Introduction

The Qur’an is unique among scriptures in that it frequently speaks about its own nature, purpose, and qualities. Muslims believe the Qur’an is the literal word of God, and the text itself affirms this status through various descriptors. Throughout its chapters, the Qur’an refers to itself as guidance (hudā), mercy and healing (raḥma and shifāʾ), a clear proof (bayyināt), a divine revelation (tanzīl), an inimitable miracle (i‘jāz), and a scripture under divine preservation. It also emphasizes its continuity with earlier revelations and the clarity of its language. Classical scholars – including al-Ṭabarī, al-Qurṭubī, Fakhr al-Dīn al-Rāzī, and Ibn Kathīr – have devoted extensive commentary to these themes. This article explores each of these categories, citing Qur’anic verses in Arabic (with English translation) and drawing on theological and philosophical commentary from both the Qur’an and classical tafsīr (exegesis).

The Qur’an as Guidance (Hudā)

One of the central self-descriptions of the Qur’an is as a book of guidance. In the very opening of the second chapter, the Qur’an states: “ذَٰلِكَ الْكِتَابُ لَا رَيْبَ فِيهِۛ هُدًى لِّلْمُتَّقِينَ” – “This is the Book about which there is no doubt, a guidance for those conscious of Allah.”​ Here the Qur’an claims, first, that it is free of doubt or error, and second, that it provides guidance (hudā) specifically for the God-fearing (al-muttaqīn). Classical commentators note the dual implication: the Qur’an is guidance for all humanity in a general sense, but its full benefit is realized by those who approach it with reverence and piety​. As Ibn Kathīr reports, the early authorities universally interpreted “no doubt” to affirm the Qur’an’s absolute authenticity as revelation​. Ibn ʿAbbās (a Companion of the Prophet) and others explained “guidance for the muttaqīn” as meaning “a light for those who have Taqwa” – in other words, the Qur’an illuminates the path of those who are mindful of God, leading them to righteousness.

Beyond this general statement, the Qur’an further emphasizes its guiding function in other verses. It declares, for example: “إِنَّ هَٰذَا الْقُرْآنَ يَهْدِي لِلَّتِي هِيَ أَقْوَمُ” – “Indeed, this Qur’an guides to that which is most upright.”​ According to exegetes, this means the Qur’an guides to the straightest and best path in all matters of faith and life. Al-Qurṭubī and others point out that the Qur’an’s guidance encompasses legal, moral, and spiritual dimensions – it not only instructs in religious doctrine but also provides practical counsel for just living​. In Islamic theology, therefore, the Qur’an is regarded as the ultimate source of guidance (al-Hudā); any seeker of truth is encouraged to turn to its verses for direction. Those who reject its guidance, on the other hand, are seen as depriving themselves of the light it offers​. The dual outcomes are highlighted by the Qur’an itself: it guides and benefits believers, but can leave deniers in darkness. This leads into the Qur’an’s role as a healer and mercy for those who believe.

The Qur’an as Healing and Mercy

The Qur’an describes itself as a healing (shifāʾ) for the spiritual ailments of humanity and a mercy (raḥma) from God. In one verse, God addresses all people saying: “يَا أَيُّهَا النَّاسُ قَدْ جَاءَتْكُم مَّوْعِظَةٌ مِّن رَّبِّكُمْ وَشِفَاءٌ لِّمَا فِي الصُّدُورِ وَهُدًى وَرَحْمَةٌ لِّلْمُؤْمِنِينَ”, which means “O mankind! There has come to you instruction from your Lord, and healing for what is in the breasts, and guidance and mercy for the believers.”​ Here the Qur’an is called an admonition (mawʿiẓa) and a healing for the diseases in the heart – interpreted by scholars as the diseases of ignorance, doubt, and disbelief. Crucially, the verse notes that this healing and guidance is “for the believers,” again indicating that those who approach the Qur’an with faith will find mercy and cure for their spiritual ills. Ibn Kathīr, for instance, comments that believers benefit from the Qur’an in cure and guidance, whereas for wrongdoers it “increases them in nothing but loss,”​ echoing another verse (17:82).

