came his way, or whether he wishes to engage with the Qur’an and treat the matter systematically. Of course, it does not mean that he will accept Islam, but it means that the way he sees the matter will be different than hardcore skeptics of religion.

o    There is yet another issue, which is that of peoples or ideologies who do accept God or some ‘Absolute Principle’, yet they do not accept the possibility for the appearance of Messengers, what should be our way or approaching them? I have not read about this anywhere in a specific manner, but it seems that we should discuss with them concerning their concept of God or of the ‘Absolute’. It is of prime importance that we do not rush into things without sloppiness, since in so many cases, that group’s rejection of Messengers is a symptom of something deeper as far as their concept of God is concerned. I will just give one example, that of Buddhists: if their ideology is centered upon every event and object being brought into existence through the interaction of other delimited events and objects in a dependent co-arising, this is basically a type of atheism or at least an apatheism, and it is clear that such people will never accept the possibility of Messengers, simply because ‘God’ is not part of their cosmological framework. So it is crucial to discuss the cosmological framework first, and then move on to the next step [of course, even here there are exceptions, times when certain Buddhists have said that Imaan entered their hearts just by seeing one aspect of Islam, but here I am pointing out the ‘formal’ trajectory to take.]

o    So after the above, the question that naturally follows is that what about Muhammad ﷺ, what was his miracle? It is the Qur’an, and this is his ultimate proof to being a Prophet and Messenger of Allah. But do not forget, there are hundreds and even thousands of miracles that he manifested, and it is a field unto itself, that of the Dalaail an-Nubuuwa (Evidences of Prophethood), and Mu’jizaat an-Nabii (Miracles of the Prophet). There are tomes written, for example, by al-Bayhaqi and ad-Daarimi (Rahimahumulla) in this regard, and the work by al-Bayhaqi (RA) reaches 12 volumes, and it is basically the reports of one miracle after another.

o    But even in this case, the ultimate proof is the Qur’an, for it is much bigger than other miracles that came forth from him. If we just mentioned a few of the other miracles, when there were no trees to shield the Prophet ﷺ when he wanted to relieve himself, he grabbed the trees and their roots came together in front of everyone in order for a shrubbery to form so that he could be shielded. He ﷺ communicated with animals, we also know of the Inshiqaaq al-Qamar (splitting of the moon).

o    But the Qur’an’s miracle is so powerful, it is as if the other miracles are not worth being mentioned in comparison to it. Consider Verse 29:51, where Allah asks, that is it not enough that the Qur’an has been revealed. What more do you want other than this?

o    And we see that the Prophet ﷺ challenged all of mankind, in 5 Verses to bring forth something like the Qur’an. And there was a change in the challenge each time, first it was to imitate the entire Qur’an, then 10 Surahs, then 1 Surah, then anything like the Qur’an, and finally Verse 2:23-24, where the challenge is to call anyone you wish to bring something like the Qur’an; and if you cannot face up this challenge, then be prepared to face the punishment if you do not follow through with converting to Islam (of course this would be the last stage, because the miracle would be extremely clear, and in spite of that, if the person still refuses, what else can one expect the answer to be from Allah the Exalted?)

o    There is also a taunting in this challenge, which is a very significant matter, because the Jaahili Arabs hated to be taunted about even their horses and camels, and they would not stay still until they had done their utmost to ‘intellectually’ repel this taunt. But then what about the case of the Qur’an, which was taunting them with Eternal Hellfire for them and their forefathers – in the fiercely tribal and patriarchal society they were living in, it would be almost inconceivable that they would let this taunt and challenge go by unmet, since every single thing that they held dear was being said to be worthless and useless. Of course, if in this situation they are unable to intellectually meet the challenge, then one has to look into the origin of that which is challenging them.

o    So to make an imperfect analogy, if someone asks another to lift 500 pounds, and this is said to be too heavy, and even with continual decreasing of the weights, the person says that he is unable to lift the weights, then the claim itself is proven to be false (that is, it becomes clear that he cannot lift anything at all.)

o    So in here, Allah gave the ultimatum that if you cannot bring something like the Qur’an, and that you definitely cannot, then be ready for the punishment of Hellfire. There is in this, a prediction which has become historically verified over all of these centuries, that nobody can do this. Now, do not think that no one has attempted, there have definitely been attempts to bring up something like the Qur’an by those who wished to undermine Islam, but even the non-Arab who does not understand the Qur’an knows that there is a problem here and there which undermines the attempt. And besides, most of these attempts have been in the form of cutting different parts of the Qur’an and putting them together whichever way the objector willed.

