Differences between the styles of the Qur’an

Q: Is it possible that the Qur’an is the word of the Prophet?

There are great differences between the styles of the Qur’an and of the Prophet. Arabic speakers of both the Prophet’s own time and of later periods noticed the obvious differences between these two styles. Thus, they could not hide their admirations towards the Qur’an. Captivated by the eloquence of its words, literary geniuses like Umayya ibn Khalaf prostrated before it, even though they did not believe in it. Such a thing would never have happened if the word of the Prophet was involved. Moreover, the Prophet was totally unaware that the Revelation would come, he had never ever thought about it. In addition, God’s Messenger could not have known of the accounts of past Prophets and their people.

(All that We have told you about Moses and the Book granted to him is a Revelation We reveal to you, O Muhammad, for) you were not present on the spot lying to the western side (of the valley) when We decreed the Commandment (the Torah) to Moses, nor were you a witness (to what happened there). But (after them) We brought into being many generations and long indeed were the ages that passed over them. (The information you give about them is also that which We reveal to you, just as what you tell about what happened concerning Moses in Midian is also a Revelation. For) neither did you dwell among the people of Midian so that you are conveying to them (the Makkan people) Our Revelations (about what Moses did in Midian).

Rather, We have been sending Messengers (to convey Our Revelations). And neither were you present on the side of the Mount Sinai when We called out (to Moses), but (We reveal all this to you) as a mercy from your Lord so that you may warn a people to whom no warner has come before you, so that they may reflect and be mindful. (Qasas 28:44-46)

Those are accounts of some exemplary events of the unseen (a time and realm beyond any created’s perception) that We reveal to you, (O Messenger). Neither you nor your people knew them before this. Then (seeing that there is no substantial difference between the conditions in which the Messengers carried out their missions and the reactions they encountered) be patient (with their reactions and their persistence in unbelief). The (final, happy) outcome is in favor of the God-revering, pious. (Hud 11:49)

It should not be forgotten that the Qur’an declared that the Prophet’s source of information about various Prophets was purely the divine Revelation. The following verses explicitly indicate this fact:

(O Messenger:) that is of the tidings of the things of the unseen (the things that took place in the past and have remained hidden from people with all their truth), which We reveal to you, for you were not present with them when they drew lots with their pens about who should have charge of Mary; nor were you present with them when they were disputing (about the matter). (Al Imran 3:44)

That is an account of some exemplary events of the unseen (a realm and time beyond the reach of any created being’s perception) that We reveal to you, (O Messenger). You were not with them when those agreed upon their plans, and then were scheming (against Joseph). (Yusuf 12:102)

The repetitive narration of such stories in the Qur’an indicates that the source of information for an illiterate Prophet, a source that enabled him to go into great detail about historical facts that took place thousands of years ago, was the Revelation. We can see that the Qur’anic narrations that are concerned with nations and Prophets of the past are sometimes quite informative. Some of this information was not known by the community at that time, and some was contrary to what was known or found in the Old and New Testaments. However, Prophet Muhammad, peace and blessings be upon him, was able to disclose all such details without any hesitation; in addition, the fact that the Qur’an describes them in particular as information about the Unseen indicates that the Revelation was not something created by the Prophet, but rather it is the Word of God. The Prophet’s ability to convey the histories of bygone nations via the Revelation and his supreme confidence in his mission is a challenge to all ages and peoples as well as being one of the undeniable proofs of the Prophethood. Another proof that the Qur’an is not the words of the Prophet was his anxiety that he would not be able to commit it to memory. At the beginning of his mission, the Prophet was greatly concerned when receiving the Revelation to commit it to the heart and it was this anxiety that caused him repeat it immediately and to memorize the revealed verses. He had no such habit before the Prophethood and there was no custom like this among the Arabs. Their poems were improvised and not committed to memory.

Had the Qur’an been the creation of the Prophet, then his style of preaching would also have been similar to his individual and community traditions; this would have required that he underwent long sessions of meditational silence to mature his ideas. However, this was not the case. The following verses depict this state of the Prophet during the revelation:

Absolutely exalted is God, the Supreme Sovereign, the Absolute Truth and Ever-Constant. Do not show haste (O Messenger) with (the receiving and memorizing of any Revelation included in) the Qur’an before it has been revealed to you in full, but say:

“My Lord, increase me in knowledge.” (Ta.Ha 20:114)

(O Prophet!) Move not your tongue to hasten it (for safekeeping in your heart). Surely it is for Us to collect it (in your heart) and enable you to recite it (by heart). So when We recite it, follow its recitation; thereafter, it is for Us to explain it. (75:16-19) These verses prohibit the Prophet from rushing to read the revealed portions or from moving his tongue before the Revelation was completed; he is reassured that God will enable him to memorize the Revelation and understand its meaning. This is powerful proof that the Prophet was consciously aware of the arrival of the Revelation and thus hastily repeated it, moving his tongue so that he would not forget even the smallest part. Another proof that the Qur’an was not the Prophet’s own words is the fact that the Revelations used to come to him suddenly and in places and at times when he was not prepared; this occurred both in the early and later periods. Before the Prophethood, God’s Messenger did not say anything about receiving a revelation. He never expected that such a thing might happen one day. The first revelation suddenly came to him, as did the later revelations. The following verse clearly verifies that the Prophet did not have any expectations about receiving the revelation: “You did not expect that this Book would be revealed to you; but it is being revealed to you as a mercy from your Lord, so do not lend any support to the unbelievers” (Qasas 28:86).

 

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