Ko da ban la'akari da fasaha, daidaito da kiyayewa ba, kawai jin Alkur'ani yana ci gaba da haifar da tasiri na musamman kuma mai ban mamaki ga mutane. Kamar yadda al-Khaṭṭābī ya rubuta a cikin Bayān Iʿjāz al-Qurʾān, Ba-iyaka ga Alkur'ani yana da wani fanni na daban, wanda mutane sukan yi watsi da shi, kuma ba a san shi ba sai ga 'yan kaɗan—watau abin da yake haifarwa a zukata kuma yake shigar da shi cikin rayuka.Ban da Alkur'ani, ba ka jin wani magana, ko waƙa ko nathri, wanda idan ta isa kunne take ba da jin daɗi da daɗin zuciya nan take, wani lokacin kuma tsoro da firgici, kamar yadda Alkur'ani yake yi.448

Sophistication, accuracy, and preservation aside, simply hearing the Qur’an continues to have a unique and extraordinary effect on people. As al-Khaṭṭ ābī writes in Bayān Iʿjāz al-Qurʾān, The inimitability of the Qur’an has yet another dimension, one which people tend to overlook, and is unrecognized except by a sparse few—namely what it generates in the hearts and impresses onto the souls. Aside from the Qur’an, you do not hear of any discourse, neither poetry nor prose, that upon reaching one’s ears provides such immediate pleasure and sweetness, and at other times such awe and intimidation, like the Qur’an does.448

Ya ci gaba da bayyana yadda Alkur'ani ya taba nuna ƙarfi na musamman wajen farfado da zukata da kyakkyawan fata da farkawa, da kuma tumɓuke ɓatattun akidu da suka fi tsayawa a zuciya. Shin ba abin mamaki ba ne, in ji shi, cewa Larabawa da dama masu kisa kowannensu ya kusanci Manzon Allah ﷺ don ya kashe shi, amma sai suka sassauta lokacin da suka ji karatunsa na Alkur'ani, suka canja nan take daga maƙiya zuwa abokan tafiya, daga kafirai masu tsananin ƙiyayya zuwa mafi gaskiyar bayin Allah a cikin muminai?

He then proceeds to describe how the Qur’an has historically exhibited a unique potency for invigorating spirits with optimism and wakefulness, and uprooting the most deeply entrenched false convictions. Is there nothing remarkable, he asks, about multiple murderous Arabs who each neared the Prophet صلى الله عليه وسلم to assassinate him, only to be disarmed by hearing his recitation of the Qur’an, and transformed at once from enemies to allies, and from staunch disbelievers to the sincerest devotees among the faithful?

A cikin wani rahoto da aka tabbatar da ingancinsa sosai, Jubayr ibn Muṭʿim ya ruwaito cewa lokacin da ya zo Madina a matsayin mai bautar gumaka, don ya fansar 'yan kabilarsa da aka kama a yakin Badar, ya tarar da Manzon Allah ﷺ yana karanta Suratu Ɗ-Ɗūr a lokacin sallar Magariba. Ya ce:

In a rigorously authenticated report, Jubayr ibn Muṭʿim  narrates that upon arriving in Madinah as a pagan idolator, to ransom his clansmen who were captured at the Battle of Badr, he found the Prophet صلى الله عليه وسلم reciting Sūrat al-Ṭū r during the Maghrib prayer. He narrates:

Da ya kai ga ayoyin, "Shin an halicce su ne ba daga komai ba, ko kuwa su ne masu halitta [na kansu]? Ko kuwa su ne suka halicci sammai da ƙasa? A'a, ba su da tabbaci."

Once he reached the verses, “Were they created out of nothing, or are they the creators [of themselves]? Or did they create the heavens and the earth? No, they are not certain.

Ko suna da taskokin ubangijinka, ko kuwa su ne masu iko da su?" zuciyata kusan ta tashi.450

Or have they the repositories of your Lord, or are they the controllers [of them]?,”449 my heart nearly took flight.450

A wata riwayar kuma, ya ce, "Wannan ita ce lokacin da imani ya fara tsayawa a zuciyata."451 Haka kuma, Ibn ʿAbbās ya ruwaito cewa wata dare, yayin da Musulmi suna har yanzu a Makka mai adawa, Annabi ﷺ ya karanta a cikin sallarsa: "To, daga wannan magana (Alkur'ani) kuna mamaki? Kuma kuna dariya ba ku kuka ba?

