It is very difficult to explain the marvellous and elegant pattern in which the Qur’an Shareef has been composed by Allah Ta'ala. It is really too marvellous to be explained by any sort of words written at any length. People either write poetry or prose. Poetry has its own principles and patterns. Prose has its own. Writers who try to concentrate on decorating their writings with beautiful and most appropriate words fail to keep the rhythm, coherence, conciseness to the point and many times do not find the proper words. Others who try to keep rhythm and conciseness fail to keep other aspects of beautiful writing intact. You can never be able to produce any example of any human writing which will fulfill all the aspects of beautiful and perfect writing to its best. You will always find some or other flaws in anybody’s writings.

On the other hand when you study the Qur’an Shareef, it is so perfect and elegant in every respect whether it is phraseology, word selection, meaning, conciseness, effects on the heart, rhythmical and phonetical balance, sweetness of verses, rhetoric, eloquence and many other such things that one’s heart just flies away on perceiving all this. Of course, this is most nicely appreciated by those who are well versed with the Arabic language.

The writing pattern of not only different persons differs but the same individual also differs in his pattern and style from time to time in his own writings. Secondly, a human being can usually write on one and at the most on two or three subjects, as his knowledge and wisdom is limited, so there are always limitations in his writings. On the other hand the Qur’an Shareef being the word of the All Knowing and All Wise Creator of everything, speaks on varied subjects with equal perfection and eloquence.

The Qur’an Shareef was not revealed just once that the whole book was sent down to Prophet Muhammad (SAW) in one sitting, in that case the continuity, inter-relations of verses and synchronicity of the verses could be easily understood. But, as you know, the Qur’an Shareef was revealed over 23 long years, sent down on various occasions, usually in response to the ground situation faced by Prophet Muhammad (SAW) and his companions. In the end when these verses and Surahs, which were revealed in parts for such a long period, were compiled they pro-duced a matchless book wherein you cannot find any flaw or any contradiction. This in itself is a miracle of the Qur’an Shareef.

Over these 23 years you will see that the addressees of the Qur’an Shareef were also changing so was the pattern of the Qur’an Shareef changing as per the needs and intelligence level of the people to whom it was being addressed.

For example: at the start in Makkah where the Qur’an Shareef made its debut, the first people it addressed were the illiterate and ignorant people of Makkah who were idol worshippers. They would first prostrate before a date and then eat it. In a very short span of time, with the help of Qur’anic teachings and relentless persuasion of the Prophet Muhammad (SAW), the same uncivilized people became the Khairul Quroon (the best people of the best age the world has ever seen). The Qur’an Shareef also ad-dressed them in the first instance the way they needed and later on the way they deserved.

The first Makkan verses were short strong worded verses which were so forceful in their effects on the heart that the hearts of these pagans were trembling on hearing them, sending intense shock waves through their every nerve fibre and many times they used to cry and keep their fingers in their ears viz.,

“Then, when one blast is sounded on the trumpet. And the earth is moved, and its mountains, and they are crushed at one stroke. On that day shall the (Great) Event come to pass. And the sky will be rent asunder, for it will that Day be flimsy.”
(69:13-16)

“Of no profit to me has been any wealth! My power has perished from me! (The stern command will say): Seize ye him, and bind ye him, and burn ye him in the Blazing Fire.”
(69:28-31)

“So no friend hath he here this Day. Nor hath he any food except the foul pus from the washing of wounds.”
(69:35-36)

“(This is) a Message sent down from the Lord of the Worlds. And if the messenger were to invent any sayings in Our name, we should certainly seize him by his right hand and We should cer-tainly then cut off the artery of his heart: Nor could any of you withhold him (from Our Wrath).”
(69:43-47)
After that when faith started penetrating their hearts resulting in hearts enlightening and softening, the Qur’an Shareef changed its style from the type of words mentioned above to the words which would now give solace to the hearts, soothen them and create an atmosphere of love, obedience and compliance.

