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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 - 4

FIGURES OF SPEECH IN THE QUR’AN

A word or group of words used in any composition to give particular emphasis to an idea or sentiment is termed as figure of speech. If instead of a literal meaning a word borrows a new meaning it is called a figurative use of the word.

The whole realm of figurative languages looms large in any consideration of the Qur’an as literature. Figurative language in the Qur’an includes almost all the figures of speech used in any language (Presently only 15 have been discussed). It is hard to find a ‘ruku’ in the Qur’an that does not contain figurative language.

Abu Bakr Muhammed-al-Baqillani (d.403/1013) demonstrated the occurrence in the Qur’an of the figures of speech used by the Arab poets. He identified not less than 34 different figures of speech in his monumental treatise Ijaz al-Qur’an.

In sharp contrast to the use of the figures of speech by the pre-Islamic Arab poets, which at times appear to be a poor trick, the Qur’an employs the same figures of speech in a most magnificent way. It is more important as the Qur’an is the un-mediated word of God.

The Qur’an is basically a book of guidance. Even though words used in the Qur’an are as a rule, taken in their literal meaning, some words have been used in different figures of speech to enable the addressee to fully understand some of the concepts of the Qur’an.

Thus we find a number of figures of speech, also called tropes, in the Qur’an. The Qur’an, for example, has used figurative language to explain certain concepts such as al-jannah, al-naar, al-aakhirah, al-arsh, al-kursi, al-sa’at etc. which are beyond the range of human perception. The concepts behind these terms cannot be fully understood by the human mind, and therefore such concepts have been explained through expressions which the human mind can comprehend.

1. Simile

When one thing is compared to another because of mutual resemblance, it is called a simile.

The Qur’an has very frequently used this figure of speech to convey its message.

The literal meanings are negated by prefixing the Arabic alphabet ‘Kaf’ (meaning similar or like) such as

“Then your hearts hardened and became like rocks, or even harder “ (Quran 2: 74)

Here the literal meaning of the word’ rocks’ is negated by prefixing with the word ‘like.’

2. Metaphor

A metaphor is a figure of speech in which words are used to indicate something different from its literal meaning. It is an implied simile. It does not, like the simile, state that the thing is like another or acts as another, but takes that for granted and proceeds as if the two things were one.

The Qur’an has used metaphors to convey its message.

The Qur’an says:

“……..it is they who carry the shackles (of their own making) around their necks; and it is they who are destined for the fire, therein to abide.” (Qur’an 13:5)

Here, ‘shackles’ is “a metaphor of man’s willful self abandonment to false values and evil ways, and of the resulting enslavement of the spirit (of Zamakhshari, Razi, Baydawi)”.1

3. Symbolism

Symbol

In the simplest sense, a symbol is “something that stands for, represents or denotes something else (not by exact resemblance, but by vague suggestion, or by some accidental or conventional relation) especially a material object representing or taken to represent something immaterial or abstract.”2

The Qur’an had the problem of presenting its universal message keeping in view eternal realities, wisdom and mental background and the limitations of the addressee.

The vast vocabulary of the Arabic language was incapable of expressing certain concepts; therefore Allah created the necessary atmosphere for comprehending them through the medium of symbols.

For example, the Qur’an has used ‘Subh’ (morning) as a symbol for the appointed time of chastisement as in (Qur’an 11:67, 11:81, 11:94).

4. Allegory

Allegory is a figure of speech in which a name or a descriptive term is transferred to a subject with which it has some similarity.

We find beautiful allegorical narrations or apologues, in the Qur’an which convey a lasting message concerning higher faculties of mind intended to benefit the lives of the adherents of Islam.

One such allegorical narration is the story of Adam, which is also found in the Bible.

5. Personification

Personification is a figure of speech in which inanimate objects and abstract notions are spoken of as having life and intelligence.

Syed Qutub is perhaps the first scholar who has discussed personification as a stylistic feature of the Qur’an.

Some of the examples of personification in the Qur’an are as follows:

1. “Verily we did offer the trust to the heavens and the earth and the mountains, but they refused to bear it and shrank therefore, yet man took it up for, verily he was very iniquitous and very ignorant”. (Qur’an 33:72)

2. “And heavens and the earth wept not over them (the children of Israel) nor were they respited”. (Qur’an 44:29)

6. Apostrophe

An apostrophe is a rhetorical figure in which a speaker or writer makes a direct exclamatory address to the dead, the absent, or to a personified object or idea.

There are very good examples of apostrophe in the Qur’an. Some of them are as follows:

And it was said:

1. “O earth! Swallow up your water, and O Sky withhold (your rain)” (Qur’an 11:44).

2. We said:

“O Fire! Be thou cool, and to Ibrahim, a safety “(Qur’an 21:69).