In another narration, he said, “This was the moment that faith first settled in my heart.”451 Similarly, Ibn ʿAbbās  narrates that one night, while the Muslims were still in hostile Mecca, the Prophet صلى الله عليه وسلم recited in his prayer: “Then at this statement (the Qur’an) do you wonder? And you laugh and do not weep?

Yayin da kuke alfahari da shi? Don haka ku yi sujada ga Allah kuma ku bauta masa [shi kaɗai].” Bayan ya karanta waɗannan ayoyi, Ibn ʿAbbās ya ce: masu bada gaskiya da suke wurin, tare da wasu mushrikai masu saurarawa, duk suka fāɗi sujada tare da Manzon Allah ﷺ. Sha'awar da suka yi da karatun ya tilasta musu yin sujadar ba da niyya ba, sai dai na ɗan lokaci kawai, har girman kai da taurin kai nasu suka sake dawowa.

While you are proudly sporting? So prostrate to Allah and worship [Him].”452 Upon uttering these verses, Ibn ʿAbbās says, both the believers present and several eavesdropping pagans fell into prostration along with the Prophet 453 .صلى الله عليه وسلم Their enrapture by the recital compelled them to involuntarily comply—albeit only for a few moments until their prideful obstinacy resurfaced.

Duk da haka, da yawa daga cikin abokan gābar Annabi صلى الله عليه وسلم sun ƙarshe sun miƙa wuya ga abin da Alƙur'ani ya tada a cikin zukatansu. Waɗannan ba kawai abokan gaba ne da suka taɓa zāre takubbansu a kansa ba, har ma da mutanen da iyayensu suka mutu a yaƙi da Annabi صلى الله عليه وسلم. Yana da wuya a sami wanda ya nuna ƙiyayya mafi girma ga Muhammad صلى الله عليه وسلم fiye da Abū Jahl ibn Hishām, Umayyah ibn Khalaf, da al-Walīd ibn al-Mughīrah, duk da haka 'ya'yansu (‘Ikrimah, Ṣafwān, da Khālid) sun karɓi Alƙur'ani bayan mutuwar iyayensu a hannun Musulmi. Waɗannan misalai ne kaɗan na farko na yadda ƙarfin Alƙur'ani ya canza zukatan masu saurarensa, kuma har yanzu, da yawa daga cikin waɗanda ƙila ba sa ma fahimtar kalmominsa, suna samun kansu ba su iya tsayayya da ikon jan hankali na karatunsa.

But many opponents of the Prophet صلى الله عليه وسلم did eventually submit to what the Qur’an stirred within them. These were not just the adversaries who once drew their swords against him, but even people whose parents had fallen in battle against the Prophet صلى الله عليه وسلم. It is difficult to find anyone who exhibited greater enmity to Muhammad صلى الله عليه وسلم than Abū Jahl ibn Hishām, Umayyah ibn Khalaf, and al-Walīd ibn al-Mughīrah—yet their sons (‘Ikrimah, Ṣafwān, and Khālid) embraced the Qur’an after their fathers’ demise at the hands of Muslims. These are but some early examples of how the potency of the Qur’an transformed the hearts of listeners, and until now many of those who may not even understand its words find themselves unable to resist the magnetic power of its recitation.

Nasreddine Dinet (d. 1929, an haife shi da sunan Alphonse-Étienne Dinet), marubuci Bafaranse kan Musulunci, ya ce: "Mu'jizozin da Annabawan da suka gabata suka yi sun kasance na ɗan lokaci, a ce haka, kuma saboda wannan dalili ne suka yi saurin mantuwa, yayin da na Ayoyi za a iya kiransa 'Mu'jiza Madawwamiya'. Aikinta ba ya tsayawa. A ko'ina da kowane lokaci, kowane mumini, ta hanyar karanta Ayoyi, yana taimakawa wajen tabbatar da mu'jizar, kuma a nan ne za a sami bayanin yawancin sauye-sauyen addini kwatsam, waɗanda ba za a fahimta ba ga Bature wanda bai san komai game da Alƙur'ani ba, ko kuma wanda yake hukunta shi ta hanyar fassarori marasa rai da kuskure."454

