Publisher’s Note

Modern Publications first published The Artistic Beauty of the Qur’an in 1997 and published its second edition in 2001. About three months ago, the translator brought the book to us for publication of its third edition. Having acquired the translation rights from the translator, we are publishing its third edition.

Just as the author will be rewarded by Almighty Allah for presenting this revelation from Allah, the Qur’an, through an unparalleled literary style, he has also become immortal in the eyes of the present Muslim nation. At the same time, its translator has likewise remained bound by a debt of gratitude for presenting this extraordinary book to Bengali-speaking people.

Khairun Publications remains indebted for presenting this book as a gift.

By publishing this book, Khairun Publications continues to fulfill its promise to the nation to present it with excellent books.

Publisher

A Brief Introduction to the Author

Name and family background: His name was Sayyid. Qutb was his family title. His ancestors came from the Arabian Peninsula and settled in a place called Musa in northern Egypt. His father’s name was Haji Ibrahim Qutb. His mother’s name was Fatima Husayn Uthman. She was an extremely devout and God-fearing woman. Sayyid Qutb was born on Friday, January 20, 1906, at his parental home. He was the eldest child. The second was Muhammad Qutb. Then there were three sisters: Hamida Qutb, Amina Qutb, and the name of the third sister is unknown.

Education: In accordance with his mother’s wishes, he memorized the Holy Qur’an (hifz) in childhood. He was then enrolled in the village primary school. At that time, there was a law that anyone wishing to have his child study at Egypt’s al-Azhar University first had to have him memorize the Qur’an. Since his parents earnestly wished to send their eldest son, Sayyid, to al-Azhar, they made him a hafiz of the Qur’an. Later, his father left the village of Musa and settled in a place called Helwan, on the outskirts of Cairo, and enrolled him in the Tajhiziyyat Dar al-Ulum madrasa. Only those who wished to graduate from this madrasa and enroll at Cairo University were admitted there. He graduated with distinction from this madrasa in 1929 and enrolled at Dar al-Ulum, Cairo (now called Cairo University). He passed his B.A. from this university in 1933 and earned a Diploma in Education. At that time, this degree itself proved that the young man was exceptionally intelligent.

Career: After receiving his degree from the university, he was appointed there as a professor. After teaching successfully for some time, he was appointed a school inspector under the Ministry of Education. This was a highly prestigious position in Egypt. In 1949, the Ministry of Education sent him to America to pursue an advanced research degree in education. After two years of study and research there, he returned home in 1951. During his stay in America, he observed the deplorable condition of materialist society and developed a firm conviction that only Islam could, in the true sense, lead human society toward welfare.

After returning home, he began extensive study and research on Islam. The fruits of that research were The Scenes of the Day of Resurrection as Depicted in the Qur’an and The Artistic Beauty of the Qur’an.

Joining the Islamic movement: Immediately after returning from America, he examined the aims, objectives, and program of the Islamic movement called the Muslim Brotherhood and, finding them agreeable, became a member of the group. In July 1952, he was elected a member of the Muslim Brotherhood’s central working committee. From then on, he devoted himself fully to the Islamic movement. In 1954, a periodical was published under the editorship of Sayyid Qutb. However, only two months later, Colonel Nasser’s government shut it down.

Arrest and punishment: The arrest and torture of Muslim Brotherhood leaders and workers began. Sayyid Qutb was among those arrested. Sayyid Qutb was held in various prisons and subjected to inhuman torture. His colleague, Mr. Yusuf al-Azam, wrote: “A mountain of torture was imposed upon him. He was branded with fire, mauled by dogs set upon him, and sometimes extremely hot water and sometimes extremely cold water was poured over his head. He was also tortured with kicks, punches, and beatings, but he remained steadfast and fearless in faith and certainty.” — Martyr Sayyid Qutb, p. 30

On July 13, 1955, a farcical proceeding was held in the name of a trial, and he was sentenced to fifteen years of hard labor. He was tortured until he became so ill and weak that he could not even appear in court. After he had served one year of hard labor, the Nasser government offered to release him if he apologized through the newspapers. The answer this believing man gave to that offer will serve as a beacon for members of Islamic movements through the ages. He said:

“I am astonished by this offer precisely because how can a tyrant ask an oppressed person to seek forgiveness? By Allah, even if a few words of apology could save me from the gallows, I am unwilling to utter them. I wish to reach Allah’s presence in such a way that He is pleased with me and I am pleased with Him.”

Release from prison: In mid-1964, Iraqi President Abdus Salam Arif visited Egypt and recommended Sayyid Qutb’s release. As a result, he was released from prison but kept under house arrest. During his ten long years in prison, he wrote the world-famous tafsir In the Shade of the Qur’an.

Second arrest and martyrdom:

Before a year had passed, he was arrested again on the accusation of attempting to seize power. Along with his four brothers and sisters, twenty thousand people were arrested, including approximately seven hundred women.

Thereafter, following a merely nominal trial, he and two of his companions were sentenced to hang, and the sentence was carried out on Monday, August 29, 1966. (Indeed, we belong to Allah, and indeed to Him we shall return.)

Works Written by Sayyid Qutb

(a) Research Works:

(1) In the Shade of the Qur’an (6 volumes)

(2) Artistic Representation in the Qur’an (The Artistic Beauty of the Qur’an)

(3) Scenes of the Day of Resurrection in the Qur’an (The Qur’an’s Depiction of the Day of Resurrection)

(4) Social Justice in Islam (Islam and Social Justice)

(5) World Peace and Islam (World Peace and Islam)

(6) Islamic Studies (Islamic Writings)

(7) Knowledge of Islam and the Message (Islam and the Conflict with Capitalism)

(8) Toward an Islamic Society (The Social Vision of Islam)

(9) The Signpost on the Way (The Course of the Islamic Social Revolution)

(10) This Religion (Islam as a Way of Life)

(b) Poetry and Verse

1. The Caravan of the Tender (Poetry)

2. The Dawn Dream (Poetry)

3. The Unknown Shore (Poetry)

(c) Novels:

1. Ashwak (Thorns)

2. A Child from the Village (The Village Boy)

3. The City of the Enchanted (The City of Magic)

(d) For Children and Young People:

1. Religious Stories (Stories of the Prophets)

(e) Other Works:

1. The Poet’s Mission in Life (The Real Work of a Poet’s Life)

2. The Four Arab Visions (The Thoughts of Four Brothers and Sisters)

3. The America I Saw (America as I Saw It)

4. Books and Personalities (Books and Personalities)

5. Literary Criticism: Its Principles and Methods (The Principles and Methods of Literary Criticism)

In the name of Allah, the Most Compassionate, the Most Merciful

Dedication

Respected Mother! I dedicate this book to you.

My beloved mother! One memory still shines vividly in my mind: whenever the month of Ramadan arrived, the qari would come to our home and recite the Qur’an. You would listen, absorbed, for hours on end from behind the curtain. When I began making childish cries, you would signal me to be quiet. Then I too would join you in listening to the Qur’an, although I was not yet capable of understanding it. Nevertheless, its literal recitations became firmly rooted in my mind. Later, when I learned to walk holding your hand, you enrolled me in the village primary school. Your greatest wish was that Allah would open my heart so that I could memorize His Word. Indeed, Allah granted me the blessing of a melodious voice, so that I could often sit before you and recite it. I memorized the entire Qur’an. A part of your pride was fulfilled.

My beloved mother! Today you are beyond my reach. Yet that image of you remains indelible in my memory. I still cannot forget how you would sit beside the radio at home and listen to the qari’s recitation. The beautiful and pure expression your face assumed while listening to the recitation, and the effect it had on your mind and heart—those memories remain vivid in my heart even today.

O my birth mother! That innocent child of yours is now a young man. Today I dedicate the fruit of your efforts in your name. May Allah send peace down upon your grave like morning dew, and may He preserve your child as well.

Your child

Sayyid Qutb

Translator’s Note

Do you want to understand the Qur’an? Do you acknowledge that the Qur’an is a living miracle and a source of captivating power? You do read the Qur’an, yet it cannot completely attract you—but why? This Qur’an contains stories that surpass even fairy tales, images that no artist has ever been able to paint, and melodies of harmony and strains of sorrow that envelop the entire world of music. Have you become acquainted with these? If not, read this book by Sayyid Qutb on the Qur’an. It will guide you toward a new horizon. It will open before you the doors to all the Qur’an’s mysteries. You will lose yourself in the Qur’an’s infinity, in its bottomless depths. No power will be able to bring you back from that profound enchanted realm.

Sayyid Qutb was a researcher and Islamic thinker; it is by this identity that the Islamic world knows him. But how many people know that he was a highly accomplished writer of modern Arabic literature and an immortal literary artist? Not only that, he was also skilled in art, fine arts, painting, and decorative arts. Thus, he viewed the Qur’an from various perspectives. During his years in prison, he researched this Qur’an hour after hour and day after day. On the one hand, he was a hafiz of the Qur’an; on the other, Arabic was his mother tongue—and both of these aspects assisted him in his research. He himself said:

“In my view, it is a tremendous favor from Allah Most High to a person that, when I began reflecting on the Qur’an, He opened all the doors of mercy for me and brought me so close to the spirit of the Qur’an that it seemed as though the Qur’an itself had opened all the doors of its truths and mysteries for me.” — From the original introduction to In the Shade of the Qur’an

This precious book is touched by literature on every page; it is a string of words without a thread. Its language is so elevated and rich that I had previously resolved three times to translate this book, only to withdraw. I lacked the courage. Yet I could not restrain my desire to translate it. Finally, on the fourth occasion, I began this great task, humbly imploring Almighty Allah and begging His grace. Although the work progressed at an ant’s pace, it reached completion through the touch of the Most Merciful’s grace. I do not claim to have fully preserved that high literary standard, but I have knowingly made no error in presenting before you exactly what the author intended to convey. Nevertheless, one matter remains: I am not a great alim. Moreover, I have almost no knowledge of modern Arabic literature; besides, I am a weak human being, whose daily companions are mistakes and shortcomings. Thus, I may have made an error somewhere in carrying out this work without being aware of it. If any servant of Allah notices such an error or shortcoming, I would be grateful if he kindly draws my attention to it; I will try to correct it in a subsequent edition, God willing.

Finally, I humbly pray before the Divine Presence that He grant the author of this book a lofty rank in Paradise. May Allah also forgive this humble translator, the publishers, and the readers, and grant us the ability to meet the author in Paradise. I further beseech Him to open for us, as He did for the author, all the doors to the mysteries of His Wise Qur’an. Amen.

Humbly

Muhammad Khalilur Rahman Mumin

Table of Contents

Subject

The Author’s Note

How Did I Find the Qur’an?

Chapter One

The Qur’an’s Captivating Power

How Umar (may Allah be pleased with him) Accepted Islam

The Story of Walid ibn al-Mughirah

The Qur’an as a Source of Captivating Power

The Main Driving Force in Accepting Islam

Where Does the Qur’an’s Captivating Power Come From?

Chapter Two

Research on and Exegesis of the Qur’an

Exegesis in the Era of the Companions and the Tabi‘un

Chapter Three

Artistic Imagery

Expressing Ideas in Understandable Language

Psychological Imagery

Human Imagery

Imagery of Occurring Disasters

Imagery of Allegorical Events

1. The Story of the Garden Owners

2. The Story of the Owner of Two Gardens

Imagery of Actual Events

1. Ibrahim (peace be upon him) and Ismail (peace be upon him)

2. The Flood of Noah (peace be upon him)

The Scene of the Day of Resurrection

Scenes of Peace and Punishment

Chapter Four

Imagination and Representation

Chapter Five

The Qur’an’s Artistic Structure

Types of Artistic Structure

Chapter Six

The Qur’an’s Melody and Rhythm

The First State

The Second State

Pauses at the Ends of Sentences and End Rhyme

Chapter Seven

Elements of Qur’anic Imagery

A Subtle Aspect of Artistic Structure

The Duration of Qur’anic Imagery

Extended Imagery

Chapter Eight

Context: The Purpose and Aim of the Events Narrated in the Qur’an

1. Affirmation of Revelation and Prophethood

2. One and the Same Religion

3. Faith in Allah

4. All Prophets and Messengers Delivered the Same Message

5. The Link between the Religions of Every Prophet and Messenger 6. The Success of the Prophets and Messengers and the Destruction of the Liars

7. The Truth of Glad Tidings and Warnings

8. The Blessings Granted to the Prophets and Messengers

9. Warning the Children of Adam against Satan’s Hostility

10. Several Other Reasons

Chapter Nine

Proof that the Events of the Qur’an Follow Religious Objectives

Brevity and Elaboration in the Stories

Description of the Conclusion and Outcome

The Integration of Religious and Artistic Elements in Narrating Stories

The Artistic Form of the Story

Chapter Ten

Artistic Characteristics of the Story

1. Variety in Narration

2. Suddenly Unraveling the Mystery

3. Pauses between Scenes

4. Depicting Scenes through Events

Imagery of Emotion and Feeling

The Imprint of Personality in the Story

1. A Leader of Restless Nature

2. A Tender-Hearted, Patient Personality

3. Joseph (peace be upon him)

4. Adam (peace be upon him)

5. The Story of Solomon (peace be upon him)

Chapter Eleven

The Nature of Human Beings

1. Human Nature

2. A Person of Shallow Faith

3. A Cunning Opportunist

4. A Timid Coward

5. A Person Who Provokes Laughter and Amusement

6. Human in Form Alone

7. One Who Craves Praise

8. An Opportunist

9. A Strange Arrogant Person

10. A Fearful Shameless Person

11. A Weak Hypocrite

12. One Who Makes Excuses and Objections

13. A Foolish Deceiver

14. A Troublemaker

15. Enraptured by the Allure of Worldly Life

16. A Stubborn and Rigid Person

17. An Autocratic Group

19. Whether True or False, They Will Certainly Quarrel

19. A Miser

20. Contradiction Between the Inner and Outer Self

21. One Who Repents at the Point of Death

22. A Person of Limited Intelligence

23. A True Believer

24. Poor Yet Content with Little

25. One Who Fears Allah

26. A True Servant of Allah

27. Charitable and Generous

28. Patient

29. One Who Gives Preference to Another Brother

30. One Who Controls Anger and Forgives Others

Twelve Chapters

Wisdom-Inspired Reasoning

The Qur’an’s Simple and Straightforward Expression

The Problem of Tawhid (Divine Oneness)

Resurrection After Death

The Qur’an’s Narrative Style

Conclusion]

Another Feature of the Qur’an’s Narrative Style

Appendix 1

Appendix 2

The Chronological Order of the Revelation of the Qur’an’s Surahs

The Author’s Preface

How Did I Come to Know the Qur’an?

Before beginning the book you now hold, it is necessary to relate an incident connected with it. As long as this book remained preserved in my memory and had no definite shape or form, there was little need to describe that incident. When it went to the printing press to acquire existence, however, the incident could no longer remain confined within me. It now needs to be made public.

I was very young then. I had only just begun reading the Qur’an, but understanding its meaning or deciphering its text was beyond my ability. Moreover, it was impossible for me to contain its lofty subjects within the bounds of my knowledge. Nevertheless, I felt a powerful attraction toward it. During recitation, many astonishing scenes would appear on the screen of my mind. These images were simple and colorless. Yet I would repeatedly imagine them with eager interest. This continued for a long time and brought me joy.

Among these simple images, one that had become firmly embedded in my mind would appear before me as soon as I recited the following verse.

(Arabic**********)

Among humanity are some who worship Allah on the fringe. If they see some worldly benefit, they incline toward it. But if they are plunged into an affliction or trial, they turn their faces away. In truth, they are losers in this world and the Hereafter. (Surah al-Hajj: 11)

No one should laugh if I present this fanciful image to them. Whenever this kind of image arose in my memory upon hearing the verse, I would be living in a village. A man would be standing on a hillock amid the valley beside the village, praying, but unable to remain standing on the narrow summit; it would merely tremble violently and could collapse at any moment. I would stand at a distance, watching this condition, amazed and thrilled within myself.

One of the many imagined pictures that floated through my mind would become vivid when I recited the following verse. The verse is:

(Arabic**************)

And recite to them the account of the one to whom I gave My signs, but he withdrew from them. Then Satan pursued him, and he became one of the losers. Had We willed, We could have raised him by means of them, but he clung to the earth and followed his own desires. His likeness is that of a dog: if you attack it, it pants with its tongue lolling out, and if you leave it, it still pants with its tongue lolling out. (Surah al-A’raf: 175–176)

I did not understand the meaning or significance of this verse. But as soon as it was recited, an image would appear in the mirror of my mind. I would see a man come toward me, panting with his mouth open and his tongue hanging out. I would gaze at him unblinkingly. Yet I could not understand why he was doing this. Still, I did not dare approach him. I loved thousands of images of this kind. As a result, I felt a powerful attraction to Qur’anic recitation and would search for those images in the boundless realm of my imagination.

That period passed amid my sweet imaginings and childishness. With the turning of time, I have now encountered some knowledge and reality. With my own efforts and the help of my teachers, I tried to understand some books of tafsir. But, to my great regret, while listening to the beautiful, melodious, majestic recitation of the Qur’an, I no longer turn my attention to what I had done in childhood. Is today’s Qur’an then different from that Qur’an of my childhood? Is there no connection between them? Perhaps that was the magic of fabricated interpretation.

Even after studying a number of tafsir works of the Qur’an, I felt that some gap remained. I then devoted myself to trying to understand the Qur’an directly through the Qur’an. Strange as it may seem, it was then that I discovered that beloved and beautiful Qur’an. Those attractive, delightful images again floated before me. The only difference was that, rather than remaining as simple as before, they had changed somewhat with the maturity of my understanding. I then realized that this was not a picture but a parable, described solely to help understand the Qur’an. Essentially, it was not a reflection of an actual event. That does not mean it was something unreal, either.

Praise be to Allah! This time I began studying with full attention. Suddenly, I conceived the idea of presenting the pictures I was seeing to the public, so that they might benefit from them. Thus, in 1939, a discussion of ‘Some Pictures in the Qur’an and Their Artistic Beauty’ was published through a magazine called Al-Muqtataf.

There I demonstrated that the pictures Allah, Lord of the Worlds, has drawn in the Qur’an cannot be painted by any color camera or by any artist’s brush. They are enchanting, mysterious images. I also said there that it was possible to write a separate book on this subject.

Several years then passed. Meanwhile, the Qur’anic images began to exert a powerful influence on my mind. Everywhere in it, I continued to discover artistic beauty. I then thought that I should develop this into a complete and extensive treatment of a subject on which no one had yet taken up the pen. For this purpose, I immersed myself deeply in studying the Qur’an and tried to bring together those subtle images from it. Yet even so, the pace of the work would sometimes slow.

At last, invoking Allah’s name, I began compiling the work. My task was to bring together the Qur’an’s artistic images and shed light on its compositional style and artistic beauty. I had no intention of undertaking a lexical analysis of the Qur’an or a fiqh discussion.

As I proceeded, a new mystery unfolded before me. I noticed that the images drawn in the Qur’an were not separate from its other discussions and sections. Nor did they have any independent status. Rather, the Qur’an’s entire narrative style is the artistic foundation of scenes and images. The only exception is its Shariah directives. I then focused not on collecting the images, but on discovering their true purpose and underlying principle, and decided to publish that principle and its explanation—something no one had yet even touched.

When the compilation was complete, it seemed that the Qur’an had appeared in my mind in a new form. I had discovered a Qur’an such as I had never found before. The Qur’an had always been beautiful to me, but previously that beauty had appeared in isolated and scattered forms. Now its entire beauty seemed visible in an uninterrupted form. It appeared to be founded upon a special basis, containing astonishing and rare relationships—ones I had never been able to perceive, never dreamed of, and that no one else had ever imagined.

If Allah grants me the ability to fulfill, in presenting these scenes and pictures from the Qur’an, the rightful demands of my perceptions and thoughts, that will be the measure of this book’s complete success.

Chapter One

The Mesmerizing Power of the Qur’an

On the eve of the Qur’an’s revelation, the Qur’an itself mesmerized the Arabs with its mesmerizing power. Those whose hearts He opened to Allah’s Islam were affected by it, and so were those whose minds and eyes had been veiled by its mesmerizing influence, although they could derive no benefit from the Qur’an. There were, of course, a few individuals such as the Noble Prophet’s (peace be upon him) respected wife Khadijah (may Allah be pleased with her), his freed slave Zayd (may Allah be pleased with him), and others. Apart from them, those who accepted Islam in the early period did not do so because the Messenger (peace be upon him) was so powerful and influential that they were captivated by his authority and strength. Rather, at the root of their acceptance of Islam was the Qur’an’s enchanting attraction.

The account of Umar (may Allah be pleased with him) accepting Islam and the account of al-Walid ibn al-Mughirah being affected both affirm and prove the statement above: the Qur’an’s mesmerizing power was extremely strong. It affected not only believers, but also unbelievers.

Umar (may Allah be pleased with him) Accepts Islam

Regarding Umar’s (may Allah be pleased with him) acceptance of Islam, Ata and Mujahid narrated an account that Ibn Ishaq compiled from Abdullah ibn Abi Najih. Umar (may Allah be pleased with him) said:

That day I was still far from Islam and used to remain intoxicated by drinking wine. We had a meeting place where the Quraysh would gather. I went there looking for them that day, but found no one. I thought I would go to a certain wine seller, perhaps I might find them there. But I found none of them there either. I then decided to go to the Sacred Mosque and perform tawaf. I went there and saw Muhammad (peace be upon him) engaged in prayer. He was standing in prayer facing Syria (the Levant). The Kaaba lay between him and Syria. He was praying while standing between the Black Stone and the Yemeni Corner. Seeing him, I thought, ‘Tonight I will secretly listen to what he recites.’ Then I thought that if I came close to listen, I would be caught. So I came from the direction of the Hijr and stood quietly beneath the covering of the Kaaba. There was no barrier between him and me except the covering of the Kaaba. When I heard the Noble Prophet’s (peace be upon him) recitation, I underwent a transformation within myself. I began to weep, and ultimately I was blessed to accept Islam.

Another account by Ibn Ishaq says that one day Umar (may Allah be pleased with him) set out with an unsheathed sword to kill the Noble Messenger (peace be upon him). The Noble Prophet (peace be upon him) lived in a house at the foot of Mount Safa with some Companions. There were about forty men and women there. On the way, Umar met Nuaim ibn Abdullah, who asked, ‘Umar, where are you going?’ Umar stated his purpose. Nuaim said, ‘Before pursuing your enmity against Banu Abd Manaf, deal with your own sister Fatimah and brother-in-law Sa’id ibn Zayd. They have become Muslims.’ Umar then went there and saw that Khabbab (may Allah be pleased with him) was teaching them the Qur’an.

Umar entered directly through the door and seized his brother-in-law Sa’id. He struck his own sister Fatimah on the head and made her bleed. After some argument, he asked to see what they had been reading. Some passages from Surah Ta-Ha were then recited to him. When he heard some passages from Surah Ta-Ha, he remarked, ‘These are indeed excellent words.’ He then went to the Noble Messenger (peace be upon him), accepted Islam, and was honored thereby. (The Biography of Ibn Hisham)

The central point of all the accounts on this matter is one: Umar (may Allah be pleased with him) sought refuge under the shelter of Islam after reading or hearing part of the Qur’an. We hear or relate this incident, but no one’s attention is drawn to the fact that the attraction and irresistible mesmerizing power of the Qur’an lay at the root of Umar’s transformation.

The Account of al-Walid ibn al-Mughirah

Al-Walid ibn al-Mughirah was affected by the influence of hearing some passages of the Wise Qur’an. Seeing this, the Quraysh began saying among themselves that he had become a Muslim. Al-Walid was a noble and respected man among the Quraysh. Abu Jahl was sent to him so that he would declare his hatred and hostility toward the Qur’an, causing the Quraysh to be influenced by his words. Walid began saying, ‘What shall I say about the Qur’an? By Allah, I know more about poetry and verse than you do, but what I heard from Muhammad bears no resemblance to them. By Allah, what is revealed to him is extraordinarily magnificent and captivating, and it has been revealed in eloquent language. It shatters whatever comes before it. It has come to prevail; it has not come to be defeated.’

Hearing this, Abu Jahl said, ‘As long as you do not disparage the Qur’an, your people will remain displeased with you.’ Walid said, ‘Give me some time to think.’ Then he declared, ‘It is unmistakable magic. Do you not see that it separates whoever comes into contact with it from his family and friends?’ [A detailed account of this appears in The Biography of Ibn Hisham and the Tafsir of Ibn Kathir. —Author.]

The Qur’an says in this regard:

(Arabic**************)

He thought and determined. May he perish—how he determined! Again, may he perish—how he determined! Then he looked, frowned, and distorted his face. Then he turned away and acted arrogantly, saying, ‘This is nothing but magic transmitted from the past.’ (Surah al-Muddaththir: 18–24)

This is the statement of a man who harbored hostility toward Islam. When they reached Muhammad (peace be upon him), their hearts and heads bowed without their realizing it; but when they returned to their friends and relatives, rebellion reared its head so that they could preserve their honor and influence. This proves how intense the Qur’an’s power of attraction is—so intense that it surpasses even magic.

Now consider this: the Qur’an affected both Umar (may Allah be pleased with him) and al-Walid ibn al-Mughirah. Yet their conduct differed as vastly as heaven and earth. Because Umar (may Allah be pleased with him) feared Allah, Allah opened his heart to Islam. In contrast, arrogance, pride, and the allure of leadership drove al-Walid ibn al-Mughirah away from Islam.

The quotations from the words of the unbelievers presented in the Noble Qur’an are also evidence of the Qur’an’s mesmerizing power.

(Arabic***********)

Do not listen to the Qur’an, and raise a din during its recitation; perhaps thereby you will prevail. (Surah Fussilat: 26)

Here too, the Qur’an’s mesmerizing power becomes evident. They feared that if people were allowed to hear or listen to the Qur’an properly, its influence would certainly affect the listener, who would become its follower. Therefore, they considered it necessary to make noise so that no one would become enchanted by listening to the Qur’an morning and evening. Of course, the Qur’an was continually attracting them as well. But only those who possessed even a small measure of fear of Allah were able to emerge from the bounds of the Age of Ignorance. If they had not been affected by it, or had not feared being affected, why would they have gone to such lengths against the Qur’an for no reason? This proves how intense and irresistible the Qur’an’s attraction is.

The Qur’an presents the statement of the unbelieving Quraysh beautifully—the statement by which they turned away from the Qur’an.

(Arabic***********)

They say, ‘These are only tales of the ancients, which he has had written down; they are dictated to him morning and evening.’ (Surah al-Furqan: 5)

(Arabic************)

(After hearing the Word of Allah, they said:) ‘If we wished, we could say something like this. This is nothing but tales of ancient times.’

(Arabic************)

(This Qur’an is) merely a confused dream. Rather, he has fabricated it; (no,) rather, he is a poet. (Surah al-Anbiya: 5)

(Arabic*********)

O Messenger, tell them, ‘(If you are truthful,) then produce ten surahs like it.’

(Arabic***********)

(Or) produce just one surah like it. (Surah al-Baqarah: 23)

But they were unable to produce even one surah in response to this challenge, let alone ten. In truth, they did not even accept the challenge. After the Noble Prophet’s (peace be upon him) death, a few wretched people did claim prophethood, but their fate was not good. No one attached any importance to their absurdity.

At the time of the Messenger’s (peace be upon him) call to Islam, the Qur’an’s influence fell intensely upon those among the followers of earlier prophets who were truly learned and devout. Thus, they were fortunate enough to find a place beneath the Qur’an’s shade. Concerning those fortunate people, it is said:

(Arabic************)

You will surely find the Jews and polytheists to be the most hostile of all people toward the believers, and you will find those who call themselves Christians to be the closest to the believers in affection. That is because among them are learned men and ascetics who are not arrogant. When they hear what has been revealed to the Messenger, you will see their eyes overflowing with tears because they recognize the truth. They say, ‘Our Lord, we have believed, so count us among the witnesses.’ (Surah al-Ma’idah: 82–83)

The image of an intense desire to know was created solely through listening to the Qur’an. Indeed, upon hearing the Qur’an, tears flowed from their eyes without their realizing it. Thus they were able to face the truth. There is no doubt that the call and instruction toward the truth that the Qur’an seeks to convey could in no way be possible without its inherent influence. Elsewhere, the Qur’an says:

(Arabic*************)

Those who possessed knowledge before it—when it is recited to them, they fall upon their faces in prostration, and say, ‘Glory be to our Lord! Surely our Lord’s promise must be fulfilled.’ (Surah Bani Isra’il: 107–108)

The following verse also presents an image of fearing Allah upon hearing the Qur’an:

(Arabic**********)

Allah has revealed the best speech—that is, the Qur’an—a consistent scripture whose verses are repeated. The skins of those who fear their Lord shiver because of it; then their skins and hearts soften to the remembrance of Allah. (Surah al-Zumar: 23)

The verses cited above make it clear that the Qur’an contains a powerful influence that inevitably affects its reader or listener. It stirs the heart and brings tears to the eyes. Whoever is eager to embrace faith bows his head in submission as soon as he hears the Qur’an. Even one immersed in disbelief and obstinacy is affected by it when he hears it, but he dismisses it as magic. He forbids people to listen to it. Yet he still does not dare challenge the Qur’an.

The Source of the Qur’an’s Enchanting Power

The question now is: how did the Qur’an defeat the Arabs, and how did it exert such a tremendous influence on believers and unbelievers alike?

Those scholars who attained exceptional proficiency in understanding the Qur’an and wrote about its characteristics have tried, as far as they were able, to answer this question. Some scholars discussed it from another perspective without addressing the harmony and interconnectedness of the Qur’anic subject matter. The Qur’an also foretold certain events that occurred within the following few years. In addition, it shed light on the universe and the creation of humankind, and so forth. The question now is this: these characteristics have been extensively described in relation to the Qur’an, and they testify to its greatness and excellence. But what can be said about those short surahs in which no religious ruling is mentioned, no account of the unseen world is presented, and no knowledge of the worldly realm is imparted? Although those short surahs do not discuss all subjects collectively, as many other surahs of the Qur’an do, they nevertheless enchanted the Arabs in the early period of the Qur’an’s revelation. Through those surahs came a stirring in their world of thought and an intense attraction to their beauty. It must be acknowledged that the magical effect of these short surahs was so intense and irresistible that the listener could not help becoming spellbound. Through its distinctive qualities, the Qur’an was able to draw unbelievers and believers alike into its sphere of influence. The Qur’an made the greatest contribution to the fortunes of those who embraced Islam. There is no way to deny that a short surah of the Qur’an, or even part of one, transformed the course of their lives.

Certainly, after Islam had attained completion, other customs and outward activities, besides the Qur’an, played a role in the conversion of those who embraced Islam. But for the fortunate believers of the early period, the only thing operative in their acceptance of faith was the Qur’an.

The Main Driving Force Behind Embracing Islam

After Islam had fully developed and reached completion, people embraced it under the influence of various factors, such as:

(1) Some people embraced Islam after being influenced by the conduct and character of the Noble Messenger and his noble Companions.

(2) Some people became Muslims after being influenced by those who had previously embraced Islam, who placed the religion above everything else and endured every kind of hardship, suffering, and persecution solely for Allah’s pleasure.

(3) Some people embraced Islam, reasoning that Muhammad and his companions were few in number, yet no superpower could defeat them; this could not possibly have happened without Allah’s help and protection.

(4) Some people embraced Islam when it had been established as a state and Islam’s justice and fairness were in force—something they had never witnessed before.

People embraced Islam for many such reasons. But one of the most important was the Qur’an’s heartfelt appeal and enchanting attraction, which alone made a contribution during Islam’s early period.

Where Does the Qur’an’s Enchanting Power Come From?

One point deserves consideration: at that time the Shariah was not yet complete, there was no information about the unseen world, little had been said forcefully about life and the universe, and the Qur’an had not yet provided practical guidance. Only a very small portion of the Qur’an had been revealed for the work of calling people to Islam. Yet the source of magic and enchanting power was already present in it. Under its influence, they were compelled to say: (Arabic***************)

This is nothing but inherited magic.

The incident of Walid ibn al-Mughirah’s wanting to embrace Islam but ultimately not doing so is related in Surah al-Muddaththir. In the chronological order of revelation, this surah ranks third. Surah al-‘Alaq and Surah al-Muzzammil were revealed before it. If we examine the matter closely, we will see how these surahs affected Walid ibn al-Mughirah. What magic did they contain that left him so disturbed?

When we study these short surahs revealed in Makkah, we find not the slightest indication of any religious law or worldly matter. Certainly, Surah al-‘Alaq contains a very brief discussion of the mystery of human creation. It says that human beings were created from a clinging clot of blood. Prophecies concerning later years were also made, such as the prophecy in Surah al-Rum about the Persian victory. The question now is: where, in the Qur’an, does the magic that Walid identified after deep reflection actually lie?

The answer is that the portion of the Qur’an which Walid called magic was certainly beyond religious rulings and worldly knowledge. It contained no subject about which he could say anything. Yet it is also true that, without striving to acquire Islamic creed and spirituality, he was able to grasp its subtle mysteries.

Now let us reflect briefly on Surah al-‘Alaq, the first surah to be revealed. If we carefully examine its first fifteen verses, we find that its words resemble those used by the poets and literary figures of the Age of Ignorance, words with which all Arabs were familiar. Yet their writings often contained incongruous words and sentences. Frequently, no rhyme or coherence could be found in their compositions. But is that the case with Surah al-‘Alaq?

Certainly not. Rather, it contains a marvelous harmony and expressive resonance. Every statement is an embodiment of elevated literature, even though these were among the very first verses revealed. It says, “Read,” but it must be in the name of Allah, the Pure and Honored. The word iqra, or “read,” means reciting or studying the Qur’an. It is necessary to mention Allah’s name because He calls people to Himself through His own name. One of Allah’s attributive names is Rabb, meaning Sustainer. Therefore, He commanded reading for the purpose of receiving sustenance and instruction. These words are in Allah’s own speech:

(Arabic***********)

Read in the name of your Lord who created you.

This was the beginning of the Islamic call. Therefore, in explaining Rabb, a word connected with the beginning of life was chosen. That is, He is the One who created: ‘Rabba’ (Arabic*****).

(Arabic***********)—He created humankind from ‘alaq. In other words, He began human life from a clinging clot of blood. What a small and ordinary state from which to begin.

But since Allah, in addition to being Rabb or Sustainer, is also Khaliq, the Creator, and supremely Merciful, He gradually develops a tiny lump of flesh into a complete human being. Human nature is such that, when taught something, it possesses the ability to learn. That is why it is said:

(Arabic*************)

Recite the Qur’an; your Lord is Most Generous. He taught by the pen. He taught humankind what it did not know. (Surah al-‘Alaq: 305)

Observe how beautifully a single verse describes the process of bringing human beings from their beginning toward perfection. The stages between birth and death are presented one after another, so that human thought and innate disposition may respond to that call.

Reason and conscience demanded that one reflect on what one had been and where one had now arrived. But regrettably, even that does not happen.

(Arabic************)

Indeed, humankind transgresses because it considers itself free of need—that is, it has forgotten its beginning and its end. (Al-‘Alaq: 6–7)

Having forgotten through arrogance and pride, it is being warned in words combining admonition and reproach:

(Arabic***********)

Indeed, to your Lord is the return. (Surah al-‘Alaq: 8)

While the discussion concerns human rebellion and arrogance, the matter is presented in fuller form. People do not merely rebel themselves; they also try to make others rebellious. (Arabic***********)

Have you seen the one who forbids a servant from praying when he stands in prayer? (Surah al-‘Alaq: 9–10)

Preventing someone from praying is an extremely reprehensible act. It becomes even more reprehensible when the worshipper remains firm on the path of guidance and tries to awaken God-consciousness in others.

(Arabic***********)

Have you seen if he is upon guidance or enjoins righteousness? (Surah al-‘Alaq: 13)

Consider how heedless human beings are of everything. They do not even know how they were born or where their end lies.

(Arabic************)

Have you seen if he denies the truth and turns away? Does he not know that Allah sees everything? (Surah al-‘Alaq: 13–14)

Then they were threatened: (Arabic*************)

No indeed! If he does not desist, We will surely drag him by the forelock—his lying, sinful forelock. (Al-‘Alaq: 15–16)

Here the words have been chosen in such a way that the words themselves express their harshness. If a synonymous word (****) had been used instead of (****), it would not have conveyed the same degree of severity in meaning that is conveyed by (****). The word creates the image of a person standing on high ground, gripping someone’s hair firmly, while the latter is rapidly descending. (*******) signifies dragging a rebel or an arrogant person down from a high place by the hair of his forehead, throwing him to the ground, and hauling him along. As he is dragged away, he naturally cries out to his companions for help. As Allah Himself says: (Arabic*********)—“Let him call his companions.” And (Arabic*******)—“I will call the keepers of Hell.”

On hearing this, listeners imagine that a conflict may break out that day between the guards of Hell and the man’s companions. This is an imagined scene that fills the world of the imagination. The Messenger remains firm in his position and continues fulfilling his responsibility of delivering the message. He pays no heed if anyone rejects his messengership and turns away. It is said:

(Arabic*************)

Never obey him; prostrate and draw near to Me. (Surah al-‘Alaq: 19)

This was the powerful beginning of the Islamic call. Although the sentences of this surah may appear externally disjointed, they are organized and interconnected. It is the first surah of the Qur’an whose very descriptive style clearly reveals its internal harmony. Now consider the second surah in the order of revelation, known as Surah al-Muzzammil. The opening verses of Surah al-Qalam may, of course, have been revealed before it. In any case, after hearing the following few verses of Surah al-Muzzammil, Walid described the Qur’an as magic:

(Arabic****************)

On the Day when the earth and the mountains will quake, and the mountains will become heaps of shifting sand. Indeed, We have sent a Messenger to you as a witness over you, just as We sent a Messenger to Pharaoh. But Pharaoh disobeyed the Messenger, so We seized him with a devastating punishment. So how will you protect yourselves if you disbelieve in a Day that will turn children gray-haired? The sky will split apart. His promise will surely be fulfilled. (Surah al-Muzzammil: 14–18)

These verses present a terrifying picture of the Day of Resurrection—a dreadful scene in which not only human beings but the entire created world will be encompassed. The earth and mountains are the hardest and heaviest of creation. On that day they will quake and be shattered, and no one will be seized without cause. Only those to whom messengers came and whose message reached them will be seized. All evidence and proof will also have been fully established against them.

Addressing the unbelievers of Makkah, it is said that the Messenger sent to them is neither a new nor the first messenger; he is like the messengers who were sent to Pharaoh and others like him. Your grandeur, power, and authority are certainly no greater than Pharaoh’s. Even Pharaoh was subjected to severe punishment. Do you therefore wish to be plunged into the same punishment? When the term of the earth comes to an end, how will you who remain immersed in disbelief escape Allah’s grasp? The terror of that day will make even children grow old with anxiety. The sky will split, and the earth and mountains will quake. No creature will remain safe from the horror of this terrible scene. When that dreadful image is reflected in the imagination, no one can remain unaffected. The human heart itself testifies that Allah’s promise is one destined to be fulfilled. There is no possibility that it will fail to take effect. Therefore, the wise course is to come to Allah’s path while there is still time. Following Allah’s path is far easier than traveling the road toward that terrible catastrophe.