7. Hyperbole ‘Mubalagha’

Hyperbole is a “figure of speech consisting of exaggerated statement, used to express strong feeling or produce a strong impression, not intended to be taken literally”.1

According to Al-Baqillani ‘mubalagha’ means little else than emphasizing.

The Qur’an has used hyperbole to make its address more effective:

1. “Had we sent down this Qur’an upon a mountain. Verily you would have seen it humbling itself and cleaving asunder for fear of Allah” (Qur’an 59:21).

8. Apostopesis

Apostopesis is “a figure in which the speaker suddenly halts, as if unable or unwilling to proceed”2. This figure of speech in rhetoric is used to heighten the effect of the suddenness of a statement emphasizing the tremendous impact of an event.

The Qur’an has used ‘apostopesis’ in the following ayah:

“And so, when they embark on a ship (and find themselves in danger) they call upon Allah (at that moment) being sincere in their faith in him alone; but when He brings them safe to land, behold! They give a share (of their worship to others)”. (Qur’an 29:65)

9. Metonymy (Kinayah)

Metonymy (literally, a change of name) is a figure of speech “in which the name of an attribute or adjunct is substituted for that of the thing meant, e.g. ‘scepter’ for authority”.1

The Qur’an has also used metonymy to convey ideas and concepts. For example:

1. Entering houses from the rear (Qur’an 2:189) is used in the Qur’an as a metonym for deviating from the right path. It amounts to approaching questions of faith through the ‘back door’.

2. The wood ‘sama’ literally sky, was often used in classical Arabic as a metonym for rain. The Qur’an has also used this metonym.

10. Interrogation

Interrogation as a figure of speech is the asking of a question, not for the sake of getting an answer, but to put a point more effectively.

This figure of speech is also known as rhetorical question because a question is asked merely for the sake of rhetorical effect.

The Qur’an has frequently used this figure of speech in the most effective manner.

In some ayaat, the Qur’an has asserted that interrogation is used in it. Thus the effectiveness of interrogation is stressed in the ayaat itself. In this ayah, the Qur’an has provided both the question and the obvious answer:

“If you ask them, (those who join partners with Allah) who is it that has created the heavens and the earth? They would surely answer: Allah”. (Qur’an 39:38)

Historical Evidence

“Have you not observed how your Lord dealt with the people of the elephant?” (Qur’an 105:01).

11. Exclamation

In this figure of speech, the exclamatory form is used to draw greater attention to a point than a mere bald statement of it could do.

Exclamation or interjection “is a natural ejaculation expressing emotion, viewed as a part of speech”.1

The Qur’an has frequently used exclamatory form to stress its point. It has addressed Muslims as “O ye who believe”. Not less than 89 ayaat in the Qur’an start with such an exclamation.

12. Comparison or Correspondence (Muqabala)

Comparison is an act of noting similarities and differences.

It consists in a juxtaposition, ie. on the one side a concept (and its corresponding or congruous term) and on the other side the opposite of the first concept.

Some of the examples of the ‘comparison and correspondence ‘ in the Qur’an are as follows:

1. “(Allah) causes the night to interpenetrate the day and the day to interpenetrate the night”. (Qur’an 22:61)

2. “You would have thought them awake, while they were asleep”. (Qur’an 18:18)

13. Antithesis

Antithesis is “a figure of speech in which contrary ideas are expressed in a balanced sentence. The second part of ‘man proposes God disposes ‘ is antithetically parallel to the first part”.1

One of the literary features of the Qur’an is the exposition of the meaning of words and terms by an antithetical method: for example, ”day and night” etc. One of the principles to be followed for the understanding of the Qur’an is to bear in mind the antithetical epethets used in it.

Following is one of the example of antithesis used in the Qur’an:

1. “Surely, We created man of the best stature (ahsani taqwim) then We reduced him to the lowest of the low. (asfala safilin)” (Qur’an 95:4 and 5).

The lowest of the low (asfala safilin) is used as an antithesis to best conformation or best stature (ahsani taqwim).

14. Pun

Pun is “a play of words; the humorous use of a word emphasizing different meanings or application “.2

Specimens of pun from the Qur’an are:

1. “They keep others (yanhauna) from it (i. e., the Qur’an) and withdraw (yan’auna) from it (themselves) :_ _ “(Qur’an 6:26)

2. “They who believe (aamanu) and have not tarnished their belief (imanahum) with wrong, for them is peace (aman) …. “ (Qur’an 6:82)

15. Irony

Irony is a mode of speech in which the real meaning is exactly the opposite of that which is literally conveyed.

The Qur’an has used this figure of speech also. One of the example of irony in the Qur’an is as follows:

1. “(O Prophet !) to the hypocrites give the glad tidings (bashshiril) that there is for them (but) a grievous penalty”. (Qur’an 4: 138)

The announcement of ‘grievous penalty ‘ is certainly not ‘glad tidings’. Here the meaning of the words ‘glad tidings’ are exactly opposite of the intended meanings.