Ufunuzi wa Qur'ani katika lahaja saba tofauti ulifanya kuisoma na kuihifadhi kuwe rahisi zaidi kwa makabila mbalimbali. Kwa mfano, maneno "‘alayhim" (juu yao) yalisomwa na baadhi kama "‘alayhumoo," na neno "siraat" (njia, daraja) lilisomwa na baadhi kama "siraat" na na wengine kama "ziraat," na neno "mu’min" (muumini) pia lilisomwa kama "moomin." Matokeo yake, idadi kubwa zaidi ya wafuasi wa Nabii ﷺ waliweza kuhifadhi sehemu kubwa za Qur'ani wakati Nabii ﷺ alipokuwa bado hai. Kwa kuwa wengi wa Waarabu hawakuweza kusoma wala kuandika, na sehemu kubwa ya Qur'ani ilihifadhiwa wakati wa uhai wa Nabii ﷺ kwa kukariri, jambo lolote lililorahisisha kuhifadhi lilikuwa la umuhimu mkubwa. Kwa hiyo, inaweza kusemwa kwamba ufunuzi wa Qur'ani katika namna saba ulicheza nafasi muhimu katika kuhifadhiwa kwa Qur'ani halisi. Pia inapaswa kuzingatiwa kwamba wakati wa kukusanywa kwa Qur'ani baada ya kifo cha Nabii ﷺ, njia pekee ya kuthibitisha usahihi wa yale yaliyokuwa yameandikwa za Qur'ani wakati wa uhai wa Nabii ﷺ ilikuwa kuyalinganisha na yale yaliyokuwa yamekaririwa. Kwa hiyo, watu wengi zaidi waliokuwa na uwezo wa kuihifadhi, ndivyo ilivyoweza kukusanywa na kuthibitishwa kwa usahihi zaidi. Hivyo basi, urahisi wa kuhifadhi pia ulicheza nafasi muhimu katika ukusanyaji sahihi wa Qur'ani.

The revelation of the Qur’aan in seven different dialects made its recitation and memorization much easier for the various tribes. For example, the phrase, “ ‘alayhim” (on them), was read by some as “ ‘alayhumoo,” and the word “ siraat” (path, bridge), was read by some as “ siraat” and by others as “ ziraat,” and the word “mu’min” (believer) was also read as “moomin.” As a result, a greater number of the Prophet’s followers were able to memorize large portions of the Qur’aan while the Prophet (ﷺ) was still alive. Since the majority of the Arabs could neither read nor write and most of the Qur’aan was preserved during the Prophet’s lifetime by memorization, any factor which eased its memorization was of great importance. Hence, it could be said that the revelation of the Qur’aan in seven forms played a vital role in the actual preservation of the Qur’aan. It should also be noted that during the compilation of the Qur’aan after the Prophet’s death, the only means of verifying the correctness of what had been written of the Qur’aan during the Prophet’s lifetime was by comparing it with what had been memorized. Hence, the more people who were able to memorize it, the more accurately it could be compiled and verified. Consequently, the ease in memorization also played a key role in the accurate compilation of the Qur’aan.

Katika sehemu nyingi za Qur’aan, Allaah aliwapa changamoto Waarabu wa wakati ule kwamba watengeneze sura inayofanana hata na sura yake fupi kabisa. Kutoweza kuiga mtindo wa Qur’aan ilikuwa muujiza uliothibitisha kwamba Qur’aan hakika inatoka kwa Allaah. Muujiza huu ulidhihirika zaidi pale ambapo hakuna hata kabila moja kati ya makabila saba makuu lililoweza kuiga, hata kwa lahaja zao wenyewe, kwani hakuna aliyeweza kudai kwamba ilikuwa ngumu kuiga kwa sababu haikuwa katika lahaja yake.

In many places in the Qur’aan, Allaah challenged the Arabs of that time to produce a chapter similar to even its smallest chapter. The inability to imitate the Qur’aan’s style was a miracle which proved that the Qur’aan had to be from Allaah. This miracle became even more obvious when none of the seven major tribes could imitate it even in their own dialects, as no one could claim that it was difficult to imitate due to it not being in their own dialect