Arab tilining eng yuqori vakillari va zamonaviy eng yetuk mutaxassislarining fikricha, Qur'onning adabiy betakrorligi haqida ittifoq mavjud. "A Comparative Lexical Study of Qur'anic Arabic" kitobining muallifi, professor Martin Zammit shunday deydi: "Islomdan oldingi ba'zi uzun she'rlarning adabiy yuksakligiga qaramay... Qur'on arab tilining eng nufuzli yozma namunasi sifatida, shubhasiz, o'ziga xos alohida darajada turadi."407 Arab adabiyoti bo'yicha britaniyalik olim Artur J. Arberri (vaf. 1969) Qur'onning mashhur tarjimasida shunday yozgan: "Qur'onning uslubi va ohangi shunchalik o'ziga xos, shunchalik kuchli va hissiyotga shunchalik boy, ki, uning har qanday tarjimasi tabiatan asl nusxaning yorqin hashamatining faqat kambag'al nusxasi bo'lib qolishi shart".408

According to both the highest authorities of the Arabic language in early Arabia, and its foremost experts today, there is consensus on the literary uniqueness of the Qur’an. Professor Martin Zammit, the author of A Comparative Lexical Study of Qur’anic Arabic, says, “Notwithstanding the literary excellence of some of the long pre-Islamic poems… the Qur’an is definitely on a level of its own as the most eminent written manifestation of the Arabic language.”407 Arthur J. Arberry (d. 1969), a British scholar of Arabic literature, wrote in his popular translation of the Qur’an, “The rhetoric and rhythm of the Koran are so characteristic, so powerful, so highly emotive, that any version whatsoever is bound in the nature of things to be but a poor copy of the glittering splendour of the original.”408

Payg'ambarimiz ﷺ davrida arablar tilni deyarli hayotning o'zi kabi qadrlaydigan xalq edi. Islomdan oldin ular arab bo'lmaganlarni kamsitib "ʿajam" (so'zma-so'z: lol, gapira olmaydigan) deb atashardi, bu bilan boshqalarning ham xuddi ular kabi tirik emasligini yoki kamchil ekanligini nazarda tutardilar, chunki ular bunday ravshanlik va hissiyotlilik bilan so'zlay olmasdi. "Til hayotga teng" degan bu e'tiqodni yanada yorqinroq ko'rsatish uchun XI asr shoiri Ibn Rashiq (vaf. 999) shunday deydi: Qachonki arab qabilasida shoir paydo bo'lsa, boshqa qabilalar tabriklash uchun kelardilar, ziyofatlar tayyorlanardi, ayollar to'y paytlaridagidek ud chalardilar, qari va yosh erkaklar esa bu xushxabardan quvonardilar — chunki bu ularning obro'si uchun qalqon, nasablarini himoya qilish va g'alabalarini abadiylashtirish edi. Arablar bir-birini faqat farzand tug'ilganda va ularning orasida shoir yetishib chiqqanda tabriklardi.410

During the Prophet’s صلى الله عليه وسلم time, Arabs were people who valued language almost as much as life itself.409 Before Islam, they would derogatorily call non-Arabs ʿajam (literally: silent or speechless), implying that others were not equally alive, or were deficient, since they could not articulate with the same lucidity and emotiveness. To further illustrate this belief that “language equals life,” the eleventh-century poet Ibn Rashīq (d. 999) says, Whenever a poet emerged in an Arab tribe, other tribes would come to congratulate, feasts would be prepared, the women would play lutes as they do at weddings, and old and young men would all rejoice at the good news— for this was a shield for their honor, a defense of their lineages, and an immortalization of their triumphs. The Arabs used to congratulate each other only on the birth of a child and when a poet rose among them.410

Shunday bayramlarga asos bo‘lgan sabablar tushunarli edi, chunki Navid Kermani aytganidek, qadimgi arab she’riyati juda murakkab hodisadir.