The account of Umar’s embracing Islam was related earlier. It was seen there that he was influenced toward Islam after hearing or reciting some of the opening verses of Surah Ta-Ha. Surah Ta-Ha was the forty-fifth surah in the chronological order of revelation. The surahs revealed before it are listed below in order:

(1) Surah al-‘Alaq

(2) Surah al-Muzzammil

(3) Surah al-Muddaththir

(4) Surah al-Qalam

(5) Surah al-Fatihah

(6) Surah al-Lahab

(7) Surah al-Takwir

(8) Surah al-A‘la

(9) Surah al-Layl

(10) Surah al-Fajr

(11) Surah al-Duha

(12) Surah al-Inshirah

(13) Surah al-‘Asr

(14) Surah al-‘Adiyat

(15) Surah al-Kawthar

(16) Surah al-Takathur

(17) Surah al-Ma‘un

(18) Surah al-Kafirun

(19) Surah al-Fil

(20) Surah al-Falaq

(21) Surah al-Nas

(22) Surah al-Ikhlas

(23) Surah al-Najm

(24) Surah ‘Abasa

(25) Surah al-Qadr

(26) Surah al-Shams

(27) Surah al-Buruj

(28) Surah al-Tin

(29) Surah Quraysh

(30) Surah al-Qari‘ah

(31) Surah al-Qiyamah

(32) Surah al-Humazah

(33) Surah al-Mursalat

(34) Surah Qaf

(35) Surah al-Balad

(36) Surah al-Tariq

(37) Surah al-Qamar

(39) Surah al-A‘raf

(40) Surah al-Jinn

(41) Surah Ya-Sin

(42) Surah al-Furqan

(43) Surah Fatir

(44) Surah Maryam

(45) Surah Ta-Ha [For the list of the remaining surahs in the chronological order of revelation, see Appendix 2.—Translator]

All the surahs mentioned above were revealed in Makkah. However, some verses in these surahs were revealed in Madinah. Let us now take a general look at the surahs mentioned. It is not possible here to examine them in the same way that we examined the incident of Walid. We only wish to discuss what magic these surahs contained, under whose influence the earlier people embraced Islam. At that time, Islam’s strength had not increased because of Umar’s conversion, nor was Islam in a victorious position.

When we reflect deeply on these surahs, it becomes clear that most of the characteristics experts mention to demonstrate the Qur’an’s dignity and greatness are absent from them. Even if we assume that Surah Fatir describes the mystery of human creation and that a similar discussion appears in Surah al-Tariq, we must still acknowledge that worldly matters are not discussed there, and there is not even the slightest mention of a Shariah ruling. Yet it is established that the surahs other than those under discussion contain beautiful and attractive discussions of these subjects, whether they are Makkan or Madinan surahs.

We wish, even for a short while, to rise above time, place, and circumstance and try to comprehend that artistic beauty and mystery of the Noble Qur’an which possesses the status of a fundamental principle—one as eternal and everlasting as the Qur’an itself. This artistic beauty makes the Qur’an independent of everything else. Thus, its religious importance and purpose move toward complete fulfillment and advance toward the desired destination.

Let us now see from what perspective people have viewed the artistic beauty of the Qur’an up to the present.

Chapter Two

Research and Tafsir of the Qur’an

The unbelievers and polytheists who lived in Arabia when the Qur’an was revealed were attracted by its artistic beauty and sometimes called it poetry and sometimes magic. But we cannot state with certainty what standards of artistic beauty they possessed. We do know very well that they were deeply affected by the Qur’an. There is no doubt that, at the time of its revelation, it worked like magic upon both believers and unbelievers. Some became Muslims under the influence of this magic. Others, though caught in its spell, escaped from it. Both groups then expressed their reactions. Yet none could clearly say which part of the Qur’an had cast its magical influence over them. A narration transmitted from Umar relates: “When I heard the Qur’an, I underwent a change, because of which I began to weep and embraced Islam.” Another narration from Umar states: “I said, ‘How significant these words are, and how great their majesty!’”

Walid ibn al-Mughira denied both the Qur’an and the Messenger (peace be upon him). Not only that, he harbored intense hostility toward the Messenger (peace be upon him). The following words also came from his mouth:

By Allah! There is sweetness in the Qur’an. It seems to be an everlasting message. It conquers everything. Nothing of the highest excellence and honor can be better than it.

Walid ibn al-Mughira also said:

There is a magical influence in the Qur’an. Do you not see how it separates a person from his relatives and companions?

The Qur’an itself bears witness to the response created within believers after they recite this Word:

(Arabic*************)

At its recitation, the skin of those who fear their Lord shivers, and their bodies and hearts become absorbed in the remembrance of Allah. (Surah az-Zumar: 23)

Concerning the People of the Book and the believers, it is said:

(Arabic**********)

When the Qur’an is recited to those who were granted knowledge before it, they fall upon their faces in prostration and say: “Glory be to our Lord. Surely our Lord’s promise will be fulfilled.” They fall upon the ground weeping with their heads bowed, and their humility increases. (Surah Bani Isra’il: 107–109)

On the other hand, the unbelieving Quraysh, remaining firm in disbelief and obstinacy, said:

(Arabic**********)

And they say: “These are merely tales of ancient times, which are recited to him morning and evening.” (Surah al-Furqan: 5)

There was a wretched man in Mecca named al-Nadr ibn al-Harith. When the Messenger (peace be upon him) was reciting the Qur’an to the people in the mosque, he began telling Persian myths and tales in Arabic. His purpose was to prevent people from listening to the Qur’an. But this desire of his was not fulfilled. Nevertheless, the unbelieving Quraysh did not desist from this effort; rather, they said:

(Arabic************)

Do not listen to this Qur’an, and make noise when it is recited, so that perhaps you may prevail.

They always said and did such things concerning the Qur’an. But one question still remains: how is the Qur’an’s artistic beauty manifested? Whatever amount of the Qur’an the unbelievers had the opportunity to hear was sufficient to affect their hearts and minds, since they were Arabic speakers. After that, they either accepted Islam, saying “Here I am,” or turned their backs and fled. It should be noted that this is natural in the case of the arts.

Tafsir in the Era of the Companions and the Followers

If we look at the period after the revelation of the Qur’an, we find that the noble Companions explained many passages of the Qur’an through various narrations, directly transmitted from the Messenger (peace be upon him) concerning the Qur’an’s subject matter and meaning. Many of the Companions explained certain verses with great trepidation. Others considered interpreting the Qur’an sinful and therefore refrained from explanation and analysis. It is even related concerning Sa’id ibn al-Musayyib (may Allah have mercy on him) that when he was asked to explain any part of the Qur’an, he would say: “I do not wish to say anything about the interpretation of the Qur’an.”

Muhammad ibn Sirin (may Allah have mercy on him) said: “When I asked ‘Ubaydah (may Allah be pleased with him) something about the Qur’an, he said: Fear Allah and follow the straight path. Those who seek to know the purpose for which the Qur’an was revealed will attain salvation.”

Hisham ibn ‘Urwah ibn al-Zubayr (may Allah be pleased with him) said: I never heard my father interpret the Qur’an. [Fazlul Islam—Dr. Ahmad Amin.]

The discussion above indicates that most of the noble Companions were not at all interested in interpreting and analyzing the Qur’an. Consequently, Qur’anic interpretation and analysis did not reach the desired standard in their time.

When the era of the Followers came after that of the Companions, interpretation and analysis of the Qur’an gained somewhat greater scope. Their method, however, was to explain a verse using a similar sentence or word, so that its general meaning could be understood. For example, they explained this verse (Arabic**********) with the words (Arabic**********), meaning: do not intend to commit sin. Likewise, they explained (Arabic**********) as follows: in the Age of Ignorance, when someone intended to travel, he would draw lots with two arrows. One arrow bore the inscription (***)—“Do this,” and the other bore (***)—“Do not do this.” They would draw an arrow with their eyes closed and act according to its instruction. In this verse, Allah prohibited this practice. Some also narrated its occasion of revelation or background. Indeed, while interpreting the Qur’an, narrating certain Jewish and Christian stories had even become customary among them.

Toward the end of the second Islamic century, the discipline of tafsir expanded. But instead of making the Qur’an’s artistic beauty its subject, history, grammar, philosophy, and logic came to dominate it. Thus, they missed the opportunity they had to identify the artistic beauty of the Qur’an.

Among the later scholars, the eminent al-Zamakhshari was able to grasp something of the artistic aspect of the Qur’an. He therefore advanced somewhat in this field. For example, regarding (Arabic**********)—“When Moses’ anger subsided”—he wrote in his commentary: “Perhaps Moses (peace be upon him) had become angry over all that they had done in his absence. Addressing his people, he said: ‘What are you doing?’ Having said this, he threw down the inscribed tablets of the Torah and began pulling his brother toward himself by his beard.”

Nevertheless, it may be said that al-Zamakhshari did not achieve complete success in this work, because little depth can be seen in his description and presentation.

To explain this verse properly, one must resort to imagination. It may be conceived that (***)—anger—is a person: one who speaks and then falls silent; one who incites Moses (peace be upon him), yet remains behind the scenes himself. It seems that the true beauty lies in imagining (***)—anger—in human form. Al-Zamakhshari certainly had that perception, but he could not express it. Everything he said remained confined within the limits of his own time.

Al-Zamakhshari interpreted Surah al-Fatihah as follows: “When the servant praises his Creator and Protector, saying (***), it becomes clear that all praise belongs exclusively to Him. Then he turns toward that Being and says (******), meaning the Lord and Master of all the worlds. Nothing lies outside His ownership and lordship. Then he says (******), the Bestower of mercy upon the small and the great, and upon all nations and species. In this way, the person gains the inspiration to turn toward Allah.

When he says (Arabic**********)—“He alone is the Master of the Day of Judgment”—having reached this point, he becomes emotionally overwhelmed, completely surrenders himself to that Being, and, becoming dependent on Him alone for help and assistance, says (Arabic**********)—“You alone we worship, and from You alone we seek help.”

The feeling perceived through studying Surah al-Fatihah represents an excellent effort to embody artistic arrangement. This surah is one of the early surahs that employed the style used to create continuity in rhythm and subject arrangement within the Noble Qur’an.

Many exegetes have tried to analyze the passages of the Noble Qur’an in which this kind of rhythm and arrangement is found. But they did not achieve any real success in this regard. At most, they merely identified places where similar arrangement and resemblance occurred. They could not formulate any principles concerning it. Indeed, even accomplishing this much left them exhausted.

As for the scholars who debated rhetoric and the miraculous nature of the Qur’an, it was hoped that they might advance further than the exegetes in explaining the Qur’an’s artistic arrangement and beauty. But they merely occupied themselves with pointless disputation.

For example, they debated whether balaghah, or rhetorical arrangement, is found in the words or in the meanings. Some of them were scholars who had the fundamental rules of rhetoric at their fingertips. On that basis, they tried to describe the Qur’an’s artistic beauty. At times, however, this went beyond the limits of patience.

Now consider the description of the beauty of a small portion of the Qur’an. It says:

(Arabic*************)

If only you could see! The criminals standing with their heads bowed before their Lord. (Surah as-Sajdah: 12)

Those who reject Islam will rise on the Day of Resurrection in a state of extreme disgrace and humiliation; this verse is a living portrayal of that. As soon as the verse is recited, the image appears before the eyes of a criminal standing with his head bowed in the most abject and degraded condition. Before whom is he standing? Before Allah, the Lord of all the worlds Himself. This is not mere imagination; it is as though it were real and visible. Now consider for a moment: regarding all verses of this kind, the statement of rhetoric offers only one explanation. It says: in this verse, (***)—“you will see”—is a form of address. Address is generally directed to a specific person, but an unspecified person may also be addressed. For example, one may say: “So-and-so is very bad. If you honor him, he will humiliate you; and if you treat him well, he will behave discourteously toward you.”

No particular person can be specified for this kind of dialogue. Its purpose is not to say that if you do this, he too will do that. Rather, the purpose is that if he is treated in this way, such a response will be received in return. The word is used as an address precisely because it does not refer to any specific person. There are countless examples of this in the Qur’an. Here too, [(Arabic**********)] has been presented in the form of an address only to express generality. It is clear that the condition of the criminals will be extremely pitiable. This is so obvious that there is no room for doubt. Therefore, no particular person has been specified as the observer of that fearful state. Rather, whoever is capable of witnessing it is included in the address.

The learned masters of rhetoric have made complicated the living picture presented by the subject matter in the following verses, just as they did in their explanation of the verse above. Ultimately, the specialists in rhetoric conclude by saying that this verse describes the criminals’ tragic fate, expressed in the highest form of eloquence.

Their approach to explaining other verses of the Noble Qur’an may also be considered. For example, one may discuss their interpretation of the verses depicting the Resurrection, Paradise, and Hell. It says:

(Arabic**********)

The Trumpet will be blown, and everyone in the heavens and the earth will fall unconscious, except those whom Allah wills. Then it will be blown again, and at once they will stand looking on.

(Arabic***********)

On the Day We set the mountains in motion, you will see the earth as an open plain. Then We will gather them all together; none will be left behind, whether earlier or later. (Surah al-Kahf: 47)

(Arabic**************)

The people of Hell will call out to the people of Paradise: “Give us some of the food or drink that Allah has provided you.” The people of Paradise will say:

Allah has forbidden both of these to the unbelievers. (Surah al-A’raf: 5)

Complete images appear in the few verses above—images filled with distress and pathos. The eyes see them, the ears hear them, and they leave an impression deep in the heart. Yet, astonishingly, the scholars of rhetoric say only that future events have been expressed with words in the past tense, so that they may be understood as having already occurred.

Among the scholars who advocated rhetoric and the miraculous nature of the Qur’an was a predecessor of the eminent al-Zamakhshari who displayed extraordinary skill and success in these matters. He may be called a critical authority in this field. He was ‘Abd al-Qahir al-Jurjani. There is no doubt that his work Dalā’il al-I’jāz is a notable book on the subject. Unfortunately, the entire book is filled with discussions concerning the words and meanings of the Noble Qur’an, making it extremely difficult for ordinary people to learn from it. Nevertheless, it may be said to surpass the works of all the scholars who have written on this subject. Even today, no one has equaled him in this field.

We have presented examples of how far ‘Abd al-Qahir al-Jurjani advanced in investigating the artistic beauty of the Qur’an, although benefiting from them requires the reader’s great patience and perseverance. This is because, when logic and the science of kalam were discussed in literature, this method of explanation and description was followed. ‘Abd al-Qahir al-Jurjani wrote:

“A description of the beauty and ugliness of an excerpt is possible only when a person has a genuine understanding of sentence arrangement and rhythm. You know that when people recite this verse: (Arabic**********)—‘My head is marked by the signs of old age’ (Surah Maryam: 4), the beauty of that passage seems to depend solely on the wording. Nothing else appears necessary. But that is not the real situation. The response created within the listener as soon as this verse is heard does not depend solely on the wording. Its actual reason is that when a noun is made the subject in a sentence, it should, according to the general rule, be marked accordingly. But in reality, it is not the subject (***). If another related noun (****) follows that noun, then that becomes the true subject (****) of the verb (***). In other words, because the verb is related to the first noun through the second noun, a harmony is created between the two nouns. For example:

(Arabic*************)

There are many other sentences in which the verb is related not to its true subject but to its cause. For we are fully aware that (****) is the true subject of the verb (****), although outwardly (****) appears to be the subject. Likewise, in another example, the true subject of (****) is (***), the true subject of the verb (***) is (***), and the true subject of (****) is (****). In all these sentences, the verb has been related to a noun that is not actually its subject. The beauty manifested in the examples cited is possible precisely because the verb is related to a noun that is not outwardly its subject. Had it instead been related to the true subject and expressed as (Arabic**********), the real beauty would have disappeared. If one asks why the beauty would disappear, the answer is that the general beauty present in the sentence (Arabic**********) is absent from the sentence (****). The first sentence means that the entire head has become white, with no part remaining unwhite. The second sentence, however, does not convey this meaning; it indicates that part of his head has become white, not the whole head. Similarly, if it were said (Arabic**********), it would mean that the entire house had caught fire. It would not convey that only part of the house had burned, nor would it express that the whole house had caught fire and been utterly consumed. Another example from the Noble Qur’an is this noble verse:

(Arabic**********)

We split the earth and caused springs to flow.

In this verse, (****) is in fact the object of the word (***), (****), but outwardly the word (***) has been made the object (***). Similarly, in the verse mentioned earlier, (***) has been designated as the subject of (***). Such changes generally create breadth of meaning; the same breadth is conveyed in this sentence. It suggests that the whole earth was split open and springs were created everywhere. The sentence could be expressed as (***) or as (Arabic**********), but the intended meaning would not be fully achieved. The actual purpose is to convey that springs flow from various places in the earth. (Dalā’il al-I’jāz, al-Jurjani)

May Allah have mercy on ‘Abd al-Qahir al-Jurjani. There is no doubt that he grasped the true significance, but he could not put everything into words. The artistic beauty inherent in the two sentences (Arabic**********) and (Arabic**********) is, from the perspective of the science of kalam, what he wrote. But there is another aspect of artistic beauty as well: the rapid stirring of the world of thought, conveyed by the word (***). Outwardly, the white hair has been related to the head, and it will spread across the entire head. Likewise, in (***)—splitting open—there is a sense of rapidity that deeply agitates and affects human thought and consciousness.

It is as clear as daylight that, for stirring the world of thought, the sentence (Arabic**********) is more meaningful and powerful. This is because the white hair has been related to youth, although youth is not actually found within it. The source of the beauty lies precisely here, as demonstrated by the sentence (***). The beauty contained in it is like that of the preceding Qur’anic verse. Indeed, two kinds of beauty can be observed in that verse.

First, the beauty obtained by relating youth to gray hair.

Second, the beauty obtained by relating gray hair to the head.

These two kinds of beauty complement each other. The beauty of the verse can never be fully brought out by omitting either one.

‘Abd al-Qahir al-Jurjani (may Allah have mercy on him) stopped at this point. He could not proceed further. Apparently, this was the limit of his aim, since nothing more can be found in his description. Every age has its own style of language and literature. We cannot expect him to transcend the style of his age.

In truth, the services rendered by scholars up to this point concerning Qur’anic exegesis and its miraculous nature have stopped at a certain limit. They could not advance further. Ancient Arabic language and literature also had certain methods of examination and verification, and every composition was assessed in that light. They did not progress to the point of reviewing a work as a whole and identifying its characteristics and distinctiveness. The matter of Qur’anic rhetoric was similar. Instead of making it a subject of comprehensive analysis, they made it a subject of general discussion. Thus, the scholars of rhetoric made all the words, rhythms, and methods of arrangement in the Qur’an subjects of rhetorical study. They then tried with all their might to prove that the entire Qur’an is filled with rhetoric and eloquence.

The honored scholars who engaged in discussions of the Qur’an’s rhetoric could not come close to grasping the Qur’an’s general characteristics. Although they did try to identify its artistic beauty in isolated instances, their efforts achieved nothing. As I discussed earlier, the efforts of those scholars devoted to rhetoric were entirely preliminary and incomplete.

The final point on this subject is that the scholars of rhetoric could not reach the limits of Arabic literature or the Noble Qur’an where its general characteristics are found. It is regrettable that the task of identifying and describing the Qur’an’s important artistic features remains shrouded in mystery. It has therefore become essential to adopt a new method for teaching and studying this miraculous Book, and to discuss its artistic beauty on the basis of general principles. Such interpretations and analyses of its miraculous aspects have been presented as are derived from the Qur’an’s own unique features.

One point should be remembered: the characteristic borne by this great Book is not confined to any particular portion; rather, it extends uniformly throughout the entire Book. Even the manner of presenting all its purposes and aims is one and the same. Whether the purpose is to give glad tidings, warn of Allah’s punishment, describe an event that occurred in the past, describe something that will occur in the future, offer reassurance to someone, call people to faith, provide guidance for living in this world, portray something to make it understandable, describe something perceptible to the senses, present a vivid example from the inner world, or describe something beyond the senses—in every case, there is no fundamental difference in the description or manner of expression.

A single thread runs through all the descriptions in the Noble Qur’an. We have written this book precisely to demonstrate it. I have called this thread “the artistic image.”

Chapter Three

The Artistic Image

The image is a distinctive feature of the Noble Qur’an. It is a means of imprinting the Qur’an’s purpose upon the heart. Through imagery, imagined pictures of inexpressible and obscure matters are reflected in the mirror of the mind. These skillfully depicted images influence life and action, because what is imagined then appears before the eyes in its actual form. The dead person is transformed into a living person and stands before the eyes.

In the image, descriptions, testimonies, and events appear before the eyes in visual form, imparting vitality and movement to life and action. If dialogue and speech are added to it, it appears as a living performance. All this is reflected on the screen or curtain set upon the stage. The listener or reader becomes so absorbed that, even if only for a moment, he forgets that the words of Allah are being recited and that such examples have been given merely for understanding. Rather, he then witnesses all the events with his own eyes. The scenes keep changing one after another. He begins to feel that this is not merely an image but a reflection of life itself.

When the secret thoughts of the mind, psychological states, and the patterns of human behavior are depicted, they are expressed only through some lifeless sentences. They have no colorful coating, nor does any word or sentence issue from them. Yet we have no difficulty grasping the miracle and wonder of the Qur’an. The Qur’an is full of effective depictions and illustrations of various such subjects. Wherever the purpose mentioned earlier is found, it presents the subject in its own Qur’anic style—for example, ancient matters, human examples, reviews of chains of events, depictions of the scenes of the Resurrection, visual descriptions of the peace of Paradise and the punishment of Hell, or descriptions of debates, and so on. This was not done merely to make the Qur’an’s style attractive. It is a specific and distinctive method of the Qur’an, which we may call the method of depiction.

We shall try to discuss the significance of imagery in detail, so that it may be understood what the scope and limits of artistic imagery are in the Qur’an. An image may be painted with colors and brushes, or it may be painted through thought and meditation. A successful depiction may also be achieved through the melodies of music. Sometimes sentences, words, style of recitation, and related matters are also used as the materials of an image. When such images arise before us, they are enjoyed through the combined activity of the eyes, ears, thoughts, feelings, mind, and intellect.

One point must be remembered: Qur’anic images are not drawn with sketches and colors; rather, they are created through human life and the world. They are images that emerge from consciousness and feeling. Meanings become the colors of the image and are reflected upon the human mind.

We shall now present some examples.

Expressing ideas in comprehensible language

1. The purpose was to explain that, on the Day of Resurrection, the disbelievers’ complaints or requests will not be accepted before Allah, and they will not be able to enter Paradise. Their acceptance and entry into Paradise are nothing but a vain hope. How beautiful an image has been drawn to explain this!

(Arabic text)

Indeed, those who rejected Our signs and were arrogant toward them—the gates of heaven will not be opened for them, nor will they enter Paradise until a camel passes through the eye of a needle. (Surah al-A‘raf: 40)

As soon as this verse is read or heard, two images appear before the reader. One is the image of the gates of heaven opening, and the other is the image of a large, robust camel struggling to pass through the eye of a needle. An obscure and complex matter has been presented through a familiar image to make it comprehensible. It does not merely create an idea in the human mind; rather, it appears as a real and palpable image.

2. Allah the Exalted intends to explain that, on the Day of Resurrection, He will destroy the good deeds of the disbelievers so completely that it will seem they had never existed. A beautiful image of this is drawn in the following words:

(Arabic text)

I shall turn to their deeds and then reduce them to scattered particles of dust. (Surah al-Furqan: 23)

When the reader thinks of scattered particles of dust after reading this verse, an image of the futility of their deeds appears in his mind.

3. Another such image is presented in the following verse:

(Arabic text)

The example of the deeds of those who do not believe in their Lord is like ashes over which a powerful wind blows on a stormy day. They will have no control over anything of what they have earned. (Surah Ibrahim: 18)

Through the example of a stormy day, a tragic image is presented in which everyone can see with the eye of imagination how a violent gale has torn everything apart and blown it away in scattered fragments, never to be gathered again despite a hundred efforts. In the same way, the deeds of the disbelievers will become fruitless and ruined.

4. Allah the Exalted intends to say that if someone gives a person something and later reminds him of it in an attempt to humiliate him, then his charity has been rendered futile. A vivid, living image of this is presented in the following verse:

(Arabic text)

O believers! Do not nullify your charities by reminders of your generosity and by causing harm, like the one who spends his wealth to be seen by people and does not believe in Allah and the Hereafter. His example is that of a smooth stone covered with a thin layer of soil, which a heavy rain washes clean. They will gain no reward from what they have earned. (Surah al-Baqarah: 264)

A two-sided image has been drawn in this verse. The first image is of a bare stone covered only with a light coating of soil, which a heavy rain washes away and cleans. They will gain no reward from what they have earned. (Surah al-Baqarah: 264)

A two-sided image has been drawn in this verse. The first image is of a bare stone covered only with a light layer of soil; when rain comes, it washes it clean, leaving the stone standing with the appearance of a stone. This is an example of those who publicize their charitable giving. Then it is said that those who give solely for Allah’s pleasure are like a garden. Whether the rain is little or abundant, none of it is wasted there. The garden becomes adorned with flowers and fruit. Even if no rain falls, it will still produce fruit.

I do not intend here to discuss how much harmony of place and time exists between the two images mentioned above, or what kind of garment of beauty has been placed upon their resemblance. Nor do I intend to say that the light layer of soil on the stone represents the person who gives charity and then harms the recipient—in other words, that the charity temporarily covers their ugly appearance, but shortly afterward that appearance is exposed once again.

I am referring to the materials of the image. In fact, a separate chapter has been devoted in this book to discussing this subject.

5. Another image related to this subject is:

(Arabic text)

The example of what they spend in this worldly life is like a wind containing freezing cold, which strikes the crops of people who have wronged themselves and destroys them. (Surah Al ‘Imran: 117)

This verse depicts a field over which a snowstorm has passed, destroying all its crops and produce. All the labor and toil of its owner have been wasted. Despite all that effort, he could not bring the harvest home. Precisely such is the work of those who, while associated with disbelief, spend in the way of Allah hoping for a return, but their disbelief reduces those good deeds to ruin.

In this scene, the word (**) has been chosen so deliberately, and through this word the scene has been brought to the utmost limit of beauty. It seems that small pellets of cold are destroying the crop field. The word has given life to the entire image. A separate chapter has been set aside to discuss this kind of word choice.

6. Allah the Exalted intends to explain that if someone calls upon Him, He responds to his call and fulfills his desire. But if anyone calls upon another besides Him, that one can neither hear his call nor fulfill any of his desires, because he does not own everything. A very beautiful image of this is drawn in the following verse.

(Arabic text)

The true call is for Him alone; and those they call upon besides Him are of no benefit to them. Their example is that of one who stretches out both hands toward water, hoping it will reach his mouth, but it will never reach his mouth. The calls of the disbelievers are all futile. (Surah al-Ra‘d: 14)

This is an extraordinarily striking image that draws people toward it. No more compelling image could be drawn through words. Look how vivid the picture is: a person stands beside water, stretching out both hands and calling for the water to enter his mouth, yet that water will never enter his mouth.

7. The intended meaning is that those worshipped besides Allah can neither hear anything nor see anything; they are deprived of knowledge, understanding, and power. Therefore, the worship of those who serve them is bound to be futile. The method used to express this is so moving that it could not be depicted in any other way.

(Arabic text)

The example of the disbelievers is like someone calling out to animals that hear nothing except a shout. They are mute, deaf, and blind; they understand nothing. (Surah al-Baqarah: 171)

The deities whom the disbelievers call upon are completely incapable of responding to their calls. They can neither assess the call nor understand its purpose. This is a parable. The verse depicts a people who do indeed call upon their deities, but idols of clay understand nothing of its meaning or purpose. They are so heedless that they have no idea whether their call has reached the proper destination or whether it has received any response.

8. The intended meaning here is that those who are called upon and worshipped besides Allah are extremely weak. So how can those who are themselves so weak protect others? A beautiful image of this is drawn in the following verse:

(Arabic text)

The example of those who take protectors besides Allah is like that of a spider. It builds a house, yet the weakest of all houses is surely the spider’s house. (Surah al-‘Ankabut: 41)

The verse says that those who regard someone other than Allah as their lord take refuge in a weak house like the spider’s web, which is destroyed by the slightest blow. Strange as it may seem, even after such a plain example, it produces no response in them; they remain immersed in ignorance and arrogance.

9. The intended meaning here is that the polytheists have become involved in a futile matter with no permanence. It has been compared to something that floats, but even remaining afloat is difficult for it.

(Arabic text)

Whoever associates partners with Allah is as though he had fallen from the sky, then a bird snatched him away or the wind carried him off and cast him into a distant place. (Surah al-Hajj: 31)

This verse presents a tragic image of the polytheists. Unaware of what is happening, they seem to fall from the sky in an instant, but before touching the ground, a carnivorous bird seizes them in its claws, or the wind carries them away to a place of disappearance from which return is never possible.

10. Before the advent of Islam, Allah had given the People of the Book heavenly Scriptures. They had declared and sworn that they believed in Allah. But they could not rise above a small worldly interest, and thus they themselves ruined their covenant. Through this noble verse, an image is presented of how much suffering and humiliation they will endure on the Day of Resurrection.

(Arabic text)

Those who sell Allah’s covenant and their oaths for a small price will have no share in the Hereafter. Allah will neither speak to them nor look at them on the Day of Resurrection, nor will He purify them. For them is a painful punishment. (Surah Al ‘Imran: 77)

Here the ill fortune of the People of the Book is mentioned. But instead of explicitly mentioning what they will be deprived of, certain signs are mentioned from which the deprived thing becomes clear by itself. It is said, for example, that Allah will not speak to them, look toward them, or purify them. Through these statements Allah intends to convey that they will be cast into Hell and deprived of the everlasting bliss of Paradise.

Psychological Imagery

1. The following verse is presented to explain how deeply troubled a person becomes when he chooses a life of polytheism over monotheism: how his mind is divided among many deities, what his psychological state becomes, and how his heart remains wavering between guidance and misguidance. This verse provides a real image of that state:

(Arabic text)

Say, “Shall we call upon something besides Allah that can neither benefit nor harm us? Shall we turn back after Allah has guided us, like one whom Satan has lured astray in the wilderness, wandering bewildered while his companions call him toward the path, saying, ‘Come to us’?” (Surah al-An‘am: 71)

This verse depicts a person whom Satan has led astray. His companions call him toward guidance, but trapped in the snare of error, he cannot decide which of the two directions—his companions or Satan—he should answer and toward which he should step.

2. Allah the Exalted wishes to describe the condition of those who, after being guided to the path of Allah, are engaged in a ceaseless effort to flee far away. It is as though they are trying to let themselves be swept along by the current of ruin. Meanwhile, human desires and greed have seized them. Both knowledge and ignorance have become causes of humiliation for them. They find no peace through ignorance, yet knowledge does not lead them toward any benefit either. This image has been beautifully brought to life in the following few sentences.

(Arabic text)

Recite to them the story of the one to whom I gave My signs, but he cast them aside and departed. Satan pursued him, so he became one of the astray. Had I willed, I could have raised him through those signs, but he clung to the earth and followed his desires. His example is like that of a dog: if you chase it, it pants, and if you leave it, it still pants. (Surah al-A‘raf: 175–176)

This image is a realistic representation of humiliation and disgrace. It is an extraordinarily moving image, eternally radiant. It is an image that reveals its purpose and objective by itself. Here, the religious importance and the importance of the subject matter have merged into one. Such a union is found in all the images drawn by the Qur’an.

3. Allah the Exalted now intends to speak of a person whose faith is fragile and not deeply rooted in his heart—a person lacking firm conviction. Though he possesses faith, he is unwilling to endure oppression and persecution for its sake. He wants to preserve his faith while remaining free from trouble. His belief has not gained the strength that would enable him to remain steadfast in the face of any risk. Here is an image of someone wavering between gain and loss:

(Arabic text)

Among the people is he who worships Allah on the edge. If good comes to him, he is content with it; but if he is tested, he turns back to his former state. He loses this world and the Hereafter. That is the manifest loss. (Surah al-Hajj: 11)

Simply mentioning the word “edge” or “marginal limit” brings the image before the eyes. It shows a person of weak faith worshipping in such a manner that his very worship proves he is not capable of worshipping while remaining firm and steadfast on the right path. This image is reflected in the human mind in a way that cannot be described in words.

When I was in primary school, whenever I reached this passage while reciting the Qur’an, a living image would appear in the mirror of my mind—an image I have not forgotten to this day.

There is not much difference between that image of the past and my feeling today. At the time, I regarded it as merely an image; today, I feel that it was only a parable, not a real image.

I believe that the Qur’an has presented its message so miraculously that every reader, educated or uneducated, can understand it, and that it appears as a living image to every reader.

4. The condition of those Muslims who, before accepting Islam, were standing on the edge of the pit of Hell has been depicted as follows:

(Arabic text)

Hold firmly, all together, to the rope of Allah, and do not be divided. Remember Allah’s favor upon you when you were enemies and He brought your hearts together, so you became brothers through His grace. You were on the brink of a pit of Fire, and He saved you from it. (Surah Al ‘Imran: 103)

The image shows you standing on the edge of a pit of fire, where the slightest slip of the foot would have caused a terrible disaster. In other words, had you not accepted Islam, Hell would have been inevitable for you.

This is not about the acceptability or truth of the parable. What is important here is the image of the Muslims that appears in the inner world: it seems that they had previously been certain to fall into a cave of fire. Could any artist, with colors and brushes, have painted such a perfect still image of the inner world? Yet the Qur’an has painted such a beautiful and perfect image with a few words, without colors, brushes, or canvas.

In this image we see a pit of fire, with some people sitting beside it; the small gap between them is the life of this world. After they became Muslims, a massive wall arose between them and the pit, leaving no possibility of their crossing it and falling into that pit.

5. We find another such image in the case of a person who has based all his actions on something other than piety:

(Arabic text)

Is one who founded his building on the fear of Allah and His pleasure better, or one who founded it on the edge of a crumbling precipice, so that it collapses with him into the Fire of Hell? (Surah al-Tawbah: 109)

This verse beautifully presents the image of the moment just before falling into Hell. It says: (Arabic text), meaning that the building is falling into Hell with him. Here, the duration of worldly life is regarded as so insignificant that there is no need even to allude to it. In this passage, the word (****) could have been used in place of (***), but it was not. This is because (***) is used for something whose occurrence is slightly delayed, whereas (**) indicates that the building is already in the process of falling. Within a short while it will disappear into Hell. The distance between Hell and the falling building is the life of this world, which is steadily drawing nearer and nearer to Hell.

Human Imagery

Along with drawing psychological images of human beings, the Qur’an has also presented images of human conditions. We previously discussed the matter of the person who worships Allah while caught in doubt and conflict. Some further examples of this subject are given below:

1. The following verses draw a delightful image of the futility of presenting sound evidence and proof even after refuting pointless disputes and empty arguments.

(Arabic text)

Even if I were to open for them a gate in the sky and they continued ascending through it all day, they would still say, “Our eyes have been dazzled; rather, we have been bewitched.”

It is stated elsewhere:

(Arabic text)

Even if We had sent down to them something written on paper, and they had touched it with their hands, they would still have said: “This is nothing but manifest magic.” (Surah Al-An’am: 7)

2. What is depicted here is that a person recognizes his Lord only when he falls into distress and hardship. When good times come, he forgets his Deliverer. Instead of stating these words plainly, they have been presented in an appealing picture. During the film-like transition, the image of a person emerges—a person found in most human societies.

(Arabic************)

It is He who enables you to travel on land and sea. When you board a ship and it sails with them on a favorable wind, they rejoice. Then suddenly a violent wind overtakes the ship, and waves come upon them from every side. They realize that they are surrounded. Then they call upon Allah, sincerely devoted to Him in worship: “If You save us from this danger, we will certainly be grateful.” But when He saves them, they immediately commit injustice and wrongdoing on the earth. (Surah Yunus: 22–23)

Thus it has been presented as a living, moving picture. The ship rocks on the waves—up one moment, down the next. It seems that the ship is sinking beneath the water. The passengers have reached the threshold of death, and the fear of death is engulfing them. In this state, they remember Allah with all their might. By the end of the verse, the person becomes spellbound. The entire picture comes alive and moves before him. We may say that this verse has conveyed its message to us in the finest possible manner.

3. The aim is to describe the condition of a person whose outward appearance is extremely attractive and captivating, but whose inner aspect is extremely ugly and dangerous. See how beautifully this picture has been drawn.

(Arabic************)

Those who believe say, “Why has no surah been revealed?” But when an unequivocal surah is revealed and jihad is mentioned in it, you will see those whose hearts are diseased looking at you like people overcome by the terror of death. (Surah Muhammad: 20)

Can the condition of a person at the moment of death be explained with the help of a picture? Yet how beautifully this picture has blossomed in the verse quoted above. Along with it, the pathetic image of their humiliated faces also rises before us.

4. Often, this human aspect is depicted through an ordinary event. Yet, transcending that particular event, it emerges as an eternal picture.

(Arabic***********)

Have you not seen the group of the Children of Israel after Moses? When they said to their prophet, “Appoint a king for us so that we may fight in the way of Allah under his leadership.” The prophet said, “Is it possible that, if fighting is prescribed for you, you will not fight?” They said, “What has happened to us that we should not fight in the way of Allah, when we have been driven from our homes and separated from our children?” But when fighting was prescribed for them, all turned away except a few. And Allah knows the wrongdoers well. (Surah Al-Baqarah: 246)

Here it becomes clear that while the Children of Israel were enjoying comfort and ease, they were making a false show of bravery. As soon as the command to fight came, the balloon of their bravery deflated and their cowardice was exposed. This was not an event that occurred only once. Beyond the boundaries of time and place, such events are repeatedly reenacted. Such people existed, exist, and will continue to exist in human society.

So far I have described only those examples in which pictures of psychological and human conditions were not merely presented, but made living and moving. Now I wish to present some examples in which the Qur’an has painted vivid and captivating pictures of events, proverbs, and various stories. It should be noted that they are not disconnected; rather, each is closely related to the others.

Pictures of Occurring Disasters

1. Consider the picture the Qur’an has drawn of the disbelievers’ defeat in the Battle of the Confederates. It seems as though the entire battlefield is before our eyes. The activity taking place there appears alive and moving before us. Feeling and imagination merge into one. Seeing this picture, one imagines that the battle is taking place right in front of us, with no part of it beyond our sight. That picture has been drawn through the following words.

(Arabic************)

O believers! Remember Allah’s favor upon you when armies came against you, and We sent against them a violent wind and armies you could not see. Allah sees what you do. When they came upon you from above and below, your eyes became bewildered, your hearts reached your throats, and you began to harbor various thoughts about Allah. There the believers were tested and shaken severely. The hypocrites and those whose hearts were diseased began to say, “Allah and His Messenger promised us nothing but deception.” A group of them said, “O people of Yathrib! There is no place for you here, so return.” Another group asked the Prophet for permission, saying, “Our homes are exposed,” although they were not exposed; they only wanted to flee. (Surah Al-Ahzab: 9–13)

Consider how precise a picture has been drawn of the physical and psychological suffering and of the visible and hidden events on the battlefield. The picture floats before our eyes. Enemy soldiers have surrounded them on every side, while the Muslims, bewildered, stare with wide-open eyes. Their feet are almost slipping beneath them. Meanwhile, the hypocrites are trying to create disorder. They say, “The promise the Messenger has made you all this time is merely a bubble of falsehood. You cannot face them and remain in the field. Leave while there is still time.” Some began looking for an opportunity to flee, claiming that their homes were unprotected.

Indeed, there is no aspect of the battlefield that has not been presented in this picture. The entire scene of the battlefield has been brought vividly before our eyes. It was a real event that took place. Yet the Qur’anic picture may be specific to that rare scene of the disbelievers’ defeat, while remaining timeless and eternal. Wherever two groups clash and one is overcome, that picture continues to rise before our eyes.