o    Let me say in here also that, it would need a more in-depth study and refutation, but there is a beauty and wisdom behind putting the arrangement of the Verses within any given Chapter in the way we find it, and not just in any order whatsoever. This is because each Chapter is an independent unit of revelation, and if the internal order of any given Chapter is disturbed, then what we would have is something other than the Qur’an, and in such a case the excellence we know as being part of the Qur’an would not be there for this cut-and-paste job.

o    So the question is obviously that, why the Qur’an? Why does it eclipse the other miracles? This was because the miracle came through something the Arabs at that time could understand, and we know that the Jaahili Arabs prided themselves on their language. The word “pride” in here is of enormous significance, they did not pride themselves on the practice of black arts or of medicine as previous nations did, but this eloquence is what they would stand by more than anything else, and it was their one point of strength.

o    Thus, they could bring forth different types of poetry and spoken rhyme, analogous (let us say) to today’s “rap”. They had Nathr [rhyming prose]. Very importantly, they would hold competitions for composition. After the Hajj, they would all assemble in the plain of Mina and hold poetry competitions, and every tribe would bring forth their best poet, and whoever would win would get their poems hung on the Ka’bah.

o    And even today, the greatest poems of that era are studied, they are the Muallaqaat as-Sab’a (Seven Hanging poems), they date from some time before the Prophet’s ﷺ birth, or during his youth. We have to pause in here for a moment. What does it mean that these Muallaqaat poems where from periods close to the Prophet’s ﷺ time? It means that the excellence in humanly achievable rhetoric had reached its peak by that time. This is an important point, because the miracles come about and manifest themselves when the science or art form in question has reached an apex.

o    Ok, so when we see the Mua’llaqaat, we can see the style, the rhyme, what was in vogue in those times. Then what happened was that the Qur’an dumbfounded them. And the reason why it had to be something related to the linguistic aspect of man is because the Prophet ﷺ is the final and the best of the Prophets, and Allah gave him the best miracle that He has given to any from among the creation. Delving into this a little bit, we see that Muhammad ﷺ is the final Prophet, so there will be no more miracles, and his miracle has to be the biggest and the greatest one.

o    Also, see that it is the miracle that does not need any other Prophet to talk about it, since for the previous miracles, one needed another Prophet to come and unquestionably verify that this previous miracle had actually taken place. But in the case of the Qur’an, the miracle is right in front of us even today, so there is no need for another Prophet to come and tell us about it.

o    Thus, the Qur’an is so powerful, that there is no need for a Prophet to come after Muhammad ﷺ, and it also implies that the truth of this message can indeed be accessed even today, while that of previous Prophets and Messengers is not there anymore physically in their direct visual aspect. But there is another thing that is important as well, that the Qur’an, within its Verses, retains the miracles of previous Prophets alive in its recitation, while there was no other possible way that they could have been kept alive had it not been for the Qur’an. Because as far as the Bible in our hands is concerned, there is really nothing in it that we can unquestionably say has come from God Himself, nor are its books transmitted down in an unbroken chain.

o    Now, there is a Hadeeth in Saheeh al-Bukhari, where Muhammad ﷺ says that every Prophet was given miracles by means of which people would believe in him, but that Muhammad ﷺ has ‘Innama’ (only) been given the Qur’an, the Wahy, and therefore he hopes that his followers will be more numerous on the Day of Judgment. What the Prophet ﷺ is saying is that because of this one miracle, I am optimistic that I will have the most followers, and this shows that it was considered the best and most obvious from among all the miracles.

o    So the question, which has been asked before also, is that how is the Qur’an such a big miracle? Two aspects of this will only be mentioned in here for the time being. Firstly, it is the ‘Eternal Miracle’ (Al-Khaalida). This means that there is no other miracle that removes the time-space factor, or one time and on space. This is because for the Prophets of old, the skeptic will say: “I never saw the miracle, and as far as I know, the miracle never happened.” And without the Qur’anic verification, what those who hold on to such miracles would have to do is to bring forth an unbroken chain of narration going back to the times of Musa or ‘Isa (Alayhima Salaam) who would narrate that such-and-such miracle actually did occur… while we know that such rigorous transmissional methods have not been followed by the nations of old.

o    So what happens in the case of the supposed followers of previous Prophets today is that their faith supports the miracles, while in the case of Islam, the miracle supports the faith of the Muslims. This is why today we see many atheists, agnostics, and even some from the Judeo-Christian tradition who have left their normative teachings, they may ascribe natural causes for say, the splitting of the Red Sea and other similar miracles, since they did not see the miracle taking place in front of them, and they do not have any unquestionable means of verifying the true occurrence of such miracles.

o    What we see from this then is that in the case of previous miracles, they were only miracles for those who saw them, but for the rest of the people, they are only Tallaqi [transmitted information that is to be believed based on reports], not miracles in the sense of bringing shock and awe.

