Malamai na Musulunci sukan nuna cewa mutanen da suka kawai san tarihin rayuwar Muhammad ﷺ da sauri suke fahimtar cewa ba zai iya ƙirƙirar Alƙur'ani ba. Sai waɗanda zuciyarsu ta cika da son zuciya, ko kuma masu suka daga nesa, ba su iya ganin haka. Ga sauran mutane, a bayyane yake kawai ta hanyar lura da amincinsa, wanda ko masana tarihi waɗanda ba Musulmi ba suka shaida (duba Babi na 2), da kuma gaskiyar cewa Alƙur'ani a koyaushe yana gabatar da Muhammad ﷺ a matsayin batun ɗan adam da yake magana a kansa, ba a matsayin marubucinsa ba. Duk da cewa waɗannan labarai na iya ba zama wani fanni na rashin kwatankwacin Alƙur'ani ba, an haɗa su a nan don kawo tattaunawarmu zagaye. Idan Annabi ﷺ ne ainihin marubucin Alƙur'ani, shin da zai tsara shi ya ƙunshi waɗannan halaye?

Muslim theologians often point out that people who simply familiarize themselves with the biography of Muhammad صلى الله عليه وسلم quickly realize that he could not have forged the Qur’an. Only those consumed by prejudice, or critiquing from a distance, are unable to see this. For others, it is crystal-clear by simply observing his integrity, which even non-Muslim historians attest to (see Chapter 2), as well as the fact that the Qur’an consistently frames Muhammad صلى الله عليه وسلم as its human subject and not its writer. While the following anecdotes may not be a dimension of the Qur’an’s inimitability, they are included here to bring our discussion full circle. If the Prophet صلى الله عليه وسلم was the actual author of the Qur’an, would he have constructed it to contain the following characteristics?

1. Sunan Musa ya bayyana a cikin Alkur'ani sau 135, sunan Isa ya bayyana sau ashirin da biyar, yayin da sunan Muhammadﷺ ya bayyana sau biyar kacal. Mutum zai yi tunanin cewa ba zai ambaci manyan jigogin addini wanda ake zarginsa da satar abin da ke cikinsa ba, musamman idan ana ta yi masa ba'a daga Yahudawan Madina kuma yana fuskantar su a yaƙi.

1. The name of Moses  appears in the Qur’an 135 times, the name of Jesus  appears twenty-five times, while the name of Muhammad صلى الله عليه وسلم appears only five times. One would assume that a person would avoid citing the primary personalities of a religious tradition that he is accused of plagiarizing from, especially when experiencing regular mockery by the Jews of Madinah and facing them in warfare.

2. Maryam, uwar Ísa, an ambaci sunanta sau talatin da huɗu a cikin Alƙur'ani, yayin da matan Annabi Muhammadﷺ da 'ya'yansa mata ba a ambaci sunansu ko sau ɗaya a cikinsa ba.

2. Mary, the Mother of Jesus , is cited by name thirtyfour times in the Qur’an, while the Prophet Muhammad’s صلى الله عليه وسلم own wives and daughters are not named a single time therein.

Idan da ya so ya ɗaukaka matsayin iyalansa don samun ƙarfin siyasa, za a iya tunanin cewa da ya haɗa da wata yabo, ko kuma kawai ya ambaci sunayensu, aƙalla sau ɗaya.

Had he wanted to elevate the status of his family for political clout, for instance, one might think he would have included a tribute, or simply mentioned their names, at least once.

3. "Ya Annabi, don me kake haramta [wa kanka] abin da Allah ya halatta maka, kana neman yardar matanka? Allah kuwa Mai yawan gafara ne, Mai jin kai."464 Idan shugaban al'umma zai yi bayani a fili game da rikicin iyalinsa, yana zargin kansa da cewa "kawai yana neman faranta wa matarsa rai," musamman a Larabawan karni na bakwai, ta yaya taro zai karɓi hakan? Duk da haka, a cikin wannan ɗan surar Alƙur'ani, ana nuna wani ƙaramin wasan kwaikwayo na iyali gaba ɗaya: matan biyu suna kishin ta uku; suna ƙulla wata dabara; ta yi nasara; Annabi ﷺ ya yanke shawara da ba ta fi dacewa ba; dole ne a gyara ta, da sauransu.

3. “O Prophet, why do you prohibit [yourself from] what Allah has made lawful for you, seeking the approval of your wives? And Allah is Forgiving and Merciful.”464 If a community leader were to air his family disputes and charge himself with “just trying to please his wife,” especially in seventh-century Arabia, how would that be received by the masses? Yet, in this brief chapter of the Qur’an, an entire mini family drama is showcased: two wives are jealous of the third; they devise a scheme; it works; the Prophet صلى الله عليه وسلم makes a suboptimal decision; it must be rectified, and so forth.

