Nafislik, aniqlik va saqlanganlikni chetga qo‘yib tursak ham, Qur’onni shunchaki eshitishning o‘zi odamlarga o‘ziga xos va ajoyib ta’sir qilishda davom etadi. Al-Xattobiy "Bayon I‘jaz al-Qur’on" kitobida shunday yozadi: "Qur’onning mo‘‘jizaviyligida yana bir jihat bor, unga odamlar ko‘pincha e’tibor bermaydilar va uni oz sonli kishilardan boshqasi tan olmaydi — ya’ni u qalblarda nimalarni uyg‘otishi va jonlarga nimalarni muhrlashi. Qur’ondan boshqa biror nutq, na she’r, na nasr, qulofga yetganda shunday darhol zavq va shirinlik, boshqa paytda esa Qur’on kabi hayrat va vahima baxsh etadigan nutq haqida eshitilmagan."448

Sophistication, accuracy, and preservation aside, simply hearing the Qur’an continues to have a unique and extraordinary effect on people. As al-Khaṭṭ ābī writes in Bayān Iʿjāz al-Qurʾān, The inimitability of the Qur’an has yet another dimension, one which people tend to overlook, and is unrecognized except by a sparse few—namely what it generates in the hearts and impresses onto the souls. Aside from the Qur’an, you do not hear of any discourse, neither poetry nor prose, that upon reaching one’s ears provides such immediate pleasure and sweetness, and at other times such awe and intimidation, like the Qur’an does.448

U shundan so'ng u Qur'onning tarixan ruhlarni umid va uyg'oqlik bilan jonlantirish hamda eng chuqur o'rnashgan noto'g'ri e'tiqodlarni ildizi bilan yo'qotish borasida o'ziga xos kuchga ega ekanligini tasvirlaydi. U shunday deb so'raydi: bir necha qotil arablar Payg'ambar ﷺ ni o'ldirish uchun har biri unga yaqinlashgani, lekin uning Qur'on tilovatini eshitishi bilan qurolsizlanib, birdaniga dushmanlikdan ittifoqchilikka, qat'iy kofirlikdan mo'minlar orasidagi eng samimiy ixlosmandlikka o'tgani haqida hech narsa ajoyib emasmi?

He then proceeds to describe how the Qur’an has historically exhibited a unique potency for invigorating spirits with optimism and wakefulness, and uprooting the most deeply entrenched false convictions. Is there nothing remarkable, he asks, about multiple murderous Arabs who each neared the Prophet صلى الله عليه وسلم to assassinate him, only to be disarmed by hearing his recitation of the Qur’an, and transformed at once from enemies to allies, and from staunch disbelievers to the sincerest devotees among the faithful?

Ishonchli rivoyatda Jubayr ibn Mut'im bayon qiladi: u Madinaga butparast mushrik sifatida, Badr jangida asir olingan qavmdoshlarini fidya evaziga ozod qilish uchun kelganida, Payg'ambar ﷺ shom namozida Sūrat at-Tūr ni tilovat qilayotganini ko'radi. U shunday rivoyat qiladi:

In a rigorously authenticated report, Jubayr ibn Muṭʿim  narrates that upon arriving in Madinah as a pagan idolator, to ransom his clansmen who were captured at the Battle of Badr, he found the Prophet صلى الله عليه وسلم reciting Sūrat al-Ṭū r during the Maghrib prayer. He narrates:

U bu oyatlarga yetganda, "Ular hech narsadan yaratilganmilar yoki o'zlari yaratuvchimilar? Yoki osmonlarni va yerni ular yaratganmi? Yo'q, ular yaqin emaslar", degan so'zlarni o'qidi.

Once he reached the verses, “Were they created out of nothing, or are they the creators [of themselves]? Or did they create the heavens and the earth? No, they are not certain.

Yoki ular Rabbingizning xazinalari huzurida bo'lganmi yoki ular (ularning) nazoratchilarimi?"¹⁹ — mening yuragim deyarli uchib ketay dedi.450

Or have they the repositories of your Lord, or are they the controllers [of them]?,”449 my heart nearly took flight.450

Boshqa rivoyatda u shunday degan: “Bu lahza mening qalbimga iymon birinchi marta joylashgan payt edi.”451 Xuddi shunday, Ibn ʿAbbos رضي الله عنه rivoyat qiladi: bir kechasi, musulmonlar hali dushman bo‘lgan Makkada ekanlarida, Payg‘ambar ﷺ namozida shunday o‘qidi: “Shunday ekan, bu so‘zdan (Qur’ondan) ajablanasizmi? Kulasizu, yig‘lamaysizmi?”