2. A picture similar to the one above has been drawn in the following event. Like the previous one, it is timeless and eternal, leaving no opportunity to view it in isolation. Consider it.

(Arabic**********)

Allah fulfilled His promise to you when, by His command, you were slaying them, until you faltered, disputed over the matter, and disobeyed after He had shown you what you desired. Some of you desired this world and some desired the Hereafter. Then He turned you away from them in order to test you. Yet He has pardoned you, for Allah is gracious to the believers. You were climbing, without turning back to anyone, while the Messenger was calling you from behind. Then He afflicted you with grief upon grief, so that you would not grieve over what had escaped you or what had befallen you. Allah is fully aware of what you do. Then, after grief, He sent down tranquility upon you—a drowsiness overtaking some of you, while others were anxious for their lives, entertaining false thoughts about Allah like the thoughts of ignorance. They said, “Do we have any say in the matter?” Say, “Indeed, all matters belong to Allah.” They conceal within themselves what they do not reveal to you, saying, “If we had had any say in the matter, we would not have been killed here.” (Surah Aal ‘Imran: 152–154)

After reading these verses, I feel as though I am seeing with my own eyes the people, the time, and everything that was on the battlefield. (This picture is drawn from the battlefield of Uhud—Translator)

Pictures of Allegorical Events

1. The Story of the Garden Owners

I shall now present the picture of the allegorical events drawn in the Qur’an.

We are now standing before the owners of a garden. That garden exists not in the Hereafter but in this world. The garden owners are discussing something at night. The poor and needy used to eat the garden’s fruit, but the owners want to deprive them and profit exclusively themselves. Let us now see what the outcome will be.

(Arabic**********)

We tested them as We tested the owners of the garden, when they swore that they would gather its fruit, but did not say, “If Allah wills.” (Surah Al-Qalam: 17–18)

At night they decided to gather the fruit early in the morning and leave no share there for the poor and needy. Now let us peer into the darkness of night and see what is happening. Darkness alone. The drama of life there has subsided. Suddenly, in the darkness, there is a hint of something moving, but it is shapeless and formless, like an incorporeal object.

(Arabic*************)

Then a calamity from your Lord struck the garden while they were sleeping, and by morning it had become like a field of scorched, scattered straw.

All this happened without their knowledge. When morning came, they called to one another, saying, “Let us go and gather the fruit.” They had no idea what devastation had swept over their garden in the darkness of night.

(Arabic********)

In the morning they called to one another: “If you want to gather the fruit, hurry to the garden.” Then they set off, whispering to one another: “Let no poor person enter the garden today.” (Surah Al-Qalam: 21–24)

The audience should remain silent for a while. No one should say what has happened to their garden. Nor would it be right to burst into loud laughter at the joke. Audience, wait a little and see what a great deception awaits them. They are whispering so that no poor person may hear and learn of it. Audience! How much longer will you hold back your laughter? Now laugh. Laugh wholeheartedly. A great joke is being played on them:

(Arabic***************)

They went along leaping with excessive joy.

Indeed, they were able to deprive others, but they were unable to protect themselves from deprivation.

Suddenly they cried out when they saw the garden’s ruined condition. At this sight, the audience may laugh as much as it wishes.

(Arabic**********)

When they saw their garden, they said, “Surely we have lost our way and come somewhere else.”

Unable to believe the condition of the garden, they said:

“This is not our garden, which was full of fruit. Surely we have lost our way and come somewhere else.”

(Arabic***********)

“Or perhaps we have been deprived.” (Surah Al-Qalam: 27)

(Arabic*********)

The best of them said, “Did I not tell you? Why do you not glorify Allah?” They said, “Glory be to our Lord! Indeed, we were wrongdoers.” (Surah Al-Qalam: 28–29)

But what benefit is there in regretting it after the time has passed? It is a common pattern: when an accident occurs, people quarrel among themselves and try to blame one another. They began doing the same.

(Arabic*********)

Then they began blaming one another. (Al-Qalam: 30)

Then they reached a decision.

(Arabic***********)

They said, “Woe to us! We were transgressors. Perhaps our Lord will give us a better garden in its place. We hope in our Lord.” (Surah Al-Qalam: 21–22)

2. The Story of the Owner of Two Gardens

Now I shall tell you the story of another garden owner. He had not one garden, but two. Those gardens were in no way inferior to the one whose story you have just heard. Another person is involved in this event. He has no garden, but he has a heart shining with the light of faith. The two openly expressed what was in their hearts. The owner of the two gardens represents the person who, captivated by his wealth and overcome by arrogance, forgets the Power in whose hands are his life, death, and all his possessions. This is because he currently possesses abundant honor, wealth, strength, and ability. His companion, on the other hand, constantly remembers Allah, seeks help from Him alone, and remains safe from disbelief and corruption in every circumstance.

(Arabic**********)

Relate to them the story of two men. We gave one of them two vineyards, surrounded by date palms, and between them We placed crops. Both gardens produced fruit and lacked nothing, and We caused rivers to flow between them. (Surah Al-Kahf: 32–36)

From this verse emerges the scene of two gardens, lush, fruitful, and green. This is the first scene. The second is:

(Arabic**********)

He gathered its fruit and, while conversing, said to his companion one day, “I do not think this garden will ever perish. Nor do I think the Hour will come. And even if I am returned to my Lord, I will surely find something better than this there.” (Surah Al-Kahf: 34)

Their conversation shows that they were both going toward the garden and talking. They had come near the garden, for immediately afterward it says:

(Arabic***********)

Having wronged himself, he entered his garden and said:

“I do not think this garden will ever perish. Nor do I think the Hour will come. And even if I am returned to my Lord, I will surely find something better than this there.” (Surah Al-Kahf: 35–36)

We see that this man had reached the utmost limits of arrogance and conceit. Consider what effect his words had on his poor companion. The latter had no garden and no abundance of wealth. He did not even have two men to support him. It is true that he had nothing else, but he possessed the wealth of faith, which kept him from considering himself inferior. He never forgot the honor and greatness of his Lord. Thus he reminded the garden owner, “Consider what insignificant substance you were created from. Pride does not suit you.”

(Arabic***********)

His companion said to him, “Do you disbelieve in Him who created you from dust, then from a sperm drop, and then fashioned you into a complete human being? But as for me, I say: Allah is my Lord, and I associate no one with my Lord. If you consider me inferior to you in wealth and children, why did you not say upon entering your garden: ‘Masha’Allah, la quwwata illa billah’ (What Allah wills comes to pass; there is no power except through Allah)? I hope that my Lord will give me something better than your garden and send upon it a thunderbolt from heaven, leaving it a barren plain by morning. Or its water may sink into the ground, and you will never be able to find it.” (Surah Al-Kahf: 38–41)

Here the scene of the two companions ends. One companion struts like a rooster, holding his neck high. In his pride over his gardens, his feet seem unwilling to touch the ground. The other companion is a believer who regards faith itself as the greatest wealth. He advised his companion about what he should do after enjoying so many blessings. It seems that his companion paid no attention. It was natural for the other companion to become angry at his arrogance. Eventually, in his grief, he even uttered a curse, and they parted from each other in anger. Now let us see what happened next. It is said:

(Arabic***********)

Then all his fruit was destroyed, and he began wringing his hands in regret in the morning over what he had spent on it. The garden had been completely ruined. He said, “Would that I had not associated anyone with my Lord.” (Surah Al-Kahf: 42)

Indeed, Allah accepted the prayer of that believing man. We saw the plight and regret of the believer’s companion. What benefit is regret after the garden has been destroyed? He expressed his sorrow, saying that he wished he had not associated anyone with Allah. Let us end this scene of sorrow and seeking forgiveness. The curtain falls, and the scene ends.

Pictures of Real Events

So far we have presented pictures of allegorical events. Now we shall discuss several real events.

1. Prophet Ibrahim (peace be upon him) and Prophet Ismail (peace be upon him): We shall now present a pictorial account of Prophet Ibrahim (peace be upon him), when he was building the Ka’bah with his son Ismail (peace be upon him). It seems that this event did not occur hundreds of years ago; rather, we are witnessing the father and son building the Ka’bah and offering their supplication right now.

(Arabic***********)

And remember when Ibrahim and Ismail were raising the foundations of the Ka’bah and prayed: “Our Lord, accept this service from us. Indeed, You are the All-Hearing, the All-Knowing. Our Lord, make us both submissive to You, and from our descendants make a nation submissive to You. Show us our rites and accept our repentance. Indeed, You are the Acceptor of Repentance, the Merciful. Our Lord, raise among them a Messenger from among them who will recite Your verses to them, teach them the Book and wisdom, and purify them. Indeed, You are the Almighty, the All-Wise.”

The supplication ends; the curtain falls on the scene.

The return from narrative to supplication is a remarkably astonishing transition. In reality, this transition makes the entire scene come alive and places it before our eyes. The narrative says:

(Arabic*********)

When Ibrahim and Ismail were raising the foundations of the House of Allah.

The return from narrative to supplication is a remarkably astonishing transition. In reality, this transition makes the entire scene come alive and brings it before our eyes. The narrative says:

(Arabic***********)

When Ibrahim and Ismail were raising the foundations of the House of Allah.

As a result of this narrative, the curtain rises. The stage—that is, the Ka’bah—along with Ibrahim and Ismail (peace be upon them), appears before our eyes. Father and son are both engrossed in a lengthy supplication.

The artistic beauty and miraculous aspect here lie in changing to supplication immediately after beginning the narration of the event. There is not a single word here suggesting that the father and son briefly stopped their construction work to make this supplication. If we assume that the event is still continuing and has not ended, its miraculous quality becomes even greater. If it had begun this way—“When Ibrahim and Ismail were building the walls of the Ka’bah, they made this supplication”—there would have been no wonder in such wording. It would have become an ordinary event. But in the style in which it is narrated in the Qur’an, it is not merely an event. It is a living, moving scene, as though it is still being performed on the stage today. The stage is not empty for even a moment. The entire scene moves and rises before our eyes. The vitality created in the picture has been made possible solely by the deliberate omission of one word, “[they prayed]; (***)”. This is where the Qur’an’s distinctiveness lies.

2. The Flood of Prophet Nuh (peace be upon him): We shall now present the picture of the flood of Prophet Nuh (peace be upon him), where it is said:

(Arabic***********)

And the Ark carried them onward amid waves like mountains. (Surah Hud: 42)

At this dangerous moment, Noah’s fatherhood awakened, and he became deeply distressed. For his son was now rejecting everything. He could clearly see that his son, along with the disbelievers, would be drowned. Noah (peace be upon him) succumbed to human weakness. The man within Noah took precedence over the prophet. He then called out to his son with intense pleading and humility.

(Arabic***********)

And Noah called out to his son, who was standing apart. He said, “My son! Come aboard with us, and do not remain with the disbelievers.” (Surah Hud: 42)

But the insolent son paid no heed to his father’s countless pleas. He had become swollen with pride in his youth, strength, and power.

(Arabic***********)

He said, “I shall soon take refuge on a mountain that will protect me from the water.” (Surah Hud: 43)

The father, distraught, made one final appeal:

(Arabic***********)

Noah said, “Today there is no protector from Allah’s command, except the one upon whom He has mercy.” (Surah Hud: 43)

Then a wave came and swept everything away.

(Arabic***********)

Then a wave came between them, separating them, and he was drowned. (Surah Hud: 43)

What a tragic scene! Fear makes the listeners’ breath catch. The boat moves amid mountain-like waves. Noah (peace be upon him), distraught, calls to his son. But the son rejects the call, boasting of his strength and power. While this conversation is taking place, a wave suddenly arrives and destroys everything. Witnessing this scene creates in people the very state that arose between father and son—Noah (peace be upon him) and his child. Indeed, it cannot fail to affect and pain even other creatures, not only human beings.

The Scene of the Day of Resurrection

We shall first describe the scenes of the Day of Resurrection, and then shed light on the depictions of peace and punishment presented in the Noble Qur’an. Their connection with artistic imagery is extremely profound.

1. In depicting the scene of the Day of Resurrection, Allah, Lord of the worlds, says:

(Arabic***********)

On the Day when the caller will call them toward an unpleasant outcome, they will emerge from their graves with downcast eyes, like scattered locusts. They will hasten toward the caller. The disbelievers will say, “This is a difficult day.” (Surah al-Qamar: 6–8)

This is one of the scenes of the Day of Resurrection. It is brief, yet powerful enough to shake the heart. How beautifully the scene is presented through the likeness of locusts! When locusts fly, they appear scattered and disorderly. Likewise, when people rise from their graves and rush toward the caller, they will run aimlessly, unaware of direction. It will seem as though scattered locusts are flying about. Yet they will not know where they are going or why. They will be summoned toward something they dislike. Their eyes will be downcast. This is the final sign through which the scene reaches completion.

Seeing their surroundings, the disbelievers will say, “What a difficult day!” In a few short sentences, the entire picture is conveyed so beautifully. A vast field rises before the listener’s heart’s eye; it seems that everyone is emerging from the graves and running together. All heads are lowered. Faces are bewildered with fear. It is as though this were a living, moving picture.

2. This is the second scene among the scenes of the Day of Resurrection. It depicts people fleeing and describes their state of terror and bewilderment. Yet it is more poignant and terrifying than the preceding scene.

(Arabic***********)

Never think Allah unaware of what the wrongdoers do. He only grants them respite until a Day when eyes will burst with fear. People will rush, breathless and terrified, toward the place of gathering, their gazes unable to turn back to them, while their hearts will fly away in fear. (Surah Ibrahim: 42–43)

Here, four states are described, occurring one after another. They are four successive scenes of the same event. Heads are bowed in fear, shame, and humiliation. Above this, worry and dread overwhelm heart and soul. This picture is shown to the living, while those depicted in it are human beings as well. A profound human bond exists between the people in the picture and the viewers and listeners. Even their feelings are one and the same. It seems that the anxiety and distress of one group are transmitted to the other, filling their minds and hearts. The reader feels that this state is passing over him personally.

3. Then another picture of fear and terror is presented. This picture is even more frightening than the previous one. It is as though words cannot fully describe that horrifying state. We present this terrifying picture so that it may itself express its own condition.

(Arabic***********)

O people, fear your Lord. Indeed, the convulsion of the Hour is a terrible thing. On the Day you see it, every nursing mother will abandon the child she is nursing, every pregnant woman will miscarry from fear, and you will see people as though intoxicated, though they will not be intoxicated. Such will be the severity of Allah’s punishment. (Surah al-Hajj: 1–2)

This terror will so bewilder people that a nursing mother will forget even the child she is feeding. The pregnant woman will witness everything, but no one will remain to notice her. She will run about, yet will not even feel herself running. Thus, fear and terror will cause her to miscarry. People will begin to flee, but it will seem as though their feet are fixed to the ground. They will see everything happening, yet events will unfold so quickly that they will understand nothing. Their reason and understanding will disappear. To an observer, they will seem intoxicated, though they will not be drunk; unable to determine what they should do, they will behave in this way. These are only the slightest effects of Allah’s punishment. It will seem that people are watching these things occur before their very eyes. Their minds will try to grasp them, but the terrifying horror will make them forget everything. Therefore, it cannot settle permanently in their inner world.

4. We have already presented three terrifying pictures of the Day of Resurrection, whose images rise vividly before the eyes. But there are also scenes that merely stir the emotions:

(Arabic***********)

On that Day, everyone will have one concern that will keep him preoccupied.

(Arabic***********)

No close friend will ask after another close friend on that Day.

What could be a more concise yet moving picture of anxiety and distress? There is no room in the heart for anything but worry and anguish. Anxiety so completely envelops the heart and mind that one has no opportunity even to think about anything else.

5. Another scene depicts the occurrence of the Resurrection and people rising from their graves to gather on the field of assembly. These scenes are somewhat विस्तৃত, yet a brief pause can be perceived between each one.

(Arabic***********)

They are awaiting only a terrible blast that will seize them while they are disputing. Then they will be unable even to make a bequest or return to their families. (Surah Ya-Sin: 49–50)

Here, the first blowing of the Trumpet is described. The catastrophe will begin with the very first blast. It will occur so swiftly that they will not even have time to make a bequest. The inhabitants of the graves will rise. Then what will happen? He says:

(Arabic***********)

The Trumpet will be blown, and suddenly they will rise from their graves and hasten toward their Lord. They will say, “Alas for us! Who has raised us from our sleep?” The Most Merciful had promised this, and the messengers spoke the truth. (Ya-Sin: 51–52)

Here, the second blowing is described. The first blowing will destroy everything. After the second blowing, everyone will rise from the graves in confusion and distress. In astonishment, the believers will ask one another, “Who has awakened us from such peaceful sleep?” Then, seeing their surroundings and circumstances, they will conclude for themselves and say, “The promise that the Merciful Lord made to us, and the news brought to us by the prophets and messengers, has today come true.”

(Arabic***********)

It will be only one mighty blast, and at that very moment they will all be brought before Me. On that Day no one will be wronged; rather, you will be repaid only for what you used to do. (Ya-Sin: 53–54)

This is the final blowing, as though people are made to stand before Allah. On that Day, people will gather there according to their deeds. The scene ends here for the present.

Now whoever recites the Qur’an will witness these scenes. It will seem as though he himself is being addressed: “On that Day no one will be wronged; you will be repaid only for what you do.”

6. When all people have gathered on the Day of Resurrection and stand before Allah to give an account, we see a group who were neighbors on earth but had no good relationship with one another. They were filled with arrogance and pride. One of them would call his neighbor misguided and cause suffering to many believers among them. Whenever the believers claimed that they would be inhabitants of Paradise, they would be mocked and ridiculed. On that Day, when they are driven into Hell in groups, each group will be informed about the other as soon as it enters.

(Arabic***********)

Here is another group entering with you. (Surah Sad: 59)

In reply, it will be said:

There is no welcome for them; they will enter Hell. (Surah Sad: 59)

Will the one whom he used to torment remain silent after hearing this? Certainly not. He will then say:

(Arabic***********)

They will say, “There is no welcome for you either. You brought us into this calamity. What a wretched abode!” (Surah Sad: 60)

Then they will cry out together:

They will say, “Our Lord, whoever brought this upon us, grant him double punishment.” (Surah Sad: 61)

Then what will happen? They will not see there the believers whom they used to mock on earth and upon whom they used to vent their spite. How can it be that they are not with them in Hell today?

(Arabic***********)

And they will say, “What is wrong with us? We do not see those whom we considered evil. Did we merely make them objects of ridicule, or have our eyes failed us?” The inhabitants of Hell will inevitably dispute over this. (Surah Sad: 62–64)

The disputes of the inhabitants of Hell are presented before us as though each of us were witnessing them. Every person feels that his own image has been portrayed here. Thus, he strives to escape that wretched condition. Through such effort, perhaps it may be possible to escape it.

Scenes of Peace and Punishment

In the preceding discussion, we observed scenes of the grave, the Day of Resurrection, resurrection, and the gathering. Now we shall witness some scenes of peace and punishment in Paradise and Hell.

1. Regarding the inhabitants of Hell, it is said:

(Arabic************)

The disbelievers will be driven to Hell in groups. When they reach it, its gates will be opened, and the keepers of Hell will say to them, “Did messengers from among you not come to you, reciting to you the verses of your Lord and warning you of the meeting of this Day?” They will say, “Yes.” But the word of punishment will have become justified against the disbelievers. Then it will be said, “Enter the gates of Hell, abiding therein forever.” How wretched is the abode of the arrogant!

Regarding the inhabitants of Paradise, it is said:

(Arabic**********)

Those who feared their Lord will be led to Paradise in groups. When they enter it through its open gates, its keepers will say to them, “Peace be upon you; you have done well. Enter it, to remain forever.” They will say, “All praise belongs to Allah, who fulfilled His promise to us and made us inheritors of this place. We may settle wherever we wish in Paradise.” How excellent is the reward of those who strive! (Surah al-Zumar: 73–74)

The curtain falls on this scene through the following verse:

(Arabic*************)

You will see the angels surrounding the Throne, glorifying their Lord. Judgment will be passed among them with justice, and it will be said, “Praise belongs to Allah, Lord of the worlds.”

These pictures are so clear that they leave no room for a separate explanation. Come, let us follow the inhabitants of Hell and Paradise and learn something of their condition.

2. Regarding the inhabitants of Hell, it is said:

(Arabic***********)

Indeed, the tree of Zaqqûm will be the food of the sinful. It will boil in their bellies like molten copper, as boiling water boils. It will be said, “Seize him and drag him into the midst of Hell. Then pour over his head the punishment of boiling water.” It will further be said, “Taste this! You were surely honored and noble. Indeed, you were in doubt about this.”

Immediately afterward, the inhabitants of Paradise are described as follows:

(Arabic*************)

Indeed, the God-fearing will be in a secure place, amid springs and gardens. They will wear fine and thick silk, seated facing one another. So it will be. And We shall pair them with fair-eyed maidens. There they will calmly request various fruits. There they will taste no death except the first death, and He will protect them from the punishment of Hell. (Surah al-Dukhan: 51–56)

We ended the scenes of the Day of Resurrection at a point where there were two contrasting pictures. Here too are several similar pictures:

(Arabic************)

The inhabitants of Paradise will call out to the inhabitants of Hell, “We have found true what our Lord promised us. Have you also found your Lord’s promise to be true?” They will say, “Yes.” Then a caller will proclaim between them, “The curse of Allah is upon the wrongdoers who hindered others from the path of Allah and sought to make it crooked, and who disbelieved in the Hereafter.”

(Arabic***********)

Between them will be a barrier, and on the elevated places will be men who recognize each person by his mark. They will call out to the inhabitants of Paradise, “Peace be upon you.” They will not yet have entered Paradise, though they will long to do so. When their eyes turn toward the inhabitants of Hell, they will say, “Our Lord, do not place us among the wrongdoing people.” (Surah al-A‘raf: 46–47)

(Arabic*************)

The people of the elevated places will call out to those whom they recognize by their marks, “Your forces and your arrogance were of no use to you. Are these the people about whom you swore that Allah would never grant them mercy?” It will be said, “Enter Paradise; you will have no fear, nor will you grieve.” The inhabitants of Hell will call out to the inhabitants of Paradise, “Pour some food or drink down to us, or give us some of what Allah has provided for you.” The inhabitants of Paradise will reply, “Allah has forbidden these to the disbelievers.”

The quotations above contain several scenes that rise before our eyes one after another.

Reading these verses, we feel that we are standing before the inhabitants of Paradise and Hell. The inhabitants of Paradise say to the inhabitants of Hell, “We have found true the promise our Lord made to us. Have you found true the promise He made to you?” The mockery directed at the inhabitants of Hell through this question is clear. Yet the remarkable thing is that they will be unable to deny it; rather, they will be compelled to admit it. At that moment, a caller will stand between the two groups and proclaim, “The curse of Allah is upon the wrongdoers.”

Then we approach the people of the elevated places and see them situated between Paradise and Hell. Some people have gathered upon a high wall from which both Paradise and Hell can be seen. As soon as they see the inhabitants of Paradise, they greet and welcome them; but when their gaze falls upon the inhabitants of Hell, they immediately rebuke and reproach them, addressing them: “On earth, you used to swear regarding the inhabitants of Paradise that Allah would not show them mercy. Look where they are today! They are dwelling in Paradise with such glory, splendor, honor, and dignity.”

Then we see the inhabitants of Hell pleading with the inhabitants of Paradise for food and drink. Allah has placed every blessing before the inhabitants of Paradise, but they dismiss them with the words, “Allah has forbidden both the food and drink of Paradise to the disbelievers.”

This is the scene of the Day of Resurrection, the scene of peace and punishment in Paradise and Hell. Now the question is: when readers recite these verses, do they think that these events will happen in the future? Or do they feel that the events are occurring at this very moment, before their own eyes?

By Allah, whenever I have read these verses, I have lost myself. I have completely forgotten that I am seeing these events within the framework of a Qur’anic subject. Rather, I have felt that I am watching every event unfold with my own eyes—a picture not imagined, but directly witnessed. Truly, this is nothing other than one of the miraculous techniques and artistic masterstrokes of the Qur’an.

I had intended to conclude this discussion here. But the fact is that among the purposes and aims for which the Qur’an was revealed is one that may outwardly seem to depart from the method of imagery. That is, the Qur’an calls people toward the religion through reasoning and argument.

It could employ intellectual means, setting aside the Qur’an’s nature and the devices of imagery. Yet even in reaching that goal, the Qur’an adopts the method of imagery. This shows that the method of imagery predominates over the Qur’an’s other methods. In this chapter, I wish to discuss this very subject. I shall discuss it briefly, with examples, God willing. You will find a detailed discussion in a separate chapter near the end of the book.

4. Among natural scenes, the constant and eternal scene is the ever-visible sky. In many places, the Qur’an directs people’s attention toward the sky and says, “Look: this is a powerful proof of Allah’s omnipotence.” He says:

(Arabic***********)

He is Allah, who sends the winds, which then stir the clouds. He spreads them across the sky as He wills and places them in layers. Then you see rain emerging from them. He sends it to whichever of His servants He wills, and they rejoice. Although they had been despairing before the rain was sent down upon them, observe the effects of Allah’s mercy: how He revives the earth after its death. Indeed, He will revive the dead, and He has power over all things. (Surah al-Rum: 48–50)

Notice how Allah’s power operates: the blowing of the wind, then the wind carrying water vapor, thereafter transforming it into clouds, and finally rain falling from the clouds—and becoming a source of joy for ordinary people. The purpose is to revive the dead, parched earth and make it fresh. When these scenes appear one after another before the mind’s eye, the human subconscious cannot help being affected. Ultimately, they reach the conclusion that

(Arabic*********)

Surely, He gives life to the dead and has power over everything.

5. The scope of Scene 4 was broad, whereas Scene 5 is connected with the earth. The two scenes are entirely different in nature. Consider this—

(Arabic**********)

Have you not seen that Allah sends down water from the sky and causes it to flow into springs in the earth, then produces crops of various colors with it, after which they dry up and you see them turn yellow? Then Allah reduces them to stubble. Surely, in this there is a reminder for those who possess understanding. (Az-Zumar: 21)

This is a picture of the earth. It describes the earth in its various states. Each state gives people an opportunity to see and reflect. Observe: rain falls from the sky. Through that rain, the earth becomes filled with crops and fruits of many colors. Then the crops ripen and take on a brown color. Eventually, they become stubble and merge with the soil. In this verse, the word (***) (thumma), through the way and place in which it is used, gives the eye and mind a full opportunity to reflect before the second state appears before them. The arrangement and presentation needed to place a scene before people’s eyes are present here. (This will be discussed in detail later, God willing.)

6. Some pictures are completely alive. Observe: a bird flies through the sky with its feet folded, relying only on its wings. Then, at the moment of landing, it stands supported by its feet. It is stated:

(Arabic***********)

Do they not observe the birds above them, spreading and folding their wings as they fly? None holds them up except the Most Merciful. Indeed, He watches over all things. (Surah Al-Mulk: 19)

Two scenes are presented in this verse. First, the bird spreads its wings and flies in the sky, keeping its feet folded while flying. Second, at the moment of landing, it extends both feet beforehand so that it can stand upon them. People see this scene constantly, but never give it any thought. The Qur’an has pointed out to people, as plainly as if with a finger, one of Allah’s miraculous signs.

7. Another scene repeatedly unfolds on earth, but people do not look at it attentively and feel no need to observe it. Had they reflected on its mystery, new horizons of mystery would have opened before them. This is the shadow of physical objects, which appears stationary to the external eye but is actually moving subtly. It is stated:

(Arabic************)

Have you not seen how your Lord extends the shadow? Had He willed, He could have made it stationary. Then We made the sun its indicator. Thereafter We draw it toward Us, little by little. (Surah Al-Furqan: 45–46)

The two verses mentioned above stir the world of human thought. They attract the mind and consciousness. The world is not lacking in such scenes, which are constantly before our eyes. But when attention is drawn to their inner significance, they appear as something new. This is possible only when a scene is perceived simultaneously by the eye, the mind, and the brain.

8. There are many things in the world that are considered instructive. But what most deeply stirs human feeling is the remains of a nation. The eye perceives them outwardly, while the eye of the mind observes them profoundly. Therefore, to influence people’s thoughts regarding the fate of wrongdoers, the Qur’an has drawn their attention to this vulnerable point. It is stated:

(Arabic**********)

Do they not travel through the earth and see what was the end of those before them? They were stronger than them; they cultivated the land and developed it more than they did. Their messengers came to them with clear signs. Allah was not unjust to them; rather, they were unjust to themselves. (Ar-Rum: 9)

The discussion above proves that the Qur’an has adopted depiction and visualization as a style. Therefore, the method of depiction is of fundamental importance. This method is connected with the subject matter and purpose as a whole. It is an indispensable characteristic of the Qur’an, which Qur’anic scholars find throughout its verses.

Chapter Four

Imagination and Representation

We have said that, through visualization and depiction, the Qur’an presents its message in its own style. This constitutes the essence or foundation of the Qur’an’s mode of description. This does not mean that the importance of the subject matter has ended, or that we have completely fulfilled its due. Rather, the importance of the subject matter remains fully and independently present even today. Keeping this in view, we feel the need to compose a separate chapter.

One may ask: upon what foundation are these pictures built? At the beginning of the previous chapter, we gave an indication concerning this. We said there that this method is sometimes adopted to turn attention from the world of thought toward the real world—that is, to transform an imagined subject into something perceived by the senses. In the same way, human nature and the natural world are presented in comprehensible images. At times, something perceptible is expressed through an imagined picture. Then biological activity is created within that picture to make it dynamic. As a result, it stirs the world of thought. An intangible object then appears before the eyes as a living, moving picture, whether it depicts an accident or an ordinary or eventful scene. If it is also given speech, along with life and movement, all the elements of imagination gather there, leaving nothing else. All the examples and analogies I presented in the previous discussion prove the truth of this statement. Although my purpose in discussing them in that chapter was to give an idea of how the Qur’an employs depiction in presenting its message, in this chapter we will not consider merely citing the previous analogies sufficient. The reason is that the Qur’an is present before us, filled with new examples and analogies. From it, we will select examples that fully indicate a particular subject and concern the principles governing the representation of imagination and perception.

Takhyil, or Imagination

Few Qur’anic images come before us in a silent and speechless state. Most images contain explicit or implicit stimulation. This stimulation awakens the pulse of life and makes the image dynamic. It must be remembered that the stirring of thought is not confined only to scenes of accidents, the Resurrection, peace, or punishment; it is also found in places where it would not be expected.

We wish to explain the nature and form of this stirring. It should be noted that it is because of this kind of pulse of life that visible objects appear alive. Even the life that is invisible to human beings is not beyond the reach of this stimulation. We shall call this stimulation ‘takhyil hissi,’ or imagined sensation. This stimulation exists within every Qur’anic image. The pulse of life is present in every image in such a way that the various forms and natures of life can be observed.

Tajsim, or Representation

Another matter related to depiction is found in the Qur’an: representation may be regarded as the basis of tajsim. In this matter, the Qur’an has advanced very far. Even matters that ought to be kept separate from its fundamental course are sometimes presented openly in Islam. At times, they too are given bodily form, such as Allah’s essence and attributes. The undeniable conclusion before us is that the Qur’an has given the style of representation precedence over other methods. At the same time, it has warned that the method of representation can sometimes lead to dangerous consequences. I will now try to clarify the matter with examples.

Expression in Personal Form: 1. One type of imagination may be called tashkhis, or expression in personal form. Tashkhis means giving life to something devoid of life. For example, a natural scene or another inanimate object is presented in a living, comprehensible form. Sometimes that life is developed until it becomes human-like, including even external features and feelings. Lifeless objects are given human interests, stimulation, and vitality. As a result, they come among people and interact with them, appearing before them in various colors and clothing. People are consequently compelled to regard them as alive. It seems as though they see them with their own eyes and perceive them through their senses. Observing their subtle feelings and activities, people may even become frightened and bewildered. For example, one verse describes the morning as alive and breathing: (Arabic****) —By the morning when it breathes. (At-Takwir: 18)

When this verse is recited, the impression arises that the time of morning is a living thing because it breathes. It is even as though its teeth become visible while it breathes. This life seems to belong not only to ‘morning’ but to the entire universe and nature. It is said that night is running rapidly behind day in order to catch it, but cannot do so. It is stated:

(Arabic*********)

He wraps the night over the day, while the day pursues the night. (Surah Al-A‘raf: 54)

Just as the mutual running of night and day has no end, so human thought runs equally behind them. Observe again how night is described as moving.

(Arabic*******)

And by the night as it passes away. (Surah Al-Fajr: 4)

As soon as the verse is recited, the image of something called night traveling endlessly along the limitless roads of the earth appears before the reader’s eyes. It is a familiar picture. Observe again: the earth and the heavens are addressed as intelligent beings, and at once they reply:

(Arabic*********)

Then He turned toward the heaven while it was smoke, and said to it and to the earth: Come, willingly or unwillingly. They said: We come willingly.

See with the eye of imagination: the heavens and the earth are being called, and they respond to that call. Observe the moon, the sun, night, and day moving along their own paths and at their own pace. But—

(Arabic*************)

The sun cannot overtake the moon, nor can the night outstrip the day. (Surah Ya-Sin: 40)

The Almighty Allah has ordained this circulation of night and day, so that there can never be only night or only day continuously. Look toward the earth: the dead earth. Rainwater falls upon it, and immediately it awakens to new life.

(Arabic***********)

You see the earth barren and desolate; then, when I send rain upon it, it stirs and swells and produces every kind of beautiful plant. (Surah Al-Hajj: 5)

Elsewhere it is said:

(Arabic*******)

Among His signs is that you see the earth barren and desolate; then, when We send rain upon it, it swells and becomes adorned with flowers and fruits. (Surah Ha-Mim As-Sajdah: 39)

Thus, before one can scarcely take in the sight of the dead, desolate earth, it gains new life.

The Scene of Hell: This is Hell. What kind of Hell? A destructive and immensely tormenting place from which no one can escape, where not even the slightest movement will be possible. Those who were called toward guidance on earth had turned away from it. The astonishing thing is that now, as soon as they are called toward Hell, they will appear there. This is the Hell that will boil with rage upon seeing the wrongdoers and continue roaring terribly. The following verses reveal something of this scene:

(Arabic***********)

On that Day We will ask Hell, ‘Are you full?’ It will reply, ‘Are there any more?’ (Surah Qaf: 30)

(Arabic**********)

When Hell sees them from a distant place, they will hear its roaring and raging. (Surah Al-Furqan: 12)

(Arabic************)

When they are thrown into it, they will hear its furious roaring, and Hell will burst with rage. (Surah Al-Mulk: 7–8)

(Arabic************)

No indeed! It is a blazing fire that strips away the skin. It will call the one who turned his back on the truth and turned away, who gathered wealth and guarded it.

The condition of the shade under which the wrongdoers will seek shelter is:

(Arabic*******)

A shade of smoke, neither cool nor comforting. (Surah Al-Waqi‘ah: 43–44)

In that shade, the people of Hell will feel suffocated and become bewildered. The shade will be neither cool nor comforting for them. It will not even be pleasant to look at.

And observe the movement of the winds laden with rainwater:

(Arabic**********)

And We send the winds carrying water and send down rain from the sky. (Surah Al-Hijr: 22)

The wind is called (***) ‘pregnant with rain,’ thereby creating a pulse of life within it. It seems that the wind becomes pregnant with water and, by sending down rain, gives birth and becomes free of its pregnancy.

It is also said:

(Arabic**********)

When Moses’ anger subsided, he picked up the tablets.

(Arabic**********)

Then, when Abraham’s fear had subsided and the good news had come, he began arguing with Us concerning the people of Lot.

Observe: in the two verses above, (***) ‘anger’ is described as becoming intense and then subsiding; (***) ‘fear’ as departing; and (***) ‘good news’ as coming and going. They seem to be living things within which a pulse of life can be sensed.

2. Another form of takhyil, or imagination, is for a moving picture to appear before us, through which a state or a particular meaning is conveyed. For example, the image of a person who worships Allah while standing on the margin: when circumstances seem favorable, he is content, but if he is immersed in a trial, he turns away from Islam. Or the image of the Muslims before accepting Islam, when they were standing on the edge of a pit of fire. Or the example of the person who builds the foundation of his house on the edge of a pit that will cast him, along with the structure, into the Fire of Hell. These are images filled with vitality. The final image has reached the summit of perfection, which I discussed in the chapter ‘Artistic Imagery.’

The image of a well-fed camel trying to pass through the eye of a needle is another example of takhyil. It is mentioned regarding the disbelievers: they will never be forgiven under any circumstances and will not enter Paradise. Such a moving example of punishment leaves the power of thought stunned. For as long as thought remains its companion, its movement cannot reach completion, and even after taking bodily form it cannot remain for long. It is stated:

(Arabic**********)

Say: If the sea were ink for writing the words of my Lord, the sea would run out before the words of my Lord were finished, even if We supplied another sea like it. (Surah Al-Kahf: 109)

Upon reciting this verse, the ever-moving image that fills the world of thought is this: Allah’s praises are being written with seawater, but they do not come to an end and cannot be completed. It is a dynamic, uninterrupted image. The seawater is running out, yet Allah’s praises cannot be finished. In this way, the movement reaches its perfection.

The image that emerges in the mind from the following verses also corresponds to the image described above.

(Arabic**********)

Whoever is kept away from Hell and admitted into Paradise has truly succeeded. (Surah Aal-E-Imran: 185)

(Arabic**********)

Such a long life will not save them from the punishment. (Surah Al-Baqarah: 96)

Movement is felt from the word (***) in this verse itself, appearing in the imagination as a moving picture. This is an important matter, which we will understand clearly as we proceed a little further.

From this movement, the eye of imagination sees a person standing at the edge of a pit of fire, while its blazing flames have come before him.

3. Another form of takhyil, or imagination, is the creation of movement within the imagination. This is produced in people through certain words. For example:

(Arabic**********)

We will attend to their deeds and turn them into scattered dust. (Surah Al-Furqan: 23)

We discussed earlier in the chapter ‘Artistic Imagery’ that turning deeds into dust means destroying their actions. This is a sensory image. Now we will discuss the significance of the word qadimna (***). This word indicates that their good deeds will be brought forward before being destroyed. If the word qadimna were removed from the sentence, the thread of thought would be severed. At the same time, all the beauty associated with that word would disappear, even though the movement of the dust would still continue. The following verse is also a beautiful example.

(Arabic**********)

Say: Shall I call upon anything besides Allah that can neither benefit us nor harm us? Shall we turn back on our heels? (Surah Al-An‘am: 71)

In this verse, the phrase (******) describes the intangible act of turning away from the religion in a sensory form. In this way, it comes before us as something perceptible. The following verse is another example of the same kind:

(Arabic**********)

Do not follow the footsteps of Satan; surely, he is your manifest enemy. (Surah Al-Baqarah: 168)

The intended meaning was simply: ‘Do not follow Satan.’ But the two words (***) ‘do not follow’ and (***) ‘footsteps’ depict Satan’s movement. It seems that Satan is walking ahead, while people who follow him walk behind, following his footprints. It is a remarkable picture. Satan is an evil force who arranged for the human father, Adam (peace be upon him), to be expelled from Paradise. Yet people still follow him.

Another verse of this kind is:

(Arabic**********)

Recite to them the account of the one to whom We gave Our signs, but he detached himself from them. Satan pursued him, and he became one of those who went astray. (Surah Al-A‘raf: 175)

There is a slight difference between this verse and the preceding one. In this verse, Satan is made to pursue the misguided person. In the previous verse, following Satan is prohibited; here, Satan himself is pursuing the person.

