Muslim theologians often point out that people who simply familiarize themselves with the biography of Muhammad صلى الله عليه وسلم quickly realize that he could not have forged the Qur’an. Only those consumed by prejudice, or critiquing from a distance, are unable to see this. For others, it is crystal-clear by simply observing his integrity, which even non-Muslim historians attest to (see Chapter 2), as well as the fact that the Qur’an consistently frames Muhammad صلى الله عليه وسلم as its human subject and not its writer. While the following anecdotes may not be a dimension of the Qur’an’s inimitability, they are included here to bring our discussion full circle. If the Prophet صلى الله عليه وسلم was the actual author of the Qur’an, would he have constructed it to contain the following characteristics?

1. The name of Moses  appears in the Qur’an 135 times, the name of Jesus  appears twenty-five times, while the name of Muhammad صلى الله عليه وسلم appears only five times. One would assume that a person would avoid citing the primary personalities of a religious tradition that he is accused of plagiarizing from, especially when experiencing regular mockery by the Jews of Madinah and facing them in warfare.

2. Mary, the Mother of Jesus , is cited by name thirtyfour times in the Qur’an, while the Prophet Muhammad’s صلى الله عليه وسلم own wives and daughters are not named a single time therein.

Had he wanted to elevate the status of his family for political clout, for instance, one might think he would have included a tribute, or simply mentioned their names, at least once.

3. “O Prophet, why do you prohibit [yourself from] what Allah has made lawful for you, seeking the approval of your wives? And Allah is Forgiving and Merciful.”464 If a community leader were to air his family disputes and charge himself with “just trying to please his wife,” especially in seventh-century Arabia, how would that be received by the masses? Yet, in this brief chapter of the Qur’an, an entire mini family drama is showcased: two wives are jealous of the third; they devise a scheme; it works; the Prophet صلى الله عليه وسلم makes a suboptimal decision; it must be rectified, and so forth.

4. “Say, ‘I am not something original among the messengers, nor do I know what will be done with me or with you. I only follow that which is revealed to me…’”465 Authors and influencers always brand their product as something special and unprecedented, not merely the replica of a prior model, while the Qur’an reminds time and again that it does the exact opposite. While it does bring some novel revelations, its primary function was to bring humanity back to a treasure they once had.

5. “He frowned and turned away when the blind man came to him.”466 Ibn Umm Maktūm, a blind man, interrupted an important meeting which displeased the Prophet صلى الله عليه وسلم but he just frowned silently so as not to offend him. And yet, the Qur’an reveals the very thing the Prophet صلى الله عليه وسلم had tried to conceal, to be recited in prayer until the end of time. A false prophet would have chosen self-aggrandizement, but the Messenger of God had no choice in the matter.

6. “If not for a decree from Allah that preceded, you would have been touched for what you took by a great punishment.”467

Following the revelation of this verse, both the Prophet صلى الله عليه وسلم and Abū Bakr al-Ṣiddīq  were found weeping from fear of God.

This verse was censuring them for the premature ransoms they had accepted to release their captives after the Battle of Badr. If someone’s boss scolded him in a private email, would they publicize it to their staff and teach it? Several such passages exist in the Qur’an, yet they never undermined the Prophet’s صلى الله عليه وسلم credibility with his Companions who knew he was not threatening himself; these were not his words.

7. When Allah ordered the Prophet صلى الله عليه وسلم to marry Zaynab  after she was divorced by Zayd  (his adopted son), he صلى الله عليه وسلم knew the hypocrites would pounce on this “easy opportunity” to accuse the Prophet صلى الله عليه وسلم of being a lustful man who circumvents his own laws to marry his daughter-in-law.468 This looming storm caused the Prophet’s صلى الله عليه وسلم heart to become heavy, not from guilt or shame regarding the marriage, but from the pain it would inflict through demonizing him, shaking those weak in faith, and potentially mobilizing a critical mass of Madinans to overthrow their head of state. Despite all this, Allah reveals that the Prophet Muhammad صلى الله عليه وسلم was in fact apprehensive about taking this step and the controversy it would spark: “And you concealed within yourself that which Allah is to disclose. And you feared the people, while Allah has more right that you fear Him.”469

‘Āishah  said, “If the Messenger of Allah صلى الله عليه وسلم were to conceal anything from the Qur’an, he would have concealed this verse.”470

8. “Muhammad is not the father of any one of your men.”471

Every son of the Prophet Muhammad صلى الله عليه وسلم died young, and thus it deeply hurt him every time the pagans called him “abtar,” meaning severed from having male descendants. Allah even revealed an entire chapter of the Qur’an (108) in response to this taunting. However, the verse above—revealed to establish that Zayd was not his biological son—indirectly captures this painful past of the Prophet’s life and is recited around the clock.

There are many verses of this nature, citing the slurs of his critics who called him a madman, a liar, and a sorcerer. Were Muhammad صلى الله عليه وسلم the author of the Qur’an, one would think he would bury what hurt him, not ensure that it be never forgotten.

A person may misperceive God as being cruel to the Prophet صلى الله عليه وسلم here, as these verses and others similar to them must have caused him pain. However, the Prophet Muhammad صلى الله عليه وسلم never received them this way, for the Qur’an was also filled with reassurances of God’s unique love and care for him صلى الله عليه وسلم, and because he understood that hardships were inseparable from the lofty rank of prophethood. Some of these difficulties were physical, like bleeding on the battlefield, which also served to prove his mortality and his courage, among other wisdoms.

Others were emotional, such as some of these verses above, which served to separate him from all notions of authorship.

During his life and until the end of time, this genre of verses has done just that: allowed people to realize that these can only be the echoes of an honest prophet of God صلى الله عليه وسلم. As Allah says, “Is it not sufficient for them that We revealed to you the Book which is recited to them? Indeed in that is a mercy and reminder for a people who believe.”472

It is unbecoming of any objective person to learn about the multidimensional inimitability of the Qur’an and then say its author was a mortal. Do its mysterious linguistic form, its perfect blend of persuasive and emotive address, its precision about past and future truths, its harmonious theological and legal framework, and its gripping transformative allure all not suffice to indicate its divine origins? Is it conceivable that an unlettered man from seventh-century Arabia could spend forty years of his life preoccupied with shepherding and trade and then bring the world—overnight—a linguistic masterpiece with intricate details of lost knowledge from books that never existed in his age, and from books that would only be written more than a millennium later? Even the most educated people today, rather all of humanity as a collective, will continue to find it impossible to rival its inimitability. Hence, the Qur’an openly challenges, “Say [O Muhammad], “If mankind and the jinn gathered in order to produce the likes of this Qur’an, they could not produce anything like it, even if they were to each other assistants.”473

Just as the Almighty sent Moses  with the ability to neutralize the greatest sorcerers of his period and Jesus  with the ability to heal in ways that the master physicians combined could never dream to match, so too did He send Muhammad صلى الله عليه وسلم with an eternal Word that would challenge the speech of mankind until the end of time. Allah asks, “So where then are you going? It is but a reminder to [all the] worlds. For whoever among you wishes to take the right course. And you do not wish except that Allah wishes—Lord of the worlds.”474