In Sūrat al-Isrā’ (17:82), God says: “وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاءٌ وَرَحْمَةٌ لِّلْمُؤْمِنِينَۙ وَلَا يَزِيدُ الظَّالِمِينَ إِلَّا خَسَارًا”, “And We send down of the Qur’an that which is healing and a mercy for the believers; but it does not increase the wrongdoers except in loss.”​ Classical exegesis explains that the Qur’an heals the hearts of believers by removing doubts, providing certainty, and calming spiritual distress​. It is a mercy in that it brings God’s grace and guidance. At the same time, those who wrong themselves by rejecting it only deepen their loss, as its message falls on deaf ears. This idea is reinforced in Sūrat Fuṣṣilat (41:44): “قُلْ هُوَ لِلَّذِينَ آمَنُوا هُدًى وَشِفَاءٌ” – “Say, [O Prophet], ‘For those who believe it is a guidance and a healing’”, whereas those who do not believe receive only blindness and heaviness in their ears​. Al-Qurṭubī notes that the Qur’an’s effect depends on the recipient – it soothes and guides the receptive heart but passes over the unreceptive one, a theme also mentioned by al-Ṭabarī and others.

Scholars often interpret “healing” as both spiritual and intellectual: the Qur’an heals shubuhāt (confusions, doubts) by clarifying truth, and it heals shahawāt (base desires) by providing moral guidance to reform one’s character​. Its status as a mercy underscores that it was sent as a benefit and blessing to humanity, not as a burden. Fakhr al-Dīn al-Rāzī, in discussing these verses, remarks that the Qur’an’s guidance and healing are among its miraculous aspects: it transforms the hearts of people and civilizations, which is a sign of its divine origin. The pervasive Islamic belief, grounded in these verses, is that no matter what spiritual malady afflicts a person – doubt, sorrow, ignorance, sin – the Qur’an contains the remedy by leading one back to God’s straight path.

The Qur’an as Clear Proof (Bayyināt)

The Qur’an also refers to itself as containing “clear proofs” or evidences (āyāt bayyināt). It presents its teachings as manifest signs of truth, using rational arguments, parables, and reminders of natural signs to make the guidance clear. In Sūrat al-Baqarah 2:185, the Qur’an’s revelation during Ramadan is described in these terms: “شَهْرُ رَمَضَانَ الَّذِيٓ أُنْزِلَ فِيهِ الْقُرْآنُ هُدًى لِّلنَّاسِ وَبَيِّنَاتٍ مِّنَ الْهُدَى وَالْفُرْقَانِ” – “The month of Ramadan in which was revealed the Qur’an, a guidance for mankind and clear proofs of guidance and the Criterion.”​ Here bayyināt (clear proofs) are paired with guidance and al-Furqān (the Criterion between truth and falsehood). According to classical commentators, “bayyināt min al-hudā” means the Qur’an contains clear evidences and arguments within the guidance itself, demonstrating its divine source​. The term Furqān implies the Qur’an decisively distinguishes truth from falsehood. Imam al-Māwardī explains this phrase to mean the Qur’an “clarifies what is lawful and unlawful and differentiates between truth and falsehood.”​ In other words, the Qur’an not only guides but provides the proof of the guidance, so that sincere readers recognize it as truth.

Exegesis often highlights how the Qur’an’s verses (āyāt) function as self-evident signs. Al-Ṭabarī comments that the Qur’an was sent with miracles and evidentiary signs supporting the Prophet’s message, fulfilling earlier scriptures’ prophecies and mankind’s need for proof. For instance, Sūrat al-Jāthiyah (45:20) says: “This Qur’an is insights (basāʾir) for mankind and a guidance and mercy for a people who have firm faith.” Early scholars took “insights” to mean clear signs that penetrate the heart and mind. Another verse states: “بَلْ هُوَ آيَاتٌ بَيِّنَاتٌ فِي صُدُورِ الَّذِينَ أُوتُوا الْعِلْمَ”, “Rather, it (the Qur’an) is clear signs in the breasts of those who have been given knowledge.”​ According to Ibn Kathīr, this indicates that the truth of the Qur’an becomes an internal certainty for knowledgeable believers – the clarity of its proofs resides in their hearts. The clarity (bayān) of the Qur’an was much extolled by al-Qurṭubī: he noted that unlike oracles or poetry that could be ambiguous, the Qur’an speaks in a direct, lucid manner about ultimate truths, making its evidence accessible. Even its narratives of past prophets and communities are presented as “bayyināt” – lessons and proofs from history to underline the Quranic moral message.