Nasreddine Dinet (d. 1929, born Alphonse-Étienne Dinet), a French writer on Islam, said, The miracles wrought by earlier Prophets had been transient, so to say, and for that very reason, rapidly forgotten, while that of the Verses may be called “The Permanent Miracle.” Its activity was unceasing. Everywhere and at all hours, each believer, by reciting the Verses, helped to realise the miracle, and in this can be found the explanation of many sudden conversions, incomprehensible for the European who knows nothing of the Qur’an, or judges it by cold and inaccurate translations.454

Gaskiyar kalmomin Dinet za a iya tabbatar da ita ko a yau, la’akari da cewa yawancin duniyar yammaci ba su san Alqur’ani da kyawunsa mai jan hankali ba. Sakamakon bincike a injin bincike cikin Turanci yawanci yana nuna cewa Littafi Mai Tsarki ne littafin da aka fi karantawa a tarihi, tare da kimanin kwafi biliyan 4 da aka sayar a cikin shekaru hamsin da suka gabata. Littafi na biyu (Quotations from Mao Tse-Tung) da na uku (jerin littafan Harry Potter) tare sun sayar da kwafi kashi 25 cikin 100 kawai na adadin Littafi Mai Tsarki. Duk da cewa wannan gibi tsakanin Littafi Mai Tsarki da sauran ayyuka ya yi yawa sosai, adadin Musulmi a yau da ba sa sayen ko karanta kawai, amma suna haddace dukkan Alqur’ani daga zuciya, ya fi shi girma. Ba wai kawai suna tuna kowanne daga cikin kimanin ayoyi 600 ba.

The truth of Dinet’s words can be demonstrated even today, given that much of the western world is oblivious to the Qur’an and its mesmerizing charm. Search engine results in English will usually reflect that the Bible is the most read book of all time, with about 4 billion copies sold in the last fifty years. The second (Quotations from Mao Tse-Tung) and third (the Harry Potter Series) combined only sold 25% as many copies as the Bible.455 While this disparity between the Bible and other works seems staggering, it is eclipsed by the numbers of Muslims today who do not merely purchase or read but memorize the entire Qur’an by heart. They not only recall each of its ~600

…shafuffuka da harufansa da sautin wasali, amma a asalin siffar Larabci, kuma ana bin dokokin tajwīd da ke jagorantar lafazin Alkur'ani, duk da cewa Larabci galibi ba harshensu na asali ba ne. Kamar yadda Allah ya ce: "Kuma lalle ne Mun sauƙaƙe Alkur'ani don tunawa, to, akwai wanda zai yi tunani?"456 Haka kuma akwai wasu da yawa waɗanda suka nace kan ɓoye ƙudurinsu na haddace Alkur'ani, suna jin tsoron cewa dalilin bayyana wannan nasara nasu na iya kasancewa da riya ko girman kai. Dangane da wannan fanni na rashin kwatankwacin Alkur'ani, wato kyawunsa mai jan hankali, shin akwai wani littafi a cikin tarihin ɗan Adam gaba ɗaya da zai iya kusantar kwatankwacinsa?

pages, 114 chapters, 6,236 verses down to each letter and vowel sound, but in the original Arabic form, and while observing the tajwīd rules that govern Qur’anic pronunciation, despite Arabic usually not being their native tongue. As Allah said, “And We have certainly facilitated the Qur’an to be remembered, so is there anyone who will remember?”456 There are also countless others who are adamant about concealing their commitment of the Qur’an to memory, fearful that their motive for disclosing this achievement may involve insincerity or conceit. With regards to this aspect of the Qur’an’s inimitability, that of its riveting allure, does any other book in all of human history begin to compare?

Al-Bāqillānī ya kira mu mu dakata mu yi tunani a kan Alkur'ani a matsayin wani al'amari na tarihi da ke tsaye da kansa. Dukkan mu muna ganin yadda kowace al'umma da wayewa, idan ta fara sha'awar wata sabuwar ra'ayi ko fasaha, tana karbarta a zahiri, tana yin gasa a cikinta, sannan tana gina a kanta, ko kuma ta watsar da ita idan ta zama ta yau da kullum. Amma game da Alkur'ani, ba a yi wani daga cikin wannan ba; bai taba kawo sabon nau'in adabin kirkira ko na magana ta baka ba. Alkur'ani, sabanin kowane littafi, ya zama kamar ya daskare farin cikin farkon bayyanarsa a lokacin, kuma ya riki sha'awar masoyansa har abada.