In another narration, he said, “This was the moment that faith first settled in my heart.”451 Similarly, Ibn ʿAbbās  narrates that one night, while the Muslims were still in hostile Mecca, the Prophet صلى الله عليه وسلم recited in his prayer: “Then at this statement (the Qur’an) do you wonder? And you laugh and do not weep?

...ancha mag'rurlanib yurgan holingizda shunday ekanmi? Demak, Allohga sajda qiling va Unga ibodat qiling.”452 Bu oyatlarni tilovat qilganda, Ibn Abbos aytadiki, u yerda hozir bo'lgan mo'minlar va quloq solib turgan bir qancha mushriklar ham Payg'ambar ﷺ bilan birga sajdaga yiqildilar.453 Tilovatdan ularning hayratga tushishi ularni ixtiyorsiz ravishda itoat qilishga majbur etdi — lekin faqat bir necha lahzaga, toki ularning mag'rur o'jarligi yana namoyon bo'lguncha.

While you are proudly sporting? So prostrate to Allah and worship [Him].”452 Upon uttering these verses, Ibn ʿAbbās says, both the believers present and several eavesdropping pagans fell into prostration along with the Prophet 453 .صلى الله عليه وسلم Their enrapture by the recital compelled them to involuntarily comply—albeit only for a few moments until their prideful obstinacy resurfaced.

Ammo Payg'ambar ﷺ ning ko'plab dushmanlari oxir-oqibat Qur'on ularning qalblarida uyg'otgan narsaga bo'ysundilar. Bular faqat bir paytlar unga qarshi qilich ko'targan dushmanlargina emas, balki ota-bobolari Payg'ambar ﷺ ga qarshi jangda halok bo'lgan kishilar ham edi. Muhammad ﷺ ga Abu Jahl ibn Hisham, Umayya ibn Xalaf va al-Valid ibn al-Mug'iraga qaraganda ko'proq adovat bildirgan kishini topish qiyin, ammo ularning o'g'illari ('Ikrima, Safvon va Xolid) otalari musulmonlar qo'lida halok bo'lganidan keyin Qur'onni qabul qildilar. Bular Qur'onning kuchi tinglovchilarning qalbini qanday o'zgartirgani haqidagi ilk misollarning bir qismidir, va bugungacha ko'plab kishilar, ehtimol uning so'zlarini ham tushunmasdan turib, uning tilovatining tortuvchi kuchiga qarshi tura olmaydilar.

But many opponents of the Prophet صلى الله عليه وسلم did eventually submit to what the Qur’an stirred within them. These were not just the adversaries who once drew their swords against him, but even people whose parents had fallen in battle against the Prophet صلى الله عليه وسلم. It is difficult to find anyone who exhibited greater enmity to Muhammad صلى الله عليه وسلم than Abū Jahl ibn Hishām, Umayyah ibn Khalaf, and al-Walīd ibn al-Mughīrah—yet their sons (‘Ikrimah, Ṣafwān, and Khālid) embraced the Qur’an after their fathers’ demise at the hands of Muslims. These are but some early examples of how the potency of the Qur’an transformed the hearts of listeners, and until now many of those who may not even understand its words find themselves unable to resist the magnetic power of its recitation.

