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whole of the Quran there is a perfect fluency

In the whole of the Quran there is a perfect fluency, a superb clarity and soundness, a firm coherence, and a well-established harmony and proportion, and a strong mutual support and interrelation amongst its sentences and their parts, and an elevated correspondence amongst its verses and their purposes

Although this is a fact testified to by the leading figures in Arabic philology, literature and semantics, like Zamakhshari, Sakkaki, and ‘Abd al-Qahir al-Jurjani-and, though there are seven or eight factors to counter fluency, soundness, coherence, harmony, proportion, inter-relation and correspondence, these factors rather enrich the Quran’s fluency, soundness and coherence. Like branches and twigs stemming from the trunk of a tree for the production of fruit, which will complete the beauty and growth of the tree, these factors sometimes show themselves not to cause discords in the fluent harmony of the Quran’s composition but to express new, richer and complementary meanings.

Although the Quran was revealed in parts over twenty years for different needs and purposes, it has such a perfect harmony that it is as if it were revealed all at once.

Although the Quran was revealed over twenty years on different occasions, its parts are so mutually supportive that it is as if it were revealed only on one particular occasion.

Although the Quran came in answer to different, repeated questions, its parts are so united and harmonious with each other that it is as if it were the answer to a single question.

Although the Quran came to judge of various, diverse cases and events, it displays such a perfect order that it is as if it were the judgment delivered on a single case or event.

Although the Quran was revealed by Divine courtesy in styles varied to suit innumerable people of different levels of understanding and of different moods and temperament, its parts exhibit so beautiful a similarity, correspondence, and fluency that it is as if it were addressing a single degree of understanding and a single temperament.

Although the Quran speaks to innumerable varieties of people, remote from one another in time, space, and character, it has such an easy way of explanation, such a purity of style, and such a clear way of description that it is as if it were addressing only a single homogenous group, and each different group thinks that it is being addressed uniquely and specifically. Although the Quran was revealed for the gradual guidance of different peoples in various purpose, it has such a perfect straightforwardness, sensitive balance, and beautiful order, that it is as if it were pursuing a single purpose only. Despite being the reasons of confusion, all these factors add to the miraculousness of the Quran’s explanations, and to its fluency of style and harmony.

Anyone with an unbiased heart, a sound conscience, and a good taste, sees in the explanations of the Quran a graceful fluency, an exquisite proportion, a pleasant harmony, and a matchless eloquence. Also, anyone with a sound power of seeing and insight sees that the Quran has an eye with which to see the whole of the universe with all its inner and outer dimensions like a single page and read all the meanings contained in it. Since it would cover volumes to explain this truth with examples, I will, referring the reader to Signs of (the Quran’s) Miraculousness and the Words written so far, not go further here.

Miraculousness in the ways verses conclude

This relates to the qualities of miraculousness which the Quran displays through its summaries and its unique style of using God’s Beautiful Names by way of concluding many of its verses.

The Quran of miraculous explanation generally concludes the verses with summaries. These summaries either comprise certain Divine Beautiful Names in which the contents of the verses originate, or contain in epitome the whole meanings of the verses or all-comprehensive principles concerning the main aims of the Quran, or confirm and corroborate the verses or incite the mind to meditation. In these summaries are, therefore, traces from the elevated wisdom of the Quran or drops from the water of life of Divine guidance or sparks from the lightning of the miraculousness of the Quran.

I will point out briefly only ten of the numerous traces and, of the many examples of several aspects of each trace, I will mention only one, and append a brief statement of the meaning of one truth out of many contained in each example.

Most of those traces are found together in most of the verses and form a real design of miraculousness. Also, most of the verses I will mention as examples are also examples for most of the traces. With respect to the verses already mentioned in the previous Words, I will content myself with a short reference to the meanings of those of them cited as examples here.

With its miraculous expression, the wise Quran spreads out before the eyes the acts and works of the Majestic Maker. Then it concludes either with the Divine Name or Names which originate those acts and works, as with proof of one of the essential aims of the Quran like Divine Unity or the Resurrection.

For example:

In the verse, He it is who created for you all that is in the earth. Then turned He to the heaven, and fashioned it as seven heavens. He is the Knower of all things.(2:29), in a manner to build up to a particular result or important goal, the verse mentions the most comprehensive works which testify to Divine Knowledge and Power through their purposes and order, and concludes with the Name, the Knower.