4. "Ka ce: 'Ni ban zama wani sabon abu ba daga cikin manzanni, kuma ban san abin da za a yi da ni ko da ku ba. Ina bin kawai abin da aka yi wahayi zuwa gare ni…'"465 Marubuta da masu tallata kayayyaki kullum suna siffanta kayansu a matsayin wani abu na musamman kuma wanda ba a taba yi ba, ba kawai kwafin wani tsohon samfuri ba, alhali kuwa Alkur'ani yana tunatarwa sau da sau cewa akasin haka ne yake yi. Duk da cewa yana kawo wasu sabbin wahayi, babban aikinsa shi ne mayar da bil'adama zuwa ga wata dukiya da suka taba mallaka.

4. “Say, ‘I am not something original among the messengers, nor do I know what will be done with me or with you. I only follow that which is revealed to me…’”465 Authors and influencers always brand their product as something special and unprecedented, not merely the replica of a prior model, while the Qur’an reminds time and again that it does the exact opposite. While it does bring some novel revelations, its primary function was to bring humanity back to a treasure they once had.

5. "Ya yi fuska ya juya baya lokacin da makaho ya zo wurinsa."466 Ibn Umm Maktūm, makaho, ya katse wani muhimmin taro, abin da ya ɓata wa Annabi ﷺ rai, amma ya yi fuska kawai cikin shiru don kada ya ɓata masa rai. Duk da haka, Alƙur'ani ya bayyana abin da Annabi ﷺ ya nemi ɓoyewa, domin a karanta shi cikin salla har zuwa ƙarshen zamani. Annabin ƙarya da zai zaɓi ɗaukaka kansa, amma Manzon Allah ﷺ ba shi da zaɓi a cikin wannan al'amari.

5. “He frowned and turned away when the blind man came to him.”466 Ibn Umm Maktūm, a blind man, interrupted an important meeting which displeased the Prophet صلى الله عليه وسلم but he just frowned silently so as not to offend him. And yet, the Qur’an reveals the very thing the Prophet صلى الله عليه وسلم had tried to conceal, to be recited in prayer until the end of time. A false prophet would have chosen self-aggrandizement, but the Messenger of God had no choice in the matter.

"Da ba don wani hukunci daga Allah da ya riga ya gabata ba, lalle da an same ku da azaba mai girma saboda abin da kuka karɓa."467

6. “If not for a decree from Allah that preceded, you would have been touched for what you took by a great punishment.”467

Bayan saukar wannan ayar, an same Manzon Allah ﷺ da Abu Bakr al-Siddiq suna kuka saboda tsoron Allah.

Following the revelation of this verse, both the Prophet صلى الله عليه وسلم and Abū Bakr al-Ṣiddīq  were found weeping from fear of God.

Wannan ayar tana tsawatarwa ne game da fansar da suka karɓa da wuri domin su saki fursunonin yaƙin Badar. Idan shugaban wani mutum ya tsawatar masa a cikin imel na sirri, shin zai bayyana hakan ga ma'aikatansa ya kuma koyar da shi? Akwai irin waɗannan nassoshi da dama a cikin Alƙur'ani, amma ba su taɓa raunana matsayin Manzon Allah ﷺ a idanun Sahabbansa ba, waɗanda suka san cewa bai yi barazana ga kansa ba; waɗannan ba maganganunsa ba ne.

This verse was censuring them for the premature ransoms they had accepted to release their captives after the Battle of Badr. If someone’s boss scolded him in a private email, would they publicize it to their staff and teach it? Several such passages exist in the Qur’an, yet they never undermined the Prophet’s صلى الله عليه وسلم credibility with his Companions who knew he was not threatening himself; these were not his words.

7. Lokacin da Allah ya umarci Annabi ﷺ ya auri Zainab bayan da Zaid (ɗansa na reno) ya sake ta, sai ya san cewa munafukai za su yi amfani da wannan "dama mai sauƙi" wajen zargin Annabi ﷺ da kasancewa mutum mai sha'awar mata wanda yake ketare dokokinsa don ya auri matar ɗansa.468 Wannan guguwar da ke tafe ta sa zuciyar Annabi ﷺ ta yi nauyi, ba don laifi ko kunya game da auren ba, sai dai saboda zafin da zai jawo masa ta hanyar ɓata masa suna, girgiza waɗanda imaninsu ya yi rauni, da kuma yiwuwar tada hankalin mutanen Madina har su kifar da shugabansu. Duk da haka, Allah ya bayyana cewa Annabi Muhammadu ﷺ a gaskiya yana tsoron matakin da zai ɗauka da kuma rikicin da zai haifar: "Kuma kana ɓoye a cikin ranka abin da Allah zai bayyana. Kuma kana tsoron mutane, alhali kuwa Allah shi ne mafi cancanta a ji tsoronsa."469