“Behold! In the creation of the heavens and the earth; in the alteration of the night and day; in the sailing of the ships through the oceans for the profit of mankind; in the rain which Allah sends down from the skies, and the life which He gives therewith to an earth that is dead; in the beasts of all kinds that He scatters through the earth; in the change of the winds, and the clouds which they trail like their slaves between the sky and the earth;- (Here) indeed are signs for a people that are wise.”
(2:164)

Another miracle of the Qur’an Shareef is that it is not addressed to any particular person or people or any particular era but contains an universal message for all people and for all times to come. The last fourteen centuries are witness to the fact that the Qur’an Shareef has been an equally applicable and guiding source in each of these centuries and continues to be the same and will continue as long as this universe lasts.
Great scholars of the world have tried from time to time to write about the elegant eloquence and miraculous phraseology of the Qur’an Shareef but their inks have dried up, pens have broken and their vocabulary but they exhausted, could not get the words to write about it as not only every verse but every word of the Qur’an Shareef is in itself a great miracle.

Rhythmical and Phonetical Excellence of the Qur’an Shareef

When one looks at the rhythmical and phonetical excellences of the Qur’an Shareef which include miraculous selection of words, their rhythmical combinations producing perfect meaning and not resem-bling any prose or poetry yet extra ordinarily easy to recite with beautiful phonetical balance and tuning, so much so that its reciter never feels bored. The reciter of the Qur’an Shareef feels solace and soothening of his interior and exterior not only because of its spiritual excellences only, but also because of its beautiful wordings, their setting and punctuation which is quite peculiar to the Arabic language.

One has to pronounce a particular letter in a prolonged way and the same letter in one short breath at another place. One has to produce a beautiful nasal tone for certain words what is called ‘Gunna’. The Qari (reciter) of the Qur’an Shareef is taught meticu-lously the different places of his oral cavity from where he has to produce particular letters, what are called ‘Makhaarij’. It is very difficult to explain all this in the English language.

Grammatical Perfection in the Qur’an Shareef

The grammatical perfection in the Qur’an Shareef is in itself a great miracle of it. Great grammaticians of Arabic have written voluminous books on this subject. It was never possible for an illiterate Prophet Muhammad (SAW) to write something like the Qur’an Shareef with absolute grammatical perfection. It is enough proof that it is a book of Allah Ta'ala and not a human word. For instance as pointed by Jurjani:

Profound knowledge of Arabic is needed to appreciate the excellent grammatical perfection as well as the marvellous word selection and how the first word is followed by a balanced second word not only producing rhythmical balance but also presenting miraculous eloquence. First the earth is being addressed then the earth is quoted as one which has been ordered and see how the earth is addressed and how the sky is addressed. Then for the evaporate of water from over the earth such phraseology is chosen so that it becomes evident that it does not happen itself but by the order of All Powerful Allah Ta'ala.

If you listen the Qur’an Shareef when it is being recited, you feel amazed and get absorbed in it but when you think over it, it is neither poetry not music. Then what is it? It is something unique, something peerless. Arabs were well versed with poetry and were fond of singing but when they became puzzled with this unique rhythmical and phonetical presentation of the verses of the Qur’an Shareef their conscience did not agree to its being poetry, then they thought it might by sorcery but soon they realised that it was not sorcery at all but was the Divine word. They noticed the unique arrangement of the verses beautifully joined together with amazing lengthened and shortened letters and wonderful stops. Since the Arabs were masters of the language, they could not believe their ears in the first instance.

You know the meanings of the Qur’an Shareef are bottomless oceans which have been so beautifully enclosed in the envelops of wonderful words. These worlds produce such wonderful melodious tones when its beautiful syllables and phonemes are recited that the listener goes into ecstasy. It is this pattern of the Qur’an Shareef which makes it easy to recite and easy to learn.

When you recite:

“By the star when it goes down, your companion is neither astray nor being misled, nor does he say (aught) of (his own) desire. It is no less than inspiration sent down to him: He was taught by one Mighty in Power, endued with wisdom for he appeared (in stately form) while he was in the highest part of the horizon: Then he approached and came closer, and was at a distance of but two bow-lengths or (even) nearer; So did (Allah) convey the inspiration to His servant (conveyed) what He (meant) to convey. The (Prophet’s) (mind and) heart in no way falsified that which he saw. Will ye then dispute with him concerning what he saw? For indeed he saw him at a second descent, near the Lote-tree of the utmost boundary. Near it is the Garden of Abode. Behold, the Lote-tree was shrouded with what shrouds. (His) sight never swerved, nor did it go wrong! For truly did he see, of the signs of his Lord, The Greatest!
(53:1-18)
Or Surah Al-Rehman, ask yourself as to make it mar-vellous? Its rhythm, words, pattern, meaning, effectiveness on the heart or what? Every aspect of it will throw you into ecstasy.

