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Ulm-ul-Qur’an

An Introduction to the Science of the Qur’an

(How to Study and Understand the Quran)

By:

Dr. Hasanuddin Ahmed, I.A.S.

ANNEXURE – 3

STYLE OF THE QUR’AN

Style is “a characteristic mode of construction and expression in writing and speaking”.1 It is, “The manner of expression characteristic of a particular writer”.2

One special feature of the Qur’an is that its language is arranged in stylized patterns. The literary excellence of the Qur’an resides partly in its style, which is so perfect and lofty that the like of it none could produce. The merits of the Qur’an as a literary production should be measured in the first instance by the effects it produced in the contemporaries and the fellow countrymen of the Prophet.

A literary approach to the study of the Qur’an begins with the awareness of its reliance on stylistic language.

From the purity of its style and elegance of its diction, the Qur’an has come to be considered as the standard of Arabic even by those who have no belief in it.

The Qur’an was revealed in the spoken colloquial Arabic. In every country, at all times, the language that is spoken is different from that which is written. The spoken language cannot match the literary written language. The force of the colloquial cannot be retained in the formal niceties of the written language. What is spoken impinges on the moment, its impact and effect cannot be reproduced in the written language. The celestial melody and intrinsic merit of the Qur’an struck the Arabs dumb when they first heard it as well as when it was written down word by word, this spoken message turned into a masterpiece of literature and the oral message revealed at intervals became a code of life for all times. This in itself is a miracle not only for believers in the Book, but also for others since it encompasses fundamental realities.

1. Takrar

One stylistic device employed by the Qur’an is repetition (takrar). One comes across certain, phrases and even ‘ayaat’ again and again. This device has given beauty to the style of the Qur’an and the message is better understood because of the repetitions. In ‘Surah’ Al Rahman (55), among others the ‘ayah’ “Which then, of the powers of your Lord will you call a lie?”, has been repeated 31 times.

2. The Qur’an and Poetry

“The Qur’an could be called poetry or poetic prose, with a striking austerity all its own. The earlier Makkan passages are frequently reminiscent of the pre-Islamic style called ‘saj’ which stands between poetry and prose with assauances, rhymes and near-rhymes and line lengths and meters which frequently shift”.1

The Qur’an, proved itself beyond imitation in its form and style as well as in its substance. In fact its form so perfectly matched with the content that it looked as if each is made for the other. Each enhanced the effect of the other and together both contributed to convey the divine message most effectively. The music is wonderfully interwoven into the fabric of the theme.

3. Rhyme and Rhythm

Though the Qur’an employed the same words which were in use in the contemporary Arabic language, these were fashioned with such unsurpassed skill that the simple ordinary words gave the Qur’an its distinctive style, which has a beauty and charm of its own. The beauty lies in its brief pregnant ayaat which are often rhymed. They possess an expressive force and an explosive energy.

“Whenever I hear the Qur’an chanted, it is as though I am listening to music. Underneath the flowing melody there is sounding all the time the insistent beat of the drum, it is like the beating of the heart”.1

The Qur’an did not accept the style of Arab poetry; but at the same time the Qur’an did not completely ignore the Arab poetry which the Qur’an does not fully oppose, for example the rhetorical use of words and the use of figures of speech. These elements are found in a high degree of perfection in the Qur’an.

The Qur’an is revealed in an exalted style. It brought about a style which is neither poetry nor prose. This style is far above the linguistic standards of the Arabic language. It possesses the ability to arouse its hearers to ecstasies of faith.

4. Narratives

One of the stylistic features of the Qur’an is that it contains narratives (qassas, sig. Qissa). This is referred to in the Qur’an itself:

“We do relate to you the most beautiful of narratives, in that We reveal to you this (portion of the) Qur’an”. (Qur’an 12:3)

The narratives of the Qur’an illustrate and underline important aspects of the Qur’anic message.

5.Digression (Iltefat)

Digression is the kind of style in which there is sudden transition and the addressee is changed during the discourse itself. It is characteristic of ‘iltefat’ that something altogether different (but relevant to the subject) is suddenly introduced into the middle of the discourse. Digression of address has infinite possibilities of penetrating into the hearts of the addressee. As a means of communication it has a tremendous impact. The Qur’an performs the function of a speaker who addresses different people all over the world. It focuses its attention on one person or group at one time, and diverts it to another during the same address.

Specimen of ‘iltefat’ from the Qur’an is:

In the first four ayaat of Surah Al-Fateha Allah’s divine qualities are described in third person. In the fifthayah He is addressed in the second person. The last two ayaat are supplication in which Allah is the addressee.

6. Presentation in Various Forms (tasreef)

One of the stylistic devices of the Qur’an is the formulation of an idea in different ways and the usage of different modes of expression. The Qur’an repeats over and over again in manifold forms the more important subjects. The expression changes, but the central theme and its purpose do not. This stylistic device ensures a fuller comprehension of the various aspects of an idea. Basically, the corner stone of the Qur’anic teachings are three concepts belief in the oneness of Allah in the hereafter, and in the unity of Prophet-hood. These three concepts are reiterated in such a manner that each time they have a freshness of presentation.

The fact that the Qur’an has employed different modes of expression and given diverse forms to its ayaat is clearly mentioned in the Qur’an itself.

Says the Qur’an:

“And see how We give many facets to Our messages”. (Qur’an- 6:65 etc).

7. Ellipsis (hazaf)

The omission of one or more words in a sentence, which would be needed to express the sense completely, is called ellipsis.

