The Quran; A Miracle Beyond Time – A Study of Its Miraculous Nature (Part 8)

Author: Mufti Noor Mohammad Mohibi

The Quran; A Miracle Beyond Time – A Study of Its Miraculous Nature (Part 8)

The Miraculous Nature of Word Choice and Usage in the Qur’an

(A Comparative Rhetorical, Linguistic, and Semantic Analysis)

The Holy Qur’an, as the everlasting miracle of the Prophet Muhammad (peace and blessings be upon him), displays miraculous aspects not only in its content but also in its mode of expression and linguistic structure. One of the most significant aspects of the Qur’an’s miraculousness lies in its unparalleled precision in word selection—each word is chosen intentionally and placed purposefully within its context.

An examination of the Qur’anic vocabulary reveals that this Divine Book takes into account even subtle semantic, emotional, stylistic, and contextual differences when choosing between seemingly synonymous words. Terms such as “ja’a” and “ata”, “nur” and “diyā’”, or “qatala” and “dhabḥa” may appear similar at first glance, but they hold nuanced distinctions and fulfill specific semantic functions in their respective contexts—functions that could only be served by the precise word used in the Qur’an.

This precision and coherence on the one hand indicate the impossibility of randomness in the Qur’an’s linguistic usage, and on the other hand, demonstrate that the Qur’an transcends human capability in synthesizing meanings and expressions.

In this section, we examine the miraculousness of the Qur’an’s word choice, aiming to analyze and clarify, through examples from its verses, the differences between some closely related words and the Qur’an’s specific reasoning for selecting each. This will contribute to a deeper understanding of the Qur’an’s rhetorical inimitability.

Differences Between Synonymous Words in the Qur’an

The Qur’an carefully distinguishes between synonymous terms. Below are a few examples of these distinctions and the reasons for the Qur’an’s unique selections:

• Qalb (Heart) and Fu’ād (core of the Heart) both appear in the Qur’an, but:

• Qalb usually refers to the center of cognition and reasoning.

• Fu’ad denotes intense emotional states such as deep sorrow, longing, or inner anguish.

For example: (وَأَصْبَحَ فُؤَادُ أُمِّ مُوسَىٰ فَارِغًا) (Al-Qasas: 10) Translation: Here, “Fu’ad” is used instead of “Qalb” because the context implies intense emotional distress.

• Ra’a (رأى) and “Absara” (أبصر):

• Ra’a can imply mental perception or contemplation.

• “Absara” strictly refers to physical sight.

The Qur’an chooses each based on the situational and contextual requirements.

Alignment of Words with Emotional and Psychological Context

In the verse: (فَأَنجَيْنَاهُ وَأَهْلَهُ إِلَّا ٱمْرَأَتَهُ كَانَتْ مِنَ ٱلْغَٰبِرِينَ) (Al-A‘raf: 83) Translation: The word “ghabirin” (those who remain) is used instead of alternatives like “halikīn” (those destroyed).

“Ghabir” conveys the notion of being left behind during a rescue effort rather than simply perishing.

The Miracle of Repetition and Non-Repetition of Words

• Purposeful Repetition

The word “Ar-Raḥmān” appears 57 times, while “Ar-Raḥim” is repeated 114 times in the Qur’an.

• “Ar-Raḥmān” refers to general mercy in this world.

• “Ar-Raḥim” pertains to specific mercy, especially in the Hereafter.

• Avoidance of Redundant Repetition

No word in the Qur’an is repeated simply for the sake of rhyme or rhythm; every repetition adds a unique layer of meaning.

Use of Unfamiliar Over Common Words

The Qur’an sometimes employs less commonly used Arabic words that carry profound aesthetic and semantic richness. For instance: (فَسُبْحَٰنَ ٱللَّهِ حِينَ تُمْسُونَ وَحِينَ تُصْبِحُونَ) (Ar-Rum: 17) Translation: The use of “tumsūn” and “tuṣbiḥūn” instead of more familiar verbs lends the verse a distinctive musical rhythm and poetic flavor.

Impossibility of Substituting Qur’anic Words

In many cases, substituting a Qur’anic word with its synonym would disrupt the semantic, rhetorical, or musical structure of the verse. For example: (وَجَاءَ رَبُّكَ وَٱلْمَلَكُ صَفًّا صَفًّا) (Al-Fajr: 22) Translation: Replacing “ja’a” with “atā” would reduce the majesty and intensity of the scene depicting God’s arrival beyond human comprehension.

Precise Semantic Collocations

The Qur’an displays remarkable precision in word collocation. Words with complementary meanings are placed together to maximize impact.

For instance: (تَتَجَافَىٰ جُنُوبُهُمْ عَنِ ٱلْمَضَاجِعِ) (As-Sajda: 16) Translation: The combination of “tatajāfā” (deliberate and effortful avoidance) with “maḍājiʿ” (beds) vividly illustrates the believers’ intense devotion in night worship.

Case Study: Words Used in Different Contexts

• “Insan” vs. “Bashar”:

• “Bashar” refers more to the physical nature of human beings.

• “Insan” carries connotations of intellect and responsibility.

Example: (إِنَّ ٱلْإِنسَـٰنَ لَفِى خُسْرٍ) (Al-‘Asr: 2) Translation: The verse does not say “al-bashar”, because it addresses human accountability and moral loss.

• “Nafakha” in the creation of Adam:

(فَإِذَا سَوَّيْتُهُ وَنَفَخْتُ فِيهِ مِن رُّوحِي) (Sad: 72) Translation: The word “nafakha” implies a direct, deliberate act of blowing, emphasizing the sanctity and Divine origin of the human soul—beyond mere giving or bestowing.

Arabic Words Related to Death and the Taking of the Soul

An examination of the Arabic terms related to “death” and “the taking of the soul” in the Qur’an is one of the clearest examples of the miraculous selection of words, as the Qur’an chooses from among several synonymous terms the precise word that perfectly aligns with the context of the verse, the rhetorical position, and the aspects of divine revelation and eloquence.

In classical Arabic, several words are associated with the concept of “death” or “taking the soul.” However, the Qur’an most frequently uses the term tawaffā rather than māta (died) or qabaḍa (seized), which is highly significant from both a rhetorical and semantic perspective.

The Root of Tawaffā: A Closer Look at Its Lexical Meaning

The root meaning of tawaffa is “to take something in its entirety or completely.” It appears in the form of tafʿul, indicating a complete and gradual action. According to Arabic lexicons: “Tawaffahu Allah: Atamma qabda ruhihi wa-istifa’a ajalih.” Meaning: “Allah fully took his soul, once his appointed time had been completed.”

Why Did the Qur’an Use Tawaffa?

The following table addresses this question:

Why Is the Word Mata Not Used in the Qur’an to Refer to Human Death?

The word māta (he died) is used only in limited contexts in the Qur’an, mostly concerning past prophets (peace be upon them) or former nations, and predominantly in its noun form (e.g., “baʿda mawtihā” – “after its death”), rather than as a verb describing the act of soul-taking.

The verb māta generally conveys a sense of natural or involuntary death, while the Qur’an presents death as a precise, purposeful event governed by divine order. Therefore, it uses the term tawaffā instead. [1]

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References:

[1] A condensed and summarized version of: The Linguistic Miraculousness in the Holy Qur’an, pp. 237–259.