Importantly, the Qur’an’s self-description as “bayyināt” ties into its claim of inimitability: it offers clear proof within itself of its divine nature (such as its consistent message, fulfilled prophecies, profound wisdom, and transformative effect). As one modern scholar put it, “an unequivocal and inimitable proof of it being a guidance sent down by Allah.” The classical exegetical tradition, including Fakhr al-Dīn al-Rāzī, often took up this point by arguing that the Qur’an’s perfectly coherent presentation of theology and law, despite being delivered over 23 years, is itself a proof of its miraculous clarity and truth. Thus, bayyināt in the Qur’an are both the evidences the Qur’an provides and the evidence of the Qur’an’s authenticity.

The Qur’an as Revelation (Tanzīl)

Another recurring theme is the Qur’an’s insistence on its heavenly origin – it is a tanzīl, meaning a revelation “sent down” from God. The Qur’an stresses that it is not a product of human authorship but was revealed to Prophet Muḥammad through the Angel Gabriel. Sūrat al-Shuʿarā’ provides a powerful statement of this: “وَإِنَّهُ لَتَنزِيلُ رَبِّ الْعَالَمِينَ ۞ نَزَلَ بِهِ الرُّوحُ الْأَمِينُ ۞ عَلَىٰ قَلْبِكَ لِتَكُونَ مِنَ الْمُنذِرِينَ” – “And indeed, it is a revelation from the Lord of the worlds, which the Trustworthy Spirit (Gabriel) has brought down upon your heart [O Muhammad] – that you may be one of the warners.” By saying the Qur’an was brought “upon [the Prophet’s] heart”, the scripture highlights the direct and intimate nature of revelation, as well as the Prophet’s role as a faithful conveyor of God’s message. Al-Qurṭubī notes that the phrase “upon your heart” indicates that the Prophet received the revelation with full understanding and preserved it faithfully, as the heart is the seat of memory and comprehension.

The mode of revelation is further specified: “brought down by the Trustworthy Spirit (al-Rūḥ al-Amīn)”, understood unanimously by the commentators as referring to Gabriel (Jibrīl)​. Fakhr al-Dīn al-Rāzī emphasizes the importance of Gabriel’s title “trustworthy”: it means the intermediary delivering the Qur’an is perfectly reliable, ensuring the message was delivered without distortion or error​. This counters any claim that the source of the Qur’an was a human or jinn – the Qur’an insists on its divine provenance. Many verses begin by asserting this origin, for example: “تنزيل الكتاب من الله العزيز الحكيم” – “The revelation of the Book is from Allah, the Mighty, the Wise” (e.g. Qur’an 39:1).

Moreover, the Qur’an describes the process of revelation as gradual. It uses the verb nazzala (to send down in stages) to indicate that it was revealed piecemeal over approximately 23 years. Another verse addressed to the Prophet states: “إِنَّا نَحْنُ نَزَّلْنَا عَلَيْكَ الْقُرْآنَ تَنزِيلًا” – “Indeed, We have sent down the Qur’an to you [O Muhammad] gradually” (Qur’an 76:23). Classical scholars like al-Ṭabarī and al-Qurṭubī explained that this gradual revelation was a mercy and wisdom: it allowed the Prophet and believers to absorb the guidance over time and implement the Qur’an’s teachings in a living context​. They also mention the report (based on early authorities) that the entire Qur’an was first sent from the Preserved Tablet (al-Lawḥ al-Maḥfūẓ) to the lowest heaven on the Night of Decree (Laylat al-Qadr) in Ramadan, and from there Gabriel brought the verses to the Prophet intermittently over years​. Al-Jalālayn’s tafsīr, for example, explicitly notes this two-stage revelation in its commentary on 2:185​. This understanding underscores that the Qur’an’s timing and sequencing were divinely determined.