And when the Qur’an Shareef states some admonition, it chooses such a word which is not only forceful in meaning but equally, forceful in recitation. Take the example of “Dhal” of the word “Taheed”.

"And the stupor of death will bring truth (before his eyes): "This was the thing which thou wast trying to escape!"
(50:19)

The last letter “Dhal” is recited with such a force that it makes the heart to flicker and pulse feeble.

The Qur’an Shareef speaks to everyone

Amongst the great peculiarities of the Qur’an Shareef, one great pecu-liarity is that it speaks at the same to common people of average intellect, to very intelligent people, to kings, scholars, old and young, males and females, rich and poor and to people of any place and race. Everyone derives its lessons from the Qur’an Shareef. Each one finds the Qur’an Shareef applicable and of interest and importance to himself. Everyone gets guidance and solace from the Qur’an Shareef.

The common man feels the supremacy of Allah Ta'ala and tastes its sweetness and develops fearfulness in his heart so much so that it brings tears to his eyes.

The scholars feel the eloquence and height, learn great sciences and historical events. They get food for thought and understand the limitations of their intellect and then say:

"Our Lord! Thy reach is over all things in Mercy and Knowledge."
(40:7)
Their hands get lifted up involuntarily for prayers and invoke:

"O my Lord! advance me in knowledge."
(20:114)

Their fear and faith of Allah Ta'ala increases and they surrender to His commands.

The Qur’an Shareef has the unique distinction of addressing the reason and emotions at the same time. It exhorts for righteousness and at the same time admonishes against evil. In one verse it makes one to thrill and in another it makes him to shrill. It makes one enthusiastic and at the same time forces him to go for serious thought. It affects the heart deeply and at the same time opens up new horizons in the mind. Just think over the verse:

“And he makes comparisons for Us, and forgets his own (origin and) creation: He says, ‘Who can give life to (dry) bones and decomposed ones (at that)?”
(36:78)

See how beautifully it rejects the doubt about the resurrection. See the selection of words, their eloquence and sequence and above all the wonderful presentation of the message contained in these few words. If you get great scholars and writers, they will not be able to convey this message in many pages and can never match this all round perfection.

Similarly just think over:

“If there were, in the heavens and the earth, other gods Besides Allah, there would have been ruin in both!”
(21:22)
See in just seven words how all the queries about the Oneness of Allah Ta'ala have been answered. If the so called philosophers will think over just this verse, they will have no alternative but to strike their head against the wall.

Just look at the verses:

“(It is) a Qur’an in Arabic, without any crookedness (therein).”
(39:28)

“Had it been other than Allah, they would surely have found therein much discrepancy”
(4:82)

“(This is) a Book, with verses fundamental (of established mean-ing), further explained in detail, from One Who is Wise and Well-Acquainted (with all things).”
(11:1)

Miraculous use of different words for the same meaning

The message of the Qur’an Shareef is enclosed in beautiful garments of words presented in such a way that its reciter never feels satu-rated and his thirst never quenches. The scholars and philoso-phers never feel that they have sailed through it into its depths. The way the Qur’an Shareef uses different phraseology for one mean-ing, leaves everybody astonished e.g., the Qur’an Shareef wants to give an order (Amr), see how many words and patterns it uses as quoted by Shaikh Zarqani (RA):

“Allah doth command you to render back your Trusts to those to whom they are due.”
(4:58)
“Fasting is prescribed to you.”
(2:183)

“Pilgrimage (Hajj) thereto is a duty men owe to Allah, those who can afford the journey.”
(3:97)

“Divorced women shall wait concerning themselves for three month-ly periods.”
(2:228)

“Whoever enters it attains security.”
(3:97)

“Guard strictly your (habit of) prayers especially the middle prayer.”
(2:238)

“Then let them complete the rites prescribed for them, fulfil their vows, and (again) circumambulate the Ancient House.”
(22:29)

“Who is he that will loan to Allah a beautiful loan?”
(57:11)

“But if ye are prevented (from completing it) send an offering for sacrifice, such as ye may find.”
(2:196)

“Is then He Who creates like one that creates not? Will ye not receive admonition.?”
(16:17)

Combining Generality with Peculiarity

In human speech, we know that either we talk of a universal or a general version of a thing or situation or we talk about a particular person, situation or place. When we talk about the first, the second thing gets overshadowed or diluted and when we talk about the second the first one does not remain in view.