Nasriddin Dine (vafot etgan 1929 yil, asl ismi Alfons-Etyen Dine), islom haqida yozgan fransuz yozuvchisi shunday degan: "Oldingi payg'ambarlar ko'rsatgan mo''jizalar, so'z bilan aytganda, o'tkinchi bo'lgan va shu sababli tez unutilgan, Oyatlarning mo''jizasi esa «Doimiy mo''jiza» deb atalishi mumkin. Uning ta'siri uzluksiz davom etgan. Har bir mo'min, har joyda va har vaqtda oyatlarni o'qish orqali bu mo''jizani amalga oshirishga hissa qo'shgan. Ko'plab kutilmagan imonga kelishlarning sababi ham shunda, Qur'onni bilmaydigan yoki uni sovuq va noaniq tarjimalar orqali baholaydigan Yevropalik uchun bu tushunarsiz bo'lib tuyuladi."454

Nasreddine Dinet (d. 1929, born Alphonse-Étienne Dinet), a French writer on Islam, said, The miracles wrought by earlier Prophets had been transient, so to say, and for that very reason, rapidly forgotten, while that of the Verses may be called “The Permanent Miracle.” Its activity was unceasing. Everywhere and at all hours, each believer, by reciting the Verses, helped to realise the miracle, and in this can be found the explanation of many sudden conversions, incomprehensible for the European who knows nothing of the Qur’an, or judges it by cold and inaccurate translations.454

Dinet so'zlarining to'g'riligini bugun ham ko'rsatish mumkin, chunki G'arb dunyosining katta qismi Qur'onni va uning hayratlanarli jozibasini bilmaydi. Ingliz tilidagi qidiruv tizimlarining natijalari odatda Injilning barcha vaqtlardagi eng ko'p o'qilgan kitob ekanini aks ettiradi: so'nggi ellik yil ichida uning taxminan 4 milliard nusxasi sotilgan. Ikkinchi (Mao Tszedunning iqtiboslari) va uchinchi (Garri Potter seriyasi) kitoblar birgalikda Injilga qaraganda atigi 25 foiz ko'p nusxa sotgan. Injil bilan boshqa asarlar o'rtasidagi bu farq hayratlanarli ko'rinsa-da, bugungi musulmonlarning soni uni ortda qoldiradi: ular Qur'onni faqat sotib olmaydi yoki o'qimaydi, balki uni butunlay yodlaydi. Ular uning ~600 ta har bir sahifasini ...

The truth of Dinet’s words can be demonstrated even today, given that much of the western world is oblivious to the Qur’an and its mesmerizing charm. Search engine results in English will usually reflect that the Bible is the most read book of all time, with about 4 billion copies sold in the last fifty years. The second (Quotations from Mao Tse-Tung) and third (the Harry Potter Series) combined only sold 25% as many copies as the Bible.455 While this disparity between the Bible and other works seems staggering, it is eclipsed by the numbers of Muslims today who do not merely purchase or read but memorize the entire Qur’an by heart. They not only recall each of its ~600

sahifa, 114 sura, 6 236 oyat, har bir harf va unli tovushigacha, lekin asl arabcha shaklida, va ko‘pchilik uchun arabcha ona tili bo‘lmasa-da, Qur’on talaffuzini boshqaruvchi tajvid qoidalariga rioya qilgan holda. Alloh taolo aytadi: "Darhaqiq, Biz Qur’onni yod olish uchun osonlashtirdik. Endi yod oluvchi bormi?"456 Shuningdek, bu yutuqlarini oshkor qilishni riyo yoki manmanlik aralashib qolishidan qo‘rqib, Qur’onni yodlaganini yashirishga qat’iy intilayotganlar ham juda ko‘p. Qur’onning mo‘jizaviyligining, ya’ni uning zavqlantiruvchi jozibasining bu jihatiga nisbatan, insoniyat tarixidagi biron-bir boshqa kitob unga yaqinlasha oladimi?

pages, 114 chapters, 6,236 verses down to each letter and vowel sound, but in the original Arabic form, and while observing the tajwīd rules that govern Qur’anic pronunciation, despite Arabic usually not being their native tongue. As Allah said, “And We have certainly facilitated the Qur’an to be remembered, so is there anyone who will remember?”456 There are also countless others who are adamant about concealing their commitment of the Qur’an to memory, fearful that their motive for disclosing this achievement may involve insincerity or conceit. With regards to this aspect of the Qur’an’s inimitability, that of its riveting allure, does any other book in all of human history begin to compare?

