Any vigilant reader of the Qur’an will easily notice the continuous change and variation in its style of speech. Speech styles in the Qur’an change according to the context, the intended meaning, the intended effect, and the nature of the addressees.

Speech Styles in the Qur’an

Allah (SWT) says what can be translated as, “We, Ever We, created them, and We have upheld their frames; and when We (so) decide, We will exchange their likes, an (easy) exchange” (TMQ, 76:28).

“Fully inform My bondmen that I, Ever I, am The Ever-Forgiving, The Ever-Merciful, And that My torment is the (most) painful torment” (TMQ, 15:49-50).

“Surely We, Ever We, have been sending down the Remembrance, and surely We are indeed Preservers of it” (TMQ, 15:9).

Allah (SWT) says what can be translated as, “And in no way is Our Command anything except one (Word), as the twinkling of the eye. (Literally: the power of beholding)” (TMQ, 54:50). “And when My bondmen ask you concerning Me, then, surely I am near; I answer the invocation of the invoker when he invokes Me; so let them respond (to) Me, and let them believe in Me, so that possibly they would respond right-mindedly” (TMQ, 2:186).

Allah (SWT) says what can be translated as, “He (is The One) Who has sent His Messenger with the guidance and the religion of Truth that He may make it topmost over all religion, though the associators (Those who associate others with Allah) hate (that)...” (TMQ, 9:33).

Allah (SWT) says what can be translated as, “O you Prophet, surely We have sent you as a witness, and a bearer of good tidings, and a constant warner; And a Caller to by His permission, and as an enlightening luminary” (TMQ, 33:45-46).

Allah (SWT) says what can be translated as, “Say, “Surely my prayer, and my rites, and my living, and my dying are for Allah, The Lord of the worlds” (TMQ, 6:162).

Allah says what can be translated as, “So, you did not kill them, but Allah killed them; and in no way did you (i.e., the prophet) throw when you threw, but Allah threw, and that He might try the believers by a fair trial from Himself. Surely Allah is Ever-Hearing, Ever-Knowing” (TMQ, 8:17).

Allah (SWT) says what can be translated as, “In no way has your Lord disregarded you, and in no way has He disfavored you” (TMQ, 93:3).

Allah (SWT) says what can be translated as, “O you who have believed, do not betray Allah and the Messenger, and do not betray your deposits and you know that” (TMQ, 8:27).

Allah (SWT) says what can be translated as, “O population of the Book, (Or: Family of the Book, i.e., the Jews and Christians) why do you confound the Truth with the untruth and keep back the Truth, and you know (that)?” (TMQ, 3:71).

Allah (SWT) says what can be translated as, “O Seeds (Or: sons) of Israel) remember My favor wherewith I favored you, and fulfill My covenant (and) I will fulfil your covenant, and do have awe of Me (only)” (TMQ, 2:40).

Allah (SWT) says what can be translated as, “O you mankind, surely We created you of a male and a female, and We have made you races and tribes that you may get mutually acquainted. Surely the most honorable among you in the Providence of Allah are the most pious; surely Allah is Ever-Knowing, Ever-Cognizant” (TMQ, 39:13).

Allah (SWT) says what can be translated as, “O company of the jinn and humankind, in case you are able to penetrate through the regions of the heavens and the earth, then penetrate (them)! You will not penetrate except with an all-binding authority” (TMQ, 55:33).

Allah (SWT) says what can be translated as, “And as Ibrahîm said, “Lord! Make this a secure land, and provide its population with (various) products, such of them as believe in Allah and the Last Day” (TMQ, 2:126).

Allah (SWT) says what can be translated as, “And Firaawn (Pharaoh) said, “O you chiefs, in no way do I know that you have a god other than me” (TMQ, 33:38).

Allah (SWT) says what can be translated as, “Till, when they came up to the Valley of Ants, an ant said, “O you ants, enter your dwellings so that Sulayman and his hosts would not definitely crush you, (while) they are not aware” (TMQ, 27:18).