We find elliptic ayaat in the Qur’an as a part of its style, in which one or more unnecessary words, phrases or passages are omitted. The superfluous words or passages are omitted which can be known by the application of reason. Elliptic passages, in fact make one to contemplate and apply his mind so as to determine the omitted words or passages, and bring out the desired meaning or the central theme by means of interpolations.

The marvellous conciseness of the Qur’an adds greatly to the force and energy of its expressions. The frequent use of ellipsis contributes to its beauty.

Following is one of the elliptic passages of the Qur’an:

Literal rendering of the ayah (Qur’an 2:171) will be “ The parable of those who are bent on denying the truth is that of him who cries unto what hears nothing but cry and a call”. “What hears nothing but a cry and a call” are the ‘cattle’ to whom the unbelievers are compared. The one who cries is the ‘shepherd’ to whom the Prophet is compared. Unless the words ‘cattle’ and ‘shepherd’ are interpolated the meaning of the ayah will not be clear.

8. Brevity (ijaz)

According to Al-Jahiz (born 150/767) who was the undisputed master of his day in rhetoric and writing, “The best composition is that where the fewer words obviate the need of more; where the meanings are carried by the words in full view. And if both are appropriate to each other, they fall upon the heart like rain upon the good soil”. (Al-Bayan Wal Tabyin).

The Qur’an has used brevity as one of its stylistic features. The language of the Qur’an does not contain any redundancy. The Qur’an abounds in aphorisms which are the best examples of this style.

Here is one example of brevity in the Qur’an.

Referring to the drink which the believers will get in Paradise the Qur’an says:

“By which they will not have any after-ache nor will they suffer intoxication”. (Qur’an 5 6:19)

Thus in a short sentence all the evils of the intoxicating drinks of this world have been fully described.

9. Detail After Epitome

The Qur’an very often first uses summarization and follows it with details. The detailed account embodies a wealth of knowledge and explains minor points as well. This is an excellent method of instruction.

The fact that the Qur’an has used ‘detail after epitome’ as a stylistic feature is mentioned in the Qur’an itself:

“------ (This is) a Book, with messages basic or fundamental, (which are) further explained in detail ---------“ (Qur’an 11:1)

This stylistic feature has many advantages. In the first instance a concept is mentioned in brief. This creates a reaction of acceptance, doubt or rejection. Then the same idea is explained in detail. These details expand the concept so that more people could fully comprehend it.

Following is one of the examples of this stylistic feature of the Qur’an:

In ayah (Qur’an 2:257) a general principle is explained that Allah is near to the believers.

In the subsequent three ayaat the details are given in the form of narration, as to how Allah brings the believers from darkness into light and how the unbelievers are pushed into darkness. In the first instance, there is a narration of a king who is intoxicated with power. Prophet Ibrahim is keen to bring him into light, but he enters into arguments regarding the Sustainer. Prophet Ibrahim argues with him successfully, but he continues in his un-belief.

This is followed by a narration of a person who sincerely seeks enlightenment. He does not doubt, but when there are some doubts, Allah clears them and gives him confidence.

Lastly there is the mention of Prophet Ibrahim himself, who was neither like the first one nor like the second. He aspired for the expansion of his understanding, which Allah granted.

10. Structural Reversal

The Qur’an employs a unique method of structural reversal as one of its stylistic features. It makes a statement and during discussion its continuation is left off and it indulges into a related idea, and then there is a reversal to the original idea or statement.

Following is an example of this stylistic feature of the Qur’an:

Surah Al-Mumtahanah (60) deals with the problem of the believers in their relations with the unbelievers.

In the first two ayaat injunctions are given as to how believers should behave with non-believers.

Then there is a diversion. Some related matters are discussed in ayaat 3 to 7. Then there is reversal to the original idea and the last six ayaat are devoted to the original problem and further injunctions are given with respect to the mutual relations of the Muslims with non-believers.

11. Parenthesis

Parenthesis is “an explanatory or qualifying word, clause or sentence inserted into a passage, with which it has not necessarily any grammatical connexion”.1

The use of parenthesis is also one of the stylistic features of the Qur’an. The Qur’an sometimes employs Parenthesis in order to amplify an argument.

Usually parenthetic clauses are marked off from the passage by brackets, dashes or commas. Such markings are not available to us in the text of the Qur’an. It is therefore, necessary to determine a parenthetic clause through an analytical study of the verse structure, with our own efforts.

The following is one of the parenthetical clauses or ayaat identified as such in the Qur’an:

The rendering of ayah (Qur’an 2:24) is as follows:

“And if you cannot do it -------- and most certainly you cannot do it ----------- then be conscious of the fire whose fuel is human beings and stones (idols) -----------------“ (Qur’an 2:24).

The clause’ and most certainly you cannot do it, is parenthetic.

12. Swearings

In Arabic language, yameen (plural aimaan), which literally means right hand or right side, figuratively applies to oaths. According to the Arab custom a person while making a solemn promise, used to strike with his right hand to whom the promise was made.

Oaths among the pagan Arabs were of different kinds i.e.

1. To testify the truth of an assertion of fact.

2. Promissory oaths.

The Qur’an has given an altogether new dimension to oaths. The oaths or the swearings of the Qur’an are ‘calls to witness’. In the ‘ayaat’ of the Qur’an in which swearings are used, the objects of nature are specified to focus the attention of the addressees.

At several places the Arabic letter ‘waw’ is used which signifies a call to witness.

In other places, the Qur’an has used the words ‘la uqsim‘. Usually the words ‘la uqsim’ are followed by the ‘ayaat’ (signs) of nature which are used for calling to witness for example:

“Nay, I call to witness the coming down in parts (of this Qur’an) and, behold, this is indeed a most solemn affirmation, if you but knew it” (Qur’an 56:75 and 76).