Ground for such festivities were understandable, since, as Navid Kermani says, Old Arabic poetry is a highly complex phenomenon.

Lug'at boyligi, grammatik o'ziga xosliklari va qat'iy me'yorlar avloddan avlodga o'tib kelgan, tilni to'liq o'zlashtira olgan faqat eng iqtidorli shogirdlar bo'lgan. Inson shoir unvoniga da'vo qilishdan oldin, ba'zan hatto o'nlab yillar davomida, usta shoir qo'lida o'qishi kerak edi.411

The vocabulary, grammatical idiosyncrasies, and strict norms were passed down from generation to generation, and only the most gifted students fully mastered the language. A person had to study for years, sometimes even decades, under a master poet before laying claim to the title of poet.411

Boshqa barcha kishilar o'zlarining xotirasida saqlab qolgan she'rlar va nutqlar bilan tasdiqlanardi. Ular bu she'rlar va nutqlarda o'sha, aks holda ibtidoiy sahro jamiyatining tarixi, axloqi va donishmandligi aks etgan deb hisoblardi.

Everyone else was validated by what they retained in memory of these odes and speeches that captured the history, morals, and wisdoms of this otherwise primitive desert civilization.

Bu Qur'on nozil bo'lgan tarixiy kontekst edi. U nutq san'atining cho'qqisida turgan odamlar orasiga tushdi. Deyarli bir kechada shu odamlar Muhammad ﷺ tomonidan keltirilgan, arabchasi sof, balog'ati misli ko'rilmagan, ammo ular bilgan va puxta egallagan she'r yoki nasrdan sirli ravishda mustaqil bo'lgan Qur'onga duch keldilar. Doktor Bassam Saeh shunday tushuntiradi: "...Qur'onning mo''jizaviyligi aynan shu paradoksda yotadi: u haqiqatan ham arabcha bo'lishi bilan birga, bir vaqtning o'zida yangi til bo'lishida. Bu mantiqsiz ko'rinishi mumkin. Biroq mo''jizaning mantiqi aynan mantiqdan ustun turishidadir."

This was the historical context within which the Qur’an was revealed. It descended amid people at the pinnacle of rhetorical expression. Virtually overnight, these same people experienced a Qur’an from Muhammad صلى الله عليه وسلم that was pure in its Arabic, unprecedented in its eloquence, but mysteriously independent of the poetry or prose they knew and had mastered. Dr Bassam Saeh explains, ...the miraculousness of the Qur’an lies in this very paradox: the paradox of its being truly Arabic, and its being, at one and the same time, a new language. This might appear to be illogical. However, the logic of miracle inheres in precisely the fact that it surpasses logic.

Mantiqqa asoslangan mo‘jiza mo‘jiza bo‘lishdan to‘xtaydi.412

A miracle that rests on logic ceases to be a miracle.412

Mag'rur arablar, o'z tarafkash hakamlarining fikricha, Qur'onning o'xshash adabiy xususiyatlarga ega bitta surasini ham yarata olmasliklarini, holbuki uning eng qisqa surasi atigi o'n so'zdan iborat ekanini, arab tilining ustalari bo'lib turib, qanday qilib birgalikda bu Qur'on muvaffaqiyatsizligiga uchraganlarini tushuntira olmadilar,413 Muhammad ﷺ esa undan 6000 dan ortiq oyat olib kelganida ham. Lekin bu hammasi emas edi. Bu talashuvda Payg'ambarning ﷺ raqiblariga o'ldiruvchi zarbani bergan, shubhaga hech joy qoldirmagan narsa esa, avvalo, Payg'ambarning ﷺ savodsiz bo'lganligi edi. Alloh taolo aytadi: "Sen undan oldin hech kitob o'qimagan va uni o'z qo'ling bilan yozmagansan. Aks holda, batil qiluvchilar shubhaga tushgan bo'lar edilar."414 Bu tushunib bo'lmas sir edi va u oxir-oqibat Payg'ambarning ﷺ muxoliflarini uni sehrgar deb ayblashga majbur qildi,415 shu bilan birga, bu Kitobda haqiqatan ham g'ayritabiiy narsa borligini bilmagan holda tan olishdi.

