It is one of the first questions a Muslim is asked. You say this Book is from God, but how do you know? Could Muhammad ﷺ not have written it himself, or picked it up from others? The question is a fair one, and Islam does not ask anyone to believe without reasons. Belief in the Books that Allah sent down is itself one of the pillars of faith, and the Qur’an gives its own proofs that it is from Allah and not from any man. This page sets out those proofs, with the explanations of the scholars, so the reader can weigh them for himself.
Part of Faith Itself: Belief in the Books
Faith in Islam stands on six pillars. The third of them is belief in the Books that Allah revealed to His Messengers before the Qur’an, and in the Qur’an itself. Shaykh Salih al-Fawzan explains this pillar:
The Third Pillar: Having iman [faith] in His Books. And they are Books He has revealed to his messengers to guide the human beings. We believe that they are the speech of Allah in truth, and we believe in those which Allah has named and those which He has not named. Allah has named for us from them at-Tawrah [the Torah], al-Injil [the Gospel], az-Zabur [the Psalms], the magnificent Qur’an, and the scriptures of Ibrahim and Musa; therefore, we believe in them. We believe in those which Allah has not named from amongst them. So, iman in the previous Books is an iman which is general. Iman in the Qur’an is an iman which is detailed in all that it contains, because it is our Book and it was revealed to our Prophet, Muhammad (ﷺ).
Shaykh Salih al-Fawzan, Explanation of the Three Fundamental Principles (printed p. 252).
So for a Muslim this belief is not only a conclusion he reaches by study. Allah has made it part of faith itself: the Books are His speech, and the Qur’an is the last of them, revealed to Muhammad ﷺ and believed in, in detail, in everything it contains. But the honest question still stands: what shows that this is true? The Qur’an answers that question itself, in several ways, and the rest of this page follows them one by one.
The Challenge That Still Stands
The first proof is a test the Qur’an itself sets for anyone who doubts it. If this Book were the words of a man, then other men, especially the masters of Arabic speech who first heard it, should be able to match it. Allah says:
And if you are in doubt concerning what We have revealed to Our slave, then produce a soorah [chapter] like it; and call your helpers besides Allah, if you are truthful [in your claim]. But if you cannot do it, and you can never do it, then beware of the fire whose fuel is men and stones, which is prepared for the disbelievers.
Allah’s words in Surah al-Baqarah (2), verses 23-24, Tafsir as-Sa’di (Vol. 1, printed p. 52).
Shaykh Abdur Rahman ibn Nasir as-Sa’di opens his explanation of these verses with their purpose:
These verses provide rational evidence that the Messenger of Allah (ﷺ) was genuine and that his message was true.
Abdur Rahman as-Sa’di, Tafsir as-Sa’di, on Surah al-Baqarah (2), verse 23 (Vol. 1, printed p. 52).
And he explains why the test is a fair one. The Prophet ﷺ was not a man of letters towering over his people; he was one of them, known to them from childhood:
That argument is that he is a human being like you; he is not the most eloquent or most knowledgeable among you. You have known him from when he was small, as he grew up among you. He does not read or write, yet he has brought you a Book that he says is from Allah, but you say that he is speaking of his own accord and has made it up. If the matter is as you say, then produce a soorah like it, with the help of any one you can find among your helpers and witnesses; this will be something easy for you, especially since you are people of eloquence and oratory, and you are fuelled by deep enmity towards the Messenger (ﷺ). If you can produce a soorah like it, then he is as you say, but if you cannot produce a soorah like it, and you fail utterly, (rest assured that) you will never be able to produce a soorah like it.
Abdur Rahman as-Sa’di, Tafsir as-Sa’di, on Surah al-Baqarah (2), verses 23-24 (Vol. 1, printed pp. 52-53).
As-Sa’di names this kind of verse, and repeats the widest form of the challenge, in which mankind and the jinn [unseen beings] together are called to try:
This and similar verses are called the verses of challenge; they prove that people are incapable of producing anything like this Qur’an. Allah (ﷻ) says: (Say: Verily, if all of humankind and the jinn were to come together to produce the like of this Qur’an, they could never produce the like thereof, even if they helped one another.) (al-Isra’ 17: 88)
Abdur Rahman as-Sa’di, Tafsir as-Sa’di, on Surah al-Baqarah (2), verses 23-24 (Vol. 1, printed p. 53).
How can the words of one who is created from dust be like the words of the Lord of lords? How can one who is lacking in all aspects produce words like the words of the Most Perfect, Whose perfection is absolute and Who is completely independent of means? This is not possible and it is not within any human’s capability.