o    But for Islam, its miraculous proof is still here, and it is the Qur’an, and we can still today show it to whoever asks us as to what our proof for Islam’s veracity is – it is possible that they may object that it is a miracle due to their lack of understanding, and so forth, but the point is that we have the miracle with us even today.

o    The second point is that the Qur’an is the only miracle that does not need another miracle to prove it is the revelation sent by Allah to His chosen Prophet. What this means is that for ‘Isa, Musa, and all other Prophets (Alayhima Salaam), if someone in their time had come and said: “How do we know that the Injeel is truly sent by God to ‘Isa?” the follower would say: “Did you not see him raising the dead, healing the blind, and so forth?” And the same is the case for the other Prophets. In all these cases, the evidence proving the claim (the message) is separate from the claim itself, it is separate from the conclusion.

o    But for the Qur’an, it is the only revelation, in which evidence and conclusion is united, in which there is no need for external evidence. It is the proof and it is the evidence of that proof, it is the proof and message in one. We should thus see that no other Prophet was given something like this.

o    Now, when the Qur’an was revealed, the impact that it produced was huge and tremendous, and there are many examples for this from the Seerah. For example, ‘Utba bin Rabia’ was a distant uncle of the Prophet ﷺ. When the public preaching began, the leaders of the Quraysh were thinking what to do, so ‘Utba suggested that why doesn’t anyone confront him directly. Now, up to that time they had not done so, since in their hearts they knew that the Prophet ﷺ was truthful, and they respected him in a certain way. So ‘Utba finally went to the Prophet ﷺ and told him that they were disappointed in him, that they had great hopes in making him their chief, why is he splitting the community, and so on.

o    The Prophet ﷺ asked him if he had finished, and he started reciting Verses from Surah Fussilat. The narrations mention that ‘Utba was sitting casually, with his hands behind his back, but after the Qur’an began to be recited his face changed (we have to remember that ‘Utba had never before heard the Qur’an). So when the Prophet ﷺ reached the Verse: “But if they turn away, then say, “I have warned you of a thunderbolt like the thunderbolt [that struck] ‘Aad and Thamud.” ‘Utba jumped out of extreme fear and covered the Prophet’s ﷺ mouth begging him not to bring this punishment down on them.

o    Then he rushes back to the Quraysh and their ‘parliament’ and when they see him they can sense a significant change in him, so he says that this speech (the Qur’an) will have a Naba’un ‘Adheem (i.e. great things will come out of it), so leave this man alone, for we do not want to get in the way of this (implying that there is nothing we can do about it, there is no point in fighting a losing war.)

o    The Quraysh said that he had been bewitched, etc., but consider the impact that the Qur’an had on someone who was well-versed in the arts, understood how composition ebbs and flows, and what happened to him when he came to hear the Qur’an for the first time.

o    There is another example, that of al-Waleed bin al-Mugheera [the father of Khaalid (Radhia Alalhu Anhu)]. His case is even more interesting, for he was the greatest poet, the ‘Shakespeare’ of the Quraysh, he was the chieftain of his people, and a large part of his was due to his eloquence. So al-Waleed one day passed by the house of the Prophet ﷺ and he was transfixed by the recitation, and it became known in Makkah that he was dumbfounded when he had heard the Qur’an. Abu Jahl comes to him and says something to the effect of: “O uncle, the whole community is talking about the Qur’an unnerving you. So say something against the Qur’an.”

o    But al-Waleed says, as recorded in the narrations that “I swear by God, there is none amongst you who knows poetry as well as I do, nor can any compete with me in composition or rhetoric – not even in the poetry of jinns! And yet, I swear by God, Muhammad’s speech (i.e. the Qur’an) does not bear any similarity to anything I know, and I swear by God, the speech that he says is very sweet, and is adorned with beauty and charm. Its first part is fruitful, and its last part is abundant, and it conquers all other speech, and remains unconquered! It shatters and destroys all that has come before it!” (we noted this elsewhere also, but it is important to repeat it here).

o    So this was the testimony of the best poet. So Abu Jahl now threatens him, saying that you better speak against the Qur’an, or I will become your enemy. (A personal note) Consider how intense was the hatred of some against Islam, that they were willing to threaten their own elders of their own tribe concerning this, even though this was generally unthinkable in normal circumstances (to understand this matter better, if someone today threatens one’s son this is understandable to some degree, but if one threatens his father or uncle, then this means the emotion concerning the ideology or religion is extremely high, he is willing to forget everything in order to destroy his ideological opponent.)

