The inimitability of the Arabic Holy Qur'an for all times and in all places has been proven by the inability of anyone to bring a similitude to it, or even one of its surahs. This is despite the challenges that were directed to the Arabs by the Holy Qur’an; the existence of motivation among the enemies of Islam from the time of revelation to the Day of Judgment; and the absence of any impediment, as they are a people of eloquence and rhetoric. In addition to this, the Holy Qur’an was revealed in their own language and it accorded with their literary expressions and styles (See: “Prophecies of the Future” Ch. 11/1).

In this chapter, we will summarize some aspects of the eloquence of the Holy Qur’an that are felt by every open-minded and sensitive reciter and researcher of, and listener to, the Holy Qur’an; as the Holy Qur’an is minutely and wholly inimitable in regard to its eloquent style.

1/1 General Aspects:

- Its splendid composition is different from the ordinary language of the Arabs, whether poetry or prose. Its style also clearly differs from that of its conveyer, Muhammad (peace be upon him), who said:

- “I am Muhammad, the illiterate prophet (thrice), and no prophet will come after me. I have been given the opening, conclusion, and Jawami` (the shortest expressions with the widest meanings) of speech.” (Reported by Ahmad)

- The Holy Qur’an has one consistent elevated level of language, despite the diversity of its meanings and subjects, and this applies even to the verses concerning legislation and judgments. An example is the verse related to debt in Surah Al-Baqarah – Verse No. 282 (the longest verse in the Qur’an). Another example is the verses concerned with inheritance in Surah An-Nisa’ – Verses Nos. 11 - 12.

- The Holy Qur’an is suitable for all people, regardless of their different levels of knowledge, and of time. Accordingly, lay people, dignitaries, the simple minded, and scientists have been able to understand and become affected by the Holy Qur’an throughout time.

- The interpenetration of the meanings and subjects of the Holy Qur’an is presented in such a way that they become unified in one integrated harmonious structure that can not be imitated.

- The eloquence of the Holy Qur’an depends on the great diversity in the ways of expressing the same subject matter, so that every expression presents a new meaning.

- The Holy Qur’an is free from repetition, with the exception of (for) two reasons. The first reason is for confirmation, and this is accompanied by an exaggeration of the meaning and an increase in the effect. As for the second, this is related to the integration of the figuration and forms that are used to present a specific subject.

- The whole Qur’anic method of expression gives us a feeling of the Majesty and Glory of the Speaker, Allah. It is psychologically impossible for a human being to imitate such a style, with this intensity, throughout the whole of the Qur’anic text.

- There is a great diversity in the manners of address, in a way that accords with narration and embodies situations and meanings in a true and accurate way (whether the discourse is with the Prophet Muhammad [peace be upon him], groups of people, Allah, or when using the third person pronoun for things, individuals, or groups)

- Words and sentences are such as to give more than their literal meanings, and to bring tangible imaginable forms.

- Figurations are transformed from static forms into living and animated scenes.

- Scenes are exaggerated and animated according to the necessity of the situation and context.

- The verses and surahs in the Holy Qur’an are as a whole united and integrated in such a manner that they interpret each other.

- The Qur’anic inimitably meets different and, even, contradicting aims at the same time. The following are some examples:

· Intensive conciseness or shortening with a perfect meeting of the intended meanings.

· A combination of summing up and elaboration

· Both lay people and intellectuals are addressed at the same time

· Persuasion and emotional enjoyment are combined

- The numerical inimitability that is represented in the equality of use of some repeated and opposing terms, that would be impossible for any human being to apply to such a long and diverse text as this, cannot be realized by mere chance. For example, the Holy Qur’an mentions both the devils and the angels (88 times in different forms), earthly life and the Hereafter (115 times), good deeds and bad deeds (180 times), and the derivatives of the words: the Qur’an, revelation, and Islam (70 times each).

1/2 Verbal Inimitability:

- The perfection in selecting every word in such a way that they present the meanings with the utmost accuracy and fulfillment of purpose that could not be realized by any other words.

- The accurate selection of synonyms. That is to say, that there is a distinction between the minute differences of meaning in such a way that if a word were to be replaced with its synonym, the text would lose its deep significance, delicate representation, and beautiful tone.

- The homogeneity in the Qur’anic meaning of every synonym whenever it is repeated in the Holy Qur’an.

- The skill displayed in using the very same word in different places in such a manner that it presents different meanings according to its place in the Holy Qur’an.

- The homogeneity of the use of prepositions and conjunctions, with the same precise significance of each, throughout the Holy Qur’an

1/3 The Inimitability of the Qur’anic Sentence:

- The verbal and phonic conformity is perceived by the ear, even if the person does not comprehend the meaning or know Arabic. This leads to facility in the articulation of the Qur’anic verses. Allah says in the Holy Qur’an:

]وََلَقَدْ يَسَّرْنَا الْقُرْءَانَ لِلذِّكْرِ فَهَلْ مِنْ مُدَّكِر [

Meaning: And indeed, We have already made the Qur'an easy for rememberance. Is there then any that
will recollect? (Surah Al-Qamar – Verse No. 32)

Thus, Allah made the Holy Qur’an easy to be memorized even by a small child, just as it was memorized by previous generations. There is no other text of such length and diversity whose memorization has been made easy by Allah, except His supreme Qur’an.