Al-Bāqillānī calls us to pause and consider the Qur’an as a standalone historical phenomenon.457 We all witness how every society and civilization, upon becoming fond of a novel idea or artform, naturally imbibes it, competes in it, and then builds on it—or purges it when it becomes mundane. But with the Qur’an, none of this took place; it never ushered in a new genre of creative literature or spoken word. The Qur’an, unlike any other book, seems to have frozen in time the excitement of its debut and retained the fascination of its admirers forever.

Ba za su taɓa wuce ta ba ba, kuma suna samun cikarsu ta hanyar karanta ta, haddace ta, da yin tunani a kanta a dukkan rayuwarsu. Domin bayyana wannan al'amari, Ibn Taymīyah ya ce: Duk wanda ya saurari kalmomin Allah, da kalmomin Manzonsa da hankalinsa, kuma ya yi tunani a kansu da zuciyarsa, zai isa ta cikinsu zuwa ga wasu ma'anoni, da zaƙi, da shiriya, da magani ga zukata, da albarka, da amfanin da ba zai taɓa samu a wasu kalmomi ba, ko waƙa ce ko nassi.458

Never venturing beyond it, they are fulfilled by its recitation, memorization, and contemplation for an entire lifetime. In an attempt to explain this phenomenon, Ibn Taymīyah says, Whoever listens carefully to the words of Allah, and the words of His Messenger with his mind and ponders over them with his heart, he will arrive through them at certain meanings, sweetness, guidance, remedy for the hearts, blessings, and benefits that he would never find in any other words, whether poetry or prose.458

Dr. Muhammad Drāz (d. 1958) ya rubuta bayani irin wannan game da yaduwar tasirin Alkur'ani da kuma rashin iyawar kwatankwacinsa, a cikin shahararren littafinsa, al-Nabaʾ al-ʿAẓīm (Labari Mai Girma). A cikin wannan littafi, ya tabbatar da cewa ɗaya daga cikin asirran ƙarfin Alkur'ani shi ne cikakkiyar haɗuwarsa ta hujjoji masu gamsarwa da ƙarfafan motsin zuciya. Drāz ya yi bayani cewa rubuce-rubucen mutane ba sa nuna wannan cikakkiyar daidaito tsakanin hankali da motsin zuciya. Bayanan fasaha na masana kimiyya da masana falsafa galibi ba su da motsin zuciya. Mawaƙa da marubuta kuwa, sukan karkata da sauri daga gaskiya zuwa tunani, su kuma ji tilasta wa kansu shimfiɗa gaskiya don su guje wa "gaskiyar sanyi" wadda ke aiki a kan manufarsu. Amma Alkur'ani, yana haɗa gaskiya da kyau ta hanyar da Mai Girma Maɗaukaki kaɗai zai iya yi.

Dr. Muhammad Drāz (d. 1958) penned a similar explanation for the far-reaching embrace of the Qur’an and its inimitable nature in his acclaimed work, al-Nabaʾ al-ʿAẓīm (The Great Tiding). In that book, he maintained that one of the secrets behind the potency of the Qur’an is its perfect combination of persuasive arguments and emotive forces. Drāz argues that human writings never demonstrate this perfect balance of rationality and emotionality. The technical discourses of scientists and philosophers is generally devoid of emotion. Poets and writers, on the other hand, quickly swerve from reality to fantasy and feel forced to stretch facts to escape “the cold truth” which works against their objective. As for the Qur’an, it fuses truth and beauty in a way that only the Almighty can.

Yana da zurfin magana wanda ke jan hankalin hankali, kuma kyawunta yana jan hankalin zuciya, amma babu ɗayan da ke raunata ɗayan. Kamar yadda Drāz ya kwatanta da kyau, dukkanmu muna jin kalmomi waɗanda a fili su ne 'ya'yan wata hikima mai zurfin tunani mai ban mamaki, sannan wasu waɗanda a fili su ne 'ya'yan mutum mai kyakkyawar basira ta motsin rai, amma samun dukkan 'ya'yan biyu suna fitowa daga reshe ɗaya abu ne mai ban mamaki sosai.

