produced anything comparable to it; and the Qur’an’s miraculous nature does not rest solely on its eloquence and rhetorical brilliance, nor merely on its unique composition and style, nor only on its disclosure of the unseen, nor simply on the diversion of motives that might have led people to challenge it, nor yet on some removal of their ability to compose something like it.
Rather, it is a clear, conclusive sign—miraculous from multiple angles:
• in its diction,
• in its arrangement,
• in the precision with which its wording conveys its meanings,
• in the meanings themselves, which inform us about God Most High, His Names, His attributes, His angels, and much else besides,
• in its accounts of past events hidden from us and of what is yet to come,
• in what it tells about the Resurrection,
• and in the definitive proofs and rational syllogisms it presents—the illustrative parables it sets forth.

As the Exalted says:
“We have indeed expounded for mankind in this Qur’an every kind of parable, yet most people refuse to do anything but deny.” (al-Isrāʾ 17:89)

And He, exalted be He, says:
“We have expounded in this Qur’an for mankind every kind of parable, but man is, of all things, most given to contention.” (al-Kahf 18:54)

And He says:
“We have surely coined for mankind in this Qur’an every kind of parable, so that they might take heed—a Qur’an in clear Arabic, free from distortion—so that they may remain conscious of God.” (al-Zumar 39:27–28)