The following verse is also related to this subject:

(Arabic**********)

(O servant) Do not pursue that of which you have no knowledge. (Surah Bani Isra’il: 36)

Here, knowledge has been imagined as a corporeal object.

4. Another form of imagery is that it appears rapidly, in one scene after another. We have previously presented examples of this kind, namely, the activities of the polytheists, about whom the following verse says.

(Arabic**********)

Whoever associates partners with Allah is as though he had fallen from the sky, whereupon a bird of prey snatches him away, or the wind carries him off and casts him into a distant place. (Surah al-Hajj: 31)

The following verse also contains an analogy:

(Arabic**********)

Whoever thinks that Allah will never help His Messenger in this world and the Hereafter, let him stretch a rope up to the sky, then cut it, and see whether his scheme can remove his anger. (Surah al-Hajj: 15)

This verse presents a remarkable picture. A person who harbors the false notion that Allah will not help His Prophet merely burdens his heart with anguish. Whoever cannot remain patient in this state, or does not have the disposition to wait for Allah’s promise to be fulfilled, should try to change the situation and bring it to the desired meaning. In reality, just as it is impossible to attach a rope to the sky and climb it, it is equally impossible for him to change the situation. If he attaches a rope to the sky, attempts to climb it, fails, tears the rope, and falls to the ground, perhaps he will then have an opportunity to reflect on the matter.

A similar statement is presented in the following verse:

(Arabic**********)

If their disregard is painful to you, then seek a tunnel in the earth or set up a ladder to the sky and bring them a sign, if you are able to do so. (Surah al-An‘am: 35)

The disbelievers’ contempt for the call of the Noble Messenger (peace be upon him) seemed deeply distressing to him. He wished that, if only he could bring them some fitting miracle and show it to them, perhaps they would believe and follow the straight path. This verse was revealed addressing the Prophet himself. Therefore, with due regard for his honor and dignity, his attention is drawn in extremely courteous and refined language, with subtle humor. This is an excellent example of an imagined picture, in which artistic beauty is present to the fullest degree.

5. Another style of imagery is to present inanimate objects as dynamic. (Arabic**********)

My head has become white with old age. (Surah Maryam: 4)

In this verse, white hair is compared to blazing fire. In the imagination, the white hair is brought to the state in which dry straw flares up at the touch of fire. This is why beauty has been created in the verse, as we discussed earlier.

Embodiment: In the previous chapter, we described several examples of embodiment. A simile is used precisely so that an underlying state may be transformed into a definite form. This is also related to tajsīm, or embodiment. Below, we present several examples.

(Arabic**********)

The deeds of those who do not believe in their Lord are like ashes over which a powerful wind blows on a stormy day. (Surah Ibrahim: 18)

(Arabic**********)

O believers! Do not nullify your charity by mentioning your favors and causing hurt, like the one who spends his wealth to be seen by people and does not believe in Allah and the Last Day. His example is like that of a smooth stone covered with some soil.

(Arabic**********)

The example of those who spend their wealth in the way of Allah, seeking His pleasure and strengthening their souls, is like a garden situated on a hill. (Surah al-Baqarah: 265)

(Arabic**********)

Have you not considered how Allah sets forth an example? A good word is like a good tree: its root is firm and its branches extend into the sky. It yields its fruit at all times by the permission of its Lord. Allah sets forth examples for people so that they may reflect. And the example of an evil word is that of an evil tree, uprooted from the surface of the earth, having no stability. (Surah Ibrahim: 24–26)

It should be remembered that, in our view, merely comparing something with an intelligible object is not embodiment. For that is a very ordinary matter: an imperceptible thing is simply compared with something perceptible. For us, embodiment means not merely making an imperceptible matter concrete through comparison and simile, but giving it form and making it tangible through an event itself. For example:

(Arabic**********)

On the Day when everyone will see before their eyes whatever good they have done and whatever evil they have done, they will wish that there were a great distance between them and those deeds. (Surah Al ‘Imran: 30)

(Arabic**********)

They will find their deeds present before them. Your Lord will not wrong anyone. (Surah al-Kahf: 49)

(Arabic**********)

Whatever good deeds you send ahead for yourselves, you will find them with Allah. (Surah al-Baqarah: 110)

The examples above show that deeds are invisible objects without shape or form. Yet on that day they will be presented in an intelligible shape and form. This is what is meant by embodiment, or tajsīm. It seems that a deed will appear before a person on that day in human form. It is also understood that when a deed is performed in this world, it remains entrusted with Allah, and on the Day of Resurrection it will be given form and returned to His servants.

On that day, sin will be transformed into a burden of enormous size. It is stated:

(Arabic**********) On that day they will carry the burden of their sins on their backs. (Surah al-An‘am: 31)

(Arabic**********) On that day no one will bear the burden of another. (Surah al-An‘am: 164)

The following verses also express imperceptible matters in tangible form. For example:

(Arabic**********) And take provisions with you; surely the best provision is piety. (Surah al-Baqarah: 197)

In this verse, piety is addressed as a provision.

(Arabic**********) We have taken on the color of Allah. And who can give a better color than Allah? (Surah al-Baqarah: 138)

In this verse, Allah’s religion is called a color.

(Arabic**********)

O believers! Enter Islam completely.

In this verse, Islam is presented as something that one can enter.

(Arabic**********)

Abandon both open and hidden sins. (Surah al-An‘am: 120)

In this verse, sin is related to what is open and what is concealed.

The narrowness, distress, hardship, anxiety, and dejection used metaphorically are abstract and imperceptible things; yet in the following verses they have been rendered tangible:

(Arabic**********)

And the three who were left behind—when the earth, despite its vastness, became constricted for them, their lives became unbearable, and they realized that there was no refuge from Allah except with Him. (Surah al-Tawbah: 118)

It is said that the earth became constricted for them. This constriction is associated with the earth. Constriction and dejection are abstract, imperceptible things, but in this verse they are shown in tangible form. The state of those Companions who did not participate in the expedition with the Noble Prophet (peace be upon him) is made tangible. Because they had stayed behind, they were so ashamed, remorseful, and distressed that they had no refuge. They felt no relief even for a moment until their repentance was accepted in Allah’s presence.

Another verse of the same kind is:

(Arabic**********)

Warn them of the approaching Day, when hearts will reach the throats and they will be choking. The wrongdoers will have no intimate friend or intercessor whose intercession will be accepted. (Surah al-Mu’min: 18)

This verse suggests that, because of the severity, the soul will move from its original place and rise toward the throat.

(Arabic**********)

Then when the soul of someone reaches the throat, while you are watching. (Surah al-Waqi‘ah: 83–84)

This verse suggests that the rūḥ is a corporeal object that moves and reaches the throat.

(Arabic**********)

Except those who join a people with whom you have a treaty, or who come to you with their hearts unwilling to fight either you or their own people. (Surah al-Nisa: 90)

In other words, because of this anxiety and uncertainty, they fall into a quandary and cannot decide whether to join you in fighting their own people or to join their own people in fighting you.

3. The Qur’an seeks to describe the intellectual and imperceptible states of the disbelievers. The disbelievers certainly hear the Qur’an, but they gain no benefit from it. It is as though they had not heard it at all. The Qur’an presents this imperceptible matter in such a way that it seems there is a barrier between the disbelievers and the Qur’an preventing them from coming to the path of the Qur’an. Several examples are given below:

(Arabic**********)

They have been kept far away from the place of hearing. (Surah al-Shu‘ara: 22)

(Arabic**********)

I have placed coverings over their hearts so that they do not understand it, and I have placed heaviness in their ears. (Surah al-An‘am: 25)

(Arabic**********)

Do they not ponder over the Qur’an, or are their hearts locked? (Surah Muhammad: 24)

(Arabic**********)

I have placed shackles around their necks up to their chins, so their heads are forced upward. I have set a barrier before them and a barrier behind them, then covered them, so they cannot see. (Surah Ya-Sin: 8–9)

(Arabic**********)

Allah has sealed their hearts and their ears, and a veil covers their eyes. (Surah al-Baqarah: 7)

(Arabic**********)

Those whose eyes are veiled from My remembrance are unable to hear. (Surah al-Kahf: 101)

The imperceptible barrier that prevented the disbelievers from coming to the path of the Qur’an has appeared before us in tangible form. It seems like a visible wall. Thus, a style of description producing a powerful effect has been adopted.

4. Sometimes something is described in a perceptible manner, but its method of description is such that, from the very first address, an impression of strength and completeness is evident in it. For example: (Arabic**********)

On the Day the punishment will engulf them from above them and from beneath their feet. (Surah al-‘Ankabut: 55)

That is, the punishment will surround them from every direction. The reason for saying “above and below” rather than “every direction” is that it is more effective in creating an impact than the expression “every direction.”

(Arabic**********)

When they came upon you from above you and from below you. (Surah al-Ahzab: 10)

(Arabic**********)

If they had upheld the Torah, the Gospel, and what was revealed to them from their Lord, they would have eaten from above them and from beneath their feet. (Surah al-Ma’idah: 66)

(Arabic**********)

Their faces will be covered as though with pieces of the dark night. (Surah Yunus: 27)

It seems that the blackness the disbelievers’ faces will acquire is not merely a shade of color; rather, it is pieces of the dark night covering their faces.

5. Another method of tajsīm, or embodiment, is to describe an imperceptible thing by relating it to a perceptible object. For example, in this verse punishment or torment is associated with (***) (strong), and in the following verse the day is called (***) (heavy).

(Arabic**********) Behind them is also a severe punishment. (Surah Ibrahim: 17)

(Arabic**********) They leave behind a heavy day. (Surah al-Dahr: 27)

In the first verse, the punishment is characterized by an adjective that may be understood as long, broad, and thick. In other words, the word “strong” is normally applied to an object.

In the second verse, the day is not explained as time; rather, it is presented as a dense, thick, weighty object.

6. Some examples in which an imperceptible thing is described by associating it with a perceptible object:

(Arabic**********) Allah has not placed two hearts in any man’s body. (Surah al-Ahzab: 4)

(Arabic**********) Do not be like the woman who painstakingly spun her thread and then tore it to pieces. (Surah al-Nahl: 92)

(Arabic**********)

Let no one backbite another. Would any of you like to eat the flesh of his dead brother? (Surah al-Hujurat: 12)

The first verse explains that contradictory things cannot occupy the same heart. The second explains that making a promise and then breaking it is a futile act, like an old woman spinning thread herself and then destroying it. The third seeks to create abhorrence toward backbiting. It says that the backbiter tears and eats the flesh of his dead brother, because one who is absent is compared to the dead. Thus, discussing the faults of someone in his absence is not merely discussing his faults; it is like tearing away and eating his flesh.

7. The method of embodiment has the status of a general principle. For example, on the Day of Judgment, deeds are said to be given form and weighed. It is stated:

(Arabic**********) I shall establish the scales of justice on the Day of Resurrection. (Surah al-Anbiya: 47)

(Arabic**********)

So whoever’s scale is heavy will live a pleasant life, and whoever’s scale is light, his abode will be Hawiyah. (Surah al-Qari‘ah: 6–9)

(Arabic**********)

Even if a deed is the weight of a mustard seed, I shall bring it forth, and I am sufficient as an accountant. (Surah al-Anbiya: 47)

(Arabic**********) They will not be wronged even by the amount of a thread. (Surah al-Nisa: 49)

(Arabic**********) They will not be wronged even by the weight of a speck. (Surah al-Nisa: 124)

In the verses above, deeds and the mizan are described as corporeal objects.

The Combined Presence of Imagery and Embodiment

Often, imagery and embodiment are combined in the same Qur’anic verse. The imperceptible object then becomes detached from its original state. It appears as a corporeal and perceptible object, and that corporeal object is also given imagined movement. We have examples of this in the examples presented earlier. But we wish to give some additional examples of this principle, so that we have more than one example of each principle. It is stated:

(Arabic**********)

Rather, I hurl the truth against falsehood, and it crushes its head. (Surah al-Anbiya: 18)

(Arabic**********) He cast terror into their hearts. (Surah al-Ahzab: 26)

(Arabic**********) I cast hostility among them until the Day of Resurrection. (Surah al-Ma’idah: 64)

(Arabic**********) Then Allah sent down tranquility from Himself upon His Messenger and the believers. (Surah al-Tawbah: 26)

(Arabic**********) And lower to them the wing of humility and mercy. (Surah Bani Isra’il: 24)

Read the verses mentioned above repeatedly and reflect on them. In the first verse, truth seems to be a kind of projectile of air that strikes falsehood and shatters it. In the second verse, terror is presented as a solid object that can be hurled from a distance and made to enter the heart. From the third verse, hostility and enmity seem to be a solid object that can be thrown between two groups. The fourth verse suggests that tranquility is a kind of object passing over the Noble Messenger (peace be upon him) and the believers; and the fifth verse makes it seem that arms have been placed for humility and gentleness, continually lowering themselves before them.

All the examples above combine imagery and embodiment, because in these examples incorporeal things have been presented in corporeal form and imagined movement has been created within them. Consider a few more examples.

(Arabic**********)

Yes, whoever commits a sin and is surrounded by that sin. (Surah al-Baqarah: 81)

(Arabic**********)

Beware, they had already fallen into temptation, and surely Hell encompasses the disbelievers. (Surah al-Tawbah: 49)

In the first verse, sin is identified as a solid object, and the statement that it surrounds a person again conveys its movement. The second verse makes it seem that fitnah is a pit, and the disbelievers have fallen into that pit.

(Arabic**********) Do not mix truth with falsehood. (Surah al-Baqarah: 42)

Therefore, proclaim to them the command you have received from Allah. (Surah al-Hijr: 94)

From the first verse it is understood that truth and falsehood are two solid substances, one covering the other. In the second verse, the use of the word (***) (to split open) makes it seem that Allah’s command is something that can be split open and merged into another thing.

(Arabic**********)

Allah is the Protector of those who believe. He brings them out of darkness into light. And the protectors of those who disbelieve are the Taghut. They bring them out of light into darkness. (Surah al-Baqarah: 257)

(Arabic**********)

Whoever rejects the Taghut and believes in Allah has grasped a handle that will never break. (Surah al-Baqarah: 256)

In the first verse, guidance is compared to light and sin to darkness, while the expression “bringing out” is used to set thought in motion. In the second verse, faith is compared to a solid object that need not fear being broken or severed.

In the examples mentioned, when an intangible thing is separated from its source and presented in a physical and dynamic form, its meaning becomes embodied and completely overwhelms our minds.

In all those places in the Noble Qur’an where Allah’s Essence and Attributes are described, and where the intended meaning is expressed clearly, physical images have likewise been drawn in the same style. For example:

(Arabic**********) Allah’s hand is above their hands. (Surah al-Fath: 10)

(Arabic**********) His Throne was upon the water. (Surah Hud: 7)

(Arabic**********) His Kursi extends over the heavens and the earth. (Surah al-Baqarah: 225)

(Arabic**********) Then He established Himself upon the Throne. (Surah al-A‘raf: 54)

(Arabic**********) Then He turned toward the heaven, and it was smoke. (Surah Fussilat: 11)

(Arabic**********)

On the Day of Resurrection, the entire earth will be in His grasp, and the heavens will be folded in His right hand. (Surah az-Zumar: 67)

(Arabic**********)

O Prophet! When you threw the pebbles, you did not throw them; rather, Allah threw them. (Surah al-Anfal: 17)

(Arabic**********) Allah restricts and expands. (Surah al-Baqarah: 245)

(Arabic**********) And your Lord and the angels will come, rank upon rank. (Surah al-Fajr: 22)

(Arabic**********)

The Jews say, “Allah’s hand is shackled.” May their own hands be shackled, and may they be cursed for saying this. Rather, both His hands are outstretched. (Surah al-Ma’idah: 64)

(Arabic**********)

When Allah said, “O Jesus! I will complete your appointed term in this world and raise you to Myself.” (Surah Al ‘Imran: 55)

That was precisely the point we described above. However, disputing the use of language and sentences and their significance has become fashionable, so disagreement has also arisen over the words mentioned above. Yet there was no scope for such disputation here. These statements employ a style common to the Qur’an: the original meaning is presented through tajsim and takhyil. It is a style containing neither backwardness nor distortion.

Chapter Five

The Artistic Composition of the Noble Qur’an

When we say that the method of imagery among the Qur’anic devices holds the status of a fundamental principle or basis, and that imagination and representation are the brightest examples of imagery, that is not the end of the matter. Merely saying this neither does justice to describing the Qur’an’s distinctiveness nor brings all the features of its visualization to light. In truth, besides imagery, imagination, and representation, the Qur’an contains many rhetorical aspects. Until one enters that vast field, one cannot discuss the artistic composition of the Qur’an, which plays an important role in visualization.

Types of Artistic Composition

Artistic composition has several levels. There are certain artistic and rhetorical aspects of composition that specialists have analyzed. There are also some aspects that they have not touched at all.

1. One type of composition is related to the arrangement of expression. For example, arranging suitable words in a specific manner, by which a sentence reaches the threshold of perfection in speech and refinement. This subject has been discussed so extensively that there is no need to write anything new about it.

2. Another relationship of composition is with melody and rhythm, which are created through the proper selection of words and their arrangement in a particular manner. This method is fully apparent in the Noble Qur’an and is interwoven with its artistic foundation. Yet the earlier scholars could not advance beyond external melody and rhythm. They did not even know how many tones, beats, and measures music has, or in what manner and where they are used.

3. One rhetorical aspect of the Qur’an’s composition recognized by experts in rhetoric is that the endings of its verses or statements correspond to their subject matter. For example, verses describing Allah’s Essence and Attributes end with the phrase: (Arabic**********). Places discussing a hidden mystery end with the phrase: (Arabic**********). Another method is to begin with an ism al-mawsul (relative expression), then bring the sentence toward completion without a silah (connecting clause), and afterward mention the jaza’ or recompense. For example:

(Arabic**********)

The gates of heaven will not be opened for those who denied Our verses and acted arrogantly, nor will they enter Paradise until a camel passes through the eye of a needle. (Surah al-A‘raf: 40)

Likewise, wherever teaching and upbringing are discussed, the word “Rabb” is used. For example:

(Arabic**********)

Read in the name of your Rabb, who created you. He created man from a clinging clot. Read, and your Rabb is Most Generous, who taught by the pen, taught man what he did not know. (Surah al-‘Alaq: 1–5)

Where Allah’s sovereignty, honor, and authority are discussed, the word (**) is used. For example:

(Arabic**********)

Indeed, with Allah is the knowledge of the Hour. He sends down rain, and He knows what is in the wombs. (Surah Luqman: 34)

Likewise, the word (***) is used in different ways according to place and time. Sometimes the word “Allah” is mentioned once, and only pronouns are used in the subsequent verses. Elsewhere it appears at the beginning of a sentence, elsewhere at the end, and elsewhere the word “Allah” and its pronoun are used together. In many places it is used to introduce a question, and in many others for affirmative description. Many scholars of rhetoric regard this as a supreme example of rhetorical excellence.

4. The subject matter and purpose of the various Qur’anic verses possess semantic continuity. The relationship created when the purpose of one shifts to the purpose of another is also an example of artistic composition. However, the Noble Qur’an is free from the principles that rhetoricians set forth concerning artistic composition.

5. Perhaps the highest level of artistic composition known to rhetoricians so far is the Qur’an’s natural composition, found in the sequence of the descriptions of certain verses. For example, regarding Surah al-Fatihah, we quoted from the writing of Allamah Zamakhshari in the chapter “Research and Tafsir of the Qur’an.” The features identified by rhetoricians have continued to be proclaimed by scholars of Qur’anic balaghah as the finest expression of artistic composition. Surprisingly, they did not reach the other aspect of artistic composition. At most, they tried to say something about the melody and rhythm of the Noble Qur’an. Perhaps they thought that the Qur’an had no other distinguishing feature. In reality, this is only one of the Qur’an’s many features. But they became satisfied here and stopped.

For the scholars of balaghah were unaware that the message presented in the Noble Qur’an through imagery and visualization holds the status of its core or foundation. Therefore, they could not properly illuminate the matter of artistic composition. This book was written so that we may present our new thoughts and research on the subject. Our purpose is not to dispute or argue over old topics. We want to try to understand what has been written about the Qur’an’s rhetorical aspects from a new perspective, and to continue advancing beyond where our predecessors stopped, for there is ample scope to do so. In this regard, we consider sufficient the examples discussed earlier in the explanation of “Surah al-‘Alaq” and in the chapter “The Source of the Qur’an’s Enchanting Power.” Those examples show that there is ample opportunity to discuss the connections of thought and the process of external composition in the Noble Qur’an from a new perspective.

We only wish to indicate that an invisible spiritual bond exists between the events narrated in the Noble Qur’an and the places connected with those events. At the same time, the Qur’an considers the religious purpose, subject matter, and artistic aspects of those events. Examples of this kind of correspondence will be mentioned under the heading “Context: Events Narrated in the Noble Qur’an.” Such correspondence is also found in scenes of the Resurrection, scenes of peace and punishment, and scenes of conversations between the people of Paradise and the people of Hell, all of which exist among the events narrated in the Noble Qur’an. Continuity and connection have also been observed in presenting all these subjects. Nevertheless, the primary purpose for which each event was introduced has not been brought directly into the discussion.

The main point is that the meanings, significance, purposes, and aims of the Noble Qur’an are extremely subtle, profound, significant, and elevated. Yet the profound beauty of the Qur’an’s narration and explanation extends far beyond its visualization. We cannot leave the easy, level path of discussion and, in a single stroke, bring the movement of the pen to the highest summit of that subject. Therefore, we shall proceed step by step and try to climb to that summit.

[5.1] In some places in the Noble Qur’an where its message is presented through imagery, there is complete correspondence between the message and the situation. For example, this mode of sensory description, or the lexical meaning, helps complete the features of the image. This is a turning point that gives explanation and image the status of a connection in description, from which the paths of simple description and elevated artistry diverge. For example, the following verse says:

(Arabic**********)

Indeed, the worst of all creatures in the sight of Allah are the deaf and dumb who do not understand. (Surah al-Anfal: 22)

The word (****) is generally used for animals. However, it is sometimes used to refer to human beings, because (****) denotes all creatures that move about on the earth; since humans also move about on the earth, the word may be applied to them as well. But reason does not compel us to take (***) to mean human beings. That would be contrary to normal usage. Here, using (***) for humans indicates that their character and conduct display an animal-like mentality, which obstructs them from the path of guidance. Thus the image of their heedlessness and animal nature is completed, and the phrase (***) (they do not understand) makes this even clearer.

It is stated in another verse:

(Arabic**********)

Those who disbelieve enjoy themselves and eat like cattle, and their abode will be Hell. (Surah Muhammad: 12)

In this verse, a remarkable image is drawn by comparing the disbelievers to animals. They are enjoying themselves during their few days in this world and trying in various ways to enjoy its pleasures and amusements. Yet they are completely heedless of the punishment of the Hereafter awaiting them. Such behavior is fitting only for animals. They remain absorbed in eating, drinking, and amusement without ever considering that the butcher’s knife awaits them. Their only task seems to be eating, drinking, and enjoying themselves.

Consider another example:

(Arabic**********)

Your wives are a field for you, so go to your field as you wish. (Surah al-Baqarah: 223)

Several hidden and apparent correspondences can be found in this verse. The sensitive relationship between husband and wife is presented in a very subtle and appealing manner. The most attractive metaphor compares the relationship between husband and wife to that between a farmer and his field. Just as land is a field for producing crops, a wife is a field for producing children. Just as a granary is filled with the harvest of the land, the family line is brought toward completion through children born from the wife. The entire purpose and aim are conveyed accurately and beautifully through a few words.

[5.2] Often, a single word—not an entire sentence—does not merely bear witness to the partial completion of an image; rather, it illuminates the whole image. In the method of imagery, this correspondence is stronger than the previous one. It comes very close to completeness. Its importance lies in the fact that a single word, without a complete sentence, can bring an image to life. As soon as that word reaches the ear, a complete image appears in the mirror of the mind.

(Arabic**********)

O believers! What is the matter with you that, when you are told to go forth in the path of Allah, you cling to the earth? (Surah at-Tawbah: 38)

When the word (***) is heard while reciting this verse, the image of a heavy object immediately arises in the world of thought. It seems as though someone is repeatedly trying to lift a heavy object but cannot because of its weight. The word itself seems to weigh several tons. If the verse had used (***) instead—although the two words basically have the same meaning—it would not have conveyed the same heaviness as the former word, and the purpose would have failed. But the word used is so precisely chosen that, as soon as the listener hears it, the image of an unbearably heavy burden appears before the eye of imagination.

Another verse of this kind is:

(Arabic**********)

And among you there are some who will surely lag behind. (Surah an-Nisa’: 72)

As soon as this verse is read, an idea of delay arises. In particular, as soon as the word (***) is read or heard, an image appears before the eyes: their tongues become stiff when they try to say those words, and only with great difficulty and after much delay do they finally reach the end.

The statement of the Prophet Noah (peace be upon him) is presented in the Noble Qur’an as follows:

(Arabic**********)

(Noah said:) O my people! Consider: if I stand upon clear evidence from my Lord, and He has granted me mercy from Himself, yet it remains hidden from your eyes, can I compel you to accept it against your will? (Surah Hud: 28)

As soon as the word (*****) in this verse is recited, an image of aversion and insistence arises in the mirror of the mind. All his consciousness and speech become so intertwined, like (****), or like the way one who detests something treats the thing he hates. The close relationship between word and meaning apparent in this verse is one of the strongest applications of balaghah and fasahah, which exegetes of both earlier and later times have described as one of the Qur’an’s distinctive features.

It is stated elsewhere:

(Arabic**********)

For those who disbelieve there is the fire of Hell. They will not be sentenced to death so that they may die, nor will its punishment be lightened for them. Thus We recompense every ungrateful person. There they will cry out, “Our Lord! Bring us out; we will do righteous deeds and will not do as we did before.” (Surah Fatir: 36–37)

As soon as the word (****) in this verse is heard, it seems that the people of Hell are screaming, and their voices are reverberating in every direction. At the same time, another image arises: no one is hearing their agonizing cries, and no one is coming forward to remedy their desperate condition. This image shows how terrible the intensity of the punishment is.

When a single word brings the meaning of an entire sentence into full view, that is (***) or the ultimate form of artistic composition. For example:

(Arabic**********) Harsh in character and, moreover, notorious. (Surah al-Qalam: 13)

In this verse, the word (***) is sufficient to draw the complete image of harsh character and ruthlessness.

Here is another noble verse of this kind:

(Arabic**********) But such a long life will not save them from the punishment. (Surah al-Baqarah: 96)

In this verse, the subject of (****) is (***), which draws a complete and vivid image. As soon as the words are uttered, that image appears before the eyes.

The following verse is also an excellent example:

(Arabic**********)

Then they and those who went astray—that is, the idols and the idolaters—will be overturned and cast into Hell, along with all the forces of Iblis. (Surah ash-Shu‘ara’: 94–95)

In this verse, the word (****) represents the sound of falling into Hell.

It should be noted that in the two verses, the literal meanings of the two words (***) and ((***)) themselves bring the entire image vividly before the eyes. The point is not that the Qur’an’s special usage creates such an idea in them. Rather, the words just mentioned occur in a specific Qur’anic context and are mentioned only once. It can certainly be said that the places where these two words are used are undoubtedly among the finest examples of rhetorical description.

Among the several descriptive synonyms for the Resurrection used in the Noble Qur’an are (****) (the Deafening Blast) and (***) (that which spreads over everything). The word (***) contains such forceful rumbling and harshness that, as soon as it is heard, it seems its roar will split the ears. The word tears through the air, strikes the ear canal, and deafens it. Likewise, the word (****) seems to be moving at tremendous speed. It spreads over everything with the speed of a storm and devours it. Another verse of this kind is:

(Arabic**********) By the morning as it breathes, that is, as it brightens. (Surah at-Takwir: 18)

I was astonished by such subtle and delightful word selection as (***), and by considering its alternative synonyms. You too will be amazed at the Qur’an’s miraculous nature and will be compelled to acknowledge that the Noble Qur’an’s beauty and miraculousness are increased by choosing the right word in the right place. It is stated elsewhere:

(Arabic**********)

When He covered you with drowsiness from Himself as a source of tranquility for you. (Surah al-Anfal: 11)

In this verse, sleep is described with the word (****) (drowsiness) to convey its powerful effect. It seems that sleep is a thin and delicate covering that envelops one with great comfort and smoothness. The word (***) suggests that tranquility and security have spread across the entire earth.

We also find the depiction through words and pronunciation in the final surah of the Qur’an—Surah An-Nas. Consider this:

(Arabic**********)

Say, “I seek refuge in the Lord of mankind, the true King of mankind, the God of mankind, from the evil whisperer of Satan, who withdraws when Allah’s name is mentioned, who whispers into people’s hearts—whether from among mankind or the jinn.” (Surah An-Nas: 1–6)

Read this surah repeatedly and observe how your voice will produce a complete whispering sound, exactly like the whispering described in the surah. It is produced especially when reciting the following verse.

(Arabic**********)

Consider another example. It is stated:

(Arabic**********)

How grievous is the word that comes from their mouths! What they say is nothing but a lie. (Surah Al-Kahf: 5)

This verse, too, corresponds to the subject under discussion, though there is a slight difference. It speaks of the error that Allah has a child. In this verse, this utterly false statement is refuted in every possible way. First, by using (***) the agent is left unstated. Again, by taking (***) as a specification and an indefinite noun, an extreme degree of abhorrence is created. Then (***) indicates that the words came from the mouth involuntarily and out of ignorance. The disgust and baseness created by (****) are maintained. When this word is pronounced, the mouth is opened slightly, but it closes again as soon as the final mīm (**) is pronounced, even though air is still coming up from the throat and filling the mouth.

There is a kind of word that does represent its subject matter, but not by making its statement and sound enter the ear. The scope of its image is only like the shadow formed in the world of thought. It should be noted that words and speech have their own shadow or reflection, which becomes visible when a person’s attention falls upon it. The following verse is an example:

(Arabic**********)

Tell them the account of the one to whom I had given My signs, but he cast them off and departed from them. (Surah Al-A‘raf: 175)

In this verse, the word ‘fansalakha’ (***) conveys how the person came out of the signs that had been given to him. The following verse is another excellent example: (Arabic**********)

Then, in the morning, he entered the city fearful and apprehensive. (Surah Al-Qasas: 18)

In this verse, the word (***) vividly portrays the fear and apprehension of Moses (peace be upon him). At the same time, it must be kept in mind that Moses (peace be upon him) considered the place where his fear was manifested to be ‘fil-madīnati’ (***), meaning the city—a place ordinarily associated with peace and security. Although ‘yattaraqqabu’ (*****) refers to places where fear and danger are concealed, here a place of peace and security has been presented in a frightening image.

We previously presented examples of this kind in the chapter ‘Imagination and Representation’; they are also fully consistent with this.

Sometimes sound and effect are combined in the same word. For example:

(Arabic**********) On the day they will be forcefully driven toward the fire of Hell. (Surah At-Tur: 13)

In this verse, the word (***) creates an image of its significance together with its sound and effect. What deserves consideration here is that (***) means to push forcefully. When someone is pushed with great force, an involuntary “oh!” (***) escapes from his mouth. This sound is highly harmonious with the word (***). Consider the following verse as well:

(Arabic**********) Seize him and drag him into the middle of Hell. (Surah Ad-Dukhan: 47)

As soon as the sound of the word (****) enters the ear, it creates a disturbance in the world of thought, and a vivid image rises before the eyes.

In this chapter we may mention those words about which we said that their sound itself draws attention to their literal meaning. For example, (****) ‘drowsiness,’ (***) ‘to breathe,’ and (****) ‘Resurrection.’ These words create a shadow along with their sound. But determining the limits of the subtle difference between their sound and shadow is extremely difficult. When a word paints an image of its meaning and idea, its sound and meaning become united. It moves not only toward meaning, but also toward thought and imagery. That is precisely our objective.

[5.3] Among the methods of visualization that the Qur’an employs to present its message is taqābul, or contrast. Wherever the Qur’an seeks to draw a subtle image through words, it generally follows the method of contrast. For example:

(Arabic**********)

Among His signs is the creation of the heavens and the earth and the creatures He has dispersed throughout them. He is able to gather them together whenever He wills. (Surah Ash-Shura: 29)

In this verse, the two words (***) ‘dispersed’ and (***) ‘to gather’ represent taqābul, or contrast. By applying these two opposing words together in the same verse, a complete picture has been drawn, appearing one image after another in the world of thought. Although the two words are opposite in meaning, they have been beautifully brought together.

The following verse brings together two contrasting images: life and death.

(Arabic**********)

Have they not been guided by this? We destroyed many generations before them, among whose dwellings they now walk. Surely in this are signs. Will they not listen? Do they not see that We drive water to barren land and bring forth crops from it, which they and their cattle eat? Why do they not pay attention to this? (Surah As-Sajdah: 26–27)

Observe how great the contrast between life and death is in this verse. First, it speaks of people who once walked upon the earth. Today they are dead; they have been destroyed, and their dwelling places are desolate. Then, in the blink of an eye, an entirely different image is introduced: the image of making the dead earth green and flourishing. Here, taqābul, or contrast, is essentially not between one state and another, but between life and death.

Images of this kind of ‘taqābul’ (contrast) are found abundantly wherever the peace and punishment of the Hereafter are discussed. We present several such examples below.

(Arabic**********)

No indeed! When the earth is crushed completely and your Lord appears, and the angels stand in rows, and Hell is brought forth—on that Day man will remember. But what good will remembrance do him? He will say, ‘Alas! If only I had sent something ahead for this life.’ On that Day none will inflict punishment like His punishment, and none will bind like His binding. (Surah Al-Fajr: 30)

Even in such a terrifying situation, a believer will be addressed with words full of tenderness and affection: ‘O tranquil soul, return to your Lord.’ In this return, there is evidence of deep love and contentment between the servant and the Lord. (***)—that is, each expressing love toward the other. The signs of love found in these words make it seem as though the entire environment is bound by a cord of affection. Then it is said: (Arabic**********) ‘Join My special servants and form intimacy with them.’ (Arabic**********) ‘Then enter My Paradise.’ The description of Hell had surrounded the entire environment with an image of fear and distress. Here, its complete opposite is found—an image filled with love and affection.

The preceding example was a contrasting image between the disbeliever and the believer. Now I present a contrasting image between the punishment of the people of Hell and the blessings of the people of Paradise.

(Arabic**********)

Has the account of the Overwhelming Event reached you? On that Day many faces will be humbled, exhausted and weary. They will enter a blazing fire. They will be given to drink from a boiling spring, and they will have no food except thorny shrubs, which will neither nourish them nor satisfy their hunger. And many faces on that Day will be radiant, pleased with their deeds. They will be in an elevated Paradise, where they will hear no vain speech. Therein will be flowing springs, raised and adorned couches, cups set in place, rows of carpets, and widely spread rugs. (Surah Al-Ghashiyah: 1–16)

The preceding verses contain a beautiful contrast between punishment and blessing. There are many such examples in the Qur’an.

[5.4] The examples above were two contrasting images. Now, however, I will present examples that are indeed contrasting, but one belongs to the past and the other to the present. By bringing the past imaginatively into the present, a contrasting picture of the two states has been drawn. For example:

(Arabic**********)

He created man from a drop of semen, yet he is openly argumentative. (Surah An-Nahl: 4)

The state currently before us is that of an openly quarrelsome (****) person, whereas in the past he was merely a tiny drop of semen. The purpose here is to convey the vast difference between these two states. Therefore, the intermediate states between them have been left unstated. It is as though one were saying: if this was the beginning of man, then it does not suit him to quarrel. Another similar example is:

(Arabic**********)

Leave the wealthy deniers to Me and give them a little respite. Surely with Me are chains, a blazing fire, food that chokes, and a painful punishment. (Surah Al-Muzzammil: 11–13)

Here too, there is a contrast between two states. One state is present—the arrogance of wealth. The other is absent from the present and confined to the realm of imagination; it has no existence in reality. This example reveals both artistic and religious significance. Consider the following verses:

(Arabic**********)

Woe to every backbiter and slanderer, who amasses wealth and counts it repeatedly, thinking that his wealth will remain with him forever. No indeed! He will certainly be cast into Hutamah. And what will make you realize what Hutamah is? It is Allah’s kindled Fire, which reaches the hearts. They will be confined in it, bound to extended pillars. (Surah Al-Humazah: 1–9)

This surah describes two contrasting states: one belonging to this world and the other to the Hereafter. There are arrogant and conceited people who, engrossed in worldly wealth, have forgotten the Hereafter and become immersed in the amusements of this world. But at the other end of their path, Hell awaits them—a Hell that crushes everything and whose fire reaches the heart, the very heart now intoxicated with arrogance and pride. There they will be bound so tightly that they will neither be able to escape of their own will nor be released by anyone else.

The following verse says:

(Arabic*********)

The people of the left—what will be the fate of the people of the left? They will be amidst scorching wind, boiling water, and the shade of smoke, neither cool nor pleasant. Previously, they had lived in comfort. (Surah Al-Waqi‘ah: 41–45)

Two states are presented face to face here. One is the present state of the people of Hell: hot wind, hot water, and the shade of smoke, which is only nominally shade. This harsh state is presented alongside their former state—comfort and ease.

There is a subtle point of reflection in the state described above and the other states related to it. The people mentioned in this verse are fully alive and moving about in the world. All worldly comforts are within their grasp; this state exists in the present. The suffering awaiting them in the Hereafter belongs to the future. Yet the Qur’an has brought that future state into the present. The reader feels that, after settling their worldly affairs, they have already entered the state prepared for them. All their former pleasures and comforts have ended, and they are facing severe punishment. In this situation, they are reminded of their past and of that former happiness.

This may seem like a strange way of thinking. But what of it? The Qur’an presents its message in this style in many places. This Qur’anic description has both artistic and religious appeal. The student of art feels that this is not merely the projection of a comparison; rather, it is an event taking place before the eyes, beyond the limits of feeling and understanding.

The religious seeker’s response is that one should have such firm conviction (yaqīn) in the events that will occur in Hell that they seem to be happening now. This relates to perception. Such firm conviction prepares a person to accept the call to faith.

The following verse is also connected with the preceding example.

(Arabic*********)

Seize him and drag him into Hell. Then pour over his head the punishment of boiling water. ‘Taste this! You were supposedly mighty and noble.’ (Surah Ad-Dukhan: 47–49)

The following verse also presents a contrasting image:

(Arabic*********)

No indeed! When the soul reaches the throat and it is said, ‘Is there anyone who can perform a cure?’ and he realizes that it is the moment of departure, and one leg becomes entwined with the other—on that Day you will be driven to your Lord. He neither believed nor prayed; rather, he denied the truth and turned away. Then he went back to his family, swaggering. (Surah Al-Qiyamah: 26–33)

The verses cited above mention two contrasting states. One is what has passed in the past. It seems as though the entire created world has lost all its beauty and become gloomy. There was a time when the deceased did not pray and did not accept the truth of the Qur’an. One state—that is, the time of death—is present before the eyes, while he remains unmoved. The moment of death has arrived; he is so overwhelmed by fear that both legs tremble. The soul has reached the throat, and the questioner asks, ‘Is there no one who can perform an exorcism and save him from this calamity?’—as when exorcism is sought to free someone from the influence of jinn and spirits.