The prideful Arabs could not explain how they collectively failed the Qur’anic challenge to produce a single chapter with merely “similar” literary features, according to their own biased judges, when its shortest chapter is only ten words,413 when they were the masters of Arabic, and when Muhammad صلى الله عليه وسلم brought over 6,000 verses of it. But that was not all. What dealt the killer blow to the Prophet’s opponents in this standoff, leaving absolutely no room for further doubt, was the fact that he صلى الله عليه وسلم was unlettered to begin with. As Allah says, “And you did not recite before it any scripture, nor did you inscribe one with your right hand. Otherwise, the falsifiers would have had [cause for] doubt.”414 It was an utter enigma, one that ultimately forced the Prophet’s صلى الله عليه وسلم detractors to settle on the accusation of him being a magician,415 unwittingly conceding that there was indeed something supernatural about this Book.

Ba'zi tanqidchilar Qur'on adabiy durdona ekanini ta'kidlaydilar, lekin bu uning ilohiy (ma'vorai tabiiy) ekanini anglatmaydi, deb da'vo qiladilar. Ularning fikricha, har bir xalq o'zining benazir adabiy asarlariga ega: masalan, inglizlarning Shekspir sonetlari va yunonlarning Gomer "Iliada" dostoni, shuningdek, Qur'on ham ulardan farq qilmaydi. Biroq bu qarash Muhammad ﷺ va Shekspir o'rtasidagi ko'plab muhim farqlarni e'tibordan chetda qoldiradi.416

Some critics argue that while the Qur’an is a literary masterpiece, this does not mean that it is supernatural. They claim that every civilization has its unequaled works of literature, such as Shakespeare’s Sonnets in English and Homer’s Iliad in Greek, and the Qur’an is no different. However, this view ignores a myriad of major differences between the Prophet Muhammad صلى الله عليه وسلم and Shakespeare:416

Muhammad ﷺ dan farqli o'laroq, Shekspir yunon va lotin tillarida ta'lim olgan hamda ustozlari bilan birga o'zining asarlarida foydalangan kitoblar kutubxonalaridan foydalangan.

Unlike the Prophet Muhammad صلى الله عليه وسلم, Shakespeare was educated in both Greek and Latin and had, alongside his mentors, access to libraries of books that he built on for his own writings.

1. Shekspir professional dramaturg sifatida kun kechirgan va har bir sahna asarida o‘z mahoratini takomillashtirib borgan, Payg‘ambar ﷺ esa butun umri davomida bir baytlik she’r ham aytgani rivoyat qilinmagan,417 va Qur’on so‘zlari bir marta aytilgandan keyin, uni sifat nazorati uchun, keng musulmon va g‘ayrimusulmon tinglovchilari oldida qaytarib olish imkoni ham bo‘lmagan.

1. Shakespeare earned a living as a professional playwright and continued refining his craft with each dramatic production, while the Prophet صلى الله عليه وسلم was never reported to utter a single full couplet of poetry in his entire life,417 nor was it possible for him to retract any word of the Qur’an for quality control once it was spoken to his vast Muslim and non-Muslim audiences.

2. Shekspirdan oldin ham asrlar davomida sonetlar ma'lum bo'lgan va yaratilgan, Qur'on esa Arabistonning buyuk shoirlari foydalangan har bir yozuv yoki nutq namunasidan farq qiladigan o'ziga xos tuzilishga ega edi.418

2. Sonnets were known and produced for centuries before Shakespeare, while the Qur’an had a unique compositional structure that differed from every pattern of writing or speech used by Arabia’s master poets.418