Abdur Rahman as-Sa’di, Tafsir as-Sa’di, on Surah al-Baqarah (2), verses 23-24 (Vol. 1, printed p. 53).
Ibn Kathir, in his explanation of Surah Yunus, gathers this same challenge from across the Qur’an, and notes that it came in stages: first the whole Qur’an (17:88), then ten surahs like it (11:13), then a single surah (10:38), the same single surah asked for in Surah al-Baqarah (2:23). Under the heading “The Qur’an is the True, Inimitable Word of Allah and It is a Miracle”, he writes:
The Qur’an has a miraculous nature that cannot be imitated. No one can produce anything similar to the Qur’an, nor ten Surahs or even one Surah like it. The eloquence, clarity, precision and grace of the Qur’an cannot be but from Allah. The great and abundant principles and meanings within the Qur’an — which are of great benefit in this world and for the Hereafter — cannot be but from Allah. There is nothing like His High Self and Attributes or like His sayings and actions. Therefore His Words are not like the words of His creatures.
Ibn Kathir, Tafsir Ibn Kathir (Abridged), on Surah Yunus (10), verse 37.
And on the verse itself, “And this Qur’an is not such as could ever be produced by other than Allah” (10:37), he says it means: “a book like this cannot be but from Allah. This is not similar to the speech uttered by humans.”
No Contradiction in It
The second proof is inside the Book itself. A work of human hands, produced over many years and in many situations, gathers mistakes and contradictions. Allah points to the opposite in His Book:
Will they not then ponder on the Qur’an? If it had been from anyone other than Allah, they would surely have found therein many contradictions.
Allah’s words in Surah an-Nisa (4), verse 82, Tafsir as-Sa’di (Vol. 2, printed p. 227).
As-Sa’di explains what pondering the Book shows the one who does it:
One of the benefits of pondering over the Book of Allah is that it causes the individual to become certain in faith and knowledge that it is the words of Allah, because parts of it confirm other parts, and its parts are in harmony with one another. Hence you will see rulings, stories and narratives repeated in several places in the Qur’an, all of them in harmony, confirming one another and not contradicting one another. Thus it is known that the Qur’an is perfect and that it comes from One Whose knowledge encompasses all things. Hence Allah (ﷻ) says: (If it had been from anyone other than Allah, they would surely have found therein many contradictions) that is, because it comes from Allah, there are no contradictions in it at all.
Abdur Rahman as-Sa’di, Tafsir as-Sa’di, on Surah an-Nisa (4), verse 82 (Vol. 2, printed p. 228).
Preserved, as Allah Promised
The third proof is that this Book has reached us as it was revealed. That did not happen by accident. Allah promised it in the Book itself:
Verily it is We Who have sent down the Reminder [the Qur’an], and verily it is We Who will preserve it.
Allah’s words in Surah al-Hijr (15), verse 9, Tafsir as-Sa’di (Vol. 5, printed p. 151).
As-Sa’di explains how this preservation worked, at the time of revelation and after it:
(Verily it is We Who have sent down the Reminder [the Qur’an]) in which there is a reminder of all things, and clear proof, by means of which a person will be reminded if he wants to be reminded. (and verily it is We Who will preserve it) at the time of revelation and after its revelation. At the time of revelation, Allah protected it from the tampering of any accursed devil, and after revelation Allah deposited it in the heart of His Messenger (ﷺ), where it took root, then it was deposited in the hearts of his Ummah [his community of followers]. Allah protected its words from being changed and from anything being added or subtracted, and He protected its meanings from alteration. So no one can distort any of its meanings but Allah will inspire scholars who will highlight the true meaning. This is one of the greatest signs of Allah, and one of His blessings to His believing slaves.
Abdur Rahman as-Sa’di, Tafsir as-Sa’di, on Surah al-Hijr (15), verse 9 (Vol. 5, printed p. 152).
The same protection is stated again later in the Qur’an, in words that join the promise to the Book’s perfection:
Those who reject the Reminder when it comes to them [will be requited for their rejection]. Verily it is an unassailable Book. No falsehood can approach it from before it or from behind it; [it is] a revelation from One Who is Most Wise, Praiseworthy.
Allah’s words in Surah Fussilat (41), verses 41-42, Tafsir as-Sa’di (Vol. 8, printed p. 422).
