Wasu daga cikin malaman Musulunci sun ɗauki abubuwan da ke biye a matsayin wasu daga cikin al'amuran al'ajabi na Alkur'ani:

Some of the ‘Ulamaa of the Muslims regarded the following to represent some of the miraculous aspects of the Qur’aan:

1) Al-I’jaaz Al-‘Ilmy (mu'ujizar ilimi ko ilimin kimiyya):

1) Al-I’jaaz Al-‘Ilmy (miraculous nature of the knowledge it contained or scientific knowledge):

Wannan yana da alaƙa da Alƙur'ani da ya ambaci wasu ilimi ko gaskiyar kimiyya waɗanda ba a gano su ba a lokacin saukar wahayi. Wannan kamar faɗin Allah Ta'ala:

This relates to the Qur’an mentioning some knowledge or scientific based facts which had not been discovered at the time of the revelation. This is like the Qawl of Allah Ta’Aalaa:

Wannan saboda an gano daga baya ne kawai cewa iska tana taimakawa wajen hadi da kuma yaduwar tsirrai da ciyayi.

That is because it was only discovered later that the winds assist the fertilisation of plants and vegetation.

2) Al-I'jaaz Al-Ikhbaariy (ban mamaki na abin da ya bada labari a kansa):

2) Al-I’jaaz Al-Ikhbaariy (miraculous nature of what it informed):

Wannan yana bayyana ne a cikin yadda yake ba da labari game da al'amura da za su faru a nan gaba, sannan kuma su faru ainihi. Misali shi ne maganar Allah Ta'ala:

This manifests in its informing about realities that will happen in the future and then actually happened. This is like the speech of Allah Ta’Aalaa:

Wannan ya haɗa da Ikhbaar (bayar da labari) game da al'amura da gaskiyoyin da suka shafi al'ummomin da suka gabata, waɗanda Larabawan lokacin ba su da masaniya a kansu, kamar labarin Nuhu (a.s) misali.

This also includes the Ikhbaar (informing) about the incidents and realities related to the previous nations which the Arabs at that time had no knowledge of, like the story of Nooh (as) for example.

3) Al-I'jaaz Al-Bayaaniy (mu'ujizar salon magana):

3) Al-I’jaaz Al-Bayaaniy (miraculous nature of style of speech):

Wannan yana bayyana ne a salon Alkur'ani wajen bayar da ma'anoni, wanda hakan ya sa Larabawa suka shiga ruɗani da mamaki. Bayan sun auna tare da kwatanta shi da abin da suka sani game da waƙa da magana mai ƙayatarwa, sai suka gano cewa ba irinsa ba ne. Hakan ya faru ne saboda ya zo da salo na musamman, kuma wannan siffa ta mu'ujiza da rashin iya kwaikwayonsa ta samu sharhi daga ɗaya daga cikin abokan gaba na da'awar Musulunci, Al-Waleed Ibn Al-Mugheerah, lokacin da ya ce: "Mun san waƙa gabaɗaya, Rajazinta, Hajazinta da Qareedinta (nau'o'in waƙa), abin da ya ƙunsa da iyakarsa, kuma wannan (Alƙur'ani) ba waƙa ba ce." Sannan ya ce: "Mun ga masu sihiri da sihirinsu, amma (Annabi) ba ya yin tsafi ko busa ƙulli a kansu... Na rantse da Allah, yana da daɗin magana, an ƙawata shi da kyau da kwarjini. Tushensa yana da yalwa, rassansa kuma suna da 'ya'ya..." (As-Seerah An-Nabawiyah, Ibn Hishaam).

This is manifested in the style of the Qur’aan in its provision of meanings which made the Arabs baffled and perplexed. After evaluating and measuring between it and what they had known in respect to poetry and eloquent speech they found that it wasn’t of the same kind. This is because it had come in a unique style and this miraculous nature and inimitable quality was remarked upon by one of the enemies of the Islamic Da’wah, Al-Waleed Ibn Al-Mugheerah, when he said: “We have known poetry in its entirety, its Rajaz, Hajaz and Qareed (specificities of Poetry), its content and its extent, and it (the Qur’aan) is not poetry”. Then he said: “We have seen magicians and their magic whilst he does not put spells on them or blow knots... By Allah it is the sweetest of speech, adorned with beauty and charm. Its root is abundant and its branches are fruitful...” (As-Seerah An-Nabawiyah, Ibn Hishaam).

Ma'anar I'jaaz (abin mu'ujiza na rashin iya kwaikwayo) ba ya shafar I'jaaz Al-'Ilmiy da I'jaaz Al-Ikhbaariy, domin a ra'ayina ba sa wakiltar I'jaaz kwata-kwata. Wannan saboda dalilai guda biyu.

The definition of Al-I’jiaaz (miraculous nature of inimitability) does not apply upon the ‘I’jaaz Al-‘Ilmiy and Al-I’jaaz Al-Ikhbaariy as they are not, in my opinion, representative of the Al-‘I’jaaz at all. That is for two reasons:

1) Ayoyin da suka ƙunshi dokokin kimiyya da labarin abubuwan da suka gabata da waɗanda za su zo nan gaba suna wakiltar wasu daga cikin Alƙur'ani. Don haka, a cewarsu, su ne ayoyi masu mu'ujiza, alhali sauran ayoyi da surori ba su ƙunshi wannan I'jaaz ba. Wannan duk da cewa Alƙur'ani mu'ujiza ne a ko'ina a matakin ɗaya, tun da Allah Ta'aala ya ƙalubalanci Larabawa da su kawo ko su yi irin surah gare shi, kamar Suratul Ikhlaas ko An-Naas misali, waɗanda ba su ƙunshi abubuwan da suka ɗauka a matsayin alamomin mu'ujiza ko keɓantaccen yanayi da halayen Alƙur'ani ba.

