Arab scholars’ understanding of the rhetorical miracle of the Qur’an - until the fifth century AH - was not separated from the understanding of the rest of the miracles of the matter in terms of considering the source of the speech or its subject, in light of preoccupation with a verbal – ideological argumentation about the pronouncement of God’s self, its characteristics and actions (on analogy and embodiment), and on proving his almighty oneness and proving revelation and prophecy; a preoccupation that extended to the Book of God or his speech, as he pertains to itself, its characteristics, its actions, and its purposes, and the related provisions of the Qur’an or its modernity, in order to advance the allegations of the plagues of monotheism, impartiality and prophecy. This verbal preoccupation soon developed into rhetorical preoccupation with the miraculousness of the Qur’an: its reasoning and its faces, based on previous efforts in contemplating the speech of God in the light of the tongue of the Arabs and their ways of saying and behaving in it, and their expansion in the use of language in various forms of transmission or semantic change, or the so-called metaphor; Besides stressing his departure and his transcendence from the speech of humans time. Then there was the transgression of verbal and linguistic issues to the examination of the rhetorical privacy of the Qur’anic text or Qur’anic systems is evidence of its miracle. How did the rhetorical research deal with this problem, which it is not able to separate from it in any way? How can we talk about divine intent in light of the multiplicity of interpretations and their differences? What is the position of almighty intentions on the rhetorical miracle of the Qur’an