In sum, the Qur’an repeatedly testifies about its own origin, rejecting any notion that it is man-made. It addresses the skeptical allegations directly: “Or do they say: ‘He (Muhammad) fabricated it’? Rather, it is the truth from your Lord…” (10:37). Each reference to tanzīl (revelation) or inzāl (sending down) reinforces the belief that every word of the Qur’an is from God. Al-Rāzī, in his grand commentary, often pauses on the word “Qul” (Say [O Prophet]) which prefaces many verses, arguing that this in itself is God instructing the Prophet how to respond – a subtle indicator that the Prophet is not speaking on his own but conveying revealed speech. The Qur’an’s self-referential statements about revelation have deeply influenced Islamic doctrine: they are why Muslims view the Qur’an as the direct and final revelation from God, and why its authority is supreme.

The Qur’an’s Inimitability (I‘jāz)

A foundational claim the Qur’an makes about itself is that no human (or jinn) can replicate it – this is the doctrine of i‘jāz al-Qur’ān, the Qur’an’s inimitability or miraculous nature. The text issues a series of challenges to skeptics: if they doubt its divine origin, they are invited to produce something comparable. For instance, Sūrat al-Baqarah 2:23 dares doubters: “فَأْتُوا بِسُورَةٍ مِّن مِّثْلِهِ” – “then produce a chapter like it”. Perhaps the most sweeping challenge is in 17:88, where Allah says: “قُل لَّئِنِ اجْتَمَعَتِ الْإِنسُ وَالْجِنُّ عَلَىٰٓ أَن يَأْتُوا بِمِثْلِ هَٰذَا الْقُرْآنِ لَا يَأْتُونَ بِمِثْلِهِ وَلَوْ كَانَ بَعْضُهُمْ لِبَعْضٍ ظَهِيرًا” – “Say: If all mankind and the jinn gathered together to produce the like of this Qur’an, they could not produce the like of it, even if they were to help one another.”​ The Qur’an thus asserts its absolute uniqueness; its linguistic eloquence, depth of meaning, and divine knowledge are beyond the reach of creation.

Early Muslim scholars took this claim seriously and developed various arguments to articulate what makes the Qur’an inimitable. Al-Bāqillānī (d. 1013) wrote I‘jāz al-Qur’ān, emphasizing that the Qur’an created an entirely new genre of literary expression – its style cannot be classified as poetry or prose, and yet it maintains superb eloquence throughout​. This “genre-defying” quality, combined with unmatched eloquence, was seen as proof of a miracle. Others like al-Rummānī (Muʿtazilite) and al-Khaṭṭābī highlighted aspects such as the Qur’an’s power to convey vast meanings with very concise phrasing (what Ibn Qutaybah called the miracle of jawāmi‘ al-kalim)​. The content was also deemed miraculous: the Qur’an contains accurate predictions, profound theological and ethical teachings, and knowledge that Muhammad – an unlettered man – could not have accessed on his own​. Fakhr al-Dīn al-Rāzī adds an historical observation: the Prophet recited the Qur’an extemporaneously over two decades without contradictions or revisions, something unparalleled by any author or orator​. He writes that pre-Islamic Arab poets, despite great talent, would polish their odes extensively, yet Muhammad recited the Qur’anic revelations flawlessly on the first utterance, never needing to edit a verse​. Given that the Prophet was illiterate and had no formal education, Rāzī argues this is a compelling proof of the Qur’an’s divine origin – an illiterate person could not produce a text so consistent, complex, and exquisite without divine aid​.

The Qur’an’s self-referential challenge spurred a whole genre of literature on i‘jāz. Al-Qurṭubī in his tafsīr (e.g. on 2:23) summarizes that the inability of the Prophet’s fiercest opponents – the Arab linguists of his time – to meet the Qur’an’s challenge is itself an ongoing testimony to its miracle​. They opted for war and polemic rather than composing a rival Quran, indicating that even they sensed its inimitability​. The Qur’an invites readers to reflect on this: “Had it been from other than God, they would have found in it much discrepancy” (4:82). Yet its style and message are remarkably coherent. In Islamic theology, therefore, the i‘jāz of the Qur’an serves as proof of prophethood: it was the Prophet Muhammad’s foremost miracle, akin to the splitting of the sea for Moses or healing the blind for Jesus, except that the Qur’an’s miracle is linguistic-intellectual and enduring. It challenges not the laws of nature but the limits of human eloquence and knowledge. And by the Qur’an’s own testimony, that challenge will never be met​. Modern scholars continue to discuss this theme, some focusing on literary analysis, others on the Qur’an’s impact on society, but all rooted in the Qur’an’s explicit claims of unrivaled status.