(No falsehood can approach it from before it or from behind it) that is, none of the devils among humankind or the jinn can come near it to detract from it or insert anything into it that is not part of it, or to add anything to it or subtract anything from it. It was protected as it was being revealed, and its words and meanings are protected. The One Who sent it down has guaranteed to preserve it, as He says elsewhere: (Verily, it is We Who have sent down the Reminder [the Qur’an], and verily it is We Who will preserve it.) (al-Hijr 15: 9)
Abdur Rahman as-Sa’di, Tafsir as-Sa’di, on Surah Fussilat (41), verse 42 (Vol. 8, printed p. 424).
What It Contains
The fourth proof is what the Book contains. In Surah al-Ankabut, Allah asks whether the Book that is recited to them is not enough for them (29:51). As-Sa’di explains that these are words in which there are many signs and proofs, and he goes on to describe what the Qur’an brought:
Then Allah tells us about the stories of earlier nations and stories of the past, and foretells matters of the future, and everything He said is exactly what happens. Moreover, it takes precedence over previous Books, confirming what is correct and rejecting distortions and alterations that have been introduced. It guides people to the straight path in what it commands and forbids, so it never enjoins anything of which reason might say: Would that it did not enjoin that, and it does not forbid anything of which reason might say: Would that it did not forbid that. Rather it is in accordance with what is just and proper, and is in accordance with the wisdom of those who have deep insight and understanding. Moreover its guidance and rulings are proven to be the best for every situation and every time, to the extent that people’s affairs cannot be in a good state except on the basis of it.
Abdur Rahman as-Sa’di, Tafsir as-Sa’di, on Surah al-Ankabut (29), verse 51 (Vol. 7, printed p. 279).
A book that tells the stories of nations long before its reader, speaks of things still to come, corrects what was altered in the Books before it, and lays down rulings that fit every time, is not the work of a man guessing at what he could not see. That is the point as-Sa’di is making, and it is left here in his words for the reader to sit with.
Brought by a Man Who Could Not Read or Write
The fifth proof is the man who brought it. Muhammad ﷺ grew up among his people, and they knew his whole life. He had never read a book, and he could not write. Allah states this about him in the Qur’an itself:
You were not able to read any book before this [Qur’an], nor were you able to write anything with your right hand. In that case the followers of falsehood would indeed have had cause to doubt.
Allah’s words in Surah al-Ankabut (29), verse 48, Tafsir as-Sa’di (Vol. 7, printed p. 275).
One of the indications that it is sound is the fact that it was brought by this trustworthy Prophet (ﷺ), who was known among his people for his sincerity and honesty, and they were aware of all his comings and goings and all his circumstances. They knew that he was unlettered and could not read or write. The fact that he brought it against this background is one of the clearest of proofs which leaves no room for any doubt that it is from Allah, the Almighty, the Most Praiseworthy.
Abdur Rahman as-Sa’di, Tafsir as-Sa’di, on Surah al-Ankabut (29), verse 48 (Vol. 7, printed pp. 275-276).
As-Sa’di adds what this rules out. If the Prophet ﷺ had been a reader and a writer, his opponents could have claimed he took the Book from the scriptures before it:
(You were not able to read any book before this [Qur’an], nor were you able to write anything with your right hand). If that had been the case, (the followers of falsehood would indeed have had cause to doubt) for they would have said that he had learned it from the previous scriptures or had copied it from them.
Abdur Rahman as-Sa’di, Tafsir as-Sa’di, on Surah al-Ankabut (29), verse 48 (Vol. 7, printed p. 276).
Nor did the Qur’an arrive all at once, the way a man might sit down and compose a book in private. It came down piece by piece, over the whole of his prophethood, and the disbelievers themselves objected to that:
Those who disbelieve say: Why was the Qur’an not sent down to him all at once? [It has been revealed] thus so that We may strengthen your heart thereby, and We have imparted it to you by gradual revelation.
Allah’s words in Surah al-Furqan (25), verse 32, Tafsir as-Sa’di (Vol. 7, printed p. 29).
Ibn Kathir answers the objection in his explanation of this verse: it “was revealed in stages over twenty-three years, according to events and circumstances, and whatever rulings were needed”, so that the hearts of the believers would be strengthened. As-Sa’di explains the wisdom of it the same way:
(and We have imparted it to you by gradual revelation) that is, slowly and gradually. All of this is indicative of Allah’s care for His Book the Qur’an and His Messenger Muhammad (ﷺ), as He caused the revelation of His Book to address the circumstances of the Messenger (ﷺ) and the religious matters he needed to know.