It is the miracle of the Qur’an Shareef to keep both in consideration at the same time. It is the unique characteristic of the Qur’an Shareef that it presents a universal law when speaking about a particular local problem, that is why the Qur’an Shareef is applicable universally at all times and in all situations.
In human speech if one writes something in prose or poetry and then the writer himself looks back at his writing, he always feels that had he used another word, it would have been better or had he added some more words, it would have been better or had he deleted such and such word, it would have been better. In short he never ever satisfied about its perfection. On the contrary, you try all the other words and possible deletions and additions, you will always find that the wording of the Qur’an Shareef is the most perfect and nothing else could make it better than what it is.

The words selected in the Qur’an Shareef are most befitting and having meanings of immense depth.

Just think over the Qur’anic verse:

“There is nothing whatever like unto Him”
(42:11)

In this verse use of the word instead of is so wonderful that great Arabic scholars were stunned on seeing the significant difference in meaning between the two words. By using the word the Qur’an Shareef waves off the remotest chances of even the faintest doubt that could occur that there may be something like unto Him. This purpose would have not been attaned by using word here there was some chance of doubt which could have been raised.

The Qur’an Shareef effects and does not get affected

In dealing with other man either gets affected by affection, anger, love, hatred, prejudice, relation, status, richness and so many such other things. Even prophets are not devoid of such effects.

Take the example of Hadhrat Noah (AS) when he boarded the ship alongwith his followers at the time of the great flood, he saw his son and got overwhelmed by the paternal affection and could not resist himself and called out to his son:

“O my son! Embark with us and be not with the unbelievers”
(11:42)

When the huge wave of water came between the son and the father, Hadhrat Noah (AS) invoked to Allah Ta'ala:

“O my Lord! Surely my son is of my family”
(11:45)

Now see what Allah Ta'ala says at this moment to Noah with His great Authority and see how He is far from getting affected.

"He said: O Noah! He is not of thy family: for his conduct is unrighteous. So ask not of Me that of which thou hast no knowledge! I give thee counsel, lest thou become one of the ignorants!”
(11:46)

Now take the example of Hadhrat Ibrahim (AS) who feels for the ignorance of his father and his idolatry. As he was very much kind hearted, he quite affectionately tells his father:

“O my father! Why worship that which heareth not and seeth not, and can profit thee nothing? O my father! To me hath come knowledge which hath not reached thee: So follow me: I will guide thee to a way that is even and straight.O my father! Serve not satan: for satan is a rebel against (Allah) Most Gracious.”
(19:41-44)

On the contrary his father got overwhelmed by anger, he, while addressing him even does not like to call him ‘oh son’ but says:

“O Ibrahim? If thou forbear not, I will indeed stone thee.”
(19:46)

And if you see in the Qur’an Shareef, when the Qur’an Shareef answers its opponents and critics it does not show any signs of having got affected by any such things which affect humans but it always produces its effect in others.

See in what manner Allah Ta’ala addresses Rasulullah (SAW) when he turned away from a Muslim blind man Abdullah ibne Ummi Muktum and gave more ear to the Pagan Quraish leaders.

“The prophet frowned and turned away, because there came to him the blind man (interrupting). But what could tell thee but that perchance he might grow in purity? Or that he might receive admonition, and the reminder might profit him. As to one who regards himself as self-sufficient, to him dost thou attend; though it is no blame to thee if he grow not in purity. But as to him to thee striving earnestly, and with fear (in his heart), of him wast thou unmindful.”
(80:1-10)

Miracle of sequence

The Qur’an Shareef was revealed to Rasulullah (SAW) over a very long period of twenty three years. It started with word Iqra in the cave of Hira when Angel Jabraeel (AS) first time came to him with first verses of the Qur’an Shareef of the Surah Al-Alaq. Then revelation of the Qur’an Shareef continued part wise over the nest 23 years. The Qur’a-nic verses covering a very wide range of topics were revealed and the revelation was often sent in relation to ground situations faced by Rasulullah (SAW) and his compan-ions. These ground situations ranged from the incidents related to the battle field, to marital relations of consorts included in between a large variety of things. Some Surahs like Al-Anam were revealed once only and it is narrated by Ibne Umar (RA) in a tradition that Rasulullah (SAW) said that Surah Al-Anam was revealed to him (whole of it) once only. On the other hand Surah Al-Baqra was revealed part wise over a period of more than nine years.