The Qur’an’s Preservation

The Qur’an asserts that it is under the special protection of God, promising its preservation from distortion or loss. The clearest statement is in Sūrat al-Ḥijr: “إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ” – “Indeed, it is We who sent down the Reminder, and indeed, We will be its guardian.” Here “the Reminder” (al-dhikr) is understood to mean the Qur’an, and God Himself takes on the role of preserving it. This verse has been foundational for the Muslim belief in the incorruptibility of the Qur’anic text. Classical exegete al-Ṭabarī comments that “Allah, exalted be He, is saying: We have sent down this Qur’an and We will assuredly guard it from any falsehood being added to it that is not part of it, and from anything being taken away from it that is part of it.”​ In other words, no interpolation, deletion, or alteration can creep into the Qur’an without being detected and prevented. Al-Ṭabarī notes that “the people of interpretation” (ahl al-ta’wīl) were unanimous on this understanding​. Ibn Kathīr likewise says that God’s promise in this verse guarantees the Qur’an’s text will remain intact, unlike previous scriptures which were left to human custodianship and suffered change​.

Al-Qurṭubī provides a fascinating historical anecdote to illustrate this preservation, as cited in Maʿārif al-Qur’ān: During the reign of the Abbasid Caliph al-Ma’mūn, a Jewish scholar created three copies of the Torah, subtly altering verses, and sold them; the changes went unnoticed by the buyers. He did the same with the Gospel. But when he attempted to sell altered copies of the Qur’an, every potential buyer—whether scholar or ordinary—quickly spotted the errors and refused to purchase them​. This experiment led the man to embrace Islam, recognizing that an unseen divine protection guards the Qur’an​. Al-Qurṭubī and other scholars relay this story to demonstrate that the Qur’an’s preservation is both a manifest reality and a fulfillment of 15:9. They contrast it with verses like 5:44, where the earlier scriptures (Torah and Gospel) were entrusted to human scribes for safekeeping, a trust which was not fully upheld. In Islamic thought, the Qur’an’s preservation is thus twofold: divine guarantee and community responsibility. By God’s plan, countless Muslims have memorized the entire Qur’an verbatim, generation after generation, creating a living memory chain that safeguards the text. As one commentator observes, even a single mistaken vowel by a reciter will be corrected by any number of listeners, whether children or scholars​. This phenomenon, unique in its scale, is viewed as a tangible sign of God’s promise being kept​.

The classical commentators also extend “preservation” to mean the Qur’an’s teachings and message are preserved. The verse 15:9 specifically refers to al-dhikr (the Reminder or Message), which some, like al-Rāzī, interpret to include both the literal words and the meanings intended by God. Indeed, Maʿārif al-Qur’ān notes that preservation covers “the words of the Qur’an as well as its meanings from distortion.”​ This is significant, because it implies that not only will the text remain unchanged, but its core interpretations – as taught by the Prophet – will survive (for example, through the Prophet’s sunnah and the science of tafsīr). Some scholars even argue that this divine protection extends to the Prophetic Hadith to a degree, insofar as authentic Hadith are necessary to understand the Qur’an’s full meaning​. While Hadith literature underwent its own rigorous preservation efforts by human scholars, the point is that the Qur’an depicts itself as a perfectly preserved guidance. Indeed, more than fourteen centuries have passed with the Qur’an remaining in its original Arabic form without discrepancy, a fact often cited by Muslims as the fulfillment of what the Qur’an said about itself.

