Definition
The Qur’aan itself could be defined as Allaah’s words which were revealed in Arabic in a rhythmical form to the Prophet Muhammad (SAW). Its recitation is used in acts of worship and even its smallest chapter (Soorah) is of a miraculous nature.
The word Qur’aan, a verbal noun, is equivalent in meaning to Qiraa’ah, as both come from the verb Qara’a, which means to read. That is, Qur’aan literally means a reading or a recitation. However, the term Qur’aan has been historically used specifically to refer to the book which was revealed by Allaah to the Prophet Muhammad (SAW) through the angel Jibreel. The term Qur’aan is mentioned in a number of places throughout the book in reference to itself. For example,
“Verily, this Qur’aan guides (man) to that which is most just.” (Soorah al-Israa’ (17:9)
The name Qur’aan is used to refer to both the Qur’aan as a whole as in the previously quoted verse, as well as to each verse or group of verses:
“And if the Qur’aan is recited, you should listen to it quietly (and be silent).”
(Soorah al-Aa‘raaf (7:38)

Method of presentation
The Qur’aan is God’s final communication of His divine will to human kind. It is the Creator speaking to human beings and it takes the form of human conversation. As humans change subjects randomly during conversation, the topics of the Qur’aan change in a seemingly random way. Consequently, the format of the Qur’aan is quite unique among books. As a whole is not a book in the usual sense of the word wherein there is an introduction and explanation of the subject followed by a conclusion. Neither is it restricted to only a presentation of historical events, problems of philosophy, facts of science, or social laws, though all may be found woven together in it without any apparent connection and links. Subjects are introduced without background information, historical events are not presented in chronological order, new topics sometimes crop up in the middle of another for no apparent reason, and the speaker and those spoken to change direction without the slightest forewarning. The reader who is unaware of the Qur’aan’s uniqueness if often puzzled when he finds it contrary to his understanding of a book, especially a “religious” book. Hence, the Qur’aan may seem disorganized and haphazard to him. However, to those who understand its subject matter, aim, and its central theme, the Qur’aan is exactly the opposite.
The Main Theme
The subject matter of the Qur’aan is essentially man: man in relation to his Lord and Creator, Allaah, man in relation to himself, and man in relation to the rest of creation. The main theme that runs throughout the Qur’aan is that Allaah alone deserves worship and that man should submit to Allaah’s laws in his personal life and in his relationship with creation in general. Or, in other words, the main theme is a call to the belief in Allaah and the doing of righteous deeds as defined by Allaah. If the reader keeps in mind these basic facts, he will find that from the beginning to the end, the Qur’aan’s basic topics are all closely connected to its main theme and that the whole book is a well-reasoned and cohesive argument for its theme. The Qur’aan keeps the same object in view, whether it is describing the creation of man and the universe, or events from human history. Since the aim of the Qur’aan is to guide man, it states or discusses things only to the extent relevant to this aim and leaves out unnecessary and irrelevant details. It also repeats its main theme over and over again in the presentation of each new topic. The following four principles should be kept in mind by the new reader of the Qur’aan if he or she is to avoid unnecessary confusion and disorientation:
1. The book is the only one of its type in the world.
2. Its literary style is quite different from all other books.”
3. Its theme is unique.
4. Pre-conceived notions of a book are only a hindrance to the understanding of the Qur’aan. (Maududi, Abu Ala; The Meaning of the Qur’aan (Islamic Pub Ltd.), Pakistan, Second Edition, 1971, vol.2, p.7.)

