Author: Mufti Noor Mohammad Mohibi
The Quran; A Miracle Beyond Time – A Study of Its Miraculous Nature (Part 10)
The Eloquence (Balagha) of the Noble Qur’an
The rhetorical miracle (Ijaz Balaghi) of the Noble Qur’an is one of its most important aspects. It not only astonished the Arabic-speaking people of the Age of Ignorance (Jahliyah), but also compelled countless literary scholars, philosophers, and theologians throughout the centuries to reflect deeply.
Definition of Eloquence (Fasahah)
In the literal sense, balaghat (eloquence) means “reaching the goal.”
In the Islamic sciences of maʿani, bayan, and badīʿ (the three branches of Arabic rhetoric), eloquence is divided into two categories:
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Eloquence of Speech: This refers to the compatibility and alignment of speech with the context and situation, along with its clarity and fluency. [1]
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Eloquence of the Speaker: This refers to an internal power or talent that enables a person to construct eloquent speech. [2]
It should be noted that the eloquence of the Qur’an lies not only in its word choices, but also in how they are selected, their harmony with the situation, and the psychological impact they have on the listener.
The Three Main Branches of Arabic Rhetoric
Ilm al-Maʿani: The appropriateness of sentence structure to the audience and context.
Ilm al-Bayan: The use of simile (Tashbih), metaphor (istiʿārah), allusion (kinayah), and figurative expression (Majaz).
Ilm al-Badi: Artistic embellishments such as rhyme (Jinas), balanced phrasing (Saj), and semantic parallelism.
The Status of Eloquence (Fasahah) in the Qur’an
The Qur’an is regarded as the highest example of Arabic eloquence. Its rhetorical compositions touch the heart and communicate meaning in the most beautiful way. Each verse, based on its topic and audience, has its own unique tone, structure, and style. Thanks to these features, the Qur’an:
Captivates hearts,
Enraptures minds,
Moves souls.
Reasons for the Qur’an’s Rhetorical (Balaghi) Miracle
1.Unprecedented Structure
The style of the Qur’an is neither poetry nor ordinary prose as known to pre-Islamic Arabs. Rather, it has a unique structure with unmatched rhythm, meaning, effect, and word composition.
2.Perfect Harmony Between Words and Meaning
The Qur’an conveys vast and deep meanings through concise words using precise vocabulary and unique combinations. Its wording is so perfectly coordinated that no excess or deficiency can be sensed.
Example: “فَإِنَّ مَعَ الْعُسْرِ يُسْرًا” Translation: “So indeed, with hardship there is ease.” [Surah al-Sharḥ: 6]
This short verse, with its perfect balance of meaning and sound, conveys hope and tranquility in a beautiful way. It brings joy to the soul and heart, and its revelation brought delight to the Prophet Muhammad (PBUH).
As reported: Al-Hasan said: The Prophet (PBUH) once came out smiling and joyful, saying: “لَن يَغلِبَ عُسرٌ يُسرَين، لَن يَغلِبَ عُسرٌ يُسرَين، (فَإِنَّ مَعَ الْعُسْرِ يُسْرًا إِنَّ مَعَ الْعُسْرِ يُسْرًا)” [3]
3. Perfect Appropriateness to Context
True eloquence occurs when the speaker adapts their words to the audience, the context, and the intended message. The Qur’an does this at the highest level across all situations. One example is the variation in emphasis in the story of the callers to the truth in verses 13–19 of Surah Yasin.
4. Multi-Layered Meaning
Qur’anic verses typically carry deep, subtle, and multi-level meanings. Each time one reflects on a verse, new layers of understanding unfold—something rare in human speech.
Example: “إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ” This verse expresses spiritual, social, and even global brotherhood in a very refined manner. [4]
Manifestations of Qur’anic Eloquence
5. Eloquence in Contextual Appropriateness (Ilm al-Maʿani)
Verses about the Day of Judgment use short, emphatic, and powerful words: “إِذَا السَّمَاءُ انْفَطَرَتْ” [Surah al-Infitar: 1]
While verses referring to Allah’s mercy use softer, more fluid words: “اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ الرَّحْمَٰنُ الرَّحِيمُ” [Surah al-Baqarah: 255]
6. Eloquence in Imagery (Ilm al-Bayan)
Simile & Metaphor: “مَثَلُ نُورِهِ كَمِشْكَاةٍ فِيهَا مِصْبَاحٌ” [Surah al-Nūr: 35] One of the most beautiful and complex metaphors in Arabic literature.