The Qur’an and Previous Scriptures

The Qur’an situates itself in the lineage of earlier revelations, often affirming a relationship of confirmation and fulfillment with respect to the Torah, Gospel, and other scriptures. It addresses the People of the Book (Jews and Christians) by saying the Qur’an validates the original truth in their scriptures while acting as an authoritative reference over them. A key verse in this regard is Sūrat al-Mā’idah 5:48: “وَأَنْزَلْنَآ إِلَيْكَ الْكِتَابَ بِالْحَقِّ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ مِنَ الْكِتَابِ وَمُهَيْمِنًا عَلَيْهِ” – “And We have revealed to you (O Muhammad) the Book in truth, confirming whatever of the Scripture that came before it and as a guardian over it.”​ The term muṣaddiq (“confirming”) signifies that the Qur’an reaffirms the original messages given to earlier prophets – it recognizes the Torah and Gospel as having been true revelations from the same God. At the same time, muhaymin (“guardian” or “overseer”) means the Qur’an stands as the final, preserved criterion: it testifies to the truth in the previous scriptures and exposes the human alterations that those scriptures may have undergone​. Ibn Kathīr explains muhaymin as “trustworthy in highness and a witness over the old Scriptures”, such that “whatever in those books conforms to the Qur’an is true, and whatever contradicts it is false.”​ In practical terms, Muslims believe they should judge previous scriptures by the Qur’an – accepting narratives or laws that the Qur’an confirms and regarding as abrogated or distorted anything the Qur’an contradicts.

The Qur’an often addresses the followers of previous books with reminders that it fulfills prophecies and revives forgotten truths. For example, Sūrat Āl ʿImrān 3:3 says: “He sent down to you the Book in truth, confirming what was before it; and He sent down the Torah and the Gospel before, as a guidance for mankind”. Here again the Qur’an aligns itself in continuity with the Torah (Tawrāt) and Gospel (Injīl). Al-Ṭabarī and al-Qurṭubī note that one aspect of “confirming” is that the Qur’an retells the stories of earlier prophets accurately, confirming the same God sent them​. For instance, the Qur’an vindicates Mary and Jesus from post-biblical slanders, and it confirms the pure monotheism preached by Moses and other prophets, which later communities had partly forgotten or altered. Another aspect is legal: the Qur’an confirms the moral and ethical core of previous laws (e.g. the Ten Commandments are alluded to), even as it introduces a new Sharīʿah tailored for the final dispensation (5:48 continues, “To each of you We have prescribed a law and a clear way…”). In doing so, it presents itself as both continuation and completion of God’s revelations. This is encapsulated in the term “furqān” (criterion) again – the Qur’an distinguishes the eternal truths shared by all revelations from the temporal rules or corruptions that had entered previous scriptures​. Classical scholars like Ibn Kathīr stress that the Qur’an guards the essence of all prior messages: worship of one God, justice, piety, and mercy. It abrogates only specific laws that were meant for earlier eras or that had been introduced without divine sanction.

Al-Qurṭubī and others also point out the Qur’an’s role in correcting distortions. For example, where the Torah or Gospel as known in Muhammad’s time had controversial narratives of prophets, the Qur’an often presents a more exalted portrayal, which Muslims see as restoring the prophets’ dignity (an example is the story of Abraham or Noah, where the Qur’an omits details it deems false). Thus the Qur’an calls itself “Muhaimin” – “an overseer” – which Tafsīr al-Jalālayn glosses as “a watcher and witness” over the old scripture, ensuring the truth is separated from human interpolation​. In Islamic theology, this means the Qur’an is now the final arbiter. As a hadith of the Prophet states, if previous scripture statements agree with the Qur’an they are accepted, if they clearly contradict the Qur’an they are rejected, and if they are neutral we neither firmly accept nor outright reject them. The Qur’an’s self-description gave Muslims this principle.

In sum, the Qur’an speaks of itself as not an isolated new message, but as the culmination of a chain of revelation – “confirming what came before it”. It addresses Jews and Christians with titles like “People of the Book”, inviting them to see the Qur’an as the fulfillment of the pure monotheism taught by earlier prophets. Many classical commentators (e.g. al-Rāzī and al-Qurṭubī) in their introductions assert that one must believe in the original Torah and Gospel as true revelations, but follow the Qur’an as the final update that both preserves and supersedes those books. This perspective is entirely rooted in what the Qur’an says about itself in verses like 5:48​. The Qur’an thus positions itself as the decisive revelation that both bridges the past scriptures and provides the definitive guidance for the future.

