Ba'zi musulmon ulamolari quyidagilarni Qur'onning mo''jizaviy jihatlarining ba'zilari deb hisoblaganlar:

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-‘Ilmiy (Qur'onning ilmiy mo''jizaviyligi yoki ilmiy bilim):

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

Bu Qur'onda vahiy nozil bo'lgan paytda hali kashf etilmagan ba'zi ilmiy yoki ilmga asoslangan haqiqatlar zikr etilgani bilan bog'liq. Masalan, Allohning Ta'olo quyidagi qavli kabi:

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:

Bu faqat keyinroq o'simliklarning changlanishida shamollar yordam berishi aniqlanganligi sababli shunday.

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

2) Al-I'jaz al-Ikhbariy (mo''jizalik xabar berish xususiyati):

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

Bu o'z ichiga kelajakda sodir bo'ladigan va keyinchalik haqiqatan ham ro'y bergan voqealar haqidagi xabarlarni oladi. Bu xuddi Allohu Ta'olonining quyidagi so'zlariga o'xshaydi:

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:

Bu, shuningdek, o'tgan ummatlarga oid voqealar va haqiqatlar haqidagi xabarlarni (ikhbaar) ham o'z ichiga oladi, ularni o'sha paytdagi arablar bilmas edilar, masalan, Nuh (a.s.) qissasi kabi.

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 (balog‘at mo‘jizasi – nutq uslubining mo‘jizaviyligi):

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

Bu Qur’on uslubida namoyon bo‘ladi, u ma’nolarni shunday taqdim etadiki, arablarni hayratga va chuqur o‘ylashga soladi. Ular uni o‘zlari she’riyat va fasohatli nutq haqida bilganlari bilan solishtirib, o‘lchab ko‘rgach, bu boshqa turdagi narsa ekanini topdilar. Chunki u o‘ziga xos uslubda kelgan edi. Bu mo‘jizaviy xususiyat va taqlid qilib bo‘lmas sifatni Islom da’vatining dushmanlaridan biri, Al-Valid ibn al-Mug‘iyra ham qayd etgan. U shunday degan: “Biz she’riyatni butunicha bilamiz: uning rajaz, hajaz va qarid (she’riyatning o‘ziga xos turlari)ini, mazmunini va hajmini bilamiz, u (Qur’on) esa she’r emas”. So‘ng u davom etib dedi: “Biz sehrgarlarni va ularning sehrini ko‘rganmiz, u esa ularga afsun o‘qimaydi va tugun bog‘lamaydi... Allohga qasamki, u eng shirin so‘z bo‘lib, go‘zallik va jozibaga boy. Uning ildizi serob, shoxlari esa mevali...” (As-Siyratun-Nabaviyya, Ibn Hishom).

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).

Al-I’jaz (inimitability, the miraculous nature of the Qur’an) does not apply to al-I’jaz al-’ilmiy and al-I’jaz al-ikhbariy, because in my opinion they do not represent al-I’jaz at all. That is for two reasons: Uzbek translation: Al-I’jaz (mo''jizaning, ya’ni Qur’onning tengsiz ekanligi ma’nosidagi mo''jizaviylik) tushunchasi al-I’jaz al-’ilmiy va al-I’jaz al-ikhbariyga tatbiq etilmaydi, chunki mening fikrimcha ular umuman al-I’jazni ifodalamaydi. Buning ikki sababi bor:

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) Ilmiy qonunlar va o‘tmish hamda kelajak xabarlarini o‘z ichiga olgan oyatlar Qur’onning ayrim qismlarini tashkil etadi. Ularning fikricha, aynan shu oyatlar mo‘’jizaviydir, qolgan oyatlar va suralarda esa bu i’jaz mavjud emas. Holbuki, Qur’on butun bo‘ylab bir xil darajada mo‘’jizaviydir. Alloh Taolo arablarni unga o‘xshash bir sura keltirishga da’vat qilgan, masalan, Ixlos yoki Nos suralari kabi, ular esa arablar mo‘’jizaviylik yoki Qur’onning takrorlanmas xususiyati belgisi deb hisoblagan masalalardan xoli.

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'jaz — bu insonning Qur'oni Karim kabi narsani Qiyomat kunigacha ham ishlab chiqarishga qodir emasligini tasdiqlash va isbotlashdir. Inson mavjudotning ba'zi qonunlarini kashf eta olar ekan, o'tmish va kelajak haqida gapira olar ekan — garchi yolg'on gapirsa ham — va bu sohalarda millionlab kitoblar yozilgan ekan, u holda bu masalalarning Qur'oni Karimda bo'lishi hozirgi zamonda i'jazni ko'rsatmaydi. Bu esa i'jazning haqiqiy mohiyatiga zid bo'lib, u insonning abadiy davom etadigan ojizligini ko'rsatadi.

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.

Bunday eshitganingizda, har bir oyat oxirida takrorlanadigan "Seen" ovozining pichirlashi yoki shivirlashini his qilasiz va uning silliq ohangini sezasiz; bu ohang tunning sokinligi, tong Fajrining yorishishi va yulduzlarning so'nib borayotgan nuri ma'nosi bilan to'liq uyg'un va mos keladi. Va Alloh Taolo'ning kalomini eshitganingizda:

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:

Buni eshitgan kishi dahshat va vahima his qiladi, shu bilan birga Jahannam (do'zax) ning dahshatli haqiqatini ko'z oldiga keltirib tasavvur qila oladi. Alloh Taolo bizni uning azobidan panoh qilsin. 3) Ushbu so'zlar, tuzilmalar va ohanglar bilan Qur'oni karim odamlar o'rtasidagi munosabatlarni hamda davlatlar o'rtasidagi aloqalarni tartibga solish va boshqarish hukmlarini o'z ichiga olgan juda ko'p va xilma-xil ma'nolarni jamlaydi. Bu ko'p va turli ma'nolarning aniq tuzilgan so'z va tuzilmalar ichida jamlanishi Qur'oni karimning i'jozi namoyon bo'lishlaridan biridir.

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.

Qur’on Al-Karim ning i’jozi (benazir, taqlid qilib bo‘lmaydigan xususiyati) shunday ekan, u so‘zlar, tuzilma va ma’nolarni o‘z ichiga olgan uslub doirasidadir, lekin u o‘tgan va kelajakdagi xalqlar haqida bergan axborotda yoki ilmiy qonunlarda emas. Arablar Qur’on uslubining i’jozini sezgan, ammo bu uslubning haqiqiy mohiyatini tushunmagan; agar uni to‘liq anglaganlarida, unga o‘xshash narsa yaratishga qodir bo‘lishardi.

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.