Characteristics of the Qur’an

Q: What are the stylistic characteristics of the Qur’an?

In each and every verse of the Qur’an there is an inimitable and eloquent style; this is apparent in the reminders, admonitions, narratives of bygone nations and in the more prosaic presentation of the truth. This eloquence is a distinctive feature of the Qur’an which renders it unique among all other books and also renders it incomparable in human communication. Therefore, it is not correct to compare it with any other word, literary style or work; rather it should be regarded as having a unique and individual style. The style of the Qur’an is strikingly different from that of other books in both the choice of words and sentence construction. However, this style does not appear strange to us, even though each and every word has a style unique. By saying that the Qur’an has a unique style, this does not mean that it was revealed in a different language from that the Arabs were using. Although the same language that the Arabs were using every day is used in the Qur’an, the language of the Holy Book differs from that of the Arabs in many aspects. It may help to make a comparison here: Every tailor uses fabric to sew clothing.

Even if they use the same fabric, the clothing that they create can all appear different to one another. That is, the clothing differs in accordance with the style and expertise of the individual tailor. In a similar way, the skill in using a language does not lie in the letters or words; that is, the same Arabic letters and words that are used everyday are employed in the Qur’an, but the style and eloquence of the Qur’anic text is inimitable, and nothing can even begin to compare to the language of the Qur’an. Briefly if we are to mention only the literary aspects of the difference in style we can say the following:

The language of the Glorious Qur’an is so perfect, with its vowel sounds and pauses, with its elongated vowels and abrupt stops, that it is not possible to find the same in any other verse or poem. Everyone, even if they do not know Arabic, receives pleasure when listening to the Qur’an on some level. The words in the Qur’an take on completely different characteristics to all other words, and everybody, from the illiterate to scholars, receive a share from it. Those who are well-versed in Arabic are amazed by the beauty of just one page of the Qur’an when compared to any other poem or work in Arabic. The Qur’an has a breathtakingly beautiful style with an authentic and unusual eloquence; anything like this has not been seen before or since. If a verse from the Qur’an is included within the works of famous literary figures, it is instantly noticeable, just like the voice of an angel can be detected among the melodies and fresh fruit among vegetables. The Qur’anic verses can be distinguished among countless works in any language by their uniqueness. The language of the Qur’an is recognizable without any doubt, for it comes from a source that is different from any other source we know. While reflecting on the reasons why the Qur’an was sent down in Arabic, we should keep in mind the fact that, more than any other language, the pronunciation of the words and the conjugation of verbs in Arabic call to mind deeper meanings.

The Qur’anic verses are not only distinguished by their rhythm and inner harmony, but also by their grandeur. For example, if only a verse about the Flood is studied carefully, it is impossible not to feel this grandeur in the words that have a style so unique and wonderful: “It was said: ‘O earth, swallow up your waters! And, O sky, cease (your rain)!’ And waters were made to subside, and (by God’s will) the affair was accomplished…” (Hud 11:44). These are words of incredible majesty that fill the human soul with awe and dread. The word in the verse that has been translated as “swallow” is abla’iy, a word associated with the act of swallowing. The pronunciation of the word in Arabic is in keeping with its meaning. Each word in the verse carries the weight of mountains and has the influence of thunder. Then there is a sudden silence, a calm and a serenity as it ends, the raging storm ceases, and the story comes to a conclusion: “… Then the Ark came to rest on al-Judi, and it was said: ‘Away with the wrongdoing people!’” (Hud 11:44). By indicating this, which is only a mere drop in the sea of Qur’anic eloquence, we can understand from this verse that both the sky and the earth are under God’s dominion and they obey Him alone, working under His absolute rule like the commander who says “Cease fire!” to the army. The Lord of the Worlds, to whom belong “the hosts of the heavens and the earth,” issued the command to the sky and the earth to annihilate the people of Noah; the sky and the earth reacted as if they were conscious beings angry at the unbelief and rebellion of the human beings. When they had carried out their duty, God Almighty decreed: “S wallow up your waters, O earth! And, cease your rain, O sky! It is finished. ”

One can be aware of almost supra-human sentiments in these words, each one of which is as magnificent as if it has been carved out of hard rock, making apparent the weight and grandeur of each word of alpine magnitude. This important historic event of the Flood is described, with all its consequences and truths, in a concise, miraculous, and succinct manner; it would be impossible to replace any word or even any letter, or to formulate any other (similar) sentence of equal intensity and impact. If you like, try to replace one letter or word in the apparently simple sentence, made up of only ten words.

