From the very beginning of its revelation, the Qur'an has always been considered by Muslims and non-Muslims due to its important place in Islam. For this reason, from the beginning of the descent until today, it has always been the subject of discussion among scientists and researchers around the world Orientalists, who have always considered the Qur'an as a book born of the thoughts of the Prophet (PBUH), have criticized the Qur'an by expressing the flaws and inadequacies that they see in the Qur'an. Most of the Orientalists' material on the miracle of the Qur'an is related to the literary miracle, which has raised doubts about the eloquence and rhetoric of the Qur'an, as well as the contradictions in the Qur'anic expressions. One of these problems is the discussion of the literary miracle of the Qur'an. Orientalists by expressing such things as dry and unpolished prose; Repetition of stories and phrases; The confusion and lack of thematic connection between the verses of these cases has been considered as a reason for the lack of literary miracle of the Qur'an. In this article, with a descriptive-analytical method, while responding to the criticisms and problems of Orientalists, it has been proved for various reasons that it is one of the most important miraculous aspects of the Qur'an from a literary point of view. And all the issues raised by Orientalists are due to the lack of accurate translation and unfamiliarity with the culture of the Qur'an, as well as the lack of attention to the specific system of verses and verses of the Qur'an.
Al-Manar is a socio-rational interpretation of the Holy Qur’an, and Abduh is one of the modernist Qur’an interpreters and one of the founders of the reform movement, whose views on Al-Manar interpretation have been partially reflected by his pupil Rashid Rida. According to him, the gradual growth of the people's intellect and the lack of impact of extraordinary events on the public’s faith made the only miracle of the Prophet Muhammad (PBUH) i.e. the Holy Qur'an, to become rational, thus, there was no need for another miracle. Abduh and Rashid Rida, despite acknowledging the occurrence of extraordinary events, have interpreted the verses regarding the miracles of the Seal of the prophets (PBUH) so as not to interpret the verses as expressing a supernatural event. While the verses of the Qur'an indicate the occurrence of many miracles by the Messenger of God (PBUH), and other miracles of the Prophet do not contradict the immortality and rationality of the miracle of the Qur'an. In addition, the occurrence of miracles by the divine prophets is a part of the Divine Tradition. Al-Manar's pioneering role in socio-rational interpretation and proposing new ideas about miracles have led this article to study Al-Manar's view on the miracles of the Last Prophet (PBUH) by analyzing its view through the verses on the destruction of the Elephant Companions, Splitting of the Moon and the miracle of the Qur'an, as well as criticizing and examining its influence on the other scholars.
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