The Role of Language and Clarity (Mubīn)

The Qur’an frequently highlights that it is revealed “in the clear Arabic language” – arabī mubīn, and that its verses are meant to be plain and understandable. This is both a statement of fact (its linguistic medium is Arabic) and a claim of clarity. For instance, Sūrat al-Shuʿarā’ 26:195 (completing the passage we cited earlier) says the Qur’an came down: “بِلِسَانٍ عَرَبِيٍّ مُّبِينٍ” – “in a clear Arabic tongue.”​ Similarly, Sūrat Yūsuf 12:2 opens with: “Verily, We have sent it down as an Arabic Qur’an so that you may understand.” The use of Arabic is significant because the first audience of the Qur’an were Arabs – it spoke directly in their mother tongue, employing the richest vocabulary and expressions of the Arabic language. Al-Qurṭubī notes that Arabic was known for its eloquence and breadth; the Qur’an utilizing Arabic means it can convey nuanced guidance with precision and beauty. Clarity (mubīn) means the message is manifest and intelligible, not a cryptic or esoteric text for an elite. The Qur’an calls its verses “āyāt bayyināt” (clear signs) and its scripture “Kitābun mubīn” (a clear Book). In fact, it repeatedly stresses that it has been made easy to remember and learn: “And certainly We have made the Qur’an easy for remembrance – so is there any who will remember?” (54:17).

Classical exegetes like al-Ṭabarī and Ibn Kathīr remark on the contrast the Qur’an itself draws: had God willed, the Qur’an could have been revealed in a non-Arabic language, but then the primary audience would have protested: “Why is its language foreign while the messenger is Arab?” – a scenario the Qur’an alludes to in 41:44​. Instead, by coming in clear Arabic, it left no excuse for its first hearers to misunderstand its basic message. Fakhr al-Dīn al-Rāzī adds a philosophical insight: Arabic, in which the Qur’an was revealed, became sacralized by this fact – it was transformed from just the Arabs’ language into the vessel of universal divine message. This is why to this day, Muslims worldwide learn at least some Arabic to access the Qur’an in its original form, and why translations are always termed “translations of the meanings” rather than the Qur’an itself. As one modern commentary notes, calling a translation “the English Qur’an” is inaccurate, since the Qur’an by definition is the Arabic text as revealed​. The precision of the original wording is part of its miraculous nature; no translation can capture all its subtleties. Thus, the Qur’an is mubīn (clear) in Arabic, and scholars have endeavored to explain and interpret it for non-Arabic speakers to approximate that clarity.

The clarity of the Qur’an’s language also ties into its guidance function. It presents theological truths in a manner that a sincere listener can grasp. Al-Qurṭubī often praises the Qur’an’s balāghah (rhetoric) – not as flowery speech, but as eloquence with purpose, striking a balance between beauty and clarity. The Qur’an uses powerful imagery and rhythm, yet its doctrines about God, creation, and afterlife are stated in straightforward terms: for example, “Say: He is God, One” (112:1) – an unequivocal declaration of monotheism. The classical scholar Imām al-Qurṭubī, in Jāmiʿ Aḥkām al-Qur’ān, even argues that the Qur’an’s clarity (being bayān) is part of its proof: truth is made obvious by clear expression, whereas falsehood lurks in obscurity. Hence the Qur’an calls itself nūr (light) as well, since light makes things clear.

Finally, the Qur’an’s self-description as “clear” does not mean everyone will understand every verse easily – the Qur’an acknowledges there are allegorical verses whose full meaning may only be known to God (3:7). But it does mean its essential guidance and arguments are accessible. As Qur’an 5:15 says, “There has come to you from Allah a light and a clear Book (kitābun mubīn)”. In summary, the Qur’an prides itself on linguistic clarity and eloquence as a means to guide. Arabic is both its medium and, in a sense, its message – the language itself became a unifying factor for Muslim civilization. And the clarity ensures that the Qur’an’s call to faith and righteousness can be heeded by all who listen, fulfilling its role as guidance and criterion for humanity.