But, the result will never be anywhere as powerful as the original. Just imagine the devastating impact that the Qur’anic verses of such magnitude had on the Arabs of the pre-Islamic era, a people who prized eloquence and rhetoric greatly. The following event that took place in the early period of the Revelation also clearly indicates the wonderful beauty of the Qur’anic style: Walid ibn Mughira, one of the chieftains of the Quraysh, came to Prophet Muhammad, peace and blessings be upon him. He was greatly moved when the Prophet recited some parts from the Qur’an to him. He later went to his close relatives from the Banu Makhzum tribe and told them: “By God, I listened to some words from Muhammad a short while ago; these were not the word of a human or a jinn. What he said does not resemble any of these; it has such sweetness, such beauty. This speech is so sweet that its branches are fruitful, its roots are deep and productive! It is certainly bound to prevail and not be defeated.”

Upon understanding that Walid was inclined towards the Message, the people of Quraysh said: “Walid has deviated from the path of his forefathers. By God, all the people of the Quraysh will follow him and will deviate from this path.” Abu Jahl heard of this and he said: “Do not worry, I will dissuade him, and bring him back.” Abu Jahl went to Walid and said sadly: “O Uncle! Your tribe has mobilized and is collecting money and property.” When Walid asked the reason for this Abu Jahl replied that they were collecting money to give to Walid. He again asked the reason for this and Abu Jahl said: “Because they have heard that you went to Muhammad hoping for something from him.” Walid responded: “The Quraysh certainly know that I am one of the richest among them.”

Abu Jahl then told Walid that he should speak against Muhammad so that they could hear and understand that he was not supporting Muhammad and that he denied the Message. Walid responded: “I do not know what to say! There is no one among you who knows poetry better than me. Nor is there anyone who knows the poetry of the jinn better than me. What Muhammad said does not resemble any of these!” But, Abu Jahl insisted and told Walid: “Your people will never be pleased with you unless you say something against him.” Walid asked for some time to think. He thought for a while and then stood up and went to the gathering of his people; they demanded that he declare Muhammad crazy. But Walid said: “No, by God, he is not insane. We have seen insane people; the way one talks disjointedly and behaves foolishly in that state is known to all. Who would believe that what Muhammad presented was the incoherent speech of a madman?” Some people then stated that he should be called a soothsayer. Walid said, “He is not a soothsayer. We have seen the soothsayers. What they murmur and what they utter has no resemblance whatsoever to the Qur’an.” Some other people said they should call him a poet. In return Walid said, “No, he is not a poet, for we know poetry in all its forms, and what he presents conforms to none of those forms.”

Some said they should call him a liar. Walid asked, “Have you ever heard him lie?” The people had to answer in the negative, but this left the problem of what they should call him. Walid asked for some more time to think. He finally said: “This is bewitching magic which could have been learned only from masters. This cannot be the words of a human being.” These words made Walid’s people happy, and they were all in agreement. The following verses were revealed concerning this incident and Walid: Leave Me (to deal) with him whom I created alone, and I enabled for him abundant wealth, and children around him as means of power; and I have granted him all means and status for a comfortable life. And yet, he desires that I should give more. By no means! Surely he has been in obstinate opposition to Our Revelations. I will oblige him to a strenuous climb. He pondered and he calculated (how he could disprove the Qur’an in people’s sight). Be away from God’s mercy, how he calculated! Yea, may God preserve him from the evil eye! How he calculated! Then he looked around (in the manner of one who will decide on a matter about which he is asked). Then he frowned and scowled. Then he turned his back and (despite inwardly acknowledging the Qur’an’s Divine origin), grew in arrogance. And he said: “This is nothing but sorcery (of a sort transmitted from sorcerers) from old times. This is nothing but the word of a mortal.” (Muddatthir 74:11-25)

 

Akgul, Muhittin (2009). The Quran in 99 Questions (Abdullah Erdemli Trans.). New Jersey: Tughra Books. (Originally published in Turkish as Kur’an İklimine Seyahat)