8. General speech using 3^rd person pronouns throughout the rest of the Qur’an:

Allah (SWT) says what can be translated as, “So, when they went with him, they agreed (Literally: and they agreed) together to set him down in the unseen (bottom) of the pit; and We revealed to him, “Indeed you will definitely (fully) inform them of this, their command, (Or: their affair) and they are not aware” (TMQ, 12:15).

Allah (SWT) says what can be translated as, “Muhammad is the Messenger of Allah, and (the ones) who are with him are strict against the steadfast disbelievers, constantly merciful among themselves. You see them constantly bowing themselves, (and) constantly prostrating themselves, seeking Grace from Allah and all-blessed Satisfaction. Their mark is on their faces, (being) the trace of prostration…” (TMQ, 38:29).

“And when you see them, you admire their figures; and in case they speak, you hear their speech as if they were propped-up timbers. They reckon every shout is against them. They are the enemy, so beware of them. Allah assail them! However are they diverged (from the Truth)!” (TMQ, 63:4).

“And who is more unjust than he who, being reminded of the signs of his Lord, (yet) veers away from them and forgets what his (two) hands have forwarded? Surely We have made lids on their hearts so that they do not comprehend it, and in their ears an obstruction. And in case you call them to guidance, (then), they will never be guided at all” (TMQ, 18:57).

Allah (SWT) says what can be translated as, “Wealth and sons are the adornment of the present life; and the enduring deeds of righteousness are more charitable in the Providence of your Lord for requital, and more charitable in aspiration” (TMQ, 16:46).

“An enactment of Allah with the ones who passed away earlier; and you will never find any alteration to an enactment of Allah” (TMQ, 33:62).

“So whoever does an atom’s weight of charity will see it, And whoever does an atom’s weight of evil will see it” (TMQ, 99:7-8).

Allah (SWT) says what can be translated as, “And the male thief and the female thief: then cut (off) the hands of both, as a recompense for what they (both) have earned, as a torture from Allah; and Allah is Ever-Mighty, Ever-Wise” (TMQ, 5:38).

Allah (SWT) says what can be translated as, “And He has cast in the earth anchorages (i.e., mountains) so that it should not reel with you…” (TMQ, 16:15).

Purpose of Using Various Speech Styles in the Qur’an

As was mentioned previously, speech styles in the Qur’an do not vary or change haphazardly. On the contrary, this variation occurs in precision according to the context, the intended meaning, the situation, the topic and the addressees, with what befits the Sublimity of Lordship of Allah (SWT) and suits the state and degree of the addressee/addressees.

1. Direct speech from Allah (SWT) using the pronouns, “I”, the royal “We”, “My” and the royal “Our”:

Allah (SWT) says what can be translated as, “And indeed We have already honored the Seeds (Or: sons) of Adam and carried them on land and sea, (Literally: in the land the sea) and provided them of the good (things), and graced them over many of whom We created with marked graciousness” (TMQ, 17:70).

Allah (SWT) says what can be translated as, “And We decreed for Seeds (Or: Sons) of Israel) in the Book: “Indeed you will definitely corrupt in the earth twice, and indeed you will definitely (become) exalted a great exaltation” (TMQ, 17:4).

Allah (SWT) says what can be translated as, “On that account We prescribed for the Seeds (Or: sons) of Israel) that whoever kills a self-other than for (killing another) self or (Literally: nor) for corruption in the earth-then it will be as if he had killed mankind altogether; and whoever gives life to it, (i.e., a self) then it will be as if he had given life to mankind altogether…” (TMQ, 5:32).

Allah (SWT) says what can be translated as, “Surely We indeed vindicate Our Messengers and the ones who have believed in the present life (Literally: lowly life, i.e., the life of this world) and upon the Day when the (noble) Witnesses rise up …” (TMQ, 40:51).

Allah (SWT) says what can be translated as, “And when We will to cause a town to perish, We command its (people) luxurious (life), then they committed immorality therein; so the Word came true against it, (and) then We destroyed it an utter destruction” (TMQ, 17:16).