The dying person thinks, ‘Today is the day I will be separated from my family.’ Memories of the past rise before his heart: turning away arrogantly from the call of the Noble Prophet (peace be upon him), returning to his family, and considering his call false. Both images rise before his eyes, but they will bring no benefit. His legs are already entwined with one another. There is no time left. Now the journey is toward returning to the Lord.

Chapter Six

Rhythm and Rhyme in the Qur’an

Other writers have discussed the rhyme and resemblance of Qur’anic words. I wish to glance briefly over that discussion and then address an aspect of the Qur’an’s artistic composition that has not yet been discussed in detail and is also related to the subject of this book—especially the phonetic resemblance in the Qur’an.

I have already indicated that the Noble Qur’an contains melody and rhythm—phonetic resemblance between words—and that these have various forms and types, which assist in presenting its message. Since the entire Qur’an is rhythmic, melody and cadence are present throughout. It can be observed that the different letters of a word, as well as each verse and its final word, follow rhythmic rules, whether the verse is short or long. I wish to discuss how this resemblance occurs among the final words of sentences. The Noble Qur’an says:

(Arabic*********)

We did not teach him poetry, nor is it fitting for him. It is only a reminder and a clear Qur’an. (Surah Ya-Sin: 69)

This is the response to the disbelievers’ accusation mentioned in Surah Al-Anbiya:

(Arabic*********) They said, ‘He has fabricated it.’ Rather, he is a poet. (Surah Al-Anbiya: 5)

The Qur’an rightly says that it is not poetry. But the question is: were the Arabs who called it poetry or verse foolish, or were they ignorant of poetry? Certainly not. Since they called it poetry, it necessarily possessed features of poetry and verse, whose magical spell captivated them as well. They were familiar with the phonetic resemblance and beauty of the Qur’an, and therefore understood that it was poetic in nature. Even if we consider only meter and end-rhyme, it is clear that the fundamental features of poetry and verse are present in it.

Moreover, the Qur’an has beautifully encompassed both prose and poetry. The Qur’an is independent of meter (****) and end-rhyme (****), and it is not bound by any requirement that rhyme must be present. Nevertheless, melody and rhythm exist within it. Nor has the Qur’an retained the need for paired rhyme at the ends of verses. At the same time, it contains the poetic features we discussed above. From this perspective, it may be said that the Qur’an possesses characteristics of both prose and poetry. [Dr. Taha Husayn wrote: The Qur’an is neither verse nor prose; the Qur’an is simply the Qur’an. Although meter and end-rhyme may seem to exist in it, this is limited only to its outward appearance. From the perspective of Arabic literature, there is no doubt that the Qur’an is prose of an excellent and elevated quality. Secondly, the prose form of the Qur’an is entirely distinctive and different, with no comparable example that can be offered. —The author.]

To speak truthfully, when people recite the Qur’an, they perceive meter and end-rhyme in its outward pronunciation. This is especially evident in surahs consisting of short verses, or in passages where a scene is presented. It is also present in surahs with long verses, though it is not as obvious. Consider the following example, where melody, rhythm, and meter are fully reflected.

(Arabic*********)

By the star when it sets: your companion has neither strayed nor gone astray, nor does he speak from desire. It is only revelation revealed, taught to him by one mighty in power, possessing sound judgment. He appeared in his true form on the highest horizon. (Surah An-Najm: 1–7)

(Arabic*********)

Then he drew near and hung suspended, until he was two bow-lengths away or nearer. Then He revealed to His servant what He revealed. The heart of the Messenger did not deny what he saw. Will you dispute with him about what he saw? (Surah An-Najm: 8–12)

(Arabic*********)

Indeed, he saw him another time, near Sidrat al-Muntaha, beside which lies the Garden of Refuge, when the lote tree was covered by that which covered it. His sight did not waver, nor did it overstep the bounds. Indeed, he saw some of the greatest signs of his Lord. (Surah An-Najm: 13–18)

(Arabic*********) Have you considered Al-Lat and Al-‘Uzza, and Manat, the third one? (Surah An-Najm: 19–20)

(Arabic*********) Is the male offspring for you and the female for Allah? (Surah An-Najm: 21)

(Arabic*********) That, then, is an unjust division. (Surah An-Najm: 22)

The final letters of the cited verses have almost the same meter, though they differ somewhat from the meters of Arabic poetry. The end-rhyme is of one kind at the end of all the verses. Through meter and end-rhyme, each verse corresponds with the others, producing an exquisite resonance. This rhyme and resemblance has another cause as well, though it is not as apparent as meter and end-rhyme. It arises from individual words, the arrangement of letters, and the arrangement of words within sentences. Its range of feeling and perception depends on religious awareness and on the enjoyment of melody and music. This is why one can distinguish between a melodious and an unmelodious sound in a stanza; merely having end-rhyme does not make something melody or rhythm.

Since the verses mentioned above are short, the duration of the melodic waves arising from them is not very long either. Nevertheless, the rhythm and meter of all the verses are the same, and therefore they all rhyme. There is no requirement that the final letter in these verses be the same.

For example, when writing a story or novel in modern literature, no attention is paid to this matter, whereas all these factors have been taken into consideration in the Qur’anic melody and rhythm. It is clear from many verses that this was done deliberately and intentionally to create rhyme at the ends of sentences. Consider the following verse:

(Arabic*********) If it had been expressed as follows instead of being expressed in this manner:

(Arabic*********) then a difference would have arisen in the end rhyme and the rhythm would have been disrupted. Likewise, consider the following verse:

(Arabic*********) If it had been stated in the following manner instead of being mentioned in this way:

(Arabic*********) then the rhyme would not have been maintained. The word ‘izan’ (***) was used to complete that rhyme.

That does not mean, however, that the words ‘al-ukhra’ (***) and ‘izan’ (***) were not used for any reason other than rhyme, or that they are superfluous words. In fact, these are not superfluous words; rather, they were used because of a subtle necessity for poetic composition. This is another artistic feature of the Qur’an. Words of this kind have been chosen in the Qur’an with a particular meaning, while at the same time each word plays an important role in maintaining the measure of melody and rhythm.

As we have discussed, a kind of rhythmic correspondence can be observed when one verse of the Qur’an is recited alongside another, and end rhyme becomes apparent. In many places, words have also been selected so carefully that moving even one word forward or backward would destroy the beauty.

The first situation: The first situation is an example of altering the natural position of a word. This statement of Abraham, which the Qur’an has quoted verbatim, is:

(Arabic*********)

(Abraham said:) Have you considered what you have been worshipping—you and your forefathers? They are all my enemies, except the Lord of the worlds, who created me and guides me. He gives me food and drink, and when I fall ill, He is the One who heals me. I hope that He will forgive my faults on the Day of Judgment. (Surah al-Shu‘ara: 75–82)

In the verse mentioned above, the final ya of the first-person forms was omitted from the words ‘yahdini,’ ‘yasqini’ (***) ‘yashfini’ (***) and ‘yuhyini’ (***) in order to preserve the end rhyme in nun, as in the two words ‘ta‘buduna’ (***) and ‘al-aqdamuna’ (***).

Similarly, the ya has been omitted in the following verses as well:

(Arabic*********)

By the dawn, by the ten nights, by the even and the odd, and by the night as it passes. Is there not an oath in this for a person of understanding? (Surah al-Fajr: 1–5)

In the verse mentioned above, the ya was omitted from the word ‘yasri’ (***) so that it would rhyme with the words ‘al-fajr’ (***), ‘ashrin’ (***) and ‘wal-witr’ (***), and others.

The following verses may also be cited here as examples.

(Arabic*********)

So turn away from them. On the Day when the caller will call them toward an unpleasant outcome, they will emerge from their graves with downcast eyes, like scattered locusts. They will hasten toward the caller. The disbelievers will say, “This is a difficult day.”

In this verse, if the ya had not been omitted from the end of the word ‘ad-da‘i’ (***), it would seem that the rhythm of the line had been disrupted. This defect would have escaped no one’s notice. Now consider the following verse as well:

(Arabic*********)

(Moses said:) This is exactly what we were looking for. Then they turned back, retracing their footsteps. (Surah al-Kahf: 64)

Likewise, if the word (***) in this verse had been written as (***), the continuity of the rhyme would have been disrupted.

Similarly, if the original ya and the first-person ya (***) were omitted from the ends of the following verses, along with the pause-indicating ha (***) then the rhythm would certainly be disrupted.

(Arabic*********)

But as for the one whose scales are light, his refuge will be Hawiyah. And what will make you know what it is? A blazing Fire. (Surah al-Qari‘ah: 8–11)

Consider the following verse as well:

(Arabic*********)

As for the one whose record is given in his right hand, he will say, “Take my record and read it. I knew that I would have to face my reckoning.” Then he will live a life of comfort and happiness. (Surah al-Haqqah: 19–21)

The second situation: The ordinary form of the words has not been altered in any way, but through skillful arrangement they have become rhythmic. If that arrangement is changed even slightly, the rhyme no longer remains, and the resonance of the melody is lost.

(Arabic*********)

This is an account of your Lord’s mercy toward His servant Zechariah, when he called upon his Lord privately and said, “My Lord, my bones have weakened with age, and my head has turned white with old age, yet, my Lord, I have never been disappointed in calling upon You.” (Surah Maryam: 2–4)

If, in the verse above, only the word ‘minni’ (**) were moved before the word ‘al-‘azm’ (***) and it were stated in this way: (Arabic********), it would be obvious that nothing of the rhythm would remain in the sentence. The word ‘minni’ (***) was placed in its proper position solely to preserve the rhythm and meter. Now observe how beautifully the rhyme has been arranged. At the beginning of the sentence it says: (Arabic********), and immediately afterward it says: (Arabic********).

It should be remembered in this connection that the melody and rhythm within the verses are so subtle that they can only be perceived, not expressed. We discussed this to some extent earlier. To perceive this kind of melody and rhythm, which is not confined to a single group of words or the arrangement of one sentence, is possible only through knowledge and wisdom granted by Allah, and in no other way.

The discussion above indicates that the Qur’an’s style of expression is founded upon melody and rhythm. Yet these must be measured with extreme subtlety. They are so sensitive that any deviation from the ordinary verbal arrangement causes a disruption of rhythm. Nevertheless, the Qur’an is not poetry or verse, nor is it obliged to follow the rules of poetry. But people find it arranged and composed in such a way that they cannot imagine what else to call it if not poetry.

Pauses and end rhyme

Like melody and rhythm, pauses at the ends of sentences and end rhyme have several forms. The question now is: do those forms of end pauses and end rhyme have any rules? And do they follow any specific objective?

The answer is that once it has been established that melody and rhythm exist in the Qur’an, we shall try to answer this question according to their rules. The forms of end pauses and end rhyme vary from surah to surah. Sometimes several rules are applied within the same surah. The differences in end pauses among different surahs depend on whether the sentences are short, long, or medium in length. Their form resembles poetry, in which one line in the same stanza may be short while another is long. The final point that may be made here is that the pauses at the ends of verses in short surahs are also short; in medium-length verses they are medium; and in long verses they are, approximately, long. If we examine the end rhyme, we find that in short surahs the examples are quite close to the rhythm, whereas in long surahs their closeness is reduced. The most frequently occurring end rhymes among the surahs of the Qur’an are nun and mim, preceded by waw or ya. The purpose here, as with melody and rhythm, is to create variety.

One question remains: why have differences in pauses and end rhyme been created at the ends of sentences expressing the same situation? The answer is that the examples of this found throughout most of the Qur’an are not intended merely to create variety; they also have purposes and necessities. In many places we can perceive the reason for this variety, while in many others we fail to understand it. Where we fail, we make an unsuccessful attempt, while preserving established conventions, to prove that this method is merely another method like depiction, imagination, and representation.

Surah Maryam is one of the places where we can understand the mystery of the pauses and end rhymes. Consider that this surah begins with the story of Zechariah and John, then the story of Mary and Jesus is joined to it. In this surah, the pauses and end rhymes are as follows. What is described at the beginning of the surah is:

(Arabic********)

This is an account of your Lord’s mercy toward His servant Zechariah, when he called upon his Lord privately. He said, “My Lord, my bones have weakened with age, and my head has turned white with old age. My Lord, I have never been disappointed in calling upon You.” (Surah Maryam: 2–3)

Then the account of Mary begins as follows:

(Arabic********)

And mention Mary in the Book, when she withdrew from her people to a place in the east. Then she screened herself from them. Mary said, “I seek refuge in the Most Merciful from you, if you are God-fearing.” (Surah Maryam: 16–18)

The accounts of Zechariah and Mary end with the same letter, the letter ra, preceded by the same letter or sound (****). At the point where the account of Jesus ends, however, a slight deviation from this method can be observed.

(Arabic********)

(The child said:) Indeed, I am the servant of Allah. He has given me the Scripture and made me a prophet. He has blessed me wherever I may be, and He has commanded me to pray and give zakat as long as I live, and to be dutiful to my mother. He has not made me arrogant or wretched. Peace be upon me the day I was born, the day I die, and the day I am raised alive. (Surah Maryam: 30–33)

(Arabic********)

That is Jesus, son of Mary—the true word about whom they dispute. It is not for Allah to take a son; glorified and exalted is He. When He decrees a matter, He only says to it, “Be,” and it is. He also said, “Indeed, Allah is my Lord and your Lord, so worship Him. This is the straight path.” Then the groups among them differed, each following a separate way. So woe to the disbelievers when the Great Day arrives. (Surah Maryam: 34–37)

Examine the verses above and observe that a change has occurred in the pause of the final verse, creating greater length. Likewise, a clear change has occurred in the system of end rhyme. Nun or mim has been used as the final letter, preceded by waw or ya. It seems that an event was described shortly before, and now its conclusion is being described, drawn from the story itself.

We present further evidence to prove this point: where that event has ended, the pauses and end rhymes return to the first pattern. This is so that the horizon of new events may once again open. It is stated:

(Arabic********)

Then the groups among them adopted separate ways. So woe to the disbelievers when the Great Day arrives. How clearly they will hear and see on the Day they come to Us! But today the wrongdoers are in clear error. Warn them of the Day of Regret, when the matter will be decided. Yet they are heedless and do not believe. (Surah Maryam: 37–39)

(Arabic********)

I shall inherit the earth and whoever is upon it, and to Me they will all be returned. Mention Abraham in the Book. Indeed, he was a man of truth and a prophet. When he said to his father, “My father, why do you worship that which neither hears nor sees and cannot benefit you in any way? My father, knowledge has come to me that has not come to you, so follow me and I will guide you to a straight path. My father, I fear that a punishment from the Most Merciful may touch you, and then you will become a companion of Satan.”

Surah an-Naba’ begins by using the end rhyme of nun and mim. For example:

(Arabic********)

What are they asking one another about? About the great news, concerning which they disagree. No, they will soon know. Again, no, they will soon know. (Surah an-Naba’: 1–5)

Where this account ends and discussion begins in the style of debate, the pattern is suddenly changed. For example:

(Arabic********)

Have We not made the earth a resting place and the mountains pegs? We created you in pairs, made your sleep for rest, made the night a covering, and made the day a time for livelihood.

The end rhyme of nun and mim is present throughout Surah Al ‘Imran, which is a general pattern of the Qur’an. When the surah approaches its conclusion and the supplication of a group of believers is mentioned, the style of end rhyme also changes. For example:

(Arabic********)

(The believers say:) Our Lord, You did not create all this without purpose. Glory be to You! Save us from the punishment of Hell. Our Lord, surely whoever You admit into Hell, You have disgraced him, and the wrongdoers will have no helpers. (Surah Al ‘Imran: 191–192)

This pattern of changing pauses and end rhymes can be observed in many places in the Qur’an. But we cannot explain the mystery and purpose of the change everywhere. I have indicated the few patterns of change that I knew. In my view, what has been discussed on this subject is sufficient.

One point remains: the rules of melody and rhythm in the Qur’an change along with changes in the subject and setting (***). Yet we can state emphatically that Qur’anic melody and rhythm are governed by a particular rule. They always correspond to the sentence and its scope. This is a principle from which there is no deviation. Knowledge of the specific rules and terminology is essential for classifying and analyzing the forms of melody and rhythm; otherwise, discussion of them is not possible. Unfortunately, just as readers lack terminological knowledge in this matter, so do I. Nevertheless, I believe our purpose will be fulfilled if we can offer some basic discussion of the forms of melody and rhythm and of the subject itself.

There are two principles of melody and rhythm in Surah an-Nazi‘at. The first is found in the following verses. This section of the surah consists of several short sentences. These verses describe death and the course of the Resurrection, with rapid and forceful movement.

It is stated:

(Arabic*********)

By those angels who extract souls forcefully, by those who release them gently, by those who glide swiftly, by those who advance rapidly, and by those who carry out every command. The Resurrection will certainly come: the Day when the tremor will convulse, followed by another tremor. On that Day many hearts will tremble with fear. (Surah an-Nazi‘at: 1–8)

(Arabic*********)

Their eyes will be downcast. They will say, “Will we really be restored to our former state even after becoming decayed bones? Then that return would be a losing one.” (Surah an-Nazi‘at: 9–11)

(Arabic*********) Therefore it will be only a single mighty blast, and at once they will be present upon the earth. (Surah an-Nazi‘at: 13–14)

The second type of melody and rhythm is found in the following verses. These verses are measured in their slowness, calm pace, and moderate length. They resemble those verses in which an event is narrated. These are part of the passages concerning Moses. It is stated:

(Arabic*********)

Has the story of Moses reached you? When his Lord called him in the sacred valley of Tuwa, saying, “Go to Pharaoh; indeed, he has transgressed. Then say, ‘Do you wish to purify yourself? I will guide you to your Lord so that you may fear Him.’” (Surah an-Nazi‘at: 15–19)

Above I discussed two types of melody and rhythm. I do not think there is any need for a detailed discussion of the differences and rules of these two types. The difference between them is clear. Moreover, the setting of discussion for both is one and the same. In both settings, the melody and rhythm shine with their own distinctiveness.

Let us now discuss the third type of melody and rhythm. This type is found especially in the wording of supplications, where the emotions of the heart are expressed in a gentle tone. Verses of this kind are somewhat long. For example:

(Arabic*********)

(They say:) Our Lord, You did not create all this without purpose. Glory be to You; save us from the punishment of Hell. Our Lord, surely whoever You admit into Hell, You have disgraced him, and the wrongdoers will have no helpers. Our Lord, we have certainly heard a caller inviting people to faith: “Believe in your Lord,” and so we believed. Our Lord, forgive us our sins, remove our faults, and let us die among the righteous. Our Lord, grant us what You promised us through Your messengers, and do not disgrace us on the Day of Resurrection. Surely You do not break Your promise.

Another supplication says:

(Arabic*********)

Our Lord, You certainly know what we conceal and what we reveal. Nothing on earth or in heaven is hidden from Allah. All praise belongs to Allah, who granted me Ishmael and Isaac in my old age. Surely my Lord hears supplication. My Lord, make me one who establishes prayer, and also from among my descendants. Our Lord, forgive me, my parents, and all the believers on the Day when the reckoning is established. (Surah Ibrahim: 38–40)

This type is unlike the previous two types of melody and rhythm. It is not necessary to master their rules and terminology to establish this point. It is a resonance issuing from the heart, taking the form of supplication in waves of rising and falling melody.

I shall venture to discuss another type of melody and rhythm. The undulating waves of this melody and rhythm, and its melodic currents, are very long. Its nature is entirely different from the type discussed above. I can say with complete confidence that the difference between it and the melody and rhythm discussed earlier is as clear as daylight.

The type of melody and rhythm I am referring to contains not only waves but also depth and breadth. In addition, it contains fear and terror, for this melody and rhythm belong to storms and floods. Consider:

(Arabic*********)

And the Ark sailed with them amid mountain-like waves. Noah called out to his son, who had kept himself apart, “My son, come aboard with us and do not remain with the disbelievers.” He replied, “I will soon take refuge on a mountain that will protect me from the water.” Noah said, “Today there is no protector from Allah’s command, except those upon whom He has mercy.” Then a wave came between them, and he was among the drowned. (Surah Hud: 42–43)

To create a profound resemblance to the terrifying situation caused by the storm and flood, this verse introduces melodic waves that are long like waves and constantly fluctuating, sometimes rising and sometimes falling. The pattern of word arrangement found in this verse forms a picture wholly consonant with the dreadful scene surrounded by storm and flood.

With a little more boldness, we shall discuss another rhythmic form of melodic waves. But it will not command as much attention or attract the eye as the example above. It says:

(Arabic*********)

O tranquil soul, return to your Lord, pleased and pleasing. Then enter among My servants and enter My Paradise. (Surah al-Fajr: 27–30)

When the reader recites these verses aloud, their gentle melodic waves can be felt. The melodic wave found in these verses resembles a wave that gradually increases until it reaches its final stage. The melodic wave obtained in these verses, in both its gentle and intense forms, is fully harmonious with peace and security. When the sound of the first alif of yā reaches a high pitch and “ayyū” is read at a relatively lower pitch, a kind of melodic wave can be observed; but this alone will not reveal the beauty of that melodic wave. For there is balance only in the meter (***), not in the pitch. Thus the musical melody is certainly affected by it. No effect falls upon the entering spirit; in reality, its relation to this characteristic is limited to the pitch and sound of the words. Only one who recites the Qur’an with eyes and ears open, using all five senses, can discover it.

We shall draw the curtain on this subject here, so that we need not continue floundering in the fathomless sea of melodic waves.

Chapter Seven

The Elements of Qur’anic Imagery

We shall now discuss another aspect of the artistic arrangement found in the Qur’an’s method of depiction. There is no doubt that the Qur’an describes various events in visual and pictorial form. We therefore say that when the following elements come together in those pictures, their artistic arrangement becomes beautiful.

1. The picture must have a theme.

2. The setting, time, and characters must correspond to the picture.

3. All parts of the picture must be mutually harmonious.

4. Every part of the paper or piece of cloth on which the picture is drawn must be divided in proportion to the parts of the picture.

We have alluded to this subject in the chapter “Artistic Imagery,” where we presented the image of spending wealth for fame and reputation. Alongside it, we presented the image of the stone covered by a thin layer of soil. We also attempted to draw, beside the image of those people, the image of those who give their wealth solely for Allah’s pleasure. We further showed the image of the garden situated on a hill. There we explained how much balance exists among the parts of those pictures and their accompanying details.

The aspect of the Qur’an’s artistic arrangement that we now wish to discuss is the means and instruments of arrangement. In other words, it will be like the key to that lock.

In our view, the Qur’an’s arrangement is as follows:

One: The most important point in this matter is “wahdat-e naqsh” (unity of the picture). Even a person with a basic understanding of pictorial art can understand what “wahdat-e naqsh” is. We need only say that it is one of the fundamental rules of pictorial art: one part must not conflict with another.

Two: The second necessary point is to divide the parts of the paper or piece of cloth on which the picture is drawn according to the picture’s needs, so that no difficulty arises in drawing it.

Three: The third element is the color by which the picture is given form, through which its beauty fully shines forth and thought is brought together with subject matter.

The harmony and correspondence among the forms created through color are as necessary as they are in cinema and theatrical performances. The foundation of Qur’anic pictures rests on the same principle. Although they are drawn only through an assemblage of words and letters, with no other element of pictorial art present, the brilliance and miraculousness of Qur’anic imagery surpass those pictures painted on canvas with colors and brushes.

1. Let us discuss Surah al-Falaq, one of the short surahs of the Qur’an, which some people believe concerns the magic of sorcerers. One may ask: When is this surah recited? Naturally, it is recited at moments when refuge is sought. At such times, fear, the slander of a detractor, or an unknown anxiety arises. Listen and reflect:

(Arabic**********)

I seek refuge in the Lord of daybreak from the evil of what He has created; from the evil of the darkness when it settles; from the evil of those who blow upon knots; and from the evil of an envier when he envies. (Surah al-Falaq: 1–5)

Reflect for a moment: what is “falaq” (***)—the thing for which it becomes necessary to seek refuge with its Lord? Among its many meanings, we have chosen “daybreak,” because only daybreak cleaves the darkness. Therefore, taking it to mean daybreak is appropriate here. For a particular kind of description appears here, the rationale of which we shall understand as we proceed.

In this surah, refuge is sought with the Lord of daybreak from all creation. In the expression “mā khalaqa” (****), the letter “mā” (**) conveys the meaning of the relative pronoun—that is, all creation. It seems that all creation is immersed in the depths of darkness. (***)—“When the darkness of night covers everything, a repulsive condition becomes visible.”

(Arabic*******)—The act of blowing upon the knots of sorceresses makes the whole setting even more terrifying, because magic through blowing is usually performed in the darkness of night. (Arabic*******) Hasad, or envy, is the name of a secret act hidden in the dark chambers of the human heart. In this sense, envy too is a harmful and frightening act. Here darkness, fear, terror, and similar things are present to the brim. The one seeking refuge wishes to come from all those darknesses into Allah’s protection.

The question now is: Allah is the Lord of everything, so what is the significance of specifically saying “Rabb al-Falaq,” the Lord of daybreak? The answer is that this was done to create beauty and correspondence with the setting and time. Ordinary reasoning might have required seeking refuge from darkness with “Rabb al-Nur,” the Lord of light. But that thought is not correct, because what is depicted here is a sensitive and mysterious picture that dissolves at the touch of light. Light makes everything clear. If the word for light, “nur” (***), had been used in opposition to darkness, it would not have suited the two expressions concerning blowing upon knots and envy. Therefore, an effort was made to create harmony by using the word “falaq” instead. In another sense, it also indicates light. The time of falaq comes before the brightness of daybreak, when light and darkness intermingle. That time is also obscure and evocative.

One may ask: through the combination of which objects has the picture here been drawn?

The answer is that if we consider the two words “falaq” (***) and “al-ghāsiq” (***), we see that they are two natural pictures; and if (***)

If (****) and (****) are considered, it becomes clear that these are two groups of human beings created by Allah.

If the words “falaq” and “ghāsiqīn” are considered separately, two pictures become apparent. In terms of time, one is the opposite of the other: “falaq” means daybreak, while “ghāsiqīn” means night. Similarly, “al-naffāthāt” (***) and “al-hāsid” (***) are two groups of opposite genders among human beings. It can be seen that every element of the picture has been arranged in sequence on the canvas. On the pictorial canvas, they face one another. Even the color and manner of every part are one and the same. Fear and dread are the central subject throughout. Darkness has engulfed everything. The picture’s main theme, its various parts, and its colors are all centered on one point.

No conventional rules have been used in this discussion, and the incomparable beauty found in this picture is not something that will fade with the passage of time. For this is not merely a matter of contrasts among a few words and ideas. The canvas of the picture, the extent and dimensions of its setting, its harmony and continuity, and the theme of the picture are all highly important to its composition. When words and description alone fulfill all these purposes, they take the form of a miraculous picture.

2. In one place, the Qur’an describes barren, dry land as “hām idatan” (***) (dead and fallen), and in another as “khāshi‘atan” (***) (bowed down). Many people think that two separate words were used merely to lend sweetness to the language. Now observe the contexts in which these two words are used.

The word “hām idatan” (***) occurs in the following verse:

(Arabic*******)

(O people! If you are in doubt about the Resurrection, then consider that We created you from dust, then from a drop of fluid, then from a clinging clot, then from a lump of flesh, formed and unformed, so that We may make it clear to you. We settle in the wombs whatever We will for a specified term, then We bring you out as infants. Then you reach maturity; some of you die, while others are returned to the feeblest age so that, after having known, they know nothing. You see the earth lifeless, but when We send down rain upon it, it stirs, swells, and produces every beautiful kind of plant. (Surah al-Hajj: 5))

The word “khāshi‘atan” (***) is used in the following verse:

(Arabic*******)

Among His signs are the night and the day, the sun and the moon. Do not prostrate to the sun or to the moon, but prostrate to Allah, who created them, if it is Him you worship. If they become arrogant, then those who are with your Lord glorify Him night and day and never grow weary. Among His signs is that you see the earth humbled and barren. Then, when We send rain upon it, it stirs and swells. (Surah Hā-Mīm al-Sajdah: 37–39)

The difference between “hām idatan” (***) and “khāshi‘atan” (***) is clearly evident in the two verses above. The first verse discusses life, the transformation of life, and resurrection. Therefore, in keeping with these themes, the earth is described there as “hām idatan,” or dead. Just as He will resurrect human beings, He revives the earth; consequently, it becomes adorned with flowers and fruits.

By contrast, the second verse speaks of worship, obedient submission with humility, and prostration. Therefore, the earth is described there as “khāshi‘atan,” or bowing its head in humility. That is, dependent on water, the earth remains bent downward, awaiting Allah’s water; when it receives water, it swells and rises. After this, however, the production of crops and fruits is not mentioned as in the earlier verse, because mentioning crops and fruits alongside worship and prostration would be inelegant and incongruous. Thus, in this verse the two words (*****) (fresh and swollen) are not used in the sense in which they were used in the previous verse. Here they are used only to establish the earth’s movement, since it had previously fallen prostrate. Movement is now introduced into that state. In this scene, everyone is changing position through movement for worship, so it was impossible for the earth to remain still. Thus, in this moving scene, movement is also given to the earth alongside the worshippers. If everything in the picture is moving, why should the earth remain still? Here there is an extremely subtle beauty that overwhelms the viewer’s thoughts and awareness.

The words “humūd” (***) and “khushū‘” (***) are identical in meaning. The meanings of both words contain an indication of receiving life again. It was not necessary to use these two words merely to introduce novelty into the description. But since the Qur’an seeks, along with its discourse, to cast an image not only into the world of thought but also into the mirror of the heart, this method has been followed, so that a connection may be found throughout the entire discourse and all its elements may combine to complete one picture.

The variation of words in the verses cited above provides conclusive evidence of unity: the Qur’an’s method of depiction is one of the fundamental foundations of descriptive analysis. Moreover, the Qur’an is not content merely to convey an intelligible meaning; together with the meaning, it presents a living picture. For this reason, subtle differences can be observed in the Qur’an’s choice of words according to differences of setting, time, and characters.

Now let us see what distinction exists between those two pictures and their parts. The distinction of the first picture is that it describes certain things that had no existence and gives them life through form and shape. In other words, it awakens and makes visible the pulse of life within them. One of its parts is the drop of fluid, which passes through various stages and reaches one stage. Another is the dead earth, which comes to life upon contact with rain and gradually fills with crops and fruits. In reality, the condition and surroundings created by everything together are those of life.

The second picture contains descriptions of certain natural things. It may also be said that several natural pictures have been presented. Its parts are the night, day, moon, sun, and earth, all bowing their heads in submission before Allah. Upon the earth are two living groups whose natures differ but whose outward appearance is the same. One group is the human community, which is heedless of worshipping Allah. The other is the angels, who remain occupied in worshipping Allah day and night. Together these elements form the picture of worship. Every part has been appropriately incorporated into the vast canvas of this picture.

3. In various places, the Qur’an describes in different ways the blessings given to human beings. Yet each discussion provides a comprehensive description of the blessings, in which a particular quality can be observed. We shall mention two examples, as follows:

(3.A)

(Arabic*******)

Allah has made your homes places of rest and made tents for you from the hides of livestock, which you find light to carry on the day of travel and when you settle. From their wool, camel hair, and goats’ hair, you make furnishings and articles for use for a time. Allah has made shade for you from what He created, and has made shelters for you in the mountains, and garments for you that protect you from heat and danger. Thus He completes His favor upon you, so that you may submit. (Surah al-Nahl: 80–81)

(Arabic*******)

There is nourishment for thought for you in livestock. We give you to drink milk extracted from what is within their bellies, between excrement and blood, pleasant for those who drink it. From the fruits of date palms and grapes you make wholesome nourishment; surely in this is a sign for a people who understand. Your Lord inspired the bees: “Take dwellings in the mountains, in trees, and in what they build. Then eat from every kind of fruit and follow the open paths of your Lord.” From their bellies comes a drink of various colors, in which there is healing for people. In this is a sign for those who reflect. (Surah al-Nahl: 66–69)

Above, we cited two kinds of verses under “A” and “B.” Both kinds remind us of the blessings Allah has given His servants. Now we shall see whether there is any difference between the two kinds of verses and, if so, what kind of difference it is.

The first few verses (3.A) describe things in which people find shelter, or whose shade benefits them, or which they wear to cover their nakedness—such as houses, shade, clothing, and other similar things. That is the central message of the verses above. The description of livestock in this picture also has a special quality: people make easily portable tents from their hides, and blankets and other garments from their wool. In essence, this picture describes space, coverings, and shade.

The second group of verses (3.B) describes the making of drinks, such as intoxicants made from fruit, milk, honey made by bees, and the animals from which people obtain drink.

In reality, a remarkably subtle picture has been presented above. It is not an ordinary picture but an extraordinary one. Consider how intoxicants are made from fruit, yet their nature and form are entirely different from that fruit. Honey is collected from flowers, yet it bears no resemblance to them. Milk is produced from between excrement and blood, yet the nature and qualities of milk have not the slightest relation to excrement or blood. All these drinks are created from other substances. If one reflects, the pulse of life can be felt throughout the entire scene.

In the cited verses, every part of the subtle picture of distinction that has appeared contains resemblance and equality with the others. On the one hand, beauty blossoms within it; on the other, it is astonishing. The Qur’an contains no shortage of such examples. We present another example below that fully represents this subject.

(Arabic**********)

Indeed, those who pledge allegiance to you are pledging allegiance to Allah. Allah’s hand is above their hands. So whoever breaks his pledge breaks it only to his own detriment, while whoever fulfills the covenant he has made with Allah, He will soon grant him a great reward. (Surah al-Fath: 10)

The picture drawn in this verse is that of taking an oath with hand placed in hand. It says: (Arabic**********)—“Allah’s hand is above their hands.” Here a special moment of verification and testing is being described. Yet the mode of depiction “yadullāh” (Allah’s hand) has been used to establish relevance and harmony in the sentence. Among scholars of rhetoric, its technical name is “murā‘āt al-naẓīr,” or an attention-attracting simile. But the scholars of rhetoric focus only on the outward situation, so the picture remains hidden from their sight. We, however, can see, beyond their terminology, the complete combination of rhythm, arrangement, and theme in the depiction. This combination has been created so that the parts of the picture fit the entire scene.

But it should be remembered that in this depiction the Qur’an has not relied only on subtle relationships between things; often, through imagination, it has brought even distant relationships very close. We are speaking essentially in the language of depiction and visual representation, because before presenting our statement we encounter a picture—the one presented in the verse above. Despite their distance, heaven and earth are often presented together. In many places, natural scenes and living creatures are brought together within the same space. This occurs where the pictorial canvas allows room for breadth and expansiveness. It says:

(Arabic**********)

Do they not look at the camels—how they were created? And at the mountains—how they were erected? And at the earth—how it was spread out? (Al-Ghashiyah: 17–20)

Observe how the artist’s brush has arranged the earth, heaven, camels, and mountains so beautifully within a single picture. It is a vast-horizon picture in a small space. The objects intended to be described here are immense, and their sheer awfulness arises in the mind of the viewer involuntarily when they are seen. The picture presented here extends from heaven down to earth. At the same time, immense sky-piercing mountains and high-humped camels have all been perfectly arranged on a small canvas—something no one but a great artist could accomplish. Only a great artist can create such craftsmanship and subtlety.

Secondly, what only the artist’s eye perceives is this: heaven on one side of the entire canvas, earth on the other, and immense mountains between them, among which a living creature—the camel—wanders across a desert stretching to the horizon, surrounded on every side by mountains.

4. With a slight exception, the following verses too relate to the subject discussed above.

(Arabic**********)

Indeed, I have created constellations in the heaven and adorned it for those who look. I have guarded the heaven against every expelled Satan. But whoever secretly listens and flees is pursued by a bright meteor. I have spread out the earth, placed mountains firmly upon it, and caused every thing to grow in due proportion. We have created provisions for you therein, and also for those whose providers you are not.

This verse states that there are great fortresses and meteors in the sky, and that meteors are hurled at rebellious devils. Firm mountains have been placed upon the vast earth, and various plants have been produced upon it in an extremely well-planned and precise manner. That is why the word “mawzun” (***) has been used; the words “bahij” (****) or “latif” (***) have not been used. The creations necessary for sustaining life are expressed by “ma‘ayish,” a plural word denoting abundance. It is also stated that there are creatures on earth whom human beings do not rear. But this has been left implicit.

A careful examination reveals that the scenes and images presented in these verses are vast in scale and weighty. Everything has been woven together in a way that makes it perceptible to the senses and meaningful, just as all the gatherings in an entire, large-volume book are sewn together along a single ribbon.

5. Often, to create breadth and expansiveness in a picture, the width of the canvas is extended upward and downward. Even then, it becomes difficult to include everything in the image. Thus, the entire fabric of the canvas is used for painting. An example of such a picture is the following verse:

(Arabic**********)

Surely, with Allah alone is the knowledge of the Hour. He sends down the rain and knows what is in the wombs. No soul knows what it will earn tomorrow, nor does any soul know in what land it will die. Indeed, Allah is All-Knowing, All-Aware. (Surah Luqman: 34)

Look at how impossibly expansive the canvas or pictorial scene is in this verse. It includes place and time, the present and the future, tidings of the unseen world, the Resurrection, rain, the fetus hidden in the womb, and more. Alongside these comes the provision to be acquired in the future. The time of acquiring it is not very far away—it is right before our eyes. The scene of when death will come and where burial and shrouding will take place encompasses everything.

This picture is greatly expansive in both time and scope. Its boundaries and surroundings have disappeared behind the unseen. It is as though everything were standing before a small shelf whose door is closed. If a tiny opening, like the eye of a needle, became visible there, one would see that what is far away is extremely near, while whatever is near stands immediately behind it; there is no gap between them. In other words, these things do occupy the furthest limits of distance, yet at a certain moment the unseen object itself suddenly shines before the eyes. Then everything seems to be present together on the same platform.

A Subtle Aspect of Artistic Arrangement

We shall now discuss another aspect of the artistic harmony and arrangement found among Qur’anic scenes. Until now, our discussion of artistic arrangement and its coherence has concerned visible pictures and scenes; moreover, it was a complete artistic arrangement found either in part of a picture or throughout it. But the miraculous nature and majesty of the Qur’an cannot stop there. At times it appears as a framed picture or as a moving scene. At other times, everything merges into one and creates a magical melody that envelops all around it. The result produced by it becomes clear from the following example. For instance:

(Arabic**********)

By the morning brightness, and by the night when it grows still and dark: your Lord has neither forsaken you nor become displeased with you. Surely what comes later is better for you than what came before. Your Lord will soon give you, and you will be pleased. Did He not find you an orphan and give you shelter? He found you wandering and guided you. He found you in need and enriched you. So do not oppress the orphan, nor rebuke the beggar; and proclaim the blessing of your Lord. (Surah Ad-Duha: 1–11)

The mentioned verses evoke a combined atmosphere of grace and compassion, anxiety and helplessness. Thus, from the verse (Arabic**********) onward, the melody of mercy and generosity, sorrow and despair resembles the devastating resonance of the delicate strings of the heart’s lute. Light and plaintive tones appropriate to the message have been brought together, with the sorrowful melody of anxiety playing continuously. The midday (***) and the night spreading its black curtain enclose that melody. Midday is the finest time between night and day, while night has been chosen as the symbol of sorrow and pain. Just as night covers everything with a thin veil of darkness, a delicate cloak of sorrow called orphanhood and poverty covered the Noble Messenger (peace be upon him). Then, little by little, that cloak begins to recede, and the dawn of happiness grows brighter and brighter until it reaches midday.

(Arabic**********)

Your Lord has not forsaken you, nor is He displeased with you. What comes later is better than what came before. Soon your Lord will give you, and you will be pleased.