When any verse or Surah was revealed to Rasulullah (SAW), he used to call his companions and ask them to write these verses or Surah and at the same time used to instruct them to place that verse or Surah at such and such a place. It is worth mentioning here that the sequence of revela-tion of the Qur’an Shareef and the sequence in which it was compiled is different. The sequence which we see these days in written form is not the same sequence with which it was revealed. Rasulullah (SAW) under the Divine guidance used to order his companions to place a particu-lar part of the Qur’an Shareef at a particular place As you know the first verses which were revealed were from Surah Al- Alaq and that is placed in the 30th Juz i.e., the last part of the Qur’an Shareef.

Uthman bin Abu-Al-Aas (RA) narrates that Rasulullah (SAW) once said, when he was sitting with him, “Jabraeel came to me and asked me to keep this Ayat in this Surah viz.

"Allah commands justice the doing of good and liberality to kith and kin and He forbids all shameful deeds and injustice and rebellion: He instructs you that ye may receive admonition."
(16:90)

There are numerous Ahadith Shareef which prove beyond any doubt that the present sequence of the Qur’an Shareef was framed by Rasulullah (SAW) himself only and not by his Sahabah later on.

Muslim narrates an authentic Hadith Shareef from Abu Dardaa (RA):

“One who learns the last ten Aayaat of Surah Kahf by heart, is protected from Dajjal.”

Similarly in many Ahadith Shareef it is quoted that Rasulullah (SAW) recited such and such Surah e.g., Al-Baqra, Aal-e-Imran, Nisa, Aaraaf etc.,

Bukhari and Muslim narrates that Rasulullah (SAW) used to recite Surah Alf Laam Meem Tanzeel (As-Sajda) and Surah Dahr in the Fajar Salah of Fridays.

All these Ahadith Shareef prove that the Surah were framed by Rasulullah (SAW) himself and the fact that is said that Verses of the Qur’an Shareef were collected and compiled by Zaid bin Thabit during the Khilaafat of Hadhrat Uthman (RA) of which Hadhrat Abu Bakr and Hadhrat Umar (RA) had given orders after the departure of Rasulullah (SAW) from the world. It is true but we should know that they only collected the verses of the Qur’an Shareef which were not collected in one place. They neither added nor subtracted anything from the Qur’an Shareef, nor did they change any sequence. The sequence was decided by Rasu-lullah (SAW) and the sequence which we have this time is the sequence decided by Rasulullah (SAW) and Sahabah-Al-Kiram only compiled it then in one place.

Qazi Abu Bakr in Al-Intisar says,

“The sequence of Al-Qur’an was an obligatory order and Jabraeel (AS) used to tell Rasulullah (SAW) to keep a particular Ayat at a particular place.”

He further says,

“That whole Qur’an Shareef which Allah Ta'ala revealed and ordered to keep safe in written form of which he did not cancel recitation after revelation, that the same Qur’an Shareef which is with us between two title covers as compiled by Hadhrat Uthman, he did neither delete anything from it nor did he add anything to it and its sequence and arrangements are the same as arranged by Allah Ta’ala and Rasu-lullah (SAW) made sure of the same arrange-ment and sequence, he neither brought any verse forward and nor did take any verse backward from its original position and the Ummah recorded the same sequence from Rasulullah (SAW).”
(Al-Itqan)

The author of Al-Itqan writes that

“The Qur’an Shareef is written in the guarded tablet (Lowhe-Mehfooz) in the same sequence as it is with us and Allah Ta’ala brought the whole the Qur’an Shareef down to Aasman-e-duniya from the Lowhe-Mehfooz once only and then from Aasman-e-duniya it was revealed to Rasulullah (SAW) part wise as per the need, so the sequence of revelation is different than the sequence of recitation.”

Ibne Al-Hissar said,

“Keeping of a particular Ayat at a particular place was decided as per Wahi (revelation), Rasulullah (SAW) used to order to keep a particular Ayat at a particular place.”