Allah (SWT) says what can be translated as, “Surely We, Ever We, give life and make to die, and to Us is the Destiny” (TMQ, 50:43).

2. Speech from Allah (SWT) referring to Himself while using the 3^rd person pronoun “He”, which is usually used in reference to His 99 Most Beautiful Names and in reminding us of His blessings and our duties towards Him:

Allah says what can be translated as, “Allah. There is no god except He, The Ever-Living, The Superb Upright Sustainer. Slumber does not overtake Him, nor sleep; to Him (belongs) whatever is in the heavens and whatever is in the earth. Who is there that intercedes for His Providence except by His Permission? He knows whatever is in front of them (Literally: between their hands) and whatever is behind them, and they do not encompass anything of His Knowledge except whatever He has decided. His Chair embraces the heavens and the earth; the preserving of them (Literally: them both) does not tire Him; and He is The Ever-Exalted, The Ever-Magnificent” (TMQ, 2:255).

“The All-Merciful, He taught the Qur’an, He created man, He has taught him distinct (Literally: evident (demonstration) (speech)” (TMQ, 55:1-4).

“He is Allah, (other than Whom) there is no god except He. He is The Knower of the Unseen and the Witnessed. He is The All-Merciful, The Ever-Merciful” (TMQ, 59:22).

“Surely Allah has purchased from the believers their selves and their riches for (the reward) that the Garden will be theirs; they fight in the way of Allah; so they kill, and are killed…” (TMQ, 9:111).

“And He has brought you of all you asked Him; and in case you number the favor (s) of Allah, you (cannot) enumerate them. Surely man is indeed constantly unjust, most disbelieving” (TMQ, 14:34).

“Surely We, Ever We, have been sending down the Remembrance, and surely We are indeed Preservers of it” (TMQ, 15:9).

“If We had sent down this Qur’an upon a mountain, indeed you would have seen it submissive, sundered apart out of apprehension of Allah; and those similitudes We strike for mankind, that possibly they would meditate” (TMQ, 59:21).

Notice in the above ayahs[2] - and in many others – that when Allah (SWT) refers to His attributes, blessings and the wonders of His omnipotence, He never says “I am so and so” or “I did so and so”. This is because using “I” particularly in such contexts usually diminishes the value of the speaker. On the contrary, using “He” - or the royal “We” - maintains the distance in status and grandeur between Allah and His creation, as indeed befits the Sublimity of His Lordship. If you attempt to turn all the pronouns in the above ayahs into the first person “I”, you will realize what I mean here.

Allah (SWT) says what can be translated as, “O you Prophet, why do you prohibit what Allah has made lawful to you, seeking the complete satisfaction of your spouses? And Allah is Ever-Forgiving, Ever-Merciful.” (TMQ, 66:1).

“Do you (i.e., the Prophet) not know that Allah has the Kingdom of the heavens and the earth, and that in no way do you (i.e., the believers) have, apart from Allah, either a constant patron or a constant vindicator” (TMQ, 2:107).

Allah (SWT) says what can be translated as, “And who is more unjust than he who has fabricated against Allah a lie, or has said, “To me it has been revealed” and nothing has been revealed to him, and who has said, “I will send down the like of what Allah has sent down.” And if you could see, as the unjust (people) are in the perplexities of death and the Angels are stretching out their hands. “Get yourselves out! Today you are recompensed with the torment of degradation for what you were saying against Allah other than the truth, and you used to wax proud against His signs” (TMQ, 6:93).

Allah (SWT) says what can be translated as, “O you Prophet, surely We have sent you as a witness, and a bearer of good tidings, and a constant warner …” (TMQ, 33:45).

Allah (SWT) says what can be translated as, “In no way has your Lord disregarded you, and in no way has He disfavored you, And indeed the Hereafter will be more charitable (i.e., better) for you than the First (i.e., the present life), And indeed your Lord will eventually give you so that you will be satisfied” (TMQ, 93:3-5).