Al-Bāqillānī bizni to'xtab, Qur'onni o'z-o'zicha tarixiy hodisa sifatida ko'rib chiqishga chaqiradi.457 Biz har bir jamiyat va sivilizatsiya yangi g'oya yoki san'at turiga qiziqib qolganda, uni tabiiy ravishda o'zlashtirishini, unda raqobatlashishini va keyin uni rivojlantirishini ko'ramiz — yoki u odatiy bo'lib qolganda, undan voz kechishini ham. Ammo Qur'on bilan bunday holat sodir bo'lmadi: u badiiy adabiyotning yoki og'zaki so'zning yangi janrini vujudga keltirmadi. Qur'on boshqa har qanday kitobdan farqli ravishda, o'zining paydo bo'lgan dastlabki hayajonini go'yo muzlatib qo'ygandek tuyuladi va uning muxlislarining hayratini abadiy saqlab qolgandek ko'rinadi.

Al-Bāqillānī calls us to pause and consider the Qur’an as a standalone historical phenomenon.457 We all witness how every society and civilization, upon becoming fond of a novel idea or artform, naturally imbibes it, competes in it, and then builds on it—or purges it when it becomes mundane. But with the Qur’an, none of this took place; it never ushered in a new genre of creative literature or spoken word. The Qur’an, unlike any other book, seems to have frozen in time the excitement of its debut and retained the fascination of its admirers forever.

Hech qachon undan tashqariga chiqmasdan, ular uni butun umr davomida tilovat qilish, yod olish va chuqur mulohaza qilish orqali to‘ladilar. Bu hodisani tushuntirishga urinib, Ibn Taymiya shunday deydi: Kim Allohning so‘zlariga va Uning Rasulining so‘zlariga aql bilan diqqat bilan quloq solsa va ularni qalbi bilan o‘ylab ko‘rsa, u ulardan ma’lum ma’nolarga, shirinlikka, hidoyatga, qalblar uchun davoga, barakalarga va boshqa hech qanday so‘zda, she’rda yoki nasrda topa olmaydigan foydalarga erishadi.458

Never venturing beyond it, they are fulfilled by its recitation, memorization, and contemplation for an entire lifetime. In an attempt to explain this phenomenon, Ibn Taymīyah says, Whoever listens carefully to the words of Allah, and the words of His Messenger with his mind and ponders over them with his heart, he will arrive through them at certain meanings, sweetness, guidance, remedy for the hearts, blessings, and benefits that he would never find in any other words, whether poetry or prose.458

Doktor Muhammad Draz (vafoti 1958) "Al-Naba' al-'Azim" (Buyuk xabar) nomli mashhur asarida Qur'onning keng ta'siri va o'xshashsiz tabiati haqida shunga o'xshash izohni bergan. Ushbu kitobda u Qur'onning kuchining sirlaridan biri uning ishontiruvchi dalillar va hissiy kuchlarning mukammal uyg'unligidir, deb ta'kidlagan. Draz inson yozuvlari hech qachon aql va hissiyotning bunday mukammal muvozanatini namoyon etmasligini ta'kidlaydi. Olimlar va faylasuflarning texnik nutqlari odatda hissiyotdan xoli. Shoirlar va yozuvchilar esa, aksincha, tezda haqiqatdan xayolotga og'adilar va "sovuq haqiqat"dan qochish uchun faktlarni cho'zishga majbur bo'ladilar, bu esa ularning maqsadiga zid keladi. Qur'onga kelsak, u haqiqat va go'zallikni faqat Yaratguvchi qila oladigan tarzda birlashtiradi.

Dr. Muhammad Drāz (d. 1958) penned a similar explanation for the far-reaching embrace of the Qur’an and its inimitable nature in his acclaimed work, al-Nabaʾ al-ʿAẓīm (The Great Tiding). In that book, he maintained that one of the secrets behind the potency of the Qur’an is its perfect combination of persuasive arguments and emotive forces. Drāz argues that human writings never demonstrate this perfect balance of rationality and emotionality. The technical discourses of scientists and philosophers is generally devoid of emotion. Poets and writers, on the other hand, quickly swerve from reality to fantasy and feel forced to stretch facts to escape “the cold truth” which works against their objective. As for the Qur’an, it fuses truth and beauty in a way that only the Almighty can.

U'zining ritorik chuqurligi aqlga murojaat qiladi, go'zalligi esa hissiyotlarga, ammo ikkisi bir-birining qadrini kamaytirmaydi. Drāz go'zal ifodalaganidek, biz ba'zan juda tanqidiy aql mahsuli bo'lgan so'zlarni eshitamiz, boshqa safar esa yuksak hissiy idrok mahsuli bo'lgan so'zlarni; ammo bu ikki mevaning bir shoxdan chiqqanini ko'rish haqiqatan ham ajoyib.