While in the verse, Have We not made the earth a cradle, and the mountains masts? And We have created you in pairs. ... Surely the Day of Decision is a time appointed. (78:6-8, 12), it mentions the mighty acts and tremendous works of Almighty God, and concludes with the Day of Resurrection, which is the Day of Judgment.

The Quran lays out before the eyes of mankind the works of Divine art without specifying the Divine Name which originates each of those works, and concludes with either mentioning the Names together or referring them to the intellect.

For example:

Say: ‘Who provides for you from the sky and the earth, or who owns all hearing and sight (of which you have a portion); and who brings forth the living from the dead and brings forth the dead from the living; and who rules and directs all affairs?’ They will say: ‘God’. Then say: ‘Will you not then fear (God) and keep your duty (concerning both this world and the next)? Such then is God, Your Lord, the Truth. (10:31-2)

At the beginning, it says: ‘Who is it who, having prepared the heaven and earth as two sources of your provision, sends rain from there and brings forth grains from here? Can anyone else other than God subjugate the heaven and the earth as two stores of your provision? That being so, praise and thanksgiving are due to Him exclusively.’

In the second part it means: ‘Who is it who owns your eyes and ears, which are the most precious among the parts of your bodies? From which shop or factory did you buy them? It is only your Lord Who is able to give you those subtle faculties of hearing and sight, and it is also He who creates and nurtures you. Therefore, there is no Lord save He and it is only He Who deserves worship.’

In the third part, it signifies: ‘Who is it who gives life to the dead earth every spring and quickens hundreds of thousands of species that died in the previous autumn or winter? Who else other than the Truth, the Creator of the whole universe, is able to do that? For sure, only He does that. Moreover, as He gives life to the earth, He will also raise you to life again after your death, and send you to a Supreme Tribunal.’

In the fourth part it explains: ‘Who else other than God can administer this vast universe with perfect order like a palace or a town? Since no one other than God can do that, the Power Which governs easily the whole of the universe with all its spheres, is so perfect and infinite that It feels no need for any partners and helpers. The One Who governs the vast universe, does not leave smaller creatures to other hands. Therefore, you must admit God willingly or unwillingly.’

Thus, the first and fourth parts suggest God, while the second suggests the Lord, and the third suggests the Truth. Understand from this the miraculousness in Such then is God, your Lord, the Truth. After presenting the mighty acts of Almighty God, and the important products of His Power, the Qur’an mentions the Names God, the Lord, and the Truth, and thereby points out the origin of those acts and products.

An example of how the Quran urges the intellect to reflect on the works of God and recognize Him: Surely in the creation of the heavens and the earth, and the alternation of night and day, and the ships sailing on the sea for the benefit of mankind, and the water which God sends down from the sky, thereby reviving the earth after its death, and dispersing all kinds of beasts therein, and (in His) directing and disposal of the winds, and the clouds subjugated between heaven and earth: are signs for people who use their intellects. (3:26-7)

The verse enumerates the works and manifestations of Divine creation-like the manifestation of Divine Sovereignty in the creation of the heavens and the earth; of Divine Lordship in the alternation of night and day, which demonstrate the perfection of Almighty God’s Power and the grandeur of His Lordship, and testify to His Oneness; the manifestation of Mercy in subduing the sea and the ship which are of great use for the social life of mankind; the manifestation of the greatness of Power in sending water from the sky down to the earth and thereby reviving the earth together with its innumerable creatures and making it like an exquisite place of resurrection and gathering; the manifestation of Power and Compassion in creating innumerable varieties of beasts from simple earth; the manifestation of Mercy and Wisdom in charging the winds to serve in pollination of plants and the respiration of animate beings; and the manifestation of Lordship in accumulating and dispersing the clouds (which are the means of Mercy) and suspending them between the heavens and the earth-like assembling and then dispersing an army for rest. After enumerating all these works and manifestations of Divine acting without mentioning the Names originating them, the verse concludes: are signs for people who use their intellects, and urges the intellect to reflect fully on the truths they contain.

It sometimes occurs that the Quran describes the acts of Almighty God in detail, and then concludes with a summary. Through detailed description it gives conviction, then impresses them on the mind through summary.

For example:

So will your Lord choose you, and teach you the interpretation of dreams, and all social and natural phenomena, and perfect His blessing upon you and upon the family of Jacob, as He perfected it formerly on your forefathers Abraham and Isaac; surely your Lord is All-Knowing, All-Wise. (12:6)

This verse points to the Divine blessings on the Prophet Joseph and his father and forefathers, and says: ‘He has ...
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