Understanding the Qur’an: literary forms and styleThe Qur’an is the revelation from Allah for the guidance of mankind and it is not poetry nor literature. Nevertheless it is expressed verbally and in written form, and hence its literary forms and style may be considered here briefly.
Prose and Poetry What is meant by prose is a way of expression close to the everyday spoken language, and distinct from poetry insofar as it lacks any conspicuous artifice of rhythm and rhyme.
The Qur’an is not Poetry Not only European orientalists have described some passages of the Qur’an as more ‘poetic’ than others, the opponents of Muhammad (sallallaahu ‘alaihi wa sallam) had already used this argument, accusing him of being a poet or a soothsayer. This is refuted by the Qur’an itself.
It is not the word of a poet; little it is ye believe; Nor is it the word of a soothsayer; little admonition it is ye receive. (This is) a message sent down from the Lord of the worlds. (69:40-43)
Difference between Literature and the Qur’an Ibn Khaldun (809/1406) the well known author of the Muqaddima pointed out in a passage on the literature of the Arabs the difference between literature and the Qur’an in general and between saj’ (rhythmic poetry) and the Qur’an in particular. The word saj’ is usually translated as ‘rhymed prose’.
It should be known that the Arabic language and Arab speech are divided into two branches. One of them is rhymed poetry... The other branch is prose, that is, non-metrical speech. The Qur’an is in prose. However, it does not fully belong in either of the two categories. It can neither be called straight prose nor rhymed prose. It is divided into verses or aayaat. One reaches breaks where the meaning and sense tells one that the speech stops. It is than resumed and repeated in the next verse. Rhymes, which would make that type of speech rhymed prose are not obligatory, nor do rhymes (as used in poetry) occur. This situation is what is meant by the verse of the Qur’an:
God revealed the best story, a book harmoniously arranged with repeated verses... [39:23]”
Narratives in the Qur’an The Qur’an contains many narratives (qisas/qissa) as referred to in the Qur’an itself:
We do relate unto thee the most beautiful of stories, in that We reveal to thee this portion of the Qur’an. [12:3]
These narratives, which illustrate and underline important aspects of the Qur’anic message, fulfill their functions in a variety of ways. The following are some of the more common patterns.
l Explanation of the general message of Islam
l General Guidance and reminder
l Strengthening the conviction of the Prophet and the believers
l Reminder of the earlier prophets and their struggles
l Indication of the continuity and truth of Muhammad’s (sallallahu ‘alaihi wa sallam) message
l Providing arguments against some opponents of Islam, such as Jews and Christians
As far as the contents of these narratives are concerned, one may, broadly speaking, distinguish between the following three kinds:
l Stories of the Prophets of Allah, their people, their message, their call, their persecution, etc., such as the narratives about Nuh (sura 26), Musa (sura 28), Isa (Sura 19) ‘alaihimus salaam and many others;
l Other Qur’anic narratives about past people or events, such the narratives about the companions of the cave, or about Dhul-Qarnain (Soorah 18);
l References to events that took place during the lifetime of the Prophet Muhammad (sallallahu ‘alaihi wa sallam), such as the battle of Badr (3:13), the battle of Uhud (3:121-128), the battle of Ahzaab (33:9-27) , the Israa (17:1) etc.
Similies in the Qur’an The Qur’an also employs similies (amthal/mathal) in many places to explain certain truths or to drive some important points of the message, by likening it to something well known or describing it in a pictorial manner.
Example: He sends down water from the skies and the channels flow, each according to its measure; but the torrents bear away the foam that mounts up to the surface. Even so, from that (ore) which they heat in the fire to make ornaments or utensils therewith there is scum. Likewise thus doth God (by parable) show forth the truth and vanity, for the scum disappears like froth cast out; while that which is for the good of mankind remains on the earth. Thus doth God set forth parables. (13:17)
Passages with the word ‘Qul’ More than 299 passages in the Qur’an open with the word Qul (say) which is an instruction to the Prophet Muhammad (sallallahu ‘alaihi wa sallam) to address the words following this introduction to his audience in a particular situation. Such as in reply to a question that has been raised, or as an assertion of a matter of belief, or announcement of legal ruling etc.,
Examples:
Say: Nothing will happen to us except what God has decreed for us; He is our Protector...(9:51)
Say: O People of the Book. Do ye disapprove of us for no other reason than that we believe in God, and the revelation that has come to us and that which has come before (us) and perhaps that most of you are rebellious and disobedient? (5:62)
They ask thee concerning (things taken as) spoils of way. Say: (Such) spoils are at the disposal of God and the apostle; for fear God and keep straight the relation between yourselves; obey God and His apostle, if ye do believe.(8:1)
Oaths in the Qur’an In a number of places the Qur’an employs oath-like expressions (aqsam/qasam). Their function is to strengthen and support an argument, and to disperse doubts in the mind of the listener. In the Arabic text these passages are often opened by the word ‘wa’ or the phrase ‘laa uqsimu’ (indeed I swear).
Examples:
Sometimes an oath is taken by Allah upon Himself and this is the strongest type of oath in the Qur’an:
But no, by the Lord, they can have no real faith until they make thee judge in all disputes between them and find in their soul no resistance against thy decisions but accept them with fullest conviction. (4:65)
Other oaths are taken by Allah upon His creation. None other is allowed to swear or make an oath by other than Allah’s Name and then only in the greatest seriousness.
By the sun and his (glorious) splendor, by the moon as it follows, by the day as it shows up (the sun’s) glory, by the night as it conceals it; by the firmament and its (wonderful) structure, by the earth and its (wide) expanse, by the soul and the proportion and the order given to it.(91:1-7)
(Laa uqsimu) I swear by this city (Makkah). (90:1)
May Allah assist us all in learning and understanding His Words deeply and completely, Aameen.
Now not being an expert on classical Arabic literature, to put it mildly, I have no idea if all this is accurate or if it is a load of bollocks. So apart from the godifying speechification how accurate a summary is this article?
Topic: Understanding the Qur’an: literary forms and style