It is asked that, if the Qur’an is meant to be a miracle of recitation, why doesn’t every person have the same level of great Arabic fluency in order to be able to understand that the Qur’an is truly miraculous? That is, why is the miracle not like the sensory ones of resurrecting the dead, parting the sea, and so forth?

Answered by Sharif Randhawa (Researcher at Bayyinah Institute, owner of Qur’anic Musings blog), with slight modifications and an additional note

The miracles related of previous Prophets were innately limited by the fact that they were visual, since such miracles could inherently only be witnessed by a single generation and then credibly passed down a limited number of generations after that.

Therefore, it is out of necessity that if the Qur’an is to be a miracle for generations up to the end of the human race, the miracle must be intrinsic to the text and not extrinsic to it.  That is obviously not accomplishable with a visual miracle, given the realities of human senses and human experience in the visual realm.  However, it should be borne in mind that the Qur’anic miracle is, in part, “sensory,” since it is intended to be an audial-oral experience.

[Note: The difference between the “visual miracles” of the past [including those of Prophet Muhammad (ﷺ)], and the Qur’an is that in the latter case, it may be difficult for the seeker to learn Arabic to a degree of fluency so that he can directly experience the eloquence of the Qur’an and how it differs from other types of literature. It must also be considered that this “direct literary experience” is not the only means to recognize the unsurpassed quality of the Qur’an; it is just that this is the experience most consonant with the revelation phenomenon as it was initially witnessed.

However, in the case of the first type of miracles, unless one was present at the time when the miracle occurred, it would be actually impossible to feel the power of the miracle first-hand. Even if we had reports reaching indubitable status confirming the occurrence of such miracles, these would be reports of the miracles, not the miracles themselves. Thus, the difference is one between the struggles one has to go through in order to experience the miracle first-hand versus the impossibility of doing so].