Allah (SWT) says what can be translated as, “How then will it be when We cause to come from every nation a witness and cause you to come as a witness against these?” (TMQ, 4:41).

In His speech to the Prophet (SAWS), Allah (SWT) uses different speech styles, such as:

Allah (SWT) says what can be translated as, “Decidedly you are nothing except a constant warner” (TMQ, 35:23).

Allah (SWT) says what can be translated as, “Or even do they say, “He is a poet for whom we await the uncertainty (i.e., the calamity of death; literally: the suspicion of fortune or fate) of fortune?”, Say, “Await! So surely I will be with you among the awaiting ones” (TMQ, 52:30-31).

Allah (SWT) says what can be translated as, “So (endure) patiently under what they say, and extol (with) the praise of your Lord before the rising of the sun and before its setting; and then extol (Him) at various times of the night and at the two extremes of the daytime, that possibly you would be satisfied” (TMQ, 20:130).

Allah (SWT) says what can be translated as, “Have We not expanded your breast for you, Have We not expanded your breast for you, And laid aside from you your encumbrance, which weighed down your back, …” (TMQ, 94:1).

Allah (SWT) says what can be translated as, “O you Prophet, when you divorce women, then divorce them at their (fixed) spell, and enumerate the (fixed) spell, and be pious to Allah, your Lord. Do not send (Literally: drive) them out of their houses, nor should they go out, except (when) they come up with a demonstrably evident obscenity…” (TMQ, 65:1).

Allah (SWT) says what can be translated as, “They ask you what (things) they should expend, Say, “Whatever charity you expend is for parents and nearest kin, and orphans, and the indigent, and the wayfarer; and whatever charity you perform, then surely Allah is Ever-Knowing of it” (TMQ, 2:215).

Allah (SWT) says what can be translated as, “And (remember) as you went forth early from your family to locate the believers in their positions (Literally: seats) for fighting; (The reference is to the Battle of’ Uhud) and Allah is Ever-Hearing, Ever-Knowing” (TMQ, 3:121).

Allah (SWT) says what can be translated as, “And the Jews will never be satisfied with you, neither will the Nasara (i.e., the Christians) till you (closely) follow their creed. Say, “Surely the guidance of Allah is the Guidance.” And indeed in case you ever (closely) follow their prejudices, after the (share of) knowledge that has come to you, in no way will you have from Allah either a constant Patron or a ready Vindicator” (TMQ, 2:120).

Allah (SWT) says what can be translated as, “They indeed have already disbelieved who say, “Surely Allah, He is the Masîh, son of Maryam.” (The Missiah son of Mary) Say, “Who then (can) avail (Literally: possess) anything against Allah in case He wills to cause the Masîh son of Maryam to perish, and his mother, and whoever is in the earth altogether? And to Allah belongs the Kingdom of the heavens and the earth and whatever is between them. He creates whatever He decides. And Allah is Ever-Determiner over everything” (TMQ, 5:17).

Allah (SWT) says what can be translated as, “So, whoever argues with you concerning him, (Or: it, i.e., the truth) even after (such) knowledge as has come to you, then say, “Come! We should call our sons and your sons, and our women and your women, and ourselves and yourselves; thereafter we should imprecate, (and) so lay (Literally: make) the curse of Allah on the liars” (TMQ, 3:61).

Allah (SWT) says what can be translated as, “Do not definitely extend forth your eyes to what We have given pairs of them to enjoy; and be not grieved for them, and lower your wing to the believers” (TMQ, 15:88).

From the previous ayahs, and as was explained in the second chapter “The Messenger and The Revelation”, it is clear that the Prophet (SAWS) – regarding the Qur’anic Revelation - is no more than a receiver and a messenger who delivers whatever is revealed to him honestly to the people. He (SAWS) is in no way related to the formulation of the Qur’an, and this can be perceived from the kind of speech addressed to him (SAWS).