Its rhetorical depth appeals to the intellect, and its beauty appeals to emotions, but neither detracts from the other. As Drāz beautifully puts it, we all hear words that are clearly the fruit of an impressively critical mind, and others that are clearly the fruit of someone with peak emotional intelligence, but to find both fruits stemming from the same branch is truly remarkable.

Ubangijin halittu kaɗai ne zai iya bayar da irin wannan magani mai ƙarfi, in ji shi, wanda yake "tsabtatacce kuma mai daɗi ga dukkan waɗanda suke sha."459 Shi kaɗai ne zai iya ba ɗan adam "magana mai yanke hukunci" cikin daidaitarta,460 kuma duk da haka magana ce da take "sa fatun waɗanda suke tsoron Ubangijinsu su yi rawar jiki, sannan fatunsu da zukatansu su yi laushi idan aka ambaci [rahamar] Allah."461

Only the Lord of the worlds can offer such a powerful elixir, he says, that is “pure and salient for all those who drink it.”459 Only He can allot humanity “a decisive statement” in its accuracy,460 and yet still one that “causes the skins of those who fear their Lord to shiver, then their skin and hearts soften at the mention of [the mercy of] Allah.”461

Al-Bayhaqī, a cikin shahararren littafinsa Dalāʾil al-Nubuwwah, ya ambato al-Ḥalīmī yana cewa: "Duk wanda ya dogara ga irin wannan (cewa Muhammad ya sace daga bayin Ibn al-Ḥaḍramī) zai karɓi duk wani abu domin ya zarge shi." Sannan ya tabbatar da hakan da cewa wannan zargi ba wai kawai ya yi watsi da harshen Alkur'ani maras misaltuwa ba, har ma ya kasa bayyana asirin ƙarfinsa da tasirinsa. Ka yi tunanin dubban littattafai na ilimomin hankali, dokoki da ɗabi'u da aka ciro daga wannan Alkur'ani gajere, ko aka tada su da shi. Babu wani aiki guda ɗaya, na mutum ko na Allah, da ya taɓa sa mutane da al'ummomi su bunƙasa ta wannan hanya ta cikakke. A matakin ruhi, ɗabi'a, zamantakewa da wayewa, ya farfaɗo da duniya, ya haskaka ta tsawon ƙarnuka, kuma yana ci gaba da yin hakan har yau. Kamar yadda Allah, Mai girma da ɗaukaka, ya ce game da Alkur'ani: {Kuma kamar haka muka yi maka wahayi da ruhi daga umurninmu}.

Al-Bayhaqī, in his famous Dalāʾil al-Nubuwwah, quotes al- Ḥalīmī as saying, “Whoever depends on the likes of this (Muhammad plagiarizing from Ibn al-Ḥaḍramī’s slave-boys) will accept anything to accuse him.” He then justifies this by the fact that this charge not only ignores the inimitable language of the Qur’an but fails to explain the secret behind its potency and impact. Consider the thousands of volumes of intellectual sciences, laws, and ethics extracted from, or sparked by, this concise Qur’an. No single work—man-made or divine—has ever caused people and societies to thrive in such a holistic way.462 On spiritual, moral, social, and civilizational levels, it breathed new life into the world, illuminated it for centuries, and continues to do so until today. As Allah, the Mighty and Majestic, proclaims about the Qur’an, And thus We have revealed to you a spirit of Our command.

Ba ka san menene Littafi ba, ko menene imani ba, amma Mun sanya shi haske, Muna shiryar da wanda Muke so daga cikin bayinMu da shi. Kuma lallai kai (ya Muhammad ﷺ) kana shiryarwa zuwa hanya madaidaiciya, hanyar Allah, wanda Shi ne mallakar abin da ke cikin sammai da abin da ke cikin ƙasa. Lallai zuwa ga Allah ne dukkan al'amura ke komawa.463

You did not know what the Book or [what] faith was, but We have made it a light by which We guide whom We will of Our servants. And indeed, you [O Muhammad] guide to a straight path, the path of Allah, to Whom belongs whatever is in the heavens and whatever is in the earth. Unquestionably, to Allah do all [matters] evolve.463