This good news is being announced. In this way, the picture achieves completeness in its setting, atmosphere, colors, style, and similes and imagery.

B. Now listen to another kind of melody. Its setting and picture are both different.

(Arabic**********)

By the horses that run, panting; by those that strike sparks with their hooves; by those that charge at dawn and raise clouds of dust, then penetrate into the midst of the enemy ranks. Indeed, man is ungrateful to his Lord, and he himself bears witness to this. He is certainly intense in his love of wealth. Does he not know that when what is in the graves is brought forth and what is hidden in hearts is exposed, on that Day their Lord will be fully aware of what will happen to them? (Surah Al-Adiyat: 1–11)

The tone and rhythm of this surah resemble those of Surah An-Nazi‘at. Here, however, there is far greater hardness and sharpness than in An-Nazi‘at. Harshness, fear, anger, and uproar are also present. This surah is fully suited to its place, time, and subject. When the dead rise from their graves, an uproar will arise, and every hidden thing in their hearts will be brought out and made manifest. A kind of harshness has been created here, perfectly matching the atmosphere of ingratitude, arrogance, and narrowness. When such beauty requires a fitting setting, a tumultuous environment is adopted and formed through the dust and neighing of swiftly running horses. They charge upon the enemy in the morning. The setting and the picture have blended together wonderfully, each perfectly matching the other. Thus the entire picture, in every one of its parts, becomes adorned with beauty.

C. We have already discussed two settings for a picture. Both are distinct and different from each other. Yet the colors and styles of the two pictures resemble one another. A setting is not always confined to one color and style; rather, it may take various forms and colors, and the picture within it is likewise varied. For example:

(Arabic**********)

By the night when it covers, by the day when it shines, and by Him who created male and female: surely your efforts are diverse. So whoever gives, is mindful of Allah, and affirms the finest truth, We shall smooth for him the path to ease. But whoever is miserly, considers himself self-sufficient, and denies the finest truth, We shall smooth for him the path to hardship. When he falls into destruction, his wealth will not benefit him. Indeed, guidance is Our responsibility, and to Us belong this world and the Hereafter. So I have warned you of a blazing Fire, which none but the most wretched will enter—he who denies and turns away. The God-fearing will be kept far from it, he who gives his wealth for self-purification and seeks no reward from anyone for a favor, but only the pleasure of his Most High Lord. He will soon be satisfied. (Surah Al-Layl: 1–21)

The picture drawn in this surah contains both white and black—that is, sin and virtue. On one side it says, (****), “the one who gives and is mindful of Allah,” while alongside it says, (***) “the one who is miserly and considers himself self-sufficient.” Likewise, it says, (****), “We shall smooth for him the path to ease.” In contrast, alongside (Arabic**********), “the wretched one who denies and turns away,” it says: (Arabic**********), “the God-fearing person who gives his wealth for self-purification.” Thus the setting of the entire picture has been selected in white and black.

On the one hand it says, (****), “By the night when it covers,” and correspondingly it says: (******), “By the day when it shines.” Here, together with “al-layl” (***), the word “yaghsha” (***) has been chosen, whereas in Surah Ad-Duha the word “saja” (***) was used. This was perhaps done to make the face-to-face contrast between night and day especially clear. Again, in (****), male and female are of the same kind yet opposite to one another. Thus this setting is entirely suited to the picture.

The tone and rhythm found in Surah Al-Layl are much more refined than those of Surah Ad-Duha. Yet its tonal resonance contains neither cruelty nor deep anguish of the heart, because that is what the description and setting require. This unity and harmony are indisputably remarkable.

The Duration of Qur’anic Pictures

We shall now discuss another aspect of the artistic harmony found in the Qur’an.

Regarding the Qur’an’s scenes and pictures, it is not enough simply to say that harmony among the various parts and colors of a picture or scene, together with a rhythm of tone and cadence suited to the setting or central theme, is sufficient. Rather, it is necessary to advance further, keeping in view the effort to give the scene complete attractive artistic quality and distinctiveness. For the scene to remain established in the world of imagination, time must be fixed. Remarkably, the Noble Qur’an has fulfilled this need in an exceptionally beautiful and precise manner.

Some scenes presented by the Qur’an vanish in the blink of an eye, leaving no opportunity even to reflect upon them. Some pictures endure so long that the reader feels the scene will never disappear from view. Some pictures are moving, while others are still. These qualities are found within the scenes. The Qur’an’s general purpose is likewise reflected equally in them. The length or brevity of a scene is achieved in a particular way, and every means and instrument within it fulfills the scene’s purpose and objective.

Having entered this new field, we shall now present its examples one by one:

1. The Qur’an wishes to place before people the scene of how short the duration of this earthly life is—a brevity that causes people to become heedless of the life of the Hereafter. The Qur’an presents this scene as follows:

(Arabic**********)

Present to them the example of the worldly life: it is like water that We send down from the sky. Then the plants of the earth sprout through its mixture, after which they dry up and become scattered by the wind like chaff. Allah is fully capable of all things. (Surah Al-Kahf: 45)

Three things are mentioned here: 1. Water descending from the sky. 2. The development of fertility through the mixture of water and soil. 3. Then it dries and is blown away by the wind like chaff.

These three brief sentences convey that earthly life has ended in all three scenes. Alas! How short life is!

The entire evolution of vegetation is described briefly, with no aspect left out. Of course, its second stage is not mentioned. First, water is mentioned, which makes the crop capable of producing. Then, at a certain point, the crop ripens and dries, and the straw and stubble are scattered by the wind. One may now ask: apart from the second stage of the plant, what else has been omitted?”

All the elements of clear description, duration of viewing, and aesthetic harmony have been brought together in the mentioned verse. The method of description is so clear and forceful that nothing remains of what it intended to convey that would be needed to fulfill the religious purpose. The viewing time brings this picture to completion and, transcending the limits of aesthetic harmony, sharpens the power of thought.

Both word arrangement and artistic devices have been employed to describe this scene concisely. For example, the prefixed “fa” in the word “fakhtalata” (****), which is used to express the sequence of events. This letter presents the entire scene with completeness and speed. The “fa” itself indicates that the fallen water does not actually mix with the earth, but rather with the vines and plants produced by the earth. It is presented in a manner that establishes the desired swiftness.

2. Another example somewhat like this is the following verse. Its meaning, purpose, and manner and method of attracting attention are the same, but it is presented in a somewhat different style.

(Arabic**********)

Know that the life of this world is nothing but play, amusement, adornment, mutual boasting, and rivalry in wealth and children. It is like rain whose resulting vegetation pleases the farmers; then it dries, and you see it turn yellow; then it becomes chaff.

The picture of the perishable world drawn in this verse resembles that of the preceding verse. Some may think there is no difference between the two pictures. In reality, there is a subtle difference between the two verses. The reason disbelievers give the world priority is that it offers an atmosphere like that of play, amusement, and laughter, with every means of pleasure and entertainment within reach and obtainable with little effort. People can compete with one another in wealth and manpower. Allah says that the matters in which the disbelievers are engrossed, and which make life seem long and enjoyable, are actually extremely brief and perishable. Rain makes the soil fertile and produces various kinds of fruit; the farmers rejoice, but after a certain time the plants dry up and are blown away by the wind like chaff. The condition of the world is exactly the same.

Among the Qur’anic verses that appear similar in this way are subtle differences like the one discussed above. A distinction emerges between two verses that look alike. This difference may be ordinary, or it may be significant. Through such verses, a da‘wah function is performed, while they also serve as vehicles of artistic beauty and elegance. Moreover, these subtle differences create freshness within them and also constitute a form of variation.

3. In the preceding two examples, the description was shortened by omitting the second stage. Now I shall present an example in which the duration of the world is likewise compressed, as in the previous examples, but even more so. Here the two states of the world—its beginning and its end—are brought together within a single moment. At the same time, it is shown how long the period is from the beginning of the world to its end. It is stated:

(Arabic**********)

The desire for abundance keeps you heedless, until you reach the graves. (Surah At-Takathur: 1–2)

The picture presented in this verse is a picture of the limits of life: it begins with the pursuit of wealth and abundance and ends with the grave. How could a more concise and restricted picture of life’s final boundary be drawn, whether through description or thought? Another aspect of this picture is that the time from the beginning to the end of life is itself consumed in the play and amusement of this world. The word “hatta” (***) indicates where the limit lies at the end of its duration. Even in this very short time, people become absorbed in unnecessary pursuits, although they know that their lives are extremely brief. The entire purpose has been beautifully and effectively brought out in two brief verses.

4. The following verse also contains this kind of subject matter, but its purpose is different.

(Arabic**********)

How can you deny Allah, when you were lifeless and He gave you life; then He will cause you to die, then bring you to life again, and then to Him you will be returned? (Surah Al-Baqarah: 28)

The four parts of this single verse describe four states of creation. The first is the state before creation; the second concerns living and moving through worldly life after creation; the third is that one must one day depart from this earth; and the fourth is that another life exists after worldly life, where everyone must be brought forth.

The state before worldly life is called azal, pre-eternity. The state and position after coming into existence are specified by the name hayat, or life. Then comes death, and after death the life of the Hereafter begins. For the sake of brevity, these four states have been expressed in only four words. Yet the human mind regards them as a very long period, whereas to the Great Power it is no more than the blink of an eye. The Almighty merely says to a thing, “Be,” and it comes to be. He presents that swiftness even more vividly, especially when He compresses that long period into the measure of a blink. How, then, can Allah be denied? And how can He be disobeyed? He is the One who has owned everything belonging to you from the very beginning, and He will remain the Owner to the very end. And to Him you will return.

The following verse gives complete form to this brevity:

(Arabic**********)

He is the One who created for you everything on earth; then He turned to the heaven and fashioned it into seven heavens. (Surah Al-Baqarah: 29)

Thus, in a single moment, He created everything on earth. Then He turned to the heaven and, in a moment, arranged and created it as seven heavens. Wherever the Qur’an discusses this matter, those verses provide a detailed account of the creation of the heavens and the earth.

5. Until now, brevity has been employed in the scenes. In some of them, the intermediate state has been omitted; in others, one state has been inserted into another to create brevity. Now we shall present an example of brevity in which the Artist of nature has displayed a beautiful technique in His masterful work, using an extremely powerful brush. Through scattered strokes of the brush, an unforgettable picture has become luminous, and when one looks at it, it seems that there had been nothing there. Whenever the imagination turns its gaze toward that canvas, it immediately feels that there was nothing there.

(Arabic**********)

Whoever associates anyone with Allah is like one who falls from the sky, then a bird snatches him away, or the wind carries him off and casts him into a distant place. (Al-Hajj: 31)

How swiftly this occurs: being hurled from the earth, immediately snatched away by a carnivorous bird, or carried off by the wind and cast far away. What remains before the eyes is such a picture that it seems nothing had ever been there.

Consider for a moment what mystery lies in the speed of being snatched away. The mystery is that no one should imagine that the polytheists have any abode or permanence. Even so, they have been given a place in the world for a brief time. Their lineage, the extent of their prestige, the branches of their tribe, and their numbers are of no consequence whatsoever. They come from an unknown place and, in the blink of an eye, depart for another unknown place. Settling firmly in worldly life is simply not their destiny.

Now we shall present some extended pictures.

Extended Pictures

1. We discussed the verse stating that rainwater descends from the sky. Then various kinds of plants sprout from the earth. At a certain point they ripen, dry, become straw, and the wind carries them away. The entire scene was presented in the blink of an eye. Now we shall see how this kind of scene is described slowly and carefully in many places. It is stated:

(a)

(Arabic************)

It is Allah who sends the winds, and they stir up the clouds. Then He spreads them across the sky as He wills and makes them layer upon layer. Then you see rain emerge from within them. He causes it to reach whichever of His servants He wills, and then they rejoice. (Surah Ar-Rum: 48)

This verse concerns the first stage, in which the arrival of rainwater at the earth is described. Rain floats in the sky with the wind in the form of clouds. When Allah wills, He makes it heavy, and it descends to the earth as rain. Although people are initially despairing, they later rejoice when they see the rain. Let us now see what happens after the rain falls.

(b)

(Arabic************)

Have you not seen that Allah sends down water from the sky, then produces with it crops of various colors? Then they dry up, and you see them turn yellow; thereafter He makes them into chaff. Surely in this is a reminder for those endowed with understanding. (Surah Az-Zumar: 21)

Notice how everything here proceeds gradually and calmly. Water descends from the sky, but the earth does not sprout immediately. Rather, the water flows into rivers or springs. (Arabic*(*******)—“Then from it crops are produced.”) These change into various colors. A change of color itself requires time. Then they begin to sway, and eventually ripen and turn yellow. It is clear here that this state occurs after a period has elapsed, as indicated by the word “thumma” (***). The statement (***)—“Then it is reduced to fragments”—shows that even the process of fragmentation takes some time. Here, the word (***) has been used in the present/future tense. Elsewhere, (***)—“it has become fragmented”—and (***)—“it becomes fragmented”—are used, meaning that it becomes fragmented on its own, without anyone’s intervention. Here it is said that it is fragmented and remains in that state. But elsewhere it is said: (****)—“The wind carries it away.” Then no trace of it remains.

The secret behind this calmness and length is that this verse discusses blessings bestowed by Allah. Therefore, the blessings are described gradually, so that the viewers may observe the scene slowly and calmly and benefit from it, leaving no desire unfulfilled. It is solely for this reason that the scene has been extended.

2. Consider another scene, in which the Noble Prophet, peace and blessings be upon him, and his Companions are compared to a field and its crops:

(Arabic************)

Such is their description in the Torah, and their description in the Gospel is like a seedling that sends forth its shoot. Then it grows strong and firm and stands upright upon its stalk, delighting the sower, so that Allah may enrage the disbelievers through them. (Surah al-Fath: 29)

The crop of the field mentioned in this verse does not dry up, break apart, and scatter in the wind. Rather, it remains firm and steadfast. This is an everlasting image. It never disappears from the mind and thought. It is an image that leaves a lasting impression on the world of the mind and thought.

One point should be considered here: the image is a long one, but its initial stages occur quickly. Just as, as soon as a seed is sown in a field, it sprouts and very quickly becomes a vast, mighty tree. This does not take long. Then, at a certain stage, it stands firmly upon its own trunk. This was the Muslims’ initial condition. First, they did not delay in accepting Islam. Second, they remained established in that state. Once their condition reached maturity, no further change began there.

3. Earlier we mentioned a scene in which an image of the entirety of human life—from beginning to end—was presented and finished in the blink of an eye. Now we shall see another scene, not of the whole of life, but of a particular part of life, though it is much longer in duration. It is said:

(Arabic************)

We created man from an extract of clay. Then We placed him as a sperm-drop in a secure resting place. Then We created the sperm-drop as a clinging clot. Then We transformed the clot into a lump of flesh; then We created bones from that lump; then We clothed the bones with flesh; and finally We brought him forth in another form. So blessed is Allah, the finest of creators.

Notice how lengthy the discussion of only one chapter of human life is. Here, the period from conception until before birth is illuminated. The counsel and admonition conveyed through it are sufficient to affect every conscience. Thus, this length is not objectionable here.

4. Among the scenes depicted at length are those of the Day of Resurrection and the punishment of Hell. When the matter has been determined and there is a need to portray it, it is presented through an extended image, so that the image may affect every person’s thoughts and consciousness, and the impression of its terrible consequence may affect the conscience.

Certain means and devices have been used to extend some images. I present several examples below. If I had not feared increasing the size of the book, I would have added a separate chapter on this subject.

[4.1] Often, to present a scene at length, it is expressed in words and a style that create a sense of repetition, for example:

(Arabic************)

Those who disbelieve in Our signs, We shall soon burn them in the Fire. Whenever their skins are roasted through, We shall replace them with other skins so that they may fully experience the punishment. (Surah al-Nisa: 56)

A terrifying scene is presented in this verse. The eye of imagination observes this scene again and again and becomes overwhelmed with fear. When distress and anxiety increase, its repetition continues again and again. For when the self attempts to transgress, this frightening image restrains it and encourages obedience to Allah.

[4.2] Length is often created through verbal arrangement and sequence. For example, an event is narrated, and then a particular part of it is described in detail. It is said:

(Arabic************)

Give those who hoard gold and silver and do not spend it in the way of Allah the tidings of a painful punishment. On the Day it will be heated in the Fire of Hell and their foreheads, sides, and backs will be branded with it, it will be said: “This is what you hoarded for yourselves, so taste what you used to hoard.” (Surah al-Tawbah: 34–35)

First, the punishment is discussed in general with the words (******)—“Give them the tidings of a painful punishment.” The flow of the description is interrupted for a brief moment so that the listener may mentally prepare to hear the detailed description of the punishment. Then a detailed account is given of the nature and form of that punishment. To draw attention to the abundance of gold and silver, a plural word is used instead of the dual, thereby indicating their abundance. Likewise, (***) is used instead of (****). Notice: after the gold and silver are heated in the fire, they do not melt; rather, a painful punishment begins with them. First, the forehead is branded with them. The branding of the forehead is finished. Now the two sides are brought forward, and their branding too is finished. You think the punishment has ended here. Wait. The scene has not ended here. Now, in the realm of imagination, multiple groups are successively subjected to punishment, and it is repeated again and again. And it is said:

(Arabic************) These are what you hoarded for yourselves. So taste today the consequence of what you used to hoard. (Surah al-Tawbah: 25)

[4.3] Sometimes a scene becomes extended because of a detailed description of the actions in an event and because of their number. At the same time, the words used there create a sense of repetition. For example, this noble verse:

(Arabic************)

These two disputing parties are disputing about their Lord. Thus, garments of fire have been prepared for the disbelievers. Boiling water will be poured over their heads, causing everything in their bellies and their skins to melt away. For them there are also iron clubs. Whenever, in agony, they try to escape from Hell, they will be returned to it, and it will be said: “Taste the torment of burning.” (Surah al-Hajj: 19–22)

This is a terrifying scene described in this verse, filled with tumult and repetition. On one side are garments of fire; on the other is boiling hot water poured over their heads, causing everything inside their bellies and their skins to melt away. If someone, tormented beyond endurance, tries to flee, he is immediately beaten with iron clubs and returned to his former place, while being told to taste the torment of burning. This image is reflected again and again in the mirror of the imagination. In particular, the disbelievers are trying to get out, and they are beaten and driven back inside. The scene seems to be taking place before the eyes of the listeners and readers.

[4.4] Sometimes, to extend a scene, all the activity within it is brought to a halt. Imagine, for example, an oppressor standing on the field of Resurrection, completely alone, repeatedly expressing shame and sorrow. You might feel like saying to him, “Brother, stop! What good will it do to keep expressing shame and sorrow now?” The time during which the scene occurs is very short, but it will seem very long to you. For example:

(Arabic************)

The wrongdoer will bite his hands that Day and say: “Alas! If only I had followed the way with the Messenger. Oh, if only I had not taken so-and-so as a friend! He led me astray from the Reminder after it had come to me. Satan is ever deceptive to man.” (Surah al-Furqan: 27–29)

The verse cited describes a disbeliever’s regret over deeds performed in the past. At the same time, such a lament of pain resounds that the length of the image emerges by itself. Its wording is brief, not extensive. Yet, when it comes to a halt, it creates a prolonged state of hatred, anger, and sorrow, so no one can remain outside its sphere of influence. In fact, this was its purpose and aim. It should be remembered that the place and time of the criminal’s confession, together with sorrow and shame, have merged into one. Imagine: a group of criminals will be asked:

(Arabic************) Why did you fall into Hell? (Surah al-Muddaththir: 42)

They will reply: (Arabic************)

They will say: “We did not pray, nor did we feed the needy. We used to join the critics in their criticism, and we denied the Day of Recompense, until certainty came to us”—that is, until death. (Surah al-Muddaththir: 43–47)

The criminals could have simply said, “We disbelieved and considered it false.” But by not doing so, a kind of beauty has been created in prolonging the moment of their confession of guilt.

[4.5] Sometimes all the previously mentioned devices are employed to extend a scene: verbal arrangement and rhyme, a detailed description of the event, or occasionally fixing the scene in place. Consider the following examples:

(Arabic************)

When the Trumpet is blown with a single blast, the earth and the mountains will be lifted and crushed to pieces. That Day, the Resurrection will occur. On that Day, the sky will be split apart and scattered, the angels will be at its edges, and eight angels will carry above them the Throne of your Lord. That Day, you will be presented, and none of you will remain concealed. (Surah al-Haqqah: 13–18)

(Arabic************)

Then the one whose record is given in his right hand will say: “Here, read my record. I knew that I would face my reckoning.” Then he will live a pleasant life in a lofty Paradise. Its fruits will hang low. “Eat and drink in satisfaction as a reward for what you sent ahead in days past.”

(Arabic************)

But the one whose record is given in his left hand will say: “If only I had not been given my record! If only I had never known my reckoning! If only death had been the end! My wealth has not benefited me. My authority has perished.” It will be said to the angels: “Seize him and chain him by the neck. Then throw him into Hell. Then bind him in a chain seventy cubits long. Indeed, he did not believe in Allah, the Most Great, and did not encourage feeding the needy. So today he has no close friend here, nor any food except the discharge from wounds. None will eat it except the sinful.” (Surah al-Haqqah: 25–27)

Several methods have been used to present the scene mentioned above. The description and explanation have been extended, and the resonance of the melody is also quite long. Some parts of the scene have been made static rather than dynamic. Harmony can also be observed among the colors of the entire scene. The description of the seventy-cubit chain expands the imagination. In fact, all of this calls for length.

5. Scenes in which contrasting subjects are discussed, such as comparisons between worldly and otherworldly life, are presented at length. The following verses are examples:

(Arabic************)

Indeed, the record of the righteous is in Illiyyun. And what will make you know what Illiyyun is? It is a written record, witnessed by the angels brought near to Allah. Indeed, the righteous will be in bliss, reclining on couches and looking on. You will recognize on their faces the radiance of bliss. They will be given to drink sealed, pure wine, whose seal is musk. So let the competitors compete for this. Its mixture will be from Tasnim, a spring from which those brought near to Allah will drink. (Surah al-Mutaffifin: 18–28)

(Arabic************)

The criminals used to ridicule the believers. Whenever they passed by them, they winked at one another. When they returned to their families, they returned laughing. When they saw the believers, they said, “Surely these people are astray,” although they had not been sent as guardians over the believers. Today, those who believe are laughing at the disbelievers.

Two lengthy scenes are presented in the cited verses. In one scene, those brought near to Allah are immersed in various blessings; in the second, the way the disbelievers treated the believers in this world is shown. It shows how mocking the believers had become an obsession for them. Both scenes are lengthy, especially the second. Its final part is deeply moving. Conveying this is the real purpose here.

Wherever the believers and their righteous deeds are depicted in the Noble Qur’an, the scene is very extensive. That length profoundly affects the conscience. Those who contemplate these verses are invited to join the believers in the worship being shown in the scene. There are many such examples in the Qur’an; here we present only one.

(Arabic**********)

Indeed, in the creation of the heavens and the earth and the alternation of night and day are signs for people of understanding—those who remember Allah while standing, sitting, and lying on their sides, and reflect on the creation of the heavens and the earth. They say: “Our Lord, You have not created all this without purpose. Glory be to You! Save us from the punishment of the Fire. Our Lord, surely whoever You admit to the Fire, You have disgraced him, and the wrongdoers will have no helpers. Our Lord, we have indeed heard a caller calling to faith: ‘Believe in your Lord,’ and so we have believed. Our Lord, forgive us our sins, erase our misdeeds, and cause us to die among the righteous. Our Lord, grant us what You have promised us through Your messengers, and do not disgrace us on the Day of Resurrection. Surely You never break Your promise.” (Al Imran: 190–195)

(Arabic**********)

Then their Lord answered their prayer: “I will never cause the work of any of you to be lost, whether male or female; you are members of one another. Those who emigrated, were driven from their homes, were persecuted in My cause, fought, and were killed—I will surely erase their misdeeds and admit them into Gardens beneath which rivers flow. This is a reward from Allah, and with Allah is the best reward.” (Surah Al Imran: 195)

Who is there whose heart would not melt upon seeing this deeply humble and profoundly moving scene, and who, becoming one of those people of understanding, would not raise his hands before the Lord of the Worlds like them and ascend to the highest degree of humility and meekness? Especially when the sacrifices of the believers are described in detail and their waiting for the blessings of the Hereafter is mentioned. The Most Merciful Allah cannot fail to accept such a person’s prayer. He will surely grant him the things He has promised to give the believers.

Whenever the Qur’an is studied with complete attention and interest, countless such vivid scenes will be observed. When a reader of the Noble Qur’an studies it with meticulous analysis, new doors of knowledge and mystery open before him: the harmony of words and meanings; the beauty of rhythm and arrangement; captivating description and its spellbinding effect; the connection and integration of subjects; the subtlety and style of presentation; the artistic depiction of events; the enchanting melody; and the ever-new forms and methods of presenting the relationship between one part and another. Through the combination of these, the miraculous and mysterious nature of the Noble Qur’an attains its complete form.

Chapter Eight

Subject: The Events Narrated in the Noble Qur’an

It should be remembered that narrating stories is not the primary purpose of the Noble Qur’an. Although it employs the subject matter and style essential to writing stories and novels, we certainly need to follow that artistic aspect of storytelling. But the matter here is somewhat different. The events are one of the ancillary means the Noble Qur’an has adopted to achieve its religious purpose. The Qur’an’s primary objective is calling to the religion, while its narrative imagery is merely a means of conveying that call to people in an appealing language. The Qur’an presents images of the Resurrection and the reward of the Hereafter, information about resurrection after death, and examples and parables for explaining Islamic law—all for the same purpose for which it presents narrative imagery: to convey the religious call to people in an appealing manner.

To speak plainly, the events narrated in the Qur’an and their subject matter, in their own style and with perfection, bring the religious purpose to the threshold of fulfillment. (We shall later describe its forms and examples.) Yet being subordinate to a religious purpose does not mean that the artistic aspect is ignored when the events are presented. Rather, while fulfilling the religious purpose, the events also embody artistic characteristics. In reality, imagery is one of the important means of the Noble Qur’an’s narration and presentation—an essential feature of its narrative.

We have said previously that every principle of the Noble Qur’an complements its religious and artistic purposes and aims. Every image and scene presented in the Noble Qur’an possesses both qualities. We also said that the artistic beauty of the Noble Qur’an is used to influence the human psyche, because the religious feeling within the psyche is expressed in the language of artistic beauty. It should be clear that religion and artistry complement one another, and that their place is deep within the human mind. Therefore, the human conscience accepts them only when artistic beauty reaches its highest peak and the mind and spirit are simultaneously prepared to respond to the call of that harmonious beauty.

In the chapter “Artistic Imagery,” we presented two examples of narrative imagery. There, nature painted extraordinarily moving pictures with its brush—pictures that cannot fail to affect people. We promised to discuss this in detail. Now we shall try to fulfill that promise, God willing.

The Purpose and Aim of the Events Narrated in the Noble Qur’an

We have said before that various events are narrated in the Noble Qur’an solely to bring the religious purpose to the threshold of fulfillment. The events are narrated precisely to fulfill that religious purpose: affirming revelation and prophethood; monotheism; the unity of the religion of the various prophets; the identical manner of dealing with all the prophets; manifestations of divine power; the consequences of good and evil; patience and steadfastness; polytheism and disbelief; and many other aims. The Qur’an employs narrative imagery to bring these aims to their intended destinations.

1. Affirmation of Revelation and Prophethood: We shall discuss the purpose and aim of the events narrated in the Noble Qur’an—not in order to encompass their scope and breadth, but because one of the principal purposes of narrating events in the Qur’an is to affirm revelation and prophethood and present the rationale for their necessity and importance.

It should be noted that the Noble Prophet (peace be upon him) was not literate in the conventional sense. He had no relationship even with any Jewish or Christian scholar who could have enabled him to narrate such events through the Qur’an. He narrated some events in detail and others partially, such as the stories of Abraham, Joseph, and Moses, peace be upon them. The Qur’an’s discussion of these events proves that they were conveyed to him through revelation. The Qur’an has clearly declared this, as stated at the very beginning of Surah Yusuf.

(Arabic**********) I have revealed this Qur’an in Arabic so that you may understand. (Surah Yusuf: 2)

(Arabic**********)

I have related to you the best of stories, as I have revealed this Qur’an to you. Indeed, before this you were among those who were unaware. (Surah Yusuf: 3)

Before relating the story of Moses (peace be upon him) in Surah al-Qasas, it is said:

(Arabic text) I am relating to you, for the believing people, the account of Moses and Pharaoh in truth. (Surah al-Qasas: 3)

At the place where this story ends, it is said:

(Arabic text)

You were not on the western side when I decreed the matter for Moses, nor were you a witness. But I brought forth many generations, and a long period passed over them. You were not among the people of Midian when you recited My verses to them; rather, I was the One who sent messengers. Nor were you beside Mount Tur when I called Moses. But this was a mercy from your Lord, so that you might warn a people to whom no warner had come before you, so that they might remember. (Surah al-Qasas: 44–46)

While relating the story of Maryam (peace be upon her), it is said in Surah Aal ‘Imran:

(Arabic text)

This is news of the unseen that We reveal to you. You were not with them when they cast lots to determine who would take charge of Maryam, nor were you with them when they disputed. (Surah Aal ‘Imran: 44)

Before relating the story of Adam (peace be upon him), it is said in Surah Sad:

(Arabic text) Say: This is a great message from which you turn away. I had no knowledge of the exalted assembly when they were disputing. It is only revealed to me that I am a clear warner. (Surah Sad: 67–71)

After relating the story of Noah (peace be upon him) in Surah Hud, it is said:

(Arabic text)

This is news of the unseen that We reveal to you. Neither you nor your people knew it before this. (Surah Hud: 49)

2. One and the Same Religion: The Qur’an clearly states that all religions have come from Allah. The believers are one ummah, or community, and Allah is the Lord of all. The stories of various prophets are related in many places in the Qur’an. One purpose of the Islamic message is to explain that the religion of all the prophets was one and the same. Therefore, the stories of the prophets have been related in different places in the Qur’an with slight variations. This is so that people may understand that all the prophets and messengers were sent with the same responsibility. We present several examples below. It is said:

(Arabic text)

We gave Moses and Aaron the Criterion, a light and a reminder for the God-fearing—those who fear their Lord without seeing Him and are apprehensive of the Hour. (Surah al-Anbiya: 48–49)

(Arabic text)

This is a blessed reminder that We have revealed. Will you then deny it? Previously We granted Abraham his sound judgment, and We knew him well. When he said to his father and his people, “What are these statues to which you are devoted?” (Surah al-Anbiya: 51–52)

(Arabic text)

We delivered him and Lot and brought them to the land in which We had placed blessings for all the worlds. We granted him Isaac and, as an additional gift, Jacob, and We made each of them righteous. We made them leaders, guiding by Our command. We revealed to them the doing of good deeds, establishing prayer, and giving zakat. They worshipped Us. (Surah al-Anbiya: 71–73)

(Arabic text)

And We granted Lot wisdom and knowledge, and We rescued him from the town that committed vile deeds. Indeed, they were an evil and disobedient people. We admitted him into Our mercy; he was truly among the righteous.

(Arabic text)

And remember Noah, when he called upon Us earlier, and We answered his prayer. Then We saved him and his family from the great distress. We helped him against the people who rejected Our signs. Indeed, they were an evil people, so We drowned them all. (Surah al-Anbiya: 76–77)

(Arabic text)

And remember David and Solomon, when they judged concerning a field into which some people’s sheep had entered at night. We were witnesses to their judgment. Then We gave Solomon understanding of the matter, and We granted both of them wisdom and knowledge. We subjected the mountains and the birds to David; they glorified Our holiness. It was We who did this. We taught him the making of armor for you, to protect you in battle. Will you then be grateful? (Surah al-Anbiya: 78–80)

(Arabic text)

And We subjected the powerful wind to Solomon. It travelled at his command toward the land in which We had placed blessings. We have full knowledge of all things. And We subjected some of the devils to him, who dived for him and performed other tasks as well. We kept them under control. (Surah al-Anbiya: 81–82)

(Arabic text)

And remember Job, when he called upon his Lord, saying, “Affliction has touched me, and You are the Most Merciful of those who show mercy.” So We answered his prayer, removed his distress, restored his family to him, and gave him the like of them as a mercy from Us. This is a reminder for the worshippers. (Surah al-Anbiya: 83–84)

(Arabic text)

And remember Ishmael, Idris, and Dhul-Kifl. Each of them was patient. We admitted them into Our mercy; they were all righteous. (Surah al-Anbiya: 85–86)

(Arabic text)

And remember the man of the fish, when he went away in anger and thought that We would not constrain him. Then he called out in the darkness, “There is no deity except You; You are free of all imperfection. Indeed, I have been among the wrongdoers.” So We answered his prayer and rescued him from distress. Thus do We save the believers. (Surah al-Anbiya: 87–88)

(Arabic text)

And remember Zechariah, when he called upon his Lord, “My Lord, do not leave me alone, though You are the best of inheritors.” So We answered his prayer, granted him John, and made his wife capable of bearing a child. They hastened to do good deeds, called upon Us with hope and fear, and were humble before Us.

(Arabic text)

And remember the woman who guarded her chastity. We breathed into her of Our spirit and made her and her son a sign for the worlds. (Surah al-Anbiya: 91)

(Arabic text) They are indeed one community, and I am your Lord, so worship Me.

This is the real purpose of relating the stories in the Qur’an. Any other purposes are secondary, not primary.

3. Faith in Allah: The purpose of relating stories in the Qur’an is not merely to prove that all religions came from the one, peerless Allah; it is also to prove that the foundations of all these religions are one. When the stories of all the prophets are brought together, it becomes clear that their first call was iman billah, faith in Allah. For example, it is said in Surah al-A‘raf:

(Arabic text)

Indeed, We sent Noah to his people. He said, “O my people, worship Allah; you have no deity other than Him. I fear for you the punishment of a tremendous day.” (Surah al-A‘raf: 59)

(Arabic text)

And to the people of ‘Ad We sent their brother Hud. He said, “O my people, worship Allah; you have no deity other than Him. Will you not fear Him?”

(Arabic text)

To the people of Thamud We sent their brother Salih. He said, “O my people, worship Allah; you have no deity other than Him. A clear proof has come to you from your Lord.”

(Arabic text)

To the people of Midian We sent their brother Shu‘ayb. He said, “O my people, worship Allah; you have no deity other than Him.” (Surah al-A‘raf: 85)

There is no doubt that tawhid is the foundation of Islamic beliefs. All the noble prophets were callers to tawhid. Since their purpose was one, harmony is also found among their stories.

4. All the Prophets and Messengers Called in the Same Manner: The discussion above also shows that the method of every prophet’s call was one and the same. The way each prophet’s people treated him was also almost identical. This is because the religion of all the prophets was revealed by Almighty Allah, and the foundation of all religions is one. For this reason, the stories of the prophets are brought together in many places, and accounts of their similar activities are presented repeatedly. For example, it is said in Surah Hud:

(Arabic text)

Indeed, We sent Noah to his people. He said to them, “Indeed, I am a clear warner for you. Do not worship anyone but Allah, for I fear for you the punishment of a painful day.” Then the disbelieving chiefs and leaders of his people said, “We see you only as a human being like ourselves. We see no one following you except the lowliest among us, those who act thoughtlessly. Nor do we see you possessing any superiority over us; rather, we think you are a liar.”

Noah (peace be upon him) said: (Arabic text)

O my people, I ask you for no wealth. My reward is only with Allah. (Surah Hud: 29)

The people of Noah (peace be upon him) said:

(Arabic text)

O Noah, you have argued with us and argued excessively. Now bring upon us the punishment with which you threaten us, if you are truthful. (Surah Hud: 32)

(Arabic text)

And to the people of ‘Ad We sent their brother Hud. He said, “O my people, worship Allah; you have no deity except Him. You are only fabricating lies. O my people, I ask you for no reward; my reward is only with the One who created me. Will you not understand? O my people, seek forgiveness from your Lord and turn to Him in repentance. He will send down rain upon you from the sky and increase you in strength. Do not turn away as sinners.” They said, “O Hud, you have brought us no proof, so we will not abandon our gods at your word, nor will we believe you. We only think that one of our gods has afflicted you with harm.” Hud said, “I call Allah to witness, and you too bear witness, that I am free of whatever you associate with Him. So plot against me, all of you together, and give me no respite.” (Hud: 50–55)

(Arabic text)

And to the people of Thamud We sent their brother Salih. He said, “O my people, worship Allah; you have no deity other than Him. He brought you forth from the earth and settled you in it. So seek His forgiveness and turn to Him. Indeed, my Lord is near and responsive.” They said, “O Salih, previously we had great hopes of you. Do you forbid us from worshipping what our forefathers worshipped? We are truly in troubling doubt about that to which you call us.” (Surah Hud: 61–62)

5. The Link Between the Religions of All Prophets and Messengers: Another purpose of relating stories in the Qur’an is to demonstrate that the religion of the Noble Prophet (peace and blessings be upon him) and the religion of all earlier prophets, including Abraham (peace be upon him), are linked by the same chain. In particular, it is to prove that the religious link between the Children of Israel and the ummah of Muhammad is stronger than that with the religions of other prophets. Therefore, wherever the Qur’an relates the stories of Abraham (peace be upon him) and Jesus (peace be upon him), it points to this matter. For example:

(Arabic text) This is indeed recorded in the earlier scriptures, especially the scriptures of Abraham and Moses. (Surah al-A‘la: 18–19)

(Arabic text)

Has he not been informed of what is in the scriptures of Moses and Abraham, who fulfilled his duty? It is written in those scriptures that no bearer of burdens shall bear the burden of another. (Surah al-Najm: 36–38)

(Arabic text)

Indeed, the people closest to Abraham are those who followed him, this Prophet, and those who believe in him. Allah is the ally of the believers. (Surah Aal ‘Imran: 68)

(Arabic text) Your forefather was Abraham. He named you Muslims. (Surah al-Hajj: 78)

(Arabic text)

And We sent Jesus, son of Maryam, after them, confirming the Torah that came before him. We gave him the Gospel, containing guidance and light, confirming the Torah that preceded it, and guidance and instruction for the God-fearing. Let the people of the Gospel judge by what Allah has revealed in it. Those who do not judge by what Allah has revealed are sinners. We have revealed to you the Book in truth, confirming the scriptures that came before it and preserving them. (Surah al-Ma’idah: 46–48)

6. The Success of the Prophets and Messengers and the Destruction of the Liars: Another purpose of relating stories in the Qur’an is to highlight the success of the noble prophets and the destruction of the liars. This should be a source of consolation for the Noble Prophet (peace and blessings be upon him), as well as consolation and an example for those who call people to the path of faith. It is said:

(Arabic text)

We have related to you all the accounts of the messengers, by which We strengthen your heart. Through this, the truth has come to you, together with instruction and a reminder for the believers. (Surah Hud: 120)

Wherever the Qur’an mentions the prophets and their success, it immediately also mentions the fate of those disbelieving polytheists who rejected the prophets as liars. For example:

(Arabic text)

We sent Noah to his people, and he remained among them for nine hundred and fifty years. Then the Flood destroyed them because they were wrongdoers. Afterward, We saved Noah and the people aboard the Ark, and We made the Ark a sign for all the worlds.