Indeed, there are many other speech styles used in the Qur’an, but they are not our concern in this chapter. For example, there are speeches of narrative nature, references to Qur’anic stories, incidents, facts, miracles, maxims, juristic laws, promises, admonitions, etc.

Shifting between Speech Styles in the Qur’an

The Qur’an is different from any regular speech due to its continuous variation and change in style in addressing, which is based upon the context varying from one ayah to to the next, or even within the same ayah. This is known as ‘style shift’ in the Qur’an.

Style shift is one of the strongest kinds of literary eloquence. It also attracts the reader’s attention successfully, and happens to be one of the strongest - if not in fact the strongest – proof of the miraculous nature of the Qur’an.

Style shift in the Qur’an are of different types; we are mainly concerned here with only five:

Allah (SWT) says what can be translated as, “And when the Saying befalls them, We will bring out for them from the earth a beast that will speak to them that mankind had no certitude in Our signs” (TMQ, 27:82).

“And the ones who emigrated in (the cause of) Allah even after they were done an injustice, indeed We will definitely locate them in the present life (Literally: the lowly life, i.e., the life of this world) a fair (location), and indeed the reward of the Hereafter is greater, if they did (only) know” (TMQ, 16:41).

“Whoever is willing (to gain) the tillage of Hereafter, We will give him increase in his tillage; and whoever is willing to (gain) the tillage of the present (life), (Literally: the lowly “life”, i.e., the life of this world) We will bring him of it, and in no way will he have in the Hereafter any assignment. ” (TMQ, 42:20).

Allah (SWT) says what can be translated as, “And thus We have sent it down supremely evident signs, and for that Allah guides whomever He wills” (TMQ, 22:16).

“Then We took each one for his guilty (deed); so of them was he on whom We sent (a squall of) gravel and (some) whom the Shout took (away), and of them was he who was caved in (into) the earth, and some We drowned. And in no way, indeed, did Allah do (any) injustice to them, but they did injustice to themselves” (TMQ, 29:40).

Allah (SWT) says what can be translated as, “We know best whatever they say; and in no way are you a potentate over them. So remind by the Qur’an him who fears (My) threat” (TMQ, 50:45).

“And (this is) a Qur’an; We have distinctly separated (its ayahs) that you may read it to man-kind staidly, (Or: at intervals) and We have been sending it down successively (i.e., by successive revelation on different occasions)” (TMQ, 17:106).

Allah (SWT) says what can be translated as, “And among them are they who listen to you, and We set (Literally: make) upon their hearts lids, (so) they do not comprehend it…” (TMQ, 6:25).

“Repel the odious (act) with that which is fairest. We, Ever We, know best whatever they describe” (TMQ, 23:96).

Allah (SWT) says what can be translated as, “So Supremely Exalted be Allah, The True King! And do not hasten with the Qur’an before its revelation is accomplished to you, and say, “Lord! Increase me in knowledge” (TMQ, 20:114).

“And the ones who have disbelieved have said, “If only the Qur’an had been sent down upon him as one complete whole.” Thus, that We may make firm your heart-sight thereby, and We have recited it in a (distinct) recitation” (TMQ, 25:32).

All the above ayahs are examples of many others in the Qur’an The Qur’an uses this style shift method in its every single page,– if not within every few ayahs of the same page. Such method is a perfect proof of the miraculous nature of the Qur’an. Moreover, it provides the Qur’anic language with the vividness needed to attract the reader. There is no question about this since Allah (SWT), The Creator of the whole uniayah, is The One Who made it.

In conclusion, the Qur’an cannot be a speech of mankind. Therefore, any careful and analytical reader of the Qur’an cannot but submit to the following conclusions regarding the source of the Qur’an:

1. It is completely independent from the Prophet (SAWS), who was only a receiver of the Qur’anic revelations and a messenger to the people.

3. It comes from The Sublime, Who always uses the kind of speech that befits His Sublimity and Glory.

4. It comes from The Ever-Wise, The All-Knowing, Who knows the nature and the state of the addressees (i.e. His creations), and knows the kind of speech that influences them and thus guides them to the right path.