Its rhetorical depth appeals to the intellect, and its beauty appeals to emotions, but neither detracts from the other. As Drāz beautifully puts it, we all hear words that are clearly the fruit of an impressively critical mind, and others that are clearly the fruit of someone with peak emotional intelligence, but to find both fruits stemming from the same branch is truly remarkable.

Faqat olamlarning Rabbisi shunday kuchli iksirni taqdim eta oladi, deydi U, u "ichadigan barcha kishilar uchun sof va ta'sirchan"dir.459 Faqat U insoniyatga o'z aniqligi bilan "qat'iy bayon"460 bera oladi, shunga qaramay bu bayon "Rabbidan qo'rqqanlarning terisini qaltiratadi, so'ngra Alloh [rahmatining] zikri paytida ularning terisi va yuraklari yumshaydi".461

Only the Lord of the worlds can offer such a powerful elixir, he says, that is “pure and salient for all those who drink it.”459 Only He can allot humanity “a decisive statement” in its accuracy,460 and yet still one that “causes the skins of those who fear their Lord to shiver, then their skin and hearts soften at the mention of [the mercy of] Allah.”461

Al-Bayhaqiy o‘zining mashhur "Dalail an-nubuvva" asarida al-Halimiyning shunday degani keltiradi: "Kim bunga, ya'ni Muhammadning Ibn al-Haddramiyning qullaridan o‘g‘irlaganiga ishonsa, uni ayblash uchun har qanday gapni qabul qiladi". U buni shunday asoslaydi: bu ayblov nafaqat Qur'onning takrorlanmas tiliga e'tibor bermaydi, balki uning kuchi va ta'sirining sirini ham tushuntira olmaydi. Shu qisqa Qur'ondan chiqqan yoki unga asoslangan minglab jildlik ilmiy fanlar, qonunlar va axloq qoidalarini o‘ylab ko‘ring. Inson yoki ilohiy bo‘lsin, hech bir asar odamlarni va jamiyatlarni bunday har tomonlama yuksaltirmagan. Ruhiy, ahloqiy, ijtimoiy va tamaddun darajasida u dunyoga yangi hayot bag‘ishladi, asrlar davomida uni yoritib keldi va bugungacha davom etmoqda. Buyuk va ulug‘ Alloh Qur'on haqida shunday deydi: "Shunday qilib, Biz sizga Bizning amrimizdan bir ruh vahiy qildik".

Al-Bayhaqī, in his famous Dalāʾil al-Nubuwwah, quotes al- Ḥalīmī as saying, “Whoever depends on the likes of this (Muhammad plagiarizing from Ibn al-Ḥaḍramī’s slave-boys) will accept anything to accuse him.” He then justifies this by the fact that this charge not only ignores the inimitable language of the Qur’an but fails to explain the secret behind its potency and impact. Consider the thousands of volumes of intellectual sciences, laws, and ethics extracted from, or sparked by, this concise Qur’an. No single work—man-made or divine—has ever caused people and societies to thrive in such a holistic way.462 On spiritual, moral, social, and civilizational levels, it breathed new life into the world, illuminated it for centuries, and continues to do so until today. As Allah, the Mighty and Majestic, proclaims about the Qur’an, And thus We have revealed to you a spirit of Our command.

Siz Kitobni ham, imonni ham bilmas edingiz, lekin Biz uni bandalarimizdan xohlaganimizni hidoyatga yetaklaydigan nur qildik. Albatta, siz [ey Muhammad] to'g'ri yo'lga, osmonlardagi va yerdagi barcha narsa Unga tegishli bo'lgan Allohning yo'liga hidoyat qilasiz. Shubhasiz, barcha ishlar Allohga qaytadi.463

You did not know what the Book or [what] faith was, but We have made it a light by which We guide whom We will of Our servants. And indeed, you [O Muhammad] guide to a straight path, the path of Allah, to Whom belongs whatever is in the heavens and whatever is in the earth. Unquestionably, to Allah do all [matters] evolve.463