Now think for a while about the blessed life span of Rasulullah (SAW) of twenty three years after he announced the Prophethood. How difficult and trying time he had to face while in Makkah-Al-Mukarama for the first thir-teen years before Hijrah. Recapitulate all those varied events spread over long thirteen years, also do not forget the condition of the Muslims and pagans of Makkah, after Hijrah, establishment of an Islamic state and various expeditions. Through all those twenty three long years verses of the Qur’an Shareef are being revealed and simultaneously they are being arranged in a definite sequence under the Divine guidance and after Rasulullah’s (SAW) blessed soul departed from this world, the Qur’an Shareef was complete in the form of a flawless book, no contradictions, no need for any rearrangements, miraculous sequence and inter-rela-tion of verses. This is simply miraculous. No human being can say something for twenty three years about the ground realities and in the end it will be a flawless marvellous book. It is simply humanly impossible. This is enough proof of the Divine nature of the Qur’an Shareef and it being the greatest miracle and proof of the Prophet-hood of Rasulullah (SAW).

Effects of recitation of the Qur’an Shareef on the hearts of its listeners:

We have seen in the previous lines of this topic the miraculous nature of the Qur’an Shareef. from this one may, in the first instance, think that it is the meaning of the Qur’an Shareef only that is miraculous and that when one comes to know the meaning of the Qur’an Shareef, he becomes its believer. There is no doubt in this assumption but today in these lines we shall see that before understanding the meaning of the Qur’an, the very recitation of the words of the Qur’an Shareef has a tremen-dous effect on the hearts of not only believers but also on the hearts of non-believers. This thing was extremely worrying the pagans of Makkah as they had realised that when someone listens to the recitation of the Qur’an Shareef, he definitely gets moulded.

When people from outside Makkah used to visit Khana Ka’aba for pilgrimage, the pagans of Makkah were making it a point to meet those people coming from outside well in advance and moti-vating them not to listen the recitation of the Qur’an Shareef.

They were banning their children and women from listening to the Qur’an Shareef. they were getting highly perturbed when Hazrat Abu Bakr Siddiq (RA) used to recite the Qur’an Shareef loudly during night in the courtyard of his house. The effect of the Qur’an Shareef on the hearts of non-believers was so conspicuous that obstinate hardliners of pagans used to beat the drum and make noise when the Qur’an Shareef was being recited loudly anywhere. the Qur’an Shareef mentioned the same in the following verse:

“Those who disbelieve say: Heed not this Qur’an, and drown the hearing of it; happy ye may conquer.”
(41:26)

As the effect of recitation of the Qur’an Shareef on its listeners is defi-nite irrespective of the fact whether listeners are believes or non-believers (of, course, the biased ones remain deprived) Allah Ta’ala linked listeners of the Qur’an Shareef with providing asylum to those pagans who ask Muslims for asylum. From this one can Shareef imagine the powerful and certain effect of recitation of the Qur’an Shareef on non-believers that Islam exhorts the Muslims to make it possible for non-believer to have a chance to listen the word of Allah Ta'ala.
Allah Ta’ala says:

“If one amongst the pagans ask thee for asylum grant it to him so that he may hear the word of Allah and then escort him to where he can be secure: that is because they are men without knowledge.”
(9:6)

How Umar Farooq (RA) accepted Islam

One day the leaders of Quraish of Makkah convened a meeting to discuss as to how to tackle the problem of Rasulullah (SAW). It was asked in the meeting as to who would kill Muhammad (SAW)? Umar Bin-al-Khatab volunteered himself saying that he would accomplish this task. Then Umar left the place with a naked sword in his hand, when the day was very hot. On his way he met Nayeem Bin Abdullah who asked Umar as to where he was going? Umar informed Nayeem of his intentions. Nayeem told Umar that that was bad journey for him and that his Nafs had deceived him. Nayeem also told him that the clan of Abd-Manaf would not leave him if he harmed Muhammad (SAW). This sparked off an argument bet-ween the two and both raised their voices. When Nayeem sensed that he was not going to turn from his intention, he said to Umar, “Let me tell you that you should first know about your home people, your sister and her husband have embraced Islam.” On listening this Umar became extremely furious, turned red and rushed to his sister’s home and knocked their door forcefully.

Now here, dear friends, just have a pause and think for a while the state of anger of Umar.

Think with what intentions he left the meeting of Quraish and how his anger and fury got multiplied when he had quarrel with Nayeem and how his anger knew no bounds when he learnt that his own sister had embraced that religion which he was hating the most at that time.

Imagine once again the furious condition of Umar at that moment. Now see the effect of recitation of Qur’an Shareef on such a brave person like Umar and that too at a time when he was in a state of extreme fury.