With some reflection and careful attention to how the Qur’anic speech styles change and shift from one context to another, any reader of the Qur’an easily becomes certain that the Qur’an is the words of Allah (SWT) to all mankind, without any kind of human interference or distortion. No human can ever come up with a speech as eloquent as that of the Qur’an.

The entire Qur’an is miraculous in all its aspects. However, the speech style adopted in the Qur’an is considered one of its most dominant miracles, since no human can overcome his limited intellectual and emotional capabilities to try address mankind in such an eloquent speech that influences in such a magnificent way. This is an existing challenge for mankind until the Day of Judgment.

To become certain that the Qur’an is the words of Allah (SWT), the reader does not need to be professional in the Arabic grammar or the science of eloquence. I believe that even the non-Arabs who read the translated Qur’an – only if translated accurately – will easily perceive that the Addresser in the Qur’an is far beyond all mankind.

Perhaps this realization was the main motive that made the first generations of Arabs in the early Islamic period embrace this religion, upon listening to just a few ayahs of the Qur’an. Through their innate language skills and intuition, they realized that those words could never be that of a human and that they exceed mankind’s limited disposition and innate literacy. It is not, however, simply a matter of astonishment at the glory of the Qur’anic text It is rather the light of faith that grew deeper in their hearts and led them to certainty, which made them defy the whole world and work hard for Jannah (paradise) without even having seen it.

Conclusion

1. The text of the Qur’an is the greatest miracle of all times; it is the embodiment of the ultimate beauty, glory and perfection, which all of mankind cannot match was illustrated in the first chapter.

2. The relation of the Prophet (SAWS) to the Qur’anic text does not exceed that of a receiver of the revelation who honestly delivers it to the people word by word, as was proved in the second chapter.

3. The successive style shifts in the Qur’anic speech prove the miraculous nature of the Qur’an. Through this method, Allah (SWT) shifts between direct and indirect address with what befits the Sublimity of His Lordship. He (SWT) also addresses the Prophet (SAWS) using a different speech style, and this method applies to the rest of contexts in the Qur’an.

4. All of the above and much more is a solid proof that the Qur’an, with its stunning glory, effectiveness and accuracy can never be the words of our Prophet (SAWS). It cannot be but the words of a Wise Power beyond us all. They are the words of Allah, The All-Knowing, The Wise, Whose words surpass the volume of His seas. He (SWT) challenged mankind to come up with a better text, and they failed and realized that their limited literacy and intellect could never come even close.

Allah (SWT) says what can be translated as, “Surely there was a group of My bondmen who said, ‘Our Lord, we believe, so forgive us and have mercy on us, and You are The Most Charitable of the merciful’” (TMQ, 23:109), and “…. They say, ‘Our Lord, we believe; so write us down among the witnesses’” (TMQ, 5:83).

Faith Exercises

and have seen different examples of style shifts in the Qur’an, in which Allah addresses His creation and, in particular, the Prophet (SAWS) in different forms:

1. Practice reading the Qur’an with a different perspective. While reading, look for examples of style shifts and reflectupon their glory and wisdom. Trace the different forms of address used by Allah (SWT) and notice how each choice is the most suitable and effective in the given situation, either when Allah refers to Himself (AWJ), addresses the Prophet (SAWS), guides and brings good tidings to the believers, forewarns the disbelievers, or refers to the wonders of His omnipotence and to the unseen, whose knowledge is exclusive to Him (SWT).

2. Consider the result of changing the form of speech in any ayah or Qur’anic phrase. Notice how this change would distort the intended meaning and how this would diminish the Sublimity of Allah’s Lordship. Such results confirm that the Qur’an with its wise choice of speech forms cannot be the words of any human being.