(Arabic text)

And remember Abraham, when he said to his people, “Worship Allah and fear Him. That is best for you, if you only knew.” (Surah al-‘Ankabut: 16)

(Arabic text)

We sent Lot. When he said to his people, “Do you commit such an obscenity as no one before you in the world has ever committed? Do you engage in homosexuality, commit highway robbery, and perform reprehensible deeds in your gatherings?” His people’s only reply was, “Bring Allah’s punishment upon us, if you are truthful.” When the sent angels came to Lot, he was distressed because of them and felt constricted. They said, “Do not fear and do not grieve. We will surely save you and your family, except your wife; she will be among those destroyed. We will send down upon the inhabitants of this town a punishment from the sky because of their wickedness. We have left a clear sign of it for people who understand.”

(Arabic text)

We sent their brother Shu‘ayb to the people of Midian. He said, “O my people, worship Allah, hope for the Last Day, and do not spread corruption in the land.” But they rejected him, so an earthquake seized them and they lay lifeless on their knees in their homes. (Al-‘Ankabut: 36–37)

(Arabic text)

We destroyed ‘Ad and Thamud. Their dwellings make their fate clear to you. Satan made their deeds seem attractive to them and turned them away from the path, though they had insight. We destroyed Qarun, Pharaoh, and Haman. Moses came to them with clear signs, but they acted arrogantly and could not prevail. We seized each of them for their sin. Against some We sent a violent wind bearing stones; some were struck by the blast; some We caused to be swallowed by the earth; and some We drowned. Allah did not wrong them; rather, they wronged themselves. (Surah al-‘Ankabut: 38–40)

7. The Truth of Glad Tidings and Warning: Another reason for relating events in the Qur’an is to give believers glad tidings of Paradise and its blessings and prove their truth, and to warn disbelievers about Hell and its suffering and prove its truth. For example:

It is said:

(Arabic text) Tell My servants that I am Most Forgiving, Most Merciful, and that My punishment is the most painful punishment. (Surah al-Hijr: 49–50)

Immediately after this verse, an event demonstrating the truth of forgiveness and punishment is related:

(Arabic text)

Tell them about the guests of Abraham. When they entered his house and said, “Peace,” he said, “We are afraid of you.” They said, “Do not be afraid. We give you glad tidings of a knowledgeable son.” (Al-Hijr: 51–53)

Then the spring of Allah’s mercy begins to flow:

(Arabic text)

When the messengers came to the household of Lot, he said, “You are strangers.” They said, “No, rather, we have brought you what they were disputing about. We have brought you the truth, and we are truthful. So travel with your family during the latter part of the night, and follow behind them. Let none of you look back. Go where you are commanded.” We informed Lot that by morning they would be utterly destroyed. (Surah al-Hijr: 61–66)

The verse mentioned above discusses mercy upon Lot (peace be upon him) and the destruction of his people. Moving a little further ahead, the same surah says:

(Arabic text)

Indeed, the inhabitants of al-Hijr denied the messengers. We gave them Our signs, but they turned away from them. They used to carve homes in the mountains in safety. Then, one morning, a blast struck them, and what they had earned was of no avail to them. (Surah al-Hijr: 80–84)

These verses make clear the painful punishment inflicted on the liars. They also demonstrate that Allah’s promise is true and effective. These events have been presented exactly as they occurred.

8. Description of the Blessings Bestowed upon the Prophets and Messengers: The Qur’an also presents narratives to describe the favors and blessings bestowed upon the prophets and messengers, such as the accounts of David, Solomon, Job, Abraham, Mary, and Jesus (peace be upon them). These narratives have been discussed in various places in the Qur’an. Their primary purpose is to describe the blessings and favors; along with this, some of their deeds have naturally been mentioned where relevant.

9. Warning the Children of Adam against Satan’s Hostility: Another purpose of the narratives mentioned in the Qur’an is to make clear that Satan is the enemy of every person who has come or will come into the world, from Adam (peace be upon him) until the Day of Resurrection. At every moment and at every step, Satan strives to mislead people. He never wishes humanity well. As vivid proof of this, Satan’s evil activities are mentioned in various places while recounting the story of Adam (peace be upon him).

10. Several Other Reasons: In addition to the reasons mentioned above, various events and narratives have been related in the Qur’an for the following reasons:

[10.1] Manifestation of Allah’s Power—for example, the accounts of the births of Adam and Jesus (peace be upon him), Abraham and the birds, and the person [Ezra (peace be upon him)] who was brought back to life one hundred years after his death. There are several other events of this kind.

[10.2] Description of the consequences of good and beneficial deeds and of evil and harmful deeds, such as the story of Adam’s two sons, the story of the two garden owners, the story of the Children of Israel, and the story of the People of the Trench, among others.

[10.3] People are naturally hasty and strive to obtain things quickly. Thus, they pursue whatever they can obtain immediately or whatever has tangible reality. Yet Allah has taught them the importance of waiting and patience for true welfare. Therefore, the Qur’an also relates various narratives concerning the consequences of human haste and Allah’s deliberateness and composure—for example, the story of Moses (peace be upon him) and one of Allah’s servants, Khidr. We shall discuss it later. The Qur’an has related many events on subjects of this kind, thereby bringing its purpose to fulfillment.

Chapter Nine

Evidence that the Narratives of the Qur’an Follow Religious Purposes

1. We have already said that all the events related in the Qur’an serve religious purposes and objectives. Evidence that these events follow the religion is also found in the narratives themselves. I would like to discuss below several notable proofs. The first proof that these events serve religious purposes is that the same event is repeated in several places, sometimes in detail and sometimes in abbreviated form.

But the point to consider is that the entire event has not been narrated there; rather, particular portions of it have been narrated—especially those portions containing admonition and instruction. It is rare for the entire event to be narrated at once. Even then, it has been done with particular reasons, sequence, and usefulness in mind. I have certainly hinted at this while discussing the narratives.

When readers study the repeated portions of an event and consider what comes before and after them, they find the entire event coherent. Readers come to understand that the portion selected at each place, and the manner in which it is narrated, are appropriate. They do not forget that the Qur’an is fundamentally a book of دعوت. Therefore, each portion of an event is narrated where it is in complete harmony with the subject of دعوت. The coherence of the event is also one of the Qur’an’s objectives. This is always the case. Yet they do not find the artistic aspect of the narrative adversely affected by it.

There is also an orderly principle behind presenting different portions of the same event repeatedly. This becomes clear when the surahs and the portions of the events are read according to the order in which the Qur’anic surahs were revealed. Most narratives begin with a slight hint. They are then gradually brought toward completion. When the reader reaches the place where the narration ends, the complete picture appears before him.

As an example, we may cite the story of Moses (peace be upon him). Among the events repeatedly mentioned in the Qur’an, this one has been narrated an exceptionally large number of times—approximately thirty. We shall discuss several notable passages and identify those places where only an indication of Moses’ story is given, without any detailed account. We shall discuss it according to the order in which the surahs were revealed.

[1.1] Surah al-A‘la, which ranks eighth in the order of revelation. A brief indication of the story of Moses (peace be upon him) is given there. It says: (Arabic***********)

This is recorded in the earlier scriptures, the scriptures of Abraham and Moses.

A similar combined indication is also given in Surah al-Najm, which is the twenty-third surah in the order of revelation.

[1.2] Surah al-Fajr, the tenth surah in the order of revelation. Pharaoh is mentioned here, but Moses (peace be upon him) is not. The peoples of ‘Ad and Thamud are also mentioned. It says:

(Arabic***********)

And with Pharaoh, the lord of many stakes, who transgressed in the land and spread great corruption therein. So your Lord poured upon them a scourge of punishment.

A similarly allusive account is also given in Surah al-Buruj, which ranks twenty-seventh in the order of revelation.

[1.3] Surah al-A‘raf, the thirty-ninth in the order of revelation. Several prophets and messengers are discussed in this surah, including a fairly detailed account of Moses (peace be upon him). It relates the stories of prophets who faced obstacles while presenting Islam’s call to their peoples; all of them were called liars by their own people, and ultimately those peoples were destroyed by Allah’s punishment.

In Surah al-A‘raf, the account begins with Moses and Aaron (peace be upon them) being sent as prophets to Pharaoh. It then mentions the miracle of the staff and the shining hand, followed by the gathering of the magicians and their display of magic against Moses (peace be upon him). Moses’ victory over them, the magicians’ acceptance of faith, and Pharaoh’s persecution of the Children of Israel are then described. It is subsequently stated what afflictions were inflicted upon Pharaoh and his people as a test. These included locusts, lice, frogs, blood, and other afflictions. Each time, they were delivered after Moses (peace be upon him) was asked to supplicate. The persecution of the Children of Israel resumed, after which they left Egypt under Moses’ leadership. They then said to Moses: “Just as the Egyptians have many gods, we too should have gods.” Moses then went to Mount Tur, met Allah after thirty nights, had the period extended to forty nights, and completed the forty nights. Moses (peace be upon him) asked to see Allah; the mountain was shattered, and Moses fainted, then regained consciousness. Returning to his people, he found them making and worshiping a calf, and he rebuked his brother. Once again, seventy men were tested concerning the vision of Allah. When they insisted on seeing Allah in the region of Tur, the mountain was raised over them. They were then blessed with Allah’s mercy and told that Allah’s mercy would be granted only to those who followed the Prophet.

[1.4] Then, in the forty-second surah in the order of revelation, Surah al-Furqan, and the forty-fourth, Surah Maryam, several events are narrated together. These narratives discuss the messengership of the prophets and the fate of those who called them liars.

[1.5] A fairly detailed account is also found in Surah Ta-Ha, the forty-fifth in the order of revelation. In Surah al-A‘raf, the story of Moses (peace be upon him) began with his prophethood and messengership—that is, with events after his prophethood. In Surah Ta-Ha, however, it begins with events before his prophethood, starting with the appearance of a light from the side of Mount Tur. It says:

(Arabic***********)

Has the story of Moses reached you? When he saw a fire, he said to his family, “Stay here. I have seen a fire; perhaps I can bring you a brand from it, or find some guidance at the fire.” When he came to it, a voice called, “O Moses! Indeed, I am your Lord, so remove your sandals; you are in the sacred valley of Tuwa. I have chosen you, so listen to what is revealed. (Surah Ta-Ha: 9–13)

When Moses (peace be upon him) was commanded to invite Pharaoh, he pleaded with Allah: “Appoint my brother Aaron as my helper, so that he may be a source of courage and strength for me.” Allah reminds Moses (peace be upon him) of the blessings He bestowed upon him and the favor He showed him—the events of his childhood and his mother’s being returned to him. The subsequent events are narrated much as in Surah al-A‘raf. However, the punishments of locusts, lice, frogs, and blood are omitted. Likewise, Pharaoh’s promise to the Children of Israel and his breaking of it are not mentioned. Instead, Surah Ta-Ha introduces another event: a detailed account of a man named al-Samiri who made the calf.

[1.6] Surah al-Shu‘ara is the forty-sixth surah according to the order of revelation. This surah also relates the messengership of Moses (peace be upon him), followed by the account of the Children of Israel leaving Egypt. However, two new points are mentioned in this surah.

First: Moses (peace be upon him) killed an Egyptian. He then left Egypt for fear of being apprehended. When he was sent again to Pharaoh, Pharaoh reminded Moses (peace be upon him) that he had raised him in his childhood and that he had killed the Egyptian.

Second: The sea split apart and a path appeared through its bed, and the points of dispute between Moses (peace be upon him) and Pharaoh are presented. Moses’ description of Allah’s attributes and his conversation with the magicians are presented in a new form.

[1.7] Surah al-Naml, the forty-eighth in the order of revelation. This surah relates some events concerning the calling of the prophets and messengers liars and the fate of those who did so.

[1.8] Surah al-Qasas, the forty-ninth in the order of revelation. Here the account begins with the birth of Moses (peace be upon him). Moses was born during Pharaoh’s tyrannical rule; the newborn was placed in a chest and set afloat on the river; an intimate of Pharaoh’s household lifted the chest; Moses’ sister gathered information; and then she directed Pharaoh to a nursing mother, enabling Moses (peace be upon him) to be raised by his own mother.

When Moses (peace be upon him) reached adulthood, he killed an Egyptian one day. When he intended to kill another, he was threatened with a reminder of the earlier killing. A man came running and informed him that news of his killing had spread throughout the city. He journeyed from Egypt toward Midian. There he met Shu‘ayb’s (peace be upon him) daughter and watered her goats. They returned home and told their father what had happened. Moses (peace be upon him) worked for Shu‘ayb (peace be upon him) for a specified period. On the agreed condition, he married his daughter and returned home with his family. On the way, he went in search of fire, as mentioned in Surah Ta-Ha, and received prophethood.

Surah al-Qasas also mentions a new aspect: Pharaoh’s mocking response after Moses invited him:

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Pharaoh said, “O Haman! Bake bricks for me, then build me a tower so that I may look at Moses’ God.” (Surah al-Qasas: 38)

[1.9] Surah al-Isra’ (the Children of Israel), the fiftieth in the order of revelation. It gives a brief indication of Pharaoh’s drowning and the Children of Israel crossing the sea.

[1.10] Surah Yunus, the fifty-first in the order of revelation. It discusses the consequences of declaring the prophets and messengers liars. A brief account of Moses (peace be upon him) is included, mentioning the magicians, the Children of Israel crossing the sea, and Pharaoh’s drowning. Then the following additional statement is connected to it, which is not mentioned elsewhere.

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When he began to drown, he said, “I believe that there is no deity except the One in whom the Children of Israel believe, and I am among those who submit to Him.” Now you say this? Yet you disobeyed before and were among the corrupters. Today We will preserve your body so that you may be a sign for those after you. (Surah Yunus: 90–92)

[1.11] Surah Hud, the fifty-second in the order of revelation. While describing the destruction of the liars, this surah also relates the story of Moses (peace be upon him) at one point.

[1.12] Surah al-Mu’min, the sixtieth in the order of revelation. This surah also mentions the dialogue between Moses (peace be upon him) and Pharaoh. However, the following additional statement is made here and nowhere else.

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(At one point in the debate) Pharaoh said, “Leave me; I will kill Moses, and let him call upon his Lord.” (Surah al-Mu’min: 26)

Then the story is told of one of Pharaoh’s courtiers who had believed but concealed his faith. He said to the people, “Do not kill Moses; perhaps his way is right.” This statement too is mentioned only in this surah.

[1.13] In Surah Fussilat (Surah Ha-Mim al-Sajdah), the sixty-first in the order of revelation, a brief indication of the story of Moses (peace be upon him) is given. Similarly, a brief discussion of the story appears in Surah al-Zukhruf, the sixty-third in the order of revelation. However, several statements are added there that are found nowhere else except Surah al-Zukhruf. Pharaoh said:

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“Is the kingdom of Egypt not mine? Do these rivers not flow beneath me? Do you not see? Am I not better than this one who is contemptible and can hardly express himself clearly?” (Surah al-Zukhruf: 51–52)

[1.14] Surah al-Dhariyat, the sixty-seventh in the order of revelation, briefly discusses Moses (peace be upon him) being sent as a messenger to Pharaoh, Pharaoh’s rejection of him as a liar, and Pharaoh’s destruction.

[1.15] Surah al-Kahf, the sixty-ninth in the order of revelation, relates that Moses (peace be upon him) met and accompanied a man whom Allah had granted special knowledge. Moses asked him to allow Moses to remain in his company and benefit from him. He replied, “You will not be able to remain patient.” Moses promised patience and steadfastness and accompanied him, but he could not remain with him patiently for long. He witnessed events whose true significance he could not understand. Consequently, separation between the two became inevitable. This event is mentioned only once in the Qur’an.

[1.16] Surah Ibrahim, the seventy-second in the order of revelation, and Surah al-Anbiya, the seventy-third, both allude to this event in two places. An important aspect of the allusion in the second surah is that the Torah is called “Furqan” (the criterion distinguishing truth from falsehood).

[1.17] Surah al-Baqarah, the eighty-seventh in the order of revelation, presents a discussion of Allah’s blessings upon the Children of Israel and their ingratitude toward Him. The account is given in fairly considerable detail. The story of Moses (peace be upon him) is mentioned several times in this surah. At one point, it mentions that they were given manna and quails, but the Children of Israel asked for other kinds of food in exchange. Elsewhere, the incident of slaughtering the cow is related. The direct instruction was to slaughter a cow, but they complicated the matter through various questions. Concerning this, it is said:

(Arabic**********) Then they slaughtered it, though they had seemed unlikely to do so. (Surah al-Baqarah: 71)

The incident of slaughtering the cow is entirely new in this surah; it had not been narrated in any earlier surah.

[1.18] Surah al-Nisa’, the ninety-second in the order of revelation, states that the Children of Israel insisted on seeing Allah openly.

[1.19] In Surah al-Ma’idah, the hundredth in the order of revelation, while relating the story of the Children of Israel, it is said:

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They said, “O Moses! There is a mighty and powerful people there. We will never enter it until they leave it. If they leave it, then we will certainly enter.” (Surah al-Ma’idah: 22)

A little later, it is said:

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They said, “O Moses! We will never enter it as long as they remain there. So go—you and your Lord—and fight. We are staying right here.” Moses said, “My Lord, I have authority only over myself and my brother.” Allah said, “Then it is forbidden to them for forty years. They will wander aimlessly throughout the land. So do not grieve over the defiantly disobedient people.”

Then they were left in a desert, where they settled. After this, nothing further is said about Moses (peace be upon him) and the Children of Israel. It is, however, mentioned that the Children of Israel harbored hostility toward Jesus (peace be upon him).

The story of Moses (peace be upon him) alone is narrated more extensively than any other in the Qur’an. From the discussion above, we have understood the nature of its repetition. Except in six places, the story is narrated very briefly or merely alluded to. Yet wherever the same event is repeated, some new statement is certainly made. If a reader fails to discover the novelty of the event while reading the Qur’an, what fault is that of the Qur’an?

2. Another proof that the Qur’anic narratives follow religious purposes is that, wherever a portion of an event is narrated without repetition, precisely that portion is sufficient to fulfill the purpose. Only the part consistent with the subject matter is described. Sometimes the beginning of an event is discussed, elsewhere its conclusion, and sometimes only as much as relates to instruction and admonition. For the purpose of the Qur’an is not to relate history; its purpose is to provide instruction in the light of history. A few examples are given below:

[2.1] Often, while narrating an event, the birth of its central figure is described. This is because the account of that birth contains many instructive events. An example is the account of the birth of Adam (peace be upon him). In the story of Adam’s birth, Allah’s power and mercy are fully manifested. At the same time, the account of Iblis is also connected to a religious purpose.

Similarly, the account of the birth of Jesus (peace be upon him) may be mentioned. This event is described in detail in the Qur’an because Jesus’ birth was extraordinary—a great miracle. His birth was contrary to all ordinary reasoning and argument. All related details concerning Jesus (peace be upon him), both before and after the emergence of Islam, have been presented. The story of Mary is also significant. She had been dedicated to Allah. Mary (peace be upon her) was raised under the care of Zechariah (peace be upon him), and even in childhood she received excellent provision from Allah. Once he saw that Mary (peace be upon her) had many fruits with her. It says:

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Whenever Zechariah entered the sanctuary, he found food with her. One day he asked, “O Mary, where did you get this?” She replied, “It is from Allah.” (Surah Al ‘Imran: 37)

All of this event has been presented, including the account of the birth of Jesus (peace be upon him). Important portions of Jesus’ life are described here. Likewise, the Qur’an also relates the account of the birth of Moses (peace be upon him). It has several aspects and reasons:

a. Moses (peace be upon him) was born at a time when Pharaoh was subjecting the Children of Israel to ruthless oppression.

b. Pharaoh did not allow any male child of the Children of Israel to remain alive.

c. Allah miraculously saved Moses (peace be upon him) and arranged for him to be raised in Pharaoh’s household.

Based on the foregoing information, it can be understood that the account of Moses’s (peace be upon him) birth is highly significant. Allah demonstrated that the one created for prophethood was brought to that objective, and no one could harm him. Besides the account of his birth, other important events of his life have also been mentioned. Likewise, the accounts of the births of Ishmael (peace be upon him) and Isaac (peace be upon him) have also been narrated in the Qur’an, because their births too carry admonition and instruction. Ishmael (peace be upon him) was born when Abraham (peace be upon him) had grown old, and with Ishmael’s assistance he built the Ka‘bah. When old age had fully manifested itself, Isaac (peace be upon him) was born. Similarly, John (peace be upon him) was born in the old age of Zechariah (peace be upon him), when his hair had turned white.

[2.2] In the Qur’an, we also find some accounts in which the circumstances after birth are described; the account of the birth itself is not given. An example is the account of Joseph (peace be upon him), which begins with an incident from his childhood. In childhood, he saw a dream that reflected the remainder of his life. He saw eleven stars, the moon, and the sun. His wise father understood the meaning of the dream and began to look after him with even greater care than before. His brothers began to burn with envy. Then the events proceeded of their own accord.

The account of Abraham (peace be upon him) also begins with his childhood.

One day in his childhood, he looked toward the sky, saw a star, and thought that perhaps it was his Lord. When it set, he said, “I do not like those that set.” When the moon rose, he thought that, being much larger, it must be his Lord. At the end of the night, when the moon had set and the sun rose, illuminating the entire earth, he said, “Since this is the largest and brightest, it must be the deity.” But when the sun set at the end of the day, he turned toward the true Allah, who cannot be seen but can only be felt. Then he called his people and his father to that deity, but they rejected his call.

One day, taking advantage of their carelessness, Abraham (peace be upon him) smashed the idols they worshipped. The people said, “No one has done this except a young man named Abraham.” So they decided to burn him in the fire. But Allah saved him. It is stated:

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I commanded, “O fire, become cool and safe for Abraham.” (Surah al-Anbiya: 69)

The account of David (peace be upon him) also begins with his childhood. He became famous by killing a tyrannical king named Goliath, which was entirely by Allah’s power. Thus began the account of David (peace be upon him). The account of Solomon (peace be upon him) begins with his youth, when he gave a new judgment in opposition to a judgment delivered by his father, David (peace be upon him). It is stated:

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When some sheep had entered it, their judgment was before me. (Surah al-Anbiya: 78)

[2.3] In the Noble Qur’an, some accounts are narrated in which only the final episode is presented. Examples include the accounts of Noah (peace be upon him), Hud (peace be upon him), Salih (peace be upon him), Lot (peace be upon him), Shu‘ayb (peace be upon him), and other noble prophets. No further discussion of them is given beyond the portions mentioned, because only that part of their stories is important, and within it lie instruction and admonition.

Brevity and Elaboration in the Narration of Stories

Our discussion so far has been limited to where the stories begin. We will now discuss how many events in the Qur’an are lengthy and detailed while others are brief, yet how extensive their instructive aspects are. Below, we present several examples.

1. The account of Moses (peace be upon him) was highly important. For this reason, it has been narrated in full detail in the Qur’an. The story begins with the account of Moses’s birth and ends with his people being ordered to remain for forty years near the Holy Land. This was a consequence of the excesses of the Children of Israel. The story is related in detail because religious instruction and admonition are manifested in every part of it. Moreover, it is fully consistent with the Qur’anic call and its aims and objectives.

The account of Jesus (peace be upon him) is also detailed, although some middle portions have been abridged. His birth and miracles are described in detail, as are the assistance of the disciples, the Jews’ attempt to call him a liar and crucify him, and then his being raised to heaven by Allah’s command. The Qur’an also describes the divisions and fragmentation among the Children of Israel after his ascension. It is also stated in the Qur’an that on the Day of Resurrection Jesus (peace be upon him) will be asked why he and Mary were made equals with Allah. Jesus (peace be upon him) will answer:

“I invited them only to pure monotheism.” Then he will entrust the entire nation to Allah, saying, “If You will, forgive them; or if You will, punish them.”

The account of Joseph (peace be upon him) is narrated continuously and sequentially: his brothers’ conspiracy, his sale as a slave in Egypt, his coming into the possession of Aziz, the governor of Egypt, his wife’s attempted seduction, the unbearable hardships of prison, his interpretation of the dreams of two prisoners, his interpretation of the king’s dream and release from prison, his assuming responsibility for Egypt’s food administration, his brothers’ arrival in Egypt, Joseph’s (peace be upon him) meeting with Benjamin, Benjamin’s detention and the bringing of his parents to Egypt, and finally the curtain falls after the decision to settle in Egypt with the whole family. There are two purposes behind narrating this account: first, affirming revelation and messengership; second, imparting important religious instruction.

The account of Abraham (peace be upon him) begins with his accepting faith in childhood. Then come his debate with his father and people, the smashing of the idols, migration, the births of Ishmael and Isaac, receiving in a dream the command to sacrifice his son, building the Ka‘bah and announcing the pilgrimage, his request to Allah to witness the giving of life to the dead for the peace of his heart, and the revival of four birds after he slaughtered them by Allah’s command and mixed their flesh together.

The account of Solomon (peace be upon him) has also been narrated in detail in the Qur’an. It concludes with the judgment concerning a field, the administration of the kingdom, the test involving fine horses, the subjugation of the jinn and the wind to him, the events involving the hoopoe, the ants, and Queen Bilqis, and finally his remaining upright, leaning on his staff after death while the jinn remained unaware of it. The entire story is filled with important instruction and admonition.

2. Some accounts in the Qur’an concern the activities of only one portion of a person’s life. An example is the account of Noah (peace be upon him), which is limited to the description of prophethood and messengership: delivering the call to religion, his people’s rejection, building the ark, the flood, and the drowning of Noah’s son (even a prophet’s son could not be saved from Allah’s punishment without righteous deeds). Likewise, the creation of Adam (peace be upon him), his being sent from Paradise to earth, the acceptance of his repentance, and similar events are narrated. The accounts of Mary and Jesus (peace be upon them) are also given. However, these accounts are not as detailed as those mentioned earlier. Even so, they may be called detailed accounts. The account of David (peace be upon him) is also fairly significant, though not as detailed as that of Solomon (peace be upon him). Nevertheless, David’s (peace be upon him) account is narrated in several portions.

3. Some accounts in the Qur’an are narrated briefly, such as those of Hud (peace be upon him), Salih (peace be upon him), Lot (peace be upon him), Shu‘ayb (peace be upon him), and other prophets. Only events relating to messengership and prophethood are briefly described. The birth of Ishmael (peace be upon him), the sacrifice, and the building of the Ka‘bah by father and son are mentioned briefly. Some details about Jacob (peace be upon him) appear in the account of Joseph (peace be upon him). Elsewhere, the account of Jacob’s final-moment testament is narrated. This portion is important because it contains the statement of monotheism that he left as a testament at the end of his life.

4. Some accounts are presented extremely briefly. For example, the account of Zechariah (peace be upon him) is limited to the birth of John (peace be upon him) and Mary’s guardianship. The account of Job (peace be upon him) covers only his falling ill, his supplication before Allah, and his deliverance. The account of Jonah (peace be upon him) is limited to his attempt to leave after his people rejected him following his call to them, his being swallowed, his deliverance from the fish’s belly in a deserted land, and the acceptance of Islam by his people.

5. For some events, it was considered sufficient to give only an indication rather than a detailed account, such as those of Idris (peace be upon him), al-Yasa‘, and Dhul-Kifl. It is merely indicated that they were among the prophets. Nothing more is given.

6. Some stories are connected with separate, unrelated events, such as the People of the Ditch, the People of the Cave, the story of Adam’s two sons, the story of the two garden owners, and the story of the owners of the gardens. Some of these have already been discussed, and others will be discussed later. We now wish to end the subject here. Our purpose was simply to say that the Qur’an discusses only that part of an event which is connected with a religious objective. That purpose has been fulfilled.

Description of Conclusions and Outcomes

Another proof that the stories narrated by the Qur’an follow religious objectives is that, together with the narration of an event, certain religious guidance and the outcome of that story are also described. This is sometimes given at the beginning of the story, sometimes at the end, and sometimes together with the main story itself.

A lesson-bearing statement is given at the beginning, and then the story is begun. We discussed two such examples earlier. They naturally have two aspects:

1. While narrating the event, proof of revelation and messengership is presented. In other words, it is stated that this event was received through revelation. Examples include the accounts of Joseph (peace be upon him) and Adam (peace be upon him). Wherever these are mentioned, the affirmation of revelation is given first.

2. The event is first alluded to, then narrated in order to prove its truth. For example:

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Tell My servants that I am Most Forgiving, Most Merciful. Yet My punishment is extremely painful. (Surah al-Hijr: 49–50)

This verse mentions mercy and punishment, and then the entire story is narrated as evidence of mercy and punishment.

We have also mentioned two stories in which their purpose is stated after the narration. These too have two reasons:

1. To prove that the entire event was conveyed through revelation, and to present it in such a way that the event itself serves as proof of this. For example, after narrating the account of Moses (peace be upon him) in Surah al-Qasas, the central message is presented. Similarly, after narrating the account of Noah (peace be upon him) in Surah Hud, the real message is presented.

2. To prove that Allah—God forbid—is not unjust and that He did not punish any community without sending a prophet or messenger to it. For example, after narrating the accounts of the prophets and messengers in Surah al-Ankabut, it is stated:

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I seized each of them for their sin. Against some of them We sent a storm bearing stones; some were overtaken by the blast; some We caused to be swallowed by the earth; and some We drowned. Allah was not unjust to them, but they were unjust to themselves. (Surah al-Ankabut: 40)

Indeed, whoever reflects on these Qur’anic stories will be able to perceive their mysteries and understand that the Qur’an has mentioned the outcome and lesson alongside every event.

We will now discuss several examples or events in which attention is drawn to the instructive aspect at the same time as the event is narrated.

1. It is stated in the Qur’an:

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(Have you not seen the one who passed by a town whose houses had collapsed upon their foundations?) He said, “How will Allah bring this to life after its death?” So Allah caused him to remain dead for a hundred years, then raised him. He said, “How long did you remain like this?” He replied, “A day or part of a day.” Allah said, “No, you remained dead for a hundred years. Look at your food and drink; they have not spoiled. And look at your donkey. We wish to make you a sign for the people. Look at how We join its bones together and then clothe them with flesh.” When this had happened, he said, “I know that Allah is surely powerful over all things.” (Surah al-Baqarah: 259)

Observe how Allah Most High expressed the purpose within the event itself through the verse, “We wish to make you a sign for the people,” and at the end of the event presented the true lesson by saying, “I know that Allah is surely powerful over all things.”

2. In the story of Solomon (peace be upon him) and Queen Bilqis, the hoopoe says:

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I found a woman ruling over the people of Sheba. She has been given everything, and she possesses a magnificent throne. I found her and her people prostrating to the sun instead of Allah. Satan has made their deeds appealing to them and turned them away from the path, so they are not guided. Why do they not prostrate to Allah, who brings to light what is hidden in the heavens and the earth and knows what you conceal and what you reveal? Allah—there is no deity except Him, Lord of the Mighty Throne. (Surah al-Naml: 23–26)

While narrating the event, all these words are placed in the mouth of the hoopoe. The purpose is that people will be moved when they hear the hoopoe’s words.

3. In the account of Joseph (peace be upon him), when Joseph (peace be upon him) interpreted the dreams of two attendants of the king, he said:

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This knowledge has been taught to me by my Lord. I have abandoned the religion of those who do not believe in Allah and have no faith in the Hereafter. (Surah Yusuf: 37)

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I follow the religion of my forefathers, Abraham, Isaac, and Jacob. It is not befitting for us to associate anything with Allah. This is Allah’s favor upon us and upon all people, but most people do not acknowledge that favor. (Surah Yusuf: 38)

The main purpose is to present educational admonition from various perspectives alongside the narration of the story. However, it has been interwoven with the story so seamlessly that these statements too seem to be part of the main story. Readers of the story find such descriptions throughout the account.

The second point is that whether its style is like this or somewhat different makes no difference; one thing can be stated firmly: this serves as the primary purpose and objective of narrating the story. Indeed, without a religious aim or objective, there can be no question of narrating stories in the Qur’an.

The Combination of Religious and Artistic Elements in Storytelling

We have discussed earlier that the fact that a story follows a religious objective does not mean that it obstructs artistic characteristics. We now wish to say that, because it follows a religious objective, that characteristic is regarded in the artistic sphere as the story’s fundamental basis. This is also supported by what we said at the beginning of this chapter, namely:

The Qur’an has used artistic beauty as a means of influencing the conscience. In other words, the Qur’an has used the tools of artistic beauty to influence religious consciousness. Below, under the heading “The Artistic Form of the Story,” we will discuss the artistic features of the events.

The Artistic Form of the Story

1. One of the purposes of narrating various events in the Wise Qur’an is to shed light on the religion, the prophets and messengers, their commonality, and the identical conduct of the unbelievers and polytheists toward every prophet and messenger. This was also discussed in the previous chapter.

The message that becomes clear in the Qur’an’s accounts is that the religion of every prophet and messenger was one, and each of them called people to that same religion. The peoples of each prophet who rejected the one true religion also seem to be linked by the same thread. Whenever the prophets came, they had to confront that group. These events are repeated in various places in the Qur’an, yet even within that repetition a kind of artistic beauty is created. On close observation, it seems that these are not different prophets but one prophet, and not different peoples but one people. Likewise, despite differences in time and circumstances, those who rejected the truth seem to possess the same mentality. Every prophet came and departed from the world after calling people to the declaration of faith. The misguided people always called them liars and mocked them. Consider the following verses:

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We sent Noah to his people. He said, “O my people, worship Allah; you have no deity besides Him. I fear for you the punishment of a tremendous Day.” The chiefs of his people said, “Indeed, we see you in clear error.” He said, “O my people, there is no error in me; rather, I am a messenger from the Lord of the worlds. I know from Allah what you do not know. Do you find it astonishing that a reminder has come to you from your Lord through a man among you, so that he may warn you, that you may become mindful and receive mercy?” Then they rejected him as a liar. We saved him and those with him in the ark, and We drowned those who rejected Our signs. Indeed, they were blind. (Surah al-A‘raf: 59–64)

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To the people of ‘Ad We sent their brother Hud. He said, “O my people, worship Allah; you have no deity besides Him.” The leaders of his people said, “Indeed, we see you as foolish, and we consider you a liar.” He said, “O my people, I am not foolish at all; rather, I am a messenger from the Lord of the worlds. I convey to you the messages of your Lord, and I am your sincere and trustworthy adviser. Do you find it astonishing that a reminder has come to you from your Lord through a man among you, so that he may warn you? Remember when He made you successors after the people of Noah and increased you greatly in stature. So remember Allah’s favors, that you may prosper.”

They said, “Have you come to us so that we may worship Allah alone and abandon what our forefathers worshipped? Then bring us what you threaten us with, if you are truthful.” He said, “Punishment and wrath from your Lord have already befallen you. Do you argue with me about names that you and your forefathers have invented, for which Allah has sent down no authority? So wait; I too am waiting with you.” Then We saved him and those with him by Our mercy, and We cut off those who rejected Our signs at the root, because they were not believers. (Surah al-A‘raf: 65–72)

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To the people of Thamud We sent their brother Salih. He said, “O my people, worship Allah; you have no deity besides Him. A clear proof has come to you from your Lord. This is Allah’s she-camel, so let her graze in Allah’s land and do not touch her with evil intent, lest a painful punishment seize you. Remember when He made you successors after ‘Ad and established you on earth. You build palaces on its plains and carve houses into the mountains. So remember Allah’s favors and do not spread corruption on earth.” The arrogant leaders of his people asked the poor believers, “Do you believe that Salih has been sent by his Lord?” They said, “We believe in what he has brought.” The arrogant ones said, “We do not believe in what you believe.” Then they hamstrung the she-camel and disobeyed the command of their Lord. They further said, “O Salih, bring us the punishment with which you threaten us, if you are a messenger.” Then the earthquake seized them, and by morning they lay face-down in their homes. (Surah al-A‘raf: 73–78)

Wherever this kind of scene is repeated in the Qur’an, it corresponds with the experience of all the prophets and messengers. This condition continued in the time of every prophet, until it ultimately reached Muhammad (peace and blessings be upon him). In the eye of imagination, that scene appears before us: he presented the call to the declaration of faith before the unbelievers exactly as the earlier prophets and messengers had done, while the unbelievers treated him exactly as those prophets and messengers had been treated before. Deep reflection on the continuity of all these events of the prophets and messengers reveals an inexhaustible beauty and harmony within them.

2. Another consequence of the story’s following a religious purpose was that only as much of the event was presented as was consistent with that purpose. In this regard, the Qur’an adopted a particular method that may be regarded as a special rule. For example, after events were narrated in the chronological order of the revelation of the surahs, the surah in which the final installment was presented achieved artistic perfection along with the religious purpose. At other times, it appears that a story was brought to an artistic conclusion without any religious purpose being stated there.

We saw this in the story of the Prophet Moses (peace be upon him), whose final installment was narrated in Surah al-Ma’idah. There, the various favors Allah had bestowed upon the Children of Israel at different times are mentioned. Yet despite receiving so many favors, they had not even the slightest sense of gratitude. Although Allah commanded them, they refused to enter the Holy Land. Therefore, they were exiled to the wilderness of Tih and subjected to such punishment that death alone was the means of escape from it.

There was a religious purpose here. By bringing the event to a close with the scene of the wilderness of Tih, artistic beauty attained a higher degree of development. Had the story ended anywhere other than with the scene of the wilderness of Tih, it would not have been so striking.

Let us seek the above principle in a few more events.

[2.1] The events of the Prophet Abraham’s (peace be upon him) life are narrated in nearly twenty places in the Qur’an. The final installment is narrated in Surah al-Hajj. The event concludes as follows:

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And when We assigned to Abraham the site of the House, saying: Do not associate anything with Me, and purify My House for those who perform tawaf, those who stand in prayer, and those who bow and prostrate. And proclaim the pilgrimage to the people. They will come to you on foot and on the backs of lean camels, coming from every distant road. (Surah al-Hajj: 26–27)

From a religious perspective, it can be seen that the rites of Hajj in the religion of the Prophet Abraham (peace be upon him) were the same as those made obligatory in the Shariah of the Noble Prophet (peace and blessings be upon him). Mentioning this is the purpose here. Likewise, near the end of Surah al-Hajj (the 103rd in the order of revelation), it is said about the Prophet Abraham (peace be upon him):

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Stand firm in the religion of your father Abraham. He named you Muslims before, and in this Qur’an as well. (Surah al-Hajj: 78)

From a purely artistic point of view, it will be seen that there could have been no better scene than the place and manner in which the story of the Prophet Abraham (peace be upon him) was concluded. It could have ended where he called people to Hajj after building the Kaaba, or where he left his beloved child Ishmael (peace be upon him) in a deserted valley before building the Kaaba. But then the religious purpose would not have been fulfilled completely.

[2.2] Consider the story of the Prophet Jesus (peace be upon him), which is narrated in eight places in the Qur’an. Its final installment is narrated in Surah al-Ma’idah (112th in the order of revelation). It says:

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And when Allah will say: O Jesus, son of Mary, did you say to the people, “Take me and my mother as gods besides Allah”? Jesus will say: Glory be to You! It is not fitting for me to say what I have no right to say. If I had said it, You would surely have known it. You know what is within me, while I do not know what is within You. Surely You are the Knower of the unseen. I said nothing to them except what You commanded me: “Worship Allah, my Lord and your Lord.” I was a witness over them as long as I remained among them. But when You took me, You Yourself were the Watcher over them, and You are Witness over all things. If You punish them, they are Your servants; and if You forgive them, You are indeed the Almighty, the All-Wise. (Surah al-Ma’idah: 116–118)

Observe that the conclusion of the story of the Prophet Jesus (peace be upon him) was also fashioned through a combination of the religious and the artistic.

On the one hand, the religious purpose was fulfilled; on the other, artistic beauty also reached perfection. The birth of Jesus (peace be upon him) was exceptional and miraculous. At the final moment of that complexity, he stood before the Creator, acknowledged his servitude, testified to what had been said to his people, and finally entrusted the whole matter to Allah, the Almighty, the All-Wise.