7. When Allah ordered the Prophet صلى الله عليه وسلم to marry Zaynab  after she was divorced by Zayd  (his adopted son), he صلى الله عليه وسلم knew the hypocrites would pounce on this “easy opportunity” to accuse the Prophet صلى الله عليه وسلم of being a lustful man who circumvents his own laws to marry his daughter-in-law.468 This looming storm caused the Prophet’s صلى الله عليه وسلم heart to become heavy, not from guilt or shame regarding the marriage, but from the pain it would inflict through demonizing him, shaking those weak in faith, and potentially mobilizing a critical mass of Madinans to overthrow their head of state. Despite all this, Allah reveals that the Prophet Muhammad صلى الله عليه وسلم was in fact apprehensive about taking this step and the controversy it would spark: “And you concealed within yourself that which Allah is to disclose. And you feared the people, while Allah has more right that you fear Him.”469

‘Ā’ishah ta ce, “Idan Manzon Allah ﷺ zai ɓoye wani abu daga Alƙur’ani, da ya ɓoye wannan ayar.”470

‘Āishah  said, “If the Messenger of Allah صلى الله عليه وسلم were to conceal anything from the Qur’an, he would have concealed this verse.”470

8. "Muhammad ﷺ ba mahaifin wani daga cikin mazanku ba ne."471

8. “Muhammad is not the father of any one of your men.”471

Kowane ɗan Annabi Muhammadu ﷺ ya mutu tun yana ƙarami, saboda haka yana jin zafi sosai duk lokacin da kafirai suke masa laƙabi da "abtar," ma'ana wanda aka yanke daga samun zuriyar maza. Har ma Allah ya saukar da wata sura cikakkiya ta Alƙur'ani (ta 108) a matsayin martani ga wannan izgili. Sai dai ayar da ke sama, wadda aka saukar domin tabbatar da cewa Zaid ba ɗansa na jini ba ne, a kaikaice tana ɗauke da wannan raɗaɗin da ya sha a rayuwar Annabi ﷺ, kuma ana karanta ta dare da rana.

Every son of the Prophet Muhammad صلى الله عليه وسلم died young, and thus it deeply hurt him every time the pagans called him “abtar,” meaning severed from having male descendants. Allah even revealed an entire chapter of the Qur’an (108) in response to this taunting. However, the verse above—revealed to establish that Zayd was not his biological son—indirectly captures this painful past of the Prophet’s life and is recited around the clock.

Akwai ayoyi da dama na wannan irin, waɗanda ke ambaton zagin masu sukarsa waɗanda suka kira shi mahaukaci, maƙaryaci, da boka. Idan Muhammad ﷺ ya kasance marubucin Alƙur'ani, mutum zai yi tunanin zai binne abin da ya cutar da shi, ba zai tabbatar da cewa ba za a taɓa mantawa da shi ba.

There are many verses of this nature, citing the slurs of his critics who called him a madman, a liar, and a sorcerer. Were Muhammad صلى الله عليه وسلم the author of the Qur’an, one would think he would bury what hurt him, not ensure that it be never forgotten.

Mutum na iya fahimtar cewa Allah yana nuna zalunci ga Annabi ﷺ a nan, domin wadannan ayoyi da wasu makamantansu tabbas sun sa shi ciwo. Sai dai Annabi Muhammadu ﷺ bai taba karbar su haka ba, domin Alkur'ani ya cika da tabbatarwa game da kauna da kulawar Allah ta musamman gare shi ﷺ, kuma domin ya fahimci cewa wahalhalu ba su rabuwa da martabar annabta mai girma. Wasu daga cikin wadannan wahalhalu na jiki ne, kamar zubar jini a fagen yaki, wanda kuma ya taimaka wajen tabbatar da cewa shi mutum ne mai mutuwa da kuma jarumtakarsa, da sauran hikimomi.

A person may misperceive God as being cruel to the Prophet صلى الله عليه وسلم here, as these verses and others similar to them must have caused him pain. However, the Prophet Muhammad صلى الله عليه وسلم never received them this way, for the Qur’an was also filled with reassurances of God’s unique love and care for him صلى الله عليه وسلم, and because he understood that hardships were inseparable from the lofty rank of prophethood. Some of these difficulties were physical, like bleeding on the battlefield, which also served to prove his mortality and his courage, among other wisdoms.