THE MIRACLE OF THE QUR’AAN
The Miracles Given to the Prophets
Man has a natural distaste towards submitting to another human being unless he is forced to by physical strength or his mental superiority, or if he is shown feats far beyond the human. In the first two cases he yields reluctantly, while in the third he yields because of his belief in a higher force or power defying all human comparison. Because of this, Allaah favored His messengers not only with revelation, but also with miracles, clearly proving to the people the divine origin and truthfulness of their messages. The inability of the people to imitate the miracles of the prophets made them willingly bear witness to Allaah’s unity and obey the commandments of the prophets. Due to the difficulties involved in communication and transportation, the early prophets were sent only to the people among whom they were raised. Therefore, the miracles which they brought were particularly suited to the areas of knowledge in which their people excelled in order for the miracles to have the maximum effect on them. For example, Prophet Moosaa (Moses) (AS) was raised up among the Egyptians who were noted for their mastery of the occult arts, sorcery, and magic. Allah gave him the miracle of making his hand glow after placing it under his arm and removing it. When sorcerers and magicians were gathered to challenge Prophet Moosaa (AS), the staffs which they cast appeared to the audience as snakes. Then Allaah turned Prophet Moosaa’s staff into a real snake which swallowed up the optical illusions of his opponents. That defeat was sufficient proof for the magicians and sorcerers who knew that no man could change the nature of a stick as Moosaa apparently had done. They fell on their faces in submission and sincere belief in the God of Moosaa, in spite of the threats
on their lives uttered by their master, the Pharaoh. Another example is that of Prophet ‘Eesaa (Jesus), who was chosen by Allaah from among the Jews. The Jews were especially noted for their exceptional abilities in the field of medicine. Jewish doctors were highly respected and revered for their seemingly magical ability to mend bones, heal wounds, and cure the sick. Thus, Allaah favored Prophet ‘Eesaa (AS) with the miraculous ability to make the blind see, the lame
walk, and bring the dead back to life. These abilities were clearly beyond those of the Jewish doctors of that day and they knew well that no mere man could do feats. Yet, Allaah gave Prophet ‘Eesaa (AS) an even more dazzling miracle: he was able to mold birds out of clay, breathe on them, and they would fly away. Since the Prophet Muhammad (AS) was to be the last of the prophets, sent not only to a particular people, but to all of mankind, Allaah gave him a miracle which not only amazed the people among whom he was raised, but which would challenge and amaze the human mind until the last days of this world. Prophet Muhammad (SAW), like the other prophets before him, was given a number of other miracles whose effects were basically limited to the people of his time; for example, the splitting of the moon at his tribe’s request for a sign, the outpouring of water from his hands on one occasion when he and his companions were short of water, and the phenomenon of pebbles and rocks giving Salaams to him (greeting him with the phrase,“Assalaamu‘alaykum,’ which means “Peace be on you”), just to mention a few. However, the miracle of Prophet Muhammad (SAW) which was consistent with Allaah’s aid to the prophets before him was a literary miracle. The Arabs had very little in the way of unique skills or accumulated knowledge, but they took great pride in their oratory and literary skills. Yearly contests were held in fairs like that of ‘Ukkaadh, in which many lines of speeches and poetry were recited from memory. Their language had reached development and eloquence and was considered the highest quality human being could possess. In fact, the ten most famous poems were so revered that they were etched in gold and hung in the Ka‘bah for “Alif Laam Meem” or “Qaaf” or “Noon,’ tantalizing the Arab mind, as if they say “from these letters which you combine to form your daily conversations, as well as your great works of poetry and prose, is formed a book whose shortest chapter does not exceed three lines, yet you cannot imitate it no matter how hard you try!” The Prophet (_) stated, “All Prophets were given something which would cause people to believe in them. The thing which I was given is none other than a revelation (the Qur’aan) which Allaah revealed to me. So I hope that I will have the most followers of them on the Day of Judgement.”( collected by al-Bukhaaree and Muslim).
Remarks made by non muslims on the Qur'aan
1. “The effort of the European scholars to prove the existence of later interpolation in the Qur’an have failed” – Noldecke (Encyclopedia Britannica 9th edition under Koran)
2. “Then if the Qur’aan were his own composition other men could rival it. Let them produce ten verses like it. If they could not (and it is obvious that could not) then let them accept the Qur’an as an outstanding evidential miracle!!! H.A.R Gibbon (Muhammad and Mohammedanism)
3. “The Qur’aan is the ground work of Islam. Its authority is absolute in all matter of religion, ethics and science, equally in matters of religion …. The Qur’aan is supreme and much of the tendency so plain as to admit no question. Even among contending sectaries”- sir William muir (the life of Muhammad)
4. “All those who are acquainted with the Qur’an in Arabic agree in praising the beauty of this religious book. Its grandeurs of form is so sublime that no translation into any European language can allow us to appreciate it” – Edward Montet ( Traduction Francaise Ducouran paris 1929 page 52)