Abdur Rahman as-Sa’di, Tafsir as-Sa’di, on Surah al-Furqan (25), verse 32 (Vol. 7, printed p. 29).
So the Book came answering events as they happened, over twenty-three years, through a man who could not read what others had written. As-Sa’di draws the two threads together on the same page of his explanation:
But a noble Book was revealed to you, with which you challenged the eloquent and bitter enemies to produce something like it, or even a soorah like it, yet they failed utterly and in fact never even thought of meeting the challenge, because they knew how eloquent it was, and that the words of any human could never match it or be in the same style.
Abdur Rahman as-Sa’di, Tafsir as-Sa’di, on Surah al-Ankabut (29), verse 48 (Vol. 7, printed p. 276).
So, Why Do Muslims Believe It?
Gathering the page together:
- Because belief in the Books Allah revealed is a pillar of faith, and those Books are His speech; the Qur’an is the last of them, believed in, in all that it contains (al-Fawzan).
- Because the Qur’an challenges anyone who doubts it to produce a single chapter like it, with all the help he can gather, and the scholars record that people are incapable of it (2:23-24; 17:88).
- Because it has no contradictions in it, though it was revealed over twenty-three years, in many different situations; if it had been from anyone other than Allah, they would have been found (4:82).
- Because Allah promised to preserve it, and its words and its meanings have been protected, as He said they would be (15:9; 41:41-42).
- Because of what it contains: the stories of earlier nations, matters of the future, and rulings the scholars describe as the best for every situation and every time (as-Sa’di on 29:51).
- Because the man who brought it could not read or write, was known to his people for his honesty, and brought it openly before his enemies (29:48).
That is why a Muslim believes the Qur’an is from Allah. It is not a belief held without looking. The Book itself invites the looking: ponder it, test it against the challenge, and see. Whoever wants to read these passages in full will find them in Tafsir as-Sa’di on Surah al-Baqarah, Surah an-Nisa, Surah al-Hijr, Surah al-Furqan, Surah al-Ankabut and Surah Fussilat, in the Abridged Tafsir Ibn Kathir on Surah Yunus and Surah al-Furqan, and in Shaykh al-Fawzan’s explanation of the Three Fundamental Principles, under the pillars of faith. I hope this short page answers the question clearly, and sends the reader back to those books.
Further Reading
- Who is Allah
- Is Allah the Same God Worshipped by Christians and Jews?
- Tawheed (Monotheism)
- What Is Shirk?
References
- Explanation of the Three Fundamental Principles, Shaykh Salih al-Fawzan, Authentic Statements Publishing, First Edition, Sha’ban 1440H / April 2019, ISBN 978-1-7923-0837-6 (softback), translated by Raha Batts. Printed p. 252 (the third pillar of faith: belief in His Books, which are His speech).
- Tafsir as-Sa’di, Shaykh Abdur Rahman ibn Nasir as-Sa’di, International Islamic Publishing House (IIPH), English Edition 1, 2018, translated by Nasiruddin al-Khattab. Vol. 1 (Juz 1-3), printed pp. 52-53 (Surah al-Baqarah 2:23-24, the challenge); Vol. 2 (Juz 4-6), printed pp. 227-228 (Surah an-Nisa 4:82, no contradictions); Vol. 5 (Juz 13-15), printed pp. 151-152 (Surah al-Hijr 15:9, preservation); Vol. 7 (Juz 19-21), printed p. 29 (Surah al-Furqan 25:32, gradual revelation), printed pp. 275-276 (Surah al-Ankabut 29:48, the unlettered Prophet) and printed p. 279 (Surah al-Ankabut 29:51, what the Book contains); Vol. 8 (Juz 22-24), printed pp. 422-424 (Surah Fussilat 41:41-42, the unassailable Book).
- Tafsir Ibn Kathir (Abridged), the ten-volume set, on Surah Yunus (10:37-38), the challenge in its stages and the Qur’an as the inimitable word of Allah, and on Surah al-Furqan (25:32), its revelation in stages over twenty-three years.
Verified on 2026-10-23 against: Explanation of the Three Fundamental Principles, Shaykh Salih al-Fawzan (Authentic Statements Publishing, First Edition 1440H / April 2019); Tafsir as-Sa’di, Vols. 1, 2, 5, 7 and 8, Shaykh Abdur Rahman ibn Nasir as-Sa’di (IIPH, English Edition 1, 2018); and the Abridged Tafsir Ibn Kathir set.