Wasu kuwa suna da yanayin motsin rai, kamar wasu daga cikin ayoyin da ke sama, waɗanda suka taimaka wajen raba shi da duk wani tunani na marubuci.

Others were emotional, such as some of these verses above, which served to separate him from all notions of authorship.

A tsawon rayuwarsa da kuma har zuwa ƙarshen zamani, wannan nau'in ayoyi ya yi aiki kwarai da gaske: ya bai wa mutane damar fahimtar cewa waɗannan ba za su zama komai ba face amsa-amsar wani annabi mai gaskiya na Allah ﷺ. Kamar yadda Allah yake cewa, {Shin bai isa a gare su ba cewa Mun saukar maka da Littafin da ake karanta musu? Lallai a cikinsa akwai rahama da tunatarwa ga mutanen da suka yi imani.}472

During his life and until the end of time, this genre of verses has done just that: allowed people to realize that these can only be the echoes of an honest prophet of God صلى الله عليه وسلم. As Allah says, “Is it not sufficient for them that We revealed to you the Book which is recited to them? Indeed in that is a mercy and reminder for a people who believe.”472

Ba ya dacewa da duk wani mai hankali da adalci ya koyi game da ƙarfin Alƙur'ani wanda ba a iya kwatanta shi ta fannoni da dama, sannan ya ce marubucinsa mutum ne kawai. Ashe tsarin harshensa mai ban mamaki, haɗuwarsa cikakke ta hanyar gamsarwa da jan zuciya, daidaituwarsa wajen gaskiyar abubuwan da suka gabata da waɗanda za su zo, tsarinsa mai jituwa na akida da shari'a, da kuma ƙarfin canjin da yake yi a zukata, ba su isa su nuna asalinsa na Allah ba? Shin yana yiwuwa wani mutum marar karatu daga Larabawan ƙarni na bakwai ya shafe shekara arba'in yana kiwon tumaki da kasuwanci, sannan kwatsam ya kawo wa duniya wata kyakkyawar aikin harshe mai cikakkun bayanai na ilimin da ya ɓace, daga littattafai waɗanda ba su wanzu a zamaninsa ba, kuma waɗanda aka rubuta su fiye da shekaru dubu daga baya? Ko da mafi ilimantattun mutane a yau, ma dai duk ɗan Adam tare, za su ci gaba da ganin ba zai yiwu su yi gogayya da ƙarfin kwatancinsa ba. Saboda haka, Alƙur'ani ya ƙalubalanci a fili, ya ce: "Ka ce [ya Muhammadu], "Idan mutane da aljanu sun taru domin su kawo irin wannan Alƙur'ani, ba za su iya kawo irinsa ba, koda kuwa sun zama masu taimakon juna."473

It is unbecoming of any objective person to learn about the multidimensional inimitability of the Qur’an and then say its author was a mortal. Do its mysterious linguistic form, its perfect blend of persuasive and emotive address, its precision about past and future truths, its harmonious theological and legal framework, and its gripping transformative allure all not suffice to indicate its divine origins? Is it conceivable that an unlettered man from seventh-century Arabia could spend forty years of his life preoccupied with shepherding and trade and then bring the world—overnight—a linguistic masterpiece with intricate details of lost knowledge from books that never existed in his age, and from books that would only be written more than a millennium later? Even the most educated people today, rather all of humanity as a collective, will continue to find it impossible to rival its inimitability. Hence, the Qur’an openly challenges, “Say [O Muhammad], “If mankind and the jinn gathered in order to produce the likes of this Qur’an, they could not produce anything like it, even if they were to each other assistants.”473

Kamar yadda Mai Girma ya aiko Musa tare da ikon kawar da manyan masu sihiri na zamaninsa, da Isa tare da ikon warkarwa ta hanyoyin da haɗin manyan likitoci ba zai taɓa iya kaiwa ba, haka ma ya aiko Muhammadﷺ da Kalma madawwamiya da za ta ƙalubalanci maganar ɗan adam har zuwa ƙarshen zamani. Allah yana cewa: "To ina za ku je? Ba wani abu ba ne sai tunatarwa ga {talikai} duka. Ga wanda yake so daga cikinku ya bi hanya madaidaiciya. Kuma ba za ku so ba sai dai idan Allah ya so, Ubangijin talikai."474

Just as the Almighty sent Moses  with the ability to neutralize the greatest sorcerers of his period and Jesus  with the ability to heal in ways that the master physicians combined could never dream to match, so too did He send Muhammad صلى الله عليه وسلم with an eternal Word that would challenge the speech of mankind until the end of time. Allah asks, “So where then are you going? It is but a reminder to [all the] worlds. For whoever among you wishes to take the right course. And you do not wish except that Allah wishes—Lord of the worlds.”474