All praises are for Allāh ﷻ who has sent to us the best discourse, a book containing subjects resembling each other, mentioned again and again, from which the skins of those who have awe of their Lord shiver. Then, their skins and their hearts become soft enough to tend to the remembrance of Allāh. This is the Guidance of Allāh with which He brings to the right path whomsoever He wills. As for the one whom Allāh lets go astray, for him there is no one to guide. And peace and blessings upon Muḥammad; al-Musṭafā ﷺ, the best example and role model to whom the best Book; the Qur’ān was revealed to and upon his family, companions, and those who follow him until the Last Day.

Question:

If the Qurʾān is a linguistic miracle of inimitability and quotes the supplications of Prophets, is this not self-refuting, since a Prophet was able to formulate exact like-wording to that of God?

The Day of Judgement is the day appointed by Allāh to recompense good or evil deeds. The world is only the field of action, the place where one is required to perform one’s duty and not the place of receiving one’s reward. The mere fact that man happens to be healthy and wealthy or powerful does not necessarily mean that he has won the pleasure and favour of Allāh. Similarly, the mere fact that a man happens to be ill, poor or weak does not indicate that he is the object of Allāh’s wrath.

The Qur’ān is the speech of Allah, Most High. The word “Qur’ān” is grammatically a verbal noun (masdar) meaning “gathering” and “joining”, and also “reading”. Hence, a Qur’ān is that which gathers the chapters together and joins them; that is why it is called the Qur’ān. In this case the word holds a meaning of an active participle (ism al-fā’il). One can also interpret it as “that which is read” (al-maqrū’), since it is read and recited. In this case, the verbal noun takes the meaning of the passive participle (ism al maf’ūl).