1) The Aayaat that comprise of the scientific laws and the news of the past and future represent some of the Qur’aan. They are therefore according to their opinion miraculous Aayaat whilst the remainder of the Aayaat and Suwar do not contain this ‘I’jaaz. This is despite the Qur’aan being miraculous throughout at the same level whilst Allah Ta’Aalaa challenged the Arabs to bring or reproduce a Soorah like it, like Soorah Al-Ikhlaas or An-Naas for example, which are free from the matters that they considered to be angles for the miraculous or inimitable nature and character of the Qur’aan.

2) I'jaaz yana nufin tabbatarwa da bayyana rashin iyawar mutum wajen kwaikwayon abin da ya fi karfinsa, har zuwa Ranar Alkiyama. Muddin ɗan Adam yana iya gano wasu daga cikin dokokin halitta, yana iya magana game da abin da ya gabata da abin da zai zo, koda kuwa ƙarya yake yi, kuma muddin an riga an rubuta littattafai miliyan-miliyan a waɗannan fagage, to kasancewar waɗannan al'amura a cikin Alƙur'ani Mai Girma ba ya nuna i'jaaz a zamaninmu na yanzu. Wannan kuwa ya sabawa ainihin gaskiyar i'jaaz, wanda ke nuna cewa ɗan Adam zai ci gaba da kasa yin hakan har abada.

2) The ‘I’jaaz represents the confirmation and proving of the inability of man to reproduce the thing that is beyond his ability until the Day of judgement. As long as humankind is capable of discovering some of the laws of existence and are capable of speaking about the past and the future and even if they are untruthful and in the case where millions of books have been written in these subject areas, then the presence of these matters within the Qur’aan Al-Kareem does not indicate the I’jaaz in our current time. This is contrary to the true reality of the I’jaaz which indicates the continual inability of humankind forever.

Lokacin da kake saurarar wannan, sai ka ji kuma ka fahimci raɗawa ko ƙara ƙasa-ƙasa na harafin 'Seen' da ke maimaituwa a ƙarshen kowace Aayah, da kuma santsin rhythm ɗinsa wanda yake cikakkiyar jituwa da dacewa da ma'anar da ke bayyana a cikin natsuwar dare, da wayewar alfijir na Fajr, da dusashewar hasken taurari. To, idan ka ji maganar Allah Ta'aalaa:

When you hear this you sense and feel the whisper or murmur of the repeated ‘Seen’ (at the end of each Aayah) and the smoothness of its rhythm that is in complete harmony and fitting to the meaning manifested in the calmness of the night, the dawn of Fajr and the fading light of the stars. And when you hear the speech of Allah Ta’Aalaa:

Lokacin da mutum ya saurari wannan, sai zuciyar mai saurare ta cika da tsoro da firgici, yayin da yake iya hangowa da tunanin irin gaskiyar tsoro ta Jahannama (wutar jahannama), Allah Ta'aala ya kiyaye mu daga azabarta. 3) Tare da waɗannan kalmomi da aka tsara, da waɗannan tsare-tsare da salon jituwa, Alkur'ani ya ƙunshi ma'anoni masu yawa da bambance-bambance, har da hukunce-hukuncen tsara da daidaita dangantaka tsakanin mutane da kuma dangantaka tsakanin ƙasashe. Haɗuwar waɗannan ma'anoni masu yawa da daban-daban cikin kalmomi da tsare-tsare da aka gina su daidai, shi ne bayyanar ɗaya daga cikin alamomin I'jaazin Alkur'ani Al-Kareem.

When this is heard the one listening to it feels terror and alarm whilst being able to picture and visualise the terrifying reality of Jahannum (hellfire), may Allah Ta’Aalaa provide us with refuge from its torment. 3) With these worded expressions, compositions and rhythms the Qur’aan contains a host and great variety of meanings including the rulings to organise and regulate the relationships amongst the people and the relationships between states. The coming together of these many and various meanings within precisely built wordings and compositions is therefore a manifestation from the manifestations of the I’jaaz of the Qur’aan Al-Kareem.

Saboda haka, i'jazin Alkur'ani Mai girma yana cikin salo wanda ya hada da kalmomi, tsari da ma'anoni, amma ba ya cikin bayanan da yake bayarwa game da al'ummomin da suka gabata ko na gaba, haka kuma ba ya cikin dokokin kimiyya. Larabawa sun fahimci i'jazin salon Alkur'ani, amma ba su gane ainihin hakikanin wannan salon ba; da a ce sun fahimce shi sosai, da sun iya yin koyi da shi.

The I’jaaz (miraculous inimitable nature) of the Qur’aan Al-Kareem is therefore within the style that incorporates wordings, compositions and meanings whilst it does not lie in the information that it provides about the previous nations or of the future just as it isn’t found within scientific laws. The Arabs perceived the I’jaaz of the style of the Qur’aan but did not comprehend the true reality of this style, as had they fully comprehended it, they would have been able to imitate it.