o    So when this threat came forth, al-Waleed says, that let me think about it. And we know that the Qur’an itself, in Surah #74 (al-Muddhaththir) exposes al-Waleed in the privacy of his home, in the privacy of his thoughts, where it says: “Indeed, he thought and deliberated. So may he be destroyed [for] how he deliberated. Then may he be destroyed [for] how he deliberated. Then he considered [again]; Then he frowned and scowled; Then he turned back and was arrogant And said, “This is not but magic imitated [from others]. This is not but the word of a human being.””

o    And the truth is that even before al-Waleed could release his ‘statement’, Allah had released it already, and it was clear that the most that al-Waleed could say was that it was the saying of a man, that he had mixed it with some magic, that he was a magical poet so as to say. There was really nothing else he could say other than this.

o    Some people may say that instead of sticking on to the temporary mesmerizing effect the Qur’an had on ‘Utbah and al-Waleed, we should rather stick to their outer testimonies, which were basically denials that there was anything of divine composition in the Qur’an. In such a case, if the objector is a principled atheist or agnostic, we have one way to discuss with them. But if they believe in the existence of miracles in general (such as Christians), we tell them to ponder on the case of Fir’awn. Fir’awn in his public declarations indeed said many things, such as Musa (AS) being the teacher of all other magicians, etc. But it is mentioned in the narrations that when the snake first appeared to Fir’awn, the snake opened his mouth to eat Fir’awn and he became so scared that he wet his pants. We can see that this is not a petty matter, and if any of us had been in that gathering, we would have been under the responsibility of seeing that the natural reaction of Fir’awn was the true reaction to the miracle of Musa (Alayhi Salaam), and the later declarations are not really worth considering. So the same goes on in this case, where the first reaction and the first sayings of ‘Utba and al-Waleed are the ones we have to deeply study and reflect on. The later declarations are not the product of true mental deliberation, but rather of an attempt to deflect the effect of the miracle – not everything that is done with one’s brain is done in the service of good, and here lies the difference.

o    Then we have a separate category for people like Jubayr bin Mut’im and ‘Umar ibn al-Khattan (RAA), since they converted to Islam after listening or reading the Qur’an. Jubayr says that when he was taken as a prisoner after Badr, he heard the Qur’an for the first time in the Maghrib prayer from the Prophet ﷺ in the Masjid an-Nabawi. And the Chapter recited was at-Tuur. And let us note that this is a powerful Chapter, and it has a number of rhetorical questions, such as asking the people whether they created themselves, or whether they created the Heavens and the Earth, that they have no firm conviction.

o    And Jubayr says that it was as if his heart was going to come out of his breast and fly off, due to the palpitation, the emotion, and he says it was the first time that Imaan entered his heart. We must remember that he was a prisoner of war on the losing side, he was sitting in a corner of the Masjid with shackles on his wrists, so it is not as if he had a positive image of Islam coming in, but look at what the Qur’anic recitation brought about.

o    Let me just say a few words about these Verses that were mentioned from Surah at-Tuur, which is that their power is not only from the rhetorical questions they pose, but also that the intellectual stimulation these Verses give is huge. It may be possible to write many volumes just based on these two Verses, since these are one of the set of Verses dealing with the creation of everything in the Heavens and Earth by Allah, and that the human beings, and those creatures like them, do not have any capability to create anything at all, and that every creation comes from Allah and no other Being.

o    And the story of ‘Umar (RAA) is well-known. His initial animosity towards Islam was not based on hearing the Qur’an, but once he heard it, then it melted his heart and he converted to Islam immediately.

o    There is one lesson in here for us as well, which is that even today, in the age of information, most people will only have partial knowledge of Islam, since they cannot be bothered to learn about it systematically. This is one thing, and the other one is that the proper knowledge has not reached the Muslims themselves in many cases. It is obvious that the first side (that of the disbelievers) cannot be remedied (either they do not wish to understand Islam, or they understand the fundamentals of Islam and then reject it, and we cannot do much about these two situations). But we should at least do something about the second side, which does relate to us, since we will be questioned about our efforts, not the efforts or lack thereof of the disbelievers.

o    So now, the questions that comes forth is that, what should be the situation with us, what impact should the Qur’an have on us, those who are already Muslims and believe it to be the Book of Allah. If we consider Surah Al-Hashr, it talks about what would have happened if the Qur’an had been revealed on a mountain. If the mountain would have crumbled in such a case, then what about the soft heart of a believer, is it not more appropriate that his heart should be in full submission to Allah the Exalted due to this Qur’an?

o    Finally, one matter that is related to the miraculous nature of the Qur’an is the tranquility and peace upon the heart of those who listen and recite the Qur’an. This in fact has some relationship with the cleanliness in the heart of the one reciting or listening to the Qur’an, but on the other hand this phenomenon is also something attested to by a large number of people today, that there is an internal change in the state of their hearts every single time they recite or listen to the Qur’an.