- It uses the shortest expressions with the widest meanings

- Rhetorical deletion is used in some places to present the meaning in the most expressive and influential sentences.

- The cohesive order of the words within the sentences, and the order of the sentences within the verses is given with the aim of achieving the most exact expression and deepest effect.

- The perfect use of rhetorical images, metaphors, and literary styles such as exclamations, negations, interrogations, and vocatives, to the optimum extent and effect, without hyperbole or artifice.

1/4 The Inimitability of the Qur’anic Story:

- The unity of the aims of the Qur’anic story endeavors to meet three goals: proving the truth of the revelation and prophethood, advocation and admonition, and clarification of the unity of the divine messages.

- The rhetoric is represented by restricting the details to those serving the aims

- Narration of the same story is repeated in various surahs in different ways. This leads to integrity of the subject of the story, narrated in different settings and Surahs.

- Advice and exhortation is interwoven into the stories.

- Live representation of events. (See 1/1).

- Diversity in beginning the narration of a story.

- Descriptive representation of related pictures and scenes and the deletion of unnecessary scenes, with the aim of arousing the perception and imagination.

1/5 The Inimitability of the Legislative Eloquence:

- All subjects were given shades of direction, exhortation, guidance, and direction.

- Legislation was gradually revealed to accustom the people to forsake their bad deeds and habits.

- The facility of Islamic legislation was manifested, yet it was assured that those who follow the laws of Allah will gain success and goodness in the Hereafter

- The worst features and deeds of the unbelievers were highlighted, while the most exalted characteristics and deeds of the believers were depicted in contrast.

- Comparison was continually made between the reward and the punishment, that is to say, Paradise and the Fire

1/6 The Inimitability of the Qur’anic Surahs:

- The integrity of the meanings and the homogeneity of the style and rhythm of every surah, despite the fact that each deals with different subjects and that the verses therein were revealed on separate occasions. All this is achieved despite the fact that:

A- The eloquent art of transferring from one meaning to another is more difficult than moving between the aspects of a particular meaning

B- The Holy Qur’an was revealed in independent portions according to events and necessity and throughout different periods, which did not allow for connection and coherence.

C- Narratives that had different significances were revealed at separate times and in various circumstances, and then combined into one flowing narration that could have been a cause of disconnection, epitomization, contradiction, and differences. (This can be illustrated by trying to apply this concept to the texts of the Prophetic Hadiths or discourses of eloquent writers, with the aim of attempting to create one flowing narration.)

D- Human observers are unable to realize the prospective place of every separate part of a certain structure before its completion, or before even realizing the nature of these parts. (Apply this concept to any construction, industry, or human activity; you shall be certain that the achievement of this in the Holy Qur’an has been a challenge to the ability of the whole of mankind until the end of time.)

- All these reasons are combined in every surah, revealed as they were in separate parts, without decreasing its cohesive unity or rhythm, and this is considered as the greatest of all miracles. No one can make and carry out such a detailed and accurate plan, but one who is All-Knowing and Far Exalted above the levels of the human mind.

- The perpetual and accurate accordance of coming events with the rhetorical units is a clear proof that revealing the Holy Qur’an and causing all coming events emanate from one single source; and also that the One who revealed the Holy Qur’an with His knowledge is the same One who created such creatures with His Will.

1/7 Summary of the Inimitable Eloquence:

The following is a summary of the previously detailed aspects of the inimitable eloquence of the Holy Qur’an:

The structure of the Holy Qur’an combines all the features of perfection and beauty, whether in the selection of words, the order of words in a sentence, the grammatical structures, or the rhetorical expressions. This is achieved in such a way that it presents the most elevated degrees of accuracy in expressing compound meanings and interpenetrated feelings, achieving the aim of the utmost persuasion and phonetic enjoyment, affecting feelings, and arousing resolution. This confirms the fact that the Holy Qur’an was accurately preordained and designed before its revelation according to exact calculations and wise balance for every letter, sentence, verse, surah, and the Qur’an as a whole. Also, the integration of all the Qur’anic surahs is achieved, and the internal order and unity of every surah is realized, despite it (the Qur’an) having been revealed in different surahs (more accurately, in separate verses or groups of verses from the same surah) over a period of twenty-three years and in extremely differing occasions.

In addition, the difference between the eloquence of the Holy Qur’an and other forms of eloquence is not only represented by some of the ingredients of the Qur’anic structure, such as the Arabic words, compositional styles, and rhetorical expressions that exist in the Holy Qur’an and the speech of the Arabs as well; nor is it symbolized by some features of speech in respect to effect, expression, or beauty that can be felt (in differing degrees in human speech and with exalted degree in the Holy Qur’an); but rather, the Qur’anic eloquence is represented by the assembly of all of the characteristics of perfection and beauty that is realized to the utmost degree in the whole Qur’anic eloquence, which is not the case with any other text.