He catches hold of his sister, beats her and ask her to show him that thing which she was reading. His sister refused to show it saying that impure people would not touch it. Finally he persuaded her to recite few verses from the Qur’an Shareef. On listening few verses from the Qur’an Shareef as if cold water was poured on burning fire that tremendous fire of anger which was burning inside the body of Umar, gets extinguished immediately, his heart which was burning feels the sootening effect and solace which he had never experienced in his life and he at once utters:

“How marvelous this word is and its glory.”

Allah-u-Akbar, what a great word it is. Umar who has gone to kill (Naoodhu Billah) Muhammad (SAW) embraces Islam on listening to the recitation of the Qur’an Shareef. An incident which is an important milestone in the history of Islam.
Walid Bin Mugaira who was among the leading staunch oppo-nents of Islam and a nephew of leader of pagans Abu Jahal. He once happened to listen the Qur’an Shareef and he at once said:

“By God, the words which [i.e., Muhammad (SAW)] says, are having high degree of sweetness and bright-ness. This (Qur’an) will always dominate and will never be domi-nated.”

Same way, Abdullah bin Muqaffah was an eloquent writer, he decided to write an answer to the Qur’an Shareef, soon after he heard some child reciting this verse of the Qur’an Shareef:

“When the word went forth: “O earth! swallow up thy water and O sky! withhold (thy rain)!” and the water abated and the matter was ended. The Ark rested on Mount Judi and the word went forth: “Away with those who do wrong!”
(11:44)

He involuntarily cried, by God, I stand witness to the fact that confrontation with the Qur’an Shareef was impossible and that it was never a sword of man.

Listening of the Qur’an Shareef by worst enemies of Islam

Abu Jahal, Abu Sufiyan and Akhnas bin Shuraiq were the leaders of pagans. They were bitter opponents of Prophet Muhammad (SAW) and were opposing him in every nook and corner of Makkah. But these people were also in the hearts of their hearts craving to listen the Qur’an Shareef. Once it so happened that all the three left separately their homes in the darkness of night to listen the Qur’an Shareef from prophet Muhammad (SAW) in such a way that each of them thought that he was alone. On their return they by chance met one another and felt ashamed, then they promised not to repeat the same, but they could not resist the temptation and left the second night again, they again met each other after listening the Qur’an Shareef. Then they asked one another as to how they found the Qur’an Shareef. Each of them confessed that this was neither poetry, nor magic, nor astrology nor does it seem word of any man. Then Abu Jahal confessed that he also believed the same but as their family was having an old rivalry with the clan of Abd Munaf, so he would never accept it.

Jubair bin Muta’m narrates than once he went to see Rasulul-lah (SAW), who was that time reciting Sura ‘Al-Tur’, when he recited the Ayat:

“Verily the Doom of thy Lord will indeed come to pass.There is none can avert it.”
(52-7-8)

Jubair says that on hearing this Ayat he felt so much horri-fied as if he was about to get chastisement of Allah Ta'ala and he imme-diately embraced Islam.

Hazrat Musa’b bin Umair (RA) and Abdullah Bin Ummi Maktoom (RA)in Madina

Rasulullah (SAW) deputed Hazrat Musa’b bin Umair (RA) and Hazrat Abdullah bin Ummi Maktoom (RA) to Madina. The two distinguished teachers of the Qur’an Shareef started their mission very effectively. They stayed at the house of Asa’d bin Dhirara (RA). On seeing that large number of people of Madina were get-ting attracted towards these two new comers and were getting influenced by recitation of the Qur’an Shareef, Sa’ad bin Muaadh, who was leader of clan of Ows, asked his nephew Usaid bin Hudhair to go to these two men who were befooling their weaker people and asked him to warn them against such action. Usaid went to them and told them to stop their mission. Hazrat Musa’b (RA) asked him to sit down for a while and requested him to listen the recitation of the Qur’an Shareef. Then Musa’b (RA) recited the Qur’an Shareef and Usaid listened and the effect of this recitation was such that Usaid did not get up until he embraced Islam. Then he went to Sa’ad and told him the whole story and then Sa’ad went himself to Musa’b bin Umair (RA), then Musa’b bin Umair (RA) repeated the same as he did with his nephew Usaid. When Sa’ad bin Muaadh (RA) listened the recitation of the Qur’an Shareef, his heart melted, his anger changed into love and he embraced Islam.

Historians have proved that Madina was conquered by Muslims, not by any sword but by the recitation of the Qur’an Shareef of Musa’ib bin Umair (RA)