Allusion: “فِي قُلُوبِهِم مَّرَضٌ” [Surah al-Baqarah: 10] A reference to their spiritual and moral illness, not a physical one.
7. Eloquence in Artistic Language (Ilm al-Badīʿ)
Balanced Rhyme (Sajʿ): Many verses, especially in Makkan surahs, use a pleasing and rhythmic rhyme. “وَالسَّمَاءِ ذَاتِ الرَّجْعِ، وَالْأَرْضِ ذَاتِ الصَّدْعِ” [Surah al-Ṭāriq: 11–12]
Wordplay and Parallelism: These enhance the harmony of meaning and sound across many verses.
8. Natural Yet Rhythmic Rhyme
Unlike the artificial rhymes made by pre-Islamic orators, Qur’anic rhymes are natural, rhythmic, and meaningful.
Example: “وَالضُّحَىٰ، وَاللَّيْلِ إِذَا سَجَىٰ، مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَىٰ” [Surah al-Ḍuḥā: 1–3]
The Impact of Qur’anic Eloquence on the Audience
The Qur’an’s eloquence is so profound that even its staunchest opponents admitted its greatness. One of the most famous examples is Walīd ibn al-Mughīrah’s reaction to the Qur’an.
Ikrimah reported: The Prophet (PBUH) recited the verse: “إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ” [Surah al-Naḥl: 90] to Walid ibn al-Mughirah. Walid said: “O son of my brother, recite it again.” The Prophet (PBUH) did so, and Walīd said: “By Allah, it has a sweetness, and it has elegance. Its roots are lush, and its branches are fruitful. This is not the speech of a human being!” [5]
Details of the story of Walid bin Mughirah and the Holy Quran:
Ikrimah narrated from Ibn Abbas that Walid came to the Prophet (PBUH) and was deeply moved by the Qur’an. When Abu Jahl heard of this, he came to Walid and said: “O uncle, your people think you’ve gone to Muhammad for gain.” Walid replied: “Quraysh knows I’m one of the wealthiest among them.” Abu Jahl said: “Then say something to show you oppose him.” Walid said: “وماذا أقول؟ فو الله ما فيكم رجلٌ أعلمُ بالأشعار مني، ولا أعلمُ برَجزِه ولا بقصيدته مني، ولا بأشعار الجن، والله ما يشبه الذي يقول شيئًا من هذا. ووالله إنّ لِقوله الذي يقولُ لحلاوة، وإن عليه لَطَلاوة، وإنّه لَمُثمِرٌ أعلاه، مُغدِقٌ أسفله، وإنه ليَعلو وما يُعلى، وإنه ليَحطم ما تحته” Translation: “What shall I say? By Allah, no one among you knows poetry better than I—neither rajaz, nor qasida, nor even the poetry of jinn. By Allah, what Muhammad says does not resemble any of it. By Allah, his words have a sweetness and elegance, their upper part is fruitful, their lower part abundant. They rise above all, and nothing can rise above them. They crush whatever is below them.”
Abu Jahl replied: “Your people won’t be pleased unless you say something.” So, Walid said: “Let me think.”
After thinking, he claimed: “This is magic taken from others and passed down.” At that moment, the verse was revealed: «ذَرْنِي وَمَنْ خَلَقْتُ وَحِيدًا» [6]
This story reflects the deep emotional and intellectual impact of the Qur’an’s eloquence—one that not only moves the heart but also influences reason, ethics, and society. Many early Muslims embraced Islam simply upon hearing its verses.
The Qur’an’s Eloquence Compared to Human Speech
Unlike human speech, the Qur’an has unique rhetorical features:
No redundancy or superfluity;
Thematic unity along with stylistic variety;
Structural coherence despite topic diversity;
Inimitability (Ijaz)—it cannot be imitated.
Continues…
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References:
[1] al-ʾĪḍāḥ fī ʿUlūm al-Balāghah, 1/41
[2] al-ʾĪḍāḥ fī ʿUlūm al-Balāghah, 1/49
[3] Tafsīr al-Ṭabarī, 24/495
[4] Tafsīr al-Rāzī, 28/106–107
[5] Tafsīr al-Qurṭubī, 10/165, on Surah al-Naḥl: 90
[6] Dalāʾil al-Nubuwwah by al-Bayhaqī, vol. 2, p. 198 (on Quraysh’s acknowledgment of the Qur’an’s inimitability)