3. Try to study the basics of Arabic literary eloquence, grammar and forms of speech in order that you can perceive and appreciate the miraculous nature of the Qur’anic language. Consult the different interpretations of the Qur’an that elaborate on its eloquence and speech styles. For example, there are “Safwat al-Tafaseer” (The Elite of Interpretations) by Muhammad Ali al-Saboony, “Fee Dhelal al-Qur’an” (In the Shades of the Qu’ran) by Sayed Qotb, and “Al-Tafseer Al-Moneer” (The Enlightened Interpretation) by Wahba al-Zaheely. For further knowledge, you can consult the different traditional and contemporary references that are specialized in the miraculous nature of the Qur’an.

4. To learn the reasons behind the revelation of the different ayahs, especially those that include speeches addressed to the Prophet (SAWS); check in this respect the references included in the various books of interpretation.

Fareed, Fathi Abdul-Qader. Fonoon al-Balaghah Bayna al-Qur’an wa Kalam al-Arab (The Arts of Eloquence in the Qur’an and the Speech of the Arabs). Al-Nahda Al-Misreyya Bookshop, 1984.

Ibn-Naby, Malek. Adh-Dhaherah al-Qur’aniyah (The Phenomenon of the Qur’an). Translation by Abdul-Sabour Shaheen and presented by Mahmoud Muhammad Shaker. Al-Oroobra Bookshop and Publishing House,1958.

Abu-Zahra, Muhammad. Al-Mo’jeza al-Kobra: Al-Qur’an (The Greatest Miracle: The Qur’an). Al-Fikr Al-Araby Publishing House.

Al-Booty, Muhammad Sa’eed Ramadan. Min Rawa’e’ al-Qur’an (From the Wonders of the Qur’an) Damascus: Al-Faraby Bookshop.

Deraz, Muhammad Abdullah. An-Naba’ al-Adheem (The Great Tidings). Realized and interpreted by Abul-Hamid Ahmad al-Dakhakhny. Alexandria: Al-Morabeteen Publishing House.

Qotb, Mohammad. La Ya’toon be-Methleh (What No One Can Come Up With its Like). Al-Shorooq Publishing House.

Qotb, Sayyed. At-Tasweer al-Fanni fil-Qur’an (The Artistic Description in the Qur’an). Al-Shorooq Publishing House.

Qotb, Sayyed.– Mashahed al-Qiyamah fil-Qur’an (The Scenes of the Day of the Judgment in the Qur’an). Al-Shorooq Publishing House.

Abdul-Rahman, Aisha. Al-I’jaz al-Bayany fel-Qur’an (The Miraculous Eloquence in the Qur’an). The Publishing House for Universities.

Shaheen, Abdul-Sabour. Hadeeth ‘an al-Qur’an (About the Qur’an). Akhbar Al-Yom Publishing House.

Al-Mat’any, Abdul-Adheem. Khasa’es al-Ta’beer al-Qur’any wa Sematohu al-Balagheyah (The Characteristics of the Qur’anic Expression and its Eloquence). Wahba Bookshop.

Al-Khateeb, Abdul-Kareem. Al-I’jaz fe Derasaat al-Sabeqeen (The Miracles of the Qur’an in the Previous Studies). Al-Fikr Al-Araby Publishing House.

Ghaly, Muhammad Mahmoud. Al-Motaradifat fil-Qur’an al-Majeed (The Synonyms of the Ever-Glorious Qur’an). The Publishing House for Universities.

Al-Raf’ee, Mostafa Sadek. I’jaz al-Qur’an wal-Balaghah al-Nabaweyah (The Miracles of the Qur’an and the Prophetic Eloquence). Al-Fikr Al-Araby Publishing House.

[1] Those who believe in the “Torah” or the “Gospel”.

[2] Ayahs: Plural form of “ayah” [a verse in the Qur’an].

Ch.3 It cannot be the Speech of Mankind

Chapter Three

It cannot be the Speech of Mankind

Directing Speech in the Qur’an

Speech Styles in the Qur’an

Purpose of Using Various Speech Styles in the Qur’an

Shifting between Speech Styles in the Qur’an

Conclusion

Faith Exercises