Conclusion

In its own narrative about itself, the Qur’an constructs an identity as divine speech that guides humanity to truth. It portrays itself as hudan – the roadmap to a virtuous life and salvation, as rahma – a mercy soothing the hearts, and as shifāʾ – a cure for the doubts and discord that plague souls. It asserts with confidence that its signs are bayyināt, clear proofs recognizable by anyone whom knowledge has illumined. The Qur’an insists on its origin in divine revelation (tanzīl), mediated by the angel Gabriel, and pointedly challenges doubters to replicate even a chapter of its like – a challenge unmet to this day, forming the crux of i‘jāz al-Qur’ān. It assures its followers that it will remain intact for all time by God’s own protection, unlike past scriptures that suffered alteration​. It asks to be seen not as a novelty but as the consummation of the messages given to Abraham, Moses, David, Jesus, and other prophets – confirming their truth and correcting what people changed​. And it emphasizes the mubīn nature of its language, inviting all humankind – Arab or non-Arab – to ponder its meaning and not be mystified.

Classical scholars such as al-Ṭabarī, al-Qurṭubī, al-Rāzī, and Ibn Kathīr devoted volumes to unpacking these claims. They showed that when the Qur’an calls itself a guide or mercy, it is not mere slogan: its legal and ethical teachings guide whole societies, its recitation brings comfort in worship, its verses inspire intellectual and artistic endeavors – all evidences of that mercy and guidance in action. They documented how the integrity of the Qur’anic text was maintained rigorously, fulfilling the promise of preservation​. They also debated and explained the facets of the Qur’an’s inimitability: some focusing on linguistic supremacy, others on prophetic knowledge or the effect on hearts, thus deepening the appreciation of the miracle the Qur’an claims to be​. Each generation of scholarship, while expanding on these themes, ultimately circles back to the Qur’an’s own words about itself – for Muslims consider no testimony about the Qur’an more authoritative than the Qur’an’s self-testimony.

In conclusion, the Qur’an presents itself as the final divine revelation, at once transcendental in origin yet imminent in its availability and clarity. It is, in its self-portrayal, the guidebook to humanity, the criterion of truth, the healing mercy, and the everlasting miracle that validates the mission of Prophet Muhammad. The classical tafsīr tradition, enriched by scholars like al-Ṭabarī, al-Qurṭubī, al-Rāzī, and Ibn Kathīr, affirms and elaborates these attributes​, providing context and interpretation that connect the scripture’s self-descriptions to lived faith. The Qur’an invites each reader to experience these qualities directly: to receive its guidance, to feel its spiritual healing, to recognize its clear proofs, and to be awed by its incomparable eloquence. In doing so, one arguably witnesses the Qur’an through its own self-disclosure, echoing the sentiment of the Qur’an itself: “Allah has sent down the best statement, a consistent Book… whose skins of those who fear their Lord shiver from it, then their skins and hearts soften to the remembrance of Allah” (39:23). Such is what the Qur’an says about itself – and the enduring Islamic conviction is that the Qur’an is exactly what it claims to be.

Sources: Quranic verses (in Arabic and English) from Surah Al-Baqarah (2:2)​ surahquran.com, Yunus (10:57)​ surahquran.com, Al-Isra (17:82, 17:88)​ surahquran.com, Fussilat (41:44)​ clearquran.com, Al-Baqarah (2:185)​ daralnicosia.wordpress.com, Al-Shu’ara (26:192–195) ​surahquran.com​, Al-Hijr (15:9)​ surahquran.com, Al-Ma’idah (5:48)​ surahquran.com. Classical commentary and analysis from Tafsīr al-Ṭabarī​quran.com, Tafsīr Ibn Kathīr ​surahquran.com, Maʿārif al-Qur’ān (Mufti Shafi)​ quran.com, as well as modern scholarly summaries of al-Rāzī’s and al-Bāqillānī’s views on i‘jāz ​en.wikipedia.org​. These illustrate and authenticate each theme in light of classical understanding.