Baadhi ya ‘Ulamaa wa Waislamu walichukulia yafuatayo kuwa ni baadhi ya vipengele vya kimiujiza vya Qur’aan:

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 (muujiza ya kielimu, yaani maarifa ya kisayansi yaliyomo ndani yake):

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

Hii inahusu Qur'ani kutaja baadhi ya elimu au ukweli wa kisayansi ambao haukuwa umegunduliwa wakati wa kuteremshwa kwake. Mfano wa hili ni kauli ya Allah Ta'aalaa:

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:

Hiyo ni kwa sababu iligunduliwa baadaye tu kwamba upepo husaidia katika urutubishaji wa mimea na mimea mbalimbali.

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

2) Al-I’jaaz Al-Ikhbaariy (utukufu wa kimuujiza wa yale aliyoyaeleza):

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

Hili linajidhihirisha katika kuwafahamisha kuhusu mambo ya kweli yatakayotokea baadaye na kisha yakatokea kweli. Hii ni kama kauli ya Allah Ta'aalaa:

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:

Hii pia inajumuisha Ikhbaar (kutoa habari) kuhusu matukio na hakika zinazohusiana na mataifa yaliyotangulia ambayo Waarabu wa wakati ule hawakuwa na ujuzi nayo, kama vile hadithi ya Nuhu (a.s) kwa mfano.

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 (uzuri wa kimiujiza wa mtindo wa usemi):

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

Hili linadhihirika katika mtindo wa Qur-aan katika utoaji wake wa maana ambazo ziliwaacha Waarabu wakishangaa na kuchanganyikiwa. Baada ya kupima na kulinganisha kati yake na yale waliyoyajua kuhusu ushairi na usemi wa kifasihi, walipata kwamba haikuwa ya aina hiyo. Hii ni kwa sababu ilikuja katika mtindo wa kipekee, na hali hii ya kimuujiza na ubora usioweza kuigwa ulitajwa na mmoja wa maadui wa Da'wah ya Kiislamu, Al-Waleed Ibn Al-Mugheerah, alipojsema: "Tumeijua ushairi kwa ukamilifu wake, Rajaz, Hajaz na Qareed (aina maalum za ushairi), maudhui yake na upeo wake, na hii (Qur-aan) si ushairi." Kisha akasema: "Tumewaona wachawi na uchawi wao, lakini yeye hawarogi wala kufunga mafundo... Kwa Allah, ni maneno matamu zaidi, yaliyopambwa kwa uzuri na mvuto. Mzizi wake ni tele na matawi yake yana matunda..." (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).

Ufafanuzi wa Al-I'jaaz (uwezo usioweza kuigwa wa muujiza) haufai kwa I'jaaz Al-'Ilmiy na Al-I'jaaz Al-Ikhbaariy kwa kuwa, kwa maoni yangu, hizo si wakilishi wa Al-'I'jaaz hata kidogo. Hiyo ni kwa sababu mbili:

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) Aya ambazo zina sheria za kisayansi na habari za zamani na zijazo ni baadhi ya Qur'aan. Kwa maoni yao, hizo ni aya za kimuujiza, ilhali sehemu nyingine ya aya na sura hazina huu 'I'jaaz. Hili linapingana na ukweli kwamba Qur'aan ni ya kimuujiza kwa kiwango kilekile katika yote, na Allah Ta'Aalaa aliwapa changamoto Waarabu walete au atengeneze sura kama hiyo, kama vile Sura Al-Ikhlaas au An-Naas kwa mfano, ambazo hazina yale mambo waliyoyaona kuwa ndiyo chanzo cha asili ya kimuujiza na ya kutoweza kuigwa kwa Qur'aan.

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 inawakilisha uthibitisho na kuthibitisha kutoweza kwa binadamu kuzalisha jambo ambalo liko nje ya uwezo wake hadi Siku ya Kiyama. Mradi wanadamu wanaweza kugundua baadhi ya sheria za uumbaji, na wanaweza kuzungumzia yaliyopita na yajayo, hata kama wanasema uongo, na katika hali ambayo mamilioni ya vitabu yameandikwa katika fani hizi, basi uwepo wa mambo haya ndani ya Qur'aan Al-Kareem hauonyeshi I'jaaz katika zama zetu za sasa. Hii inapingana na hakika halisi ya I'jaaz, ambayo inaonyesha kutoweza kwa kudumu kwa binadamu milele.

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.

Unaposikia hili unahisi na kuhisi mnong'ono au mvumo wa herufi ya 'Seen' inayorudiwa mwishoni mwa kila Aya, pamoja na ulaini wa mdundo wake unaoendana kikamilifu na maana iliyojidhihirisha katika utulivu wa usiku, kupambazuka kwa alfajiri ya Fajr, na kufifia kwa nuru ya nyota. Na unaposikia kauli ya 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:

Mtu anaposikia haya huhisi hofu na tahayuri, huku akiweza kuwaza na kuona picha ya uhalisia wa kutisha wa Jahannamu (moto wa Jahannam), Allah Ta'ala atulinde na adhabu yake. 3) Kwa maneno, mitindo na midundo hii, Qur'an inabeba maana nyingi na tofauti, zikiwemo hukumu za kupanga na kudhibiti mahusiano baina ya watu na mahusiano baina ya nchi. Kukusanyika kwa maana hizi nyingi na tofauti ndani ya maneno na mitindo iliyojengwa kwa usahihi wa hali ya juu ni, kwa hiyo, mojawapo ya dhihirisho za I'jaaz ya Qur'an Tukufu.

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.

I'jaaz (uwezo wa kipekee usioweza kuigwa) wa Qur'ani Tukufu, kwa hiyo, uko ndani ya mtindo unaojumuisha maneno, mpangilio wa sentensi na maana, ilhali haumo katika taarifa inazotoa kuhusu mataifa yaliyopita au yajayo, wala haumo katika sheria za kisayansi. Waarabu walitambua I'jaaz ya mtindo wa Qur'ani lakini hawakuelewa hakika halisi ya mtindo huu; kwani kama wangeuelewa kikamilifu, wangeweza kuiga mfano wake.

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.