Surah 10. Yunus, Ayah 16

This argument - placed in the mouth of the Prophet - has a twofold implication. Ever since his early youth, Muhammad had been renowned for his truthfulness and integrity, so much so that his Meccan compatriots applied to him the epithet Al-Amin ("The Trustworthy"). In addition to this, he had never composed a single line of poetry (and this in contrast with a tendency which was widespread among the Arabs of his time), nor had he been distinguished by particular eloquence. "How, then," goes the argument, "can you reconcile your erstwhile conviction - based on the experience of a lifetime - that Muhammad was incapable of uttering a lie, with your present contention that he himself has composed the Qur'an and now falsely attributes it to divine revelation? And how could he who, up to the age of forty, has never displayed any poetic or philosophic gifts and is known to be entirely unlettered (ummi), have composed a work as perfect in its language, as penetrating in its psychological insight and as compelling in its inner logic as the Qur'an?"

It is in Allah's Plan that He should reveal Himself in certain ways to His creatures, and His Messengers are the instruments that carry out His will. It is in itself gracious Mercy that He should thus make His Will known. We should be grateful for His guidance instead of carping at it.

Muhammad Al-Musafa had lived his whole life of purity and virtue amongst his people, and they knew and Mustafa acknowledged it before he received his mission. They knew he loved his nation and was loyal to it. Why should they turn against him when he had to point out under inspiration all their sins and wrong-doing? It was for their own good. And he had to plead again and again with them: "Will you not understand, and see what a glorious privilege it is for you to receive true guidance from Allah?"