The artistic demand was that the story should end where it was ended. There could have been no better place for concluding this story.

[2.3] The story of the Prophet Adam (peace be upon him) is concluded in every Qur’anic passage with the account of his being sent down to earth. The only addition is that he sought forgiveness for his sin and Allah forgave him. Then the Qur’an falls silent—although a more detailed account appears in the Torah—because the Prophet Adam (peace be upon him) was sent to earth as a consequence of accepting the counsel of his old enemy, Satan, and disobeying Allah’s command. Here the religious purpose is fulfilled.

From an artistic point of view, it will be seen that at every point of conclusion there is present what an artist seeks. For an artist, it is enough to know that the Prophet Adam (peace be upon him) was expelled from Paradise because of his sin. Thereafter, people’s imagination is entirely free. They may wonder where Adam and Eve wandered aimlessly, what their way of life was like, and how their economic dealings were conducted—various fanciful questions of this kind. Had such matters been discussed in connection with the event, its artistic beauty would have diminished. Thus, at the point where it was concluded, its artistic beauty did not diminish.

[2.4] The story of the Prophet Solomon (peace be upon him) is narrated in three places in the Qur’an. The last surah in which this event is described is Surah al-Anbiya (the seventy-third in the order of revelation). The final installment of the event is presented in this surah as follows:

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And remember David and Solomon when they judged concerning the field into which some sheep had strayed at night. We were witnesses to their judgment. Then We gave Solomon the correct understanding, and We granted both of them judgment and knowledge. We subjected the mountains and the birds to David; they glorified Our praise. It was We who did this. We taught him the making of coats of armor for you, to protect you in battle. Will you then be grateful? And We subjected the wind to Solomon; it blew at his command toward the land We had blessed. We have knowledge of all things. And among the devils, We subjected some to him; they dived for him and performed other tasks besides that. We kept them under Our control. (Surah al-Anbiya: 78–82)

Many subjects and purposes are found in the story of the Prophet Solomon (peace be upon him). Religious wisdom and insight are also present in it. Yet outwardly, it seems that there is no harmony between the religious purpose and the artistic element in the conclusion of the event. The artistic demand was that the story of the Prophet Solomon (peace be upon him) should end with the scene describing his death, when he remained standing, supported by his staff, even after his death.

Without doubt, this scene was appropriate for ending the story. From an artistic point of view, both administration and wisdom reached perfection in the life of the Prophet Solomon (peace be upon him). He was a judge as well as a wise man. The examples narrated in the Qur’an reveal the wisdom and foresight granted by Allah. At the same time, the administrative aspect of a vast empire is also presented. In reality, the story concludes through an ending in which the whole life is summed up. The verse under discussion describes activities from childhood, adolescence, and youth, and the event is concluded by bringing everything to a single focal point.

[2.5] In many places, the events of various prophets and messengers are narrated briefly in the Qur’an; their conclusions also meet the artistic demand, while the religious purpose is made clear there. It says:

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If they call you a liar, so did the people of Noah before them, as did the tribes of Aad, Thamud, Abraham, and Lot, and the inhabitants of Midian; and Moses’ people also called him a liar. Yet I gave the disbelievers respite, then I seized them. So how terrible was My rejection of them! (Surah al-Hajj: 42–43)

There is no doubt that in this conclusion the religious purpose and artistic beauty have both reached their fullest development, and the story has ended at the proper point.

[2.6] The story of the Prophet Joseph (peace be upon him) forms a distinct narrative arc from beginning to end. It begins with Joseph’s (peace be upon him) dream and ends with the dream being fulfilled. The story concludes with the appearance of Joseph’s brothers before him with bowed heads, and with the return and reunion of his parents. This event was not repeated elsewhere, because once the religious purpose of narrating it had been fulfilled, the story did not need to be repeated in another place.

3. Another demand among the religious purposes of narrating a story was that it should be consistent with the place, time, and situation, wherever it was narrated. In this respect, it fully represents the same color and art that we discussed earlier in another chapter. In that chapter, we described in detail the various colors and conditions of Qur’anic imagery.

We discussed the degree of correspondence and harmony that may be found among the subjects presented in an event under the heading “The Qur’anic Story’s Following of the Religious Purpose,” and there we also gave the following verse as an example:

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Tell My servants that I am indeed the Most Forgiving, the Most Merciful, and that My punishment is the painful punishment. (Surah al-Hijr: 49–50)

Then an event is narrated in which the truth of the above statement is demonstrated. Now we shall present some further examples in which the religious purpose and artistic arrangement complement each other.

[3.1] The story of the Prophet Adam (peace be upon him) is narrated in Surah al-A‘raf as follows:

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And We certainly created you, then fashioned you. Then We said to the angels, “Prostrate before Adam,” so they all prostrated except Iblis; he was not among those who prostrated. Allah said: What prevented you from prostrating when I commanded you? He said: I am better than him. You created me from fire and created him from clay. Allah said: Descend from here. You have no right to be arrogant here. Get out; you are among the disgraced. He said: Grant me respite until the Day they are resurrected. Allah said: You are granted respite. He said: Since You have led me astray, I will surely sit in wait for them on Your straight path. Then I will approach them from before them, behind them, on their right, and on their left, and You will find most of them ungrateful. Allah said: Get out of here, disgraced and banished. Whoever among them follows you, I will surely fill Hell with you all. O Adam! Dwell, you and your wife, in Paradise and eat from wherever you wish, but do not approach this tree, lest you become wrongdoers. Then Satan tempted them both so that he could expose to them what had been hidden of their private parts. He said: Your Lord only forbade you this tree lest you become angels or become immortal. And he swore to them: I am truly your sincere adviser. Thus he brought about their fall through deception. When they tasted the tree, their private parts became exposed to them, and they began covering themselves with leaves from Paradise. Their Lord called to them: Did I not forbid you from this tree and tell you that Satan is your clear enemy? They both said: Our Lord, we have wronged ourselves. If You do not forgive us and have mercy on us, we will surely be among the losers. Allah said: Descend; you are enemies of one another. On earth you will have a dwelling and enjoyment for a fixed term. He also said: There you will live, there you will die, and from there you will be resurrected. (Surah al-A‘raf: 11–25)

Then the subject is continued in sequence. The children of Adam are admonished to protect themselves from Satan’s deception: “O children of Adam! Do not let Satan deceive you as he deceived your parents, Adam and Eve, causing them to be expelled from Paradise.”

People are told to be cautious even regarding permissible things and not to declare unlawful what Allah has made lawful. They are told to obey the prophets and messengers sent by Allah. In this regard it is said: “We have assigned the devils as allies to those who do not believe.” Then the scene of the Day of Resurrection is presented. Those who followed the guidance sent by Allah appear before Allah. Likewise, those who followed Satan also stand before Allah to answer for their deeds. It ends with one group entering Paradise and another entering Hell. Advancing further, it is said that the inhabitants of the heights will call to others: “Enter Paradise; you will have no fear.” From the other side, the angels will call: “This is the Paradise you have been given in return for your righteous deeds”—a subject we discussed in the chapter “Artistic Imagery.”

The essential point is that he was expelled from Paradise because he followed Satan, while they will be admitted to Paradise because they did not follow Satan. Their return resembles the return of someone who left his home and, after some time, came back to it. Here artistic beauty lies precisely in the “departure and entry.” The proper place for discussing this subject is where we discussed “artistic arrangement.”

We conclude this discussion here in the hope that readers will be able to examine other events in its light.

Chapter Ten

The Artistic Characteristics of Narrative

I now wish to describe certain general artistic characteristics which, when present, cause the religious purpose of an event to reach completion along the path of artistic beauty and harmony, while that artistic beauty and harmony make the story more influential over the mind, intellect, thoughts, and consciousness. As a result, the human mind becomes ready to accept it with great ease. Four artistic principles have been adopted for this kind of narrative. They are:

1. Variety in narration: The first type among the artistic characteristics is a methodological variation in the narration of stories. In examining the events narrated in the Qur’an, we become aware of four forms. They are discussed below in sequence.

[1.1] For example, the story of the Companions of the Cave begins in the Qur’an as follows:

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Do you think that the companions of the cave and the inscription were among Our wondrous signs? When the young men took refuge in the cave and prayed: Our Lord, grant us mercy from Yourself and make our affair easy for us. So We caused them to sleep in the cave for several years, sealing their ears. Then We raised them up to show which of the two groups could best determine how long they had remained. (Surah al-Kahf: 9–12)

This is a summary of the event. After this, the detailed account begins: their consultation before entering the cave, the circumstances of their entry, their falling asleep and awakening, sending one of them to buy food, the discussions and whispers about him in the city, his return, the death of the Companions of the Cave, the construction of a monument over their graves, people’s disagreement about it, and so forth. The event begins with such a summary that, as soon as the reader reads it, he becomes eager to learn what happens next.

[1.2] Sometimes the conclusion or outcome of an event is described first, and then the entire event is related in detail. An example is the story of the Prophet Moses (peace be upon him), narrated in Surah al-Qasas. It begins as follows:

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We relate to you in truth the story of Moses and Pharaoh for a people who believe. Indeed, Pharaoh exalted himself in the land and divided its people into factions, weakening one group among them. He slaughtered their sons and spared their women. Indeed, he was one of the corrupters. And We desired to show favor to those who had been oppressed in the land, to make them leaders, make them inheritors, and establish them in the land, and to show Pharaoh, Haman, and their armies what they feared from that oppressed group. (Surah al-Qasas: 2–6)

After this, the story of the Prophet Moses (peace be upon him) is narrated in detail: his birth, upbringing, being nursed, reaching adulthood, killing a Copt and fleeing the country, and so on. Then the subsequent events begin, which were mentioned at the outset. The story begins in such a way that the reader’s eagerness increases. In the intensity of his interest, a question arises in his mind: What did Moses (peace be upon him) do in such circumstances?

The story of the Prophet Joseph (peace be upon him) is similar. It begins with a dream. After seeing the dream, he relates it to his father. His father understands that the dream indicates his son’s future establishment and fame in the world. The story begins as follows:

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When Joseph said to his father: Dear father, I saw eleven stars, the sun, and the moon prostrating before me in a dream. He said: My son, do not tell your brothers about this dream, lest they devise a plot against you. Surely Satan is a clear enemy to humankind. And so your Lord will choose you and teach you the interpretation of events and complete His favor upon you and the family of Jacob, as He completed it before upon your forefathers, Abraham and Isaac. Surely your Lord is All-Knowing, All-Wise. (Surah Yusuf: 4–6)

The event then begins. It is nothing other than the fulfillment of his dream, which his father Jacob (peace be upon him) had already perceived. The event ends with the dream being completely realized. After this beautiful conclusion, the Qur’an falls silent. It says nothing about the statements narrated in the Torah.

[1.3] At times, events begin directly, without an introduction or summary, and then end suddenly. For example, in narrating the birth of the Prophet Jesus (peace be upon him), the story of Mary (peace be upon her) is presented without an introduction. Similarly, in the story of the Prophet Solomon (peace be upon him) and Queen Bilqis, the account of the hoopoe and the ant suddenly appears.

[1.4] At other times, the narrative is given an imaginative coloring. The event begins and continues, and at a certain moment several supplications are made through the voice of the protagonist. For example, in the chapter “Artistic Imagery,” we presented scenes from the stories of the Prophets Abraham (peace be upon him) and Ishmael (peace be upon them), where it is said:

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And remember when Abraham and Ishmael were raising the foundations of the House, saying: Our Lord, accept this from us. Surely You are the All-Hearing, the All-Knowing. (Surah al-Baqarah: 127)

This is a very grand scene. Many such analogies and examples are found in the events narrated in the Qur’an.

2. Sudden unraveling of the mystery: The second type is the sudden disclosure of the mystery of an event.

[2.1] Often the mystery of an event remains unknown both to the reader and to the protagonist. But at a certain point in the event, it suddenly becomes clear to the reader. An example is the story of the Prophet Moses (peace be upon him) when he went to a righteous and knowledgeable man, as narrated in Surah al-Kahf:

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When Moses said to his young companion, “I will not stop until I reach the meeting point of the two seas, even if I continue for ages,” then, when they reached the meeting point of the two seas, they forgot their fish. The fish made its way into the sea through a tunnel. After passing the place, Moses said to his companion, “Bring us our breakfast; we have become weary from this journey.” He said, “Did you notice that when we rested beside the rock, I forgot the fish? Satan made me forget to mention it. It has astonishingly made its way into the sea.” Moses said, “That is what we were seeking.” So they retraced their steps. Then they found one of Our servants to whom We had granted mercy from Us and taught special knowledge from Us. Moses said to him, “May I follow you on the condition that you teach me some of the guidance you have been taught?” He said, “You will never be able to remain patient with me. How could you be patient about something whose meaning you do not comprehend?” Moses said, “If Allah wills, you will find me patient, and I will not disobey any command of yours.” He said, “If you follow me, do not ask me about anything until I myself explain it to you.” Then they proceeded. At last, when they boarded a boat, he damaged it. Moses said, “Have you damaged it in order to drown its passengers? You have certainly done a grave thing.” He said, “Did I not say that you would never be able to remain patient with me?” Moses said, “Do not blame me for my forgetfulness.” Then they proceeded again. At last they met a boy, and he killed him. Moses said, “Have you killed an innocent soul without its having killed anyone? You have certainly done a terrible wrong.” He said, “Did I not say that you would never be able to remain patient with me?” Moses said, “After this, if I ask you about anything, do not keep me with you. You have received an excuse from me.” Then they proceeded. At last, when they reached the inhabitants of a town and asked them for food, they refused them hospitality. There they found a wall about to collapse, and he set it upright. Moses said, “If you wished, you could have taken payment for it from them.” He said, “This is the parting between me and you. Now I will explain the meaning of what you could not bear patiently.” (Surah al-Kahf: 60–78)

We find no end to the mystery created for us by the elements contained in the foregoing verses. Before that mystery, we are as speechless as Moses, the protagonist of the story. We do not even know who performed these astonishing acts. Indeed, the Qur’an did not consider it necessary to disclose his name. And why should it? That man carried out all those deeds by Allah’s power and command. Allah does not present the outcome of the matter as we saw it unfold before us. His gaze is fixed on a far-reaching purpose beyond the reach of our vision. Likewise, the omission of his name is entirely consistent with the mystery surrounding the event.

There is no doubt that an invisible veil of the unknown covered the event from its very beginning: Moses’s eagerness to meet the righteous servant, his journey in search of him, his young companion’s forgetting that the fish had gone near the rock, their return to the rock to make amends for the mistake, and the meeting with the righteous man. Had he not returned, he would never have met him. The event that occurred was itself shrouded in mystery. We did not even learn the name of the one who brought it about.

The knot of the mystery is only now beginning to loosen. Moses will now learn why these events were brought about, and at the same time it will become clear to us as well. It is proclaimed:

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As for the boat, it belonged to some poor people who worked at sea. I intended to damage it because behind them was a king who seized every boat by force. As for the boy, his parents were believers, and we feared that he would burden them with rebellion and disbelief. So we intended that their Lord should replace him with a better child—purer and closer in affection. As for the wall, it belonged to two orphan boys in the city. Beneath it was their treasure, and their father had been righteous. So your Lord, in His mercy, intended that they should reach maturity and recover their treasure. I did not do this of my own accord. This is the explanation of what you could not bear patiently. (Surah al-Kahf: 79–82)

After the mystery created in the foregoing event is unveiled through the righteous man’s disclosure of the secrets of his miraculous knowledge, the reader somewhat regains his senses and asks, “Who is he?” No answer is found. The mystery remains a mystery. He was as mysterious at the beginning as he is now. A powerful wisdom was manifested in this event. We caught only a brief glimpse of it, and then it disappeared forever beyond our sight.

[2.2] Sometimes the mystery of an event is clear to the spectators while remaining unknown to the protagonist. Yet he continues with his actions. The spectators, of course, know how and why it is happening. This type of event occurs especially when something is said in jest or mockery. From the beginning, the spectators watch the people’s actions and laugh at them. We have already mentioned the story of the garden owners. It is an excellent example. It is proclaimed:

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When they swore that they would harvest the garden’s fruit in the morning, they did not say, “If Allah wills.” Then an affliction from your Lord struck the garden while they slept, and by morning it had become like a field of severed stalks.

We know what happened, but the garden owners are still unaware. It is proclaimed:

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In the morning they called one another, “If you intend to harvest the fruit, go early to the field.” So they set out, whispering to one another, “Let no needy person enter the garden today.” They went out early, striding forcefully.

We spectators smile as they set out for the garden, whispering to one another. Meanwhile, the garden has been utterly ruined. Only when we are doubled over with laughter does the knot of the mystery begin to loosen for them.

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Then, when they saw the garden, they said, “We must have lost our way—or rather, we have been deprived.” (Surah al-Qalam: 26–27)

Indeed, this is an appropriate punishment for those who wish to deprive the needy.

[2.3] Sometimes the spectators are informed of only part of an event, while its true nature remains hidden, and one aspect remains unknown to both spectators and protagonist. An example is the throne of Queen Bilqis, which was brought in the blink of an eye. We know that it happened before Solomon, but Queen Bilqis knew nothing about it. When she was asked, “Is this your throne?” she replied, “It looks like it is.” This is a mystery of which we have been aware from the beginning. But, like Bilqis, we too were unaware of the glass palace. We understood it at the same moment as Bilqis, when she lifted her garment above her ankles to cross the pool of water. Solomon said, “This is not a pool of water; it is a palace whose floor has been made of glass.” [We will discuss it in detail later.]

[2.4] Sometimes an event is not mysterious at all, yet it is not initially clear; then it suddenly becomes vivid, startling both reader and protagonist. Such is the story of Mary. Mary had withdrawn from her family and gone into seclusion. At that moment Gabriel appeared to her in human form. Mary said, “If you are a righteous man, I seek refuge in Allah from you.” As soon as we hear the event, we understand that he is Gabriel. But shortly afterward, identifying himself, he said, “I am only a messenger from your Lord, bringing you news of a pure son.” Then the event suddenly unfolds before us: overcome by the pains of childbirth, Mary takes shelter beneath a date palm and says, “Oh, would that I had died before this and become completely forgotten.” Then an angel called to her from below, “Do not grieve. Your Lord has provided a stream beneath you.” And so on to the end of the verse.

3. Pauses between scenes: The third artistic feature of narrative is the subtle pauses that occur between the narrated events. Just as a curtain is lowered during intermissions in modern theater and cinema to distinguish one scene from another, similar pauses occur in every event narrated in the Qur’an. They can easily be traced in the stories we have already mentioned. We will now discuss the story of Joseph as an example. The story is completed in a total of twenty-eight scenes. Rather than discussing all of them, however, we will examine a few particular scenes.

Joseph’s brothers came to him during the famine to obtain rations. He was then serving as minister of food. When they returned, he instructed them to bring their own brother with them. Despite Jacob’s reluctance, they took Benjamin to Egypt for rations. While measuring the grain, Joseph concealed a cup in his brother’s sack. He then accused him of theft and cleverly kept him with himself. The brothers consulted one another and requested that someone else be detained, but he firmly rejected their request. It is proclaimed:

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When they despaired of him, they withdrew to confer. Their eldest brother said, “Do you not know that your father has taken a pledge from you in Allah’s name, and that previously you failed regarding Joseph? I will never leave this land until my father permits me or Allah decides the matter for me. He is the best of those who decide. Return to your father and say, ‘Father, your son has stolen. We testify only to what we know; we had no knowledge of the unseen. Ask the people of the town where we were and the caravan with which we traveled. We are surely telling the truth.’” (Surah Yusuf: 80–82)

The curtain fell. Now we will meet Joseph’s brothers in another scene—not in any city of Egypt, but as they stand before their father, busy giving their account. The curtain rose, and there we saw their father, Jacob, make the following remark.

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Jacob said, “No, rather, your souls have enticed you into something. So patience is most fitting. Perhaps Allah will bring them all back to me together. He is indeed All-Knowing, All-Wise.” (Surah Yusuf: 83)

The curtain fell. Now we will see Joseph and his sons in another scene. There Jacob is shown deeply absorbed in thought, while the sons are distressed by their father’s condition. The curtain rose.

Arabic text. He turned away from them and said, “Alas, my grief over Joseph!” His eyes turned white from sorrow, and he was filled with suppressed anguish. They said, “By Allah, you will not cease remembering Joseph until you are fatally ill or die.” He said, “I only complain of my suffering and grief to Allah, and I know from Allah what you do not know. My sons, go and search for Joseph and his brother, and do not despair of Allah’s mercy. None despairs of Allah’s mercy except the disbelieving people.” (Surah Yusuf: 84–87)

Now the curtain will fall again. Joseph’s brothers set out, and we know nothing more. When the curtain rose once more, we heard them arrive before Joseph in Egypt and say:

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When they came before Joseph, they said, “O minister, we and our family have been afflicted by hardship, and we have brought only meager capital. So give us our full measure and be generous to us. Allah rewards those who give.” (Surah Yusuf: 88)

The stories of the People of the Cave, Mary, and Solomon are also narrated in the same style. We will discuss this further ahead, if Allah wills.

4. Portraying scenes through events: We have already discussed three artistic features of narrative. Now we will discuss how scenes are portrayed through events. This type is related to the chapter on “Artistic Imagery” in the present book. There we said that although all the events narrated in the Qur’an belong to the past, when readers read them or listeners hear them, the entire picture appears before them in living form. It seems as though the event is taking place before their eyes at that very moment.

What we wish to say now is that the scenes or pictures drawn through events take various forms: a picture may come alive through an event; emotion and feeling may be expressed in it; or the imprint of personality may become apparent. Sometimes an event or story contains two such features, but one becomes more prominent than the other. The event is then named after that dominant feature. These artistic beauties appear in every scene of the stories. Rather than discussing them only in words, we wish to explain them through examples.

Earlier we described the story of the garden owners, and we even saw its portrayal. We saw Abraham and Ishmael standing before the Kaaba. We saw Noah and his son at the moment of the flood. These images are always alive and everlasting. Readers or listeners of these events feel that the event is taking place before their eyes. We will now present some more examples.

When the People of the Cave left the ranks of the polytheists and turned to the path of monotheism, they held a consultation among themselves, which the Qur’an presents before us. Whenever we read or hear it, it feels as though they are consulting before our eyes and we can even hear their conversation.

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We relate their story to you truthfully. They were young men who believed in their Lord, and We increased them in guidance. We strengthened their hearts when they stood up and said, “Our Lord is the Lord of the heavens and the earth. We will never call upon any deity besides Him; if we did, we would have uttered an outrage. These people of ours have taken deities besides Him. Why do they not bring clear proof for them? Who is more unjust than one who invents a lie about Allah? Since you have withdrawn from them and from what they worship besides Allah, take refuge in the cave. Your Lord will spread His mercy over you and will provide ease for you in your affairs.” (Surah al-Kahf: 13–16)

Here this scene ends, and the curtain falls. As in twentieth-century cinema and theater, there is a pause between scenes. When the curtain moves aside, we will see that after their consultation they have entered the cave together. We see them entering the cave with our own eyes. This produces an unquestionable, firm conviction. Such is also what the Qur’an’s narration and explanation demand.

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You would see the sun, when it rose, passing away from their cave toward the right, and when it set, passing away from them toward the left, while they lay in the open space within the cave.

This is what it means to bring something before one’s eyes. Just as light is projected in a modern theater to clarify a scene, here the sunlight serves the same purpose. The sun’s movement makes the scene dynamic. Yet when the sun rises or sets, its light never enters the cave. All day long, light and shadow play within it. That is what the word “tazāwaru” conveys. The picture is presented so simply; how difficult it would have been to show this scene on a cinema screen.

Come, look at the People of the Cave. It is said: “They lay in the open space within the cave.” This is an incomparable addition, no less remarkable than a miracle. These few words have made the entire picture come alive and move before us. It seems as though they are moving before our eyes.

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You would think they were awake, although they were asleep. We turned them from side to side, to the right and to the left. Their dog lay with its forelegs stretched out at the entrance of the cave. Had you looked at them secretly, you would have turned away and fled, filled with terror at the sight of them. (Surah al-Kahf: 18)

The picture drawn through these few words is entirely alive and moving.

Suddenly life stirred among the People of the Cave. Let us see what happens now:

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Thus We awakened them so that they might question one another. One of them said, “How long have you remained?” Some of them said, “A day or part of a day.” Others said, “Your Lord knows best how long you remained. Now send one of you to the city with this coin, and let him see which food is purest, then bring you some of it. Let him be discreet and reveal nothing about you to anyone. If they discover you, they will stone you or force you back into their religion, and then you will never succeed.” (Surah al-Kahf: 19–20)

This is the third scene, or the conclusion of the second scene. Now they are all awake. Their first question is how long they had slept. The answer is: a day or less. Yet we know that they remained in the cave for a long period, as we learned from the summary of the event. They were hungry, so they did not dwell on the matter. The believer who said, “Your Lord knows best how long you slept,” warned them about several matters and instructed one of them to buy food. He cautioned him to enter the city very discreetly, reveal nothing about this place, and choose good, pure food. If anyone discovered them, they might be killed or forcibly returned to the religion of their forefathers. These words were spoken by the cave-dwellers, the People of the Cave. We know that several hundred years had passed. No one remained who could stone them to death or return them to their ancestral religion, for everyone had accepted Islam. Let us watch the actions of their representative in the next scene.

Where is the next scene? This certainly requires reflection. We know that the people had learned about them. But the disbelievers whom they had feared were no longer disbelieving polytheists in reality. By then everyone had become a believer.

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Thus We made their story known so that people might know that Allah’s promise is true and that there is no doubt about the Hour. (Surah al-Kahf: 21)

At this point the religious purpose of the event becomes clear. At the same time, its artistic aspect reaches completion. Now the question revolving in our minds is: what happened to the man who was sent to the city? And what did he do when the people discovered his secret?

Here too there is a subtle pause. Then we understand that death overcame them. The people stood outside the cave and began debating why they had remained firm upon their religion.

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When they disputed among themselves about their affair, they said, “Build a structure over them. Their Lord knows best about them.” Those whose opinion prevailed regarding their affair said, “We will certainly build a mosque over them.” (Surah al-Kahf: 21)

Another pause. If one wishes, one may imagine a mosque being built over their shrine. Meanwhile, the people began debating various matters. Some debated how many they had been, while others debated how long they had slept.

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Based on conjecture about the unknown, they will now say, “They were three, and the fourth was their dog.” Others will say, “They were five, and their dog was the sixth.” Still others will say, “They were seven, and their dog was the eighth.” (Surah al-Kahf: 22)

When the religious purpose was fulfilled after the People of the Cave were brought back to life, they were once again returned to mystery:

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Say, “My Lord knows best their number. Only a few know about them.” Do not argue about them except with a clear argument, and do not ask anyone about their condition.

After the completion of the story, the Qur’an expressed its religious purpose. Drawing attention to the manifestation of Allah’s power after the Companions of the Cave were brought back to life, it addresses people’s attention by saying:

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Do not say of anything, “I will do it tomorrow,” without saying, “If Allah wills.” And when you forget, remember your Lord and say: “I hope that my Lord will guide me to a path nearer to the truth than this.” (Surah al-Kahf: 23–24)

Here, a particular statement is made by addressing the Noble Messenger, peace and blessings be upon him. We need not enter into that discussion. It is enough to understand that, just as the Qur’an clarifies the religious purpose alongside its narration of events, it has done the same here. What better opportunity could there have been for instructive advice?

Finally, the exact information about the length of their stay in the cave has been given, which is also our position concerning this event. What remains is their number. Even today, like the Companions of the Cave themselves, it remains a mystery.

(Arabic**********) They remained in the cave for three hundred years, adding nine more years. (Surah al-Kahf: 25)

The religious lesson concealed behind this event is expressed in the following words:

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Say: Allah knows best how long they remained. To Him belongs knowledge of the unseen of the heavens and the earth. How wonderfully He sees and hears! They have no protector besides Him, and He does not share His authority with anyone. Recite what has been revealed to you from the Book of your Lord. None can change His words, and you will find no refuge besides Him. (Surah al-Kahf: 26–27)

I tried to examine all the features of the story and then presented them before you. There is no doubt whatsoever that the Qur’an presents events in such a way that, as soon as the reader reads them, everything rises before his eyes like a picture. This is its greatest characteristic, and it continues to exert an influence over all the other characteristics.

The Portrayal of Emotion and Feeling

Now we shall turn our attention to another aspect of the visualization of the story: the expression of the images of emotion and the inclinations and tendencies of the mind.

Earlier we narrated the conversation between the two owners of the gardens and their companion. Likewise, we narrated the story of Prophet Moses and a righteous man. These two events contain images of emotion and feeling, while also presenting images of personality and bringing all those scenes vividly before our eyes. Now I shall present another such event before you: the event of Maryam, peace be upon her, giving birth to Prophet Jesus, peace be upon him. It is stated:

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And mention Maryam in the Book, when she withdrew from her family to a place toward the east. She then secluded herself from them behind a screen. (Surah Maryam: 16–17)

Lady Maryam was content with living alone in seclusion. One day, as she was walking toward the place of bathing in deep concentration, she suddenly saw a young man there. The suddenness of the event left her bewildered, and her world of imagination changed in an instant.

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Then We sent Our Spirit to her, and he appeared before her as a perfect human being. Maryam said: “I seek refuge in the Most Merciful from you, if you are God-fearing.” (Surah Maryam: 17–18)

These words are like those of a secluded, solitary maiden when a man suddenly appears there and confronts her; having no other means, she tries to awaken the fear of Allah in him.

Although we understand that the visitor was not a young man but the angel Jibril, peace be upon him, Maryam, peace be upon her, thought he was an unfamiliar young man. Consider why an unknown young man would come to such a chaste maiden, a girl from a highly distinguished family, whose entire conduct was confined within the bounds of religion, whose guardian was Prophet Zakariya, peace be upon him, and whose mother had dedicated her to religion. This is the first part.

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He said: “I am only a messenger from your Lord, to grant you a pure son.” (Surah Maryam: 19)

Anyone with the power of thought can easily imagine the mental state and feelings of a modest maiden when someone startles her by taking advantage of her solitude. Although he says that he is a messenger of Allah—that is, an angel—she still could not fully believe him. Only one thought repeatedly revolved in her mind: perhaps he wanted to take advantage of her innocence and violate her virginity. Otherwise, he was announcing that she would have a child in a manner for which there had never before been any example. This is the second part.

Now Maryam, peace be upon her, assumed the role of a courageous girl who does not panic in danger but confronts it bravely.

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She exclaimed: “How can I have a son when no man has touched me, and I have never been unchaste?” (Surah Maryam: 20)

Maryam, peace be upon her, uttered these words with a heart weighed down by great pain. Maryam, peace be upon her, and the young man mentioned earlier were still standing alone. By then, however, Maryam, peace be upon her, had understood the purpose of the visitor’s arrival. Yet she could not understand at all how this could happen. Her only consolation was the man’s statement: “I am a messenger from your Lord.” Still, it seemed that this could also be the deception of an impostor, as we discussed earlier. This was not a matter of modesty or shame; the matter needed to be made clearer. Therefore Jibril, peace be upon him, said:

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He said: “It will be so. Your Lord says: ‘It is easy for Me, and We shall make him a sign for humanity and a mercy from Us. It is a decreed matter.’” (Surah Maryam: 21)

What happened to her? Here there is a long artistic pause. Yet during this pause, one question repeatedly echoes in the readers’ minds: What happened to Maryam, peace be upon her? Once again the setting of the story changes. This time too, we see Maryam, peace be upon her, distressed by another matter—one even more serious than the previous one.

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Then she conceived him and withdrew with him to a remote place. The pains of childbirth drove her to take shelter beneath a date-palm tree. She said: “Oh, would that I had died before this and become completely forgotten.” (Surah Maryam: 23)

This is the third part.

At first, Prophet Maryam, peace be upon her, had only her own self before her. She had been raised in a pure and holy environment. But eventually she faced an entirely new situation, and her circumstances were now completely different. She was disgraced and humiliated in the eyes of her people, suffering not only mentally but physically as well. Because of the pains of childbirth, she had been forced to take shelter beneath a date-palm tree. She was alone there; no one else was with her. Moreover, she was experiencing all the difficulties that accompany a first pregnancy, yet she had no idea what to do in such a situation. There was not even a single person to offer her a little assistance. So she lamented: “Oh, why did I not die before this condition and disappear from human memory?” From this, we can learn about her physical and mental anguish and her grief and misery. We can see how great a calamity had engulfed her. It is stated:

(Arabic**********) Then the angel called to her from below: “Do not grieve. Your Lord has placed a stream beneath you. Shake the trunk of the date-palm toward yourself; it will drop fresh, ripe dates upon you. So eat, drink, and rejoice. If you see anyone among the people, say: ‘I have vowed a fast for the Most Merciful, so today I will not speak to any human being.’” (Surah Maryam: 24–26)

This is the fourth part.

This event is so astonishing and disturbing that, at its suddenness, we—not Maryam, peace be upon her—are ready to run away. A child is suddenly born, an angel’s voice comes from below, and such a child becomes a source of anguish and reproach for Maryam, peace be upon her. Food and drink are immediately arranged for her. Without doubt, it is a wondrous event.

We believe that Lady Maryam, peace be upon her, was astonished as well. With her weakened body, she shook the date-palm branch, gathered and ate the fresh ripe dates that fell from it, and then, having regained some strength, set out toward home. But another bridge of thought remains to be crossed here.

(Arabic**********) Then she returned to her people, carrying him. (Surah Maryam: 27)

Now, after Maryam, peace be upon her, had attained mental relief, her anxiety and sorrow should be transferred to the others.

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They said: “O Maryam, you have certainly done a grave thing. O sister of Aaron, your father was not an immoral man, nor was your mother unchaste.” (Surah Maryam: 27–28)

The people of the tribe began to rebuke her. Mockingly, they addressed her as “sister of Aaron,” saying: “You are a girl of such a noble lineage, in which nothing like this has ever happened before. Moreover, your parents were not like that either. How could you bring disgrace upon your family?”

Maryam, peace be upon her, remained silent with a burdened heart, then pointed toward the child and said: “Ask him instead of asking me; you will receive your answer.” It seems that Maryam, peace be upon her, believed that a miracle would be performed through her child. That is why she pointed toward him. Hearing this, the people were astonished and began reproaching her even more. They were stunned: a maiden had conceived a child, and she was pleased with this child. Then, with deep confidence, her disdainful gesture of showing the child to the people brought them to the extreme limit of astonishment.

(Arabic**********) They said: “How can we speak to one who is still a child in the cradle?”

Then, miraculously, Prophet Jesus, peace be upon him, spoke:

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The child declared: “I am the servant of Allah. He has given me the Scripture and made me a prophet. He has blessed me wherever I may be. He has commanded me to perform prayer and give zakat as long as I remain alive, and to be dutiful to my mother. He has not made me arrogant or wretched. Peace be upon me the day I was born, the day I die, and the day I am raised to life.” (Surah Maryam: 30–33)

If we had not heard this event a little earlier, we would have been frightened and fled upon hearing it. We would not have been able to sleep at night from anxiety, and the marks of worry would have appeared on our faces. But we have learned about the event. Thus, while weighed down by sorrow, tears fall from our eyes drop by drop, yet in the excess of joy we also feel like applauding. At that moment, the curtain fell. The situation became such that tears streamed from our eyes at the tragedy of the event, while we applauded with joy. A voice was heard, stirring the rapture of our hearts. The announcer proclaimed:

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That is Jesus, son of Maryam—the true word about whom people dispute. It is not befitting for Allah to take a son. Glory be to Him. When He decrees a matter, He only says to it, “Be,” and it comes to be. The child also said: “Indeed, Allah is my Lord and your Lord, so worship Him. This is the straight path.” (Surah Maryam: 34–36)

At this point, both the religious purpose and objective, as well as the scenes and images of the event, have reached completion. Without doubt, it can be said that this is the finest portrayal of emotion and feeling. This color suffuses the entire event, causing its other characteristics to fade.

The Imprint of Personality in the Story

Now we are discussing the third type of visualization in the Qur’an. It is one among the various types of depiction, yet we are attempting to describe it separately. It is connected with personality.

The imprint of personality is also fully evident in the two previously described stories of the two garden owners and their companion, and of Prophet Moses, peace be upon him, and a righteous man. The event is connected with personality. Therefore, expressing personality in the narration of an event is an art of the highest order. The purpose and objective of the entire story are connected with personality, whether the event is related to the Qur’an or to art.

Although the Qur’an narrates various events and stories solely for the purpose of calling people to religion, the main objective of every event or story is therefore the call to religion. Yet the portrayal of personality cannot be viewed separately from it. This characteristic exists in all the Qur’an’s stories. Individuals have been presented as human archetypes. The Qur’an discusses certain people and personalities who transcend the limits of individual personality and appear as “archetypal human beings.” We shall review several events in this regard below.

1. The Impulsive Leader

For example, we may speak of Moses, peace be upon him. He was an impulsive leader.

Prophet Moses, peace be upon him, was raised in Pharaoh’s palace and entered adulthood. He possessed a well-built and powerful physique.

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One day he entered the city while its inhabitants were unaware. There he saw two men fighting. One belonged to his own people and the other to his enemy. The man from his own people sought his help against the man from the enemy group. Moses struck him with his fist, and that blow killed him. (Surah al-Qasas: 15)

Two things become clear from this event. First: Prophet Moses’s, peace be upon him, love for his people. Second: his impulsive nature. One of his people asked for his help, and immediately he took his side, struck the other man, and ended his life. Then, feeling ashamed, he said:

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Moses said: “This is from Satan’s work. Indeed, he is an obvious enemy who misleads.” He continued: “My Lord, I have wronged myself, so forgive me.” Thus Allah forgave him. Indeed, He is the Most Forgiving, Most Merciful. He said: “My Lord, for the favor You have bestowed upon me, I will never again support the criminals.” (Surah al-Qasas: 15–18)

Then it was said:

(Arabic**********) Then he awoke in the city at morning, fearful and apprehensive. (Surah al-Qasas: 18)

This verse presents a very familiar image. When a person becomes frightened, he looks around and moves on, because he does not want to face such a situation again. This is how an impulsive person behaves.

Prophet Moses, peace be upon him, had promised that he would not help anyone in danger again. Let us see how firmly he remained committed to that decision. Suddenly he saw:

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Suddenly he saw that the man who had sought his help the previous day was crying out and asking for his assistance. Moses said to him: “You are clearly a misguided man.” (Surah al-Qasas: 18)

But he forgot his promise. He advanced toward him and wanted to repeat what had happened before, because he was an impulsive man. Thus he forgot that, ashamed of such an act, he had sought forgiveness in the divine court. When he was reminded of his past offense, he became frightened.

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When Moses intended to subdue the enemy of both men, the man said: “Do you intend to kill me as you killed a man yesterday? You are seeking to become a tyrant in the land; you do not wish to be one who reforms.” (Surah al-Qasas: 19)

At that moment, a man came and advised him to flee the city. We know that he left the country following this advice. Let us leave him for the moment. Let us meet him again after ten years have passed. During this long period, did his nature become more stable? Did he become calm and composed?

Certainly not. There was no fundamental change in his nature. When a call came from the right side of Mount Tur: “Throw down your staff,” he threw it down. But when the staff transformed into a moving serpent, he fled at full speed upon seeing it. He did not even look back. Even in mature age, he could not abandon his former habit. Of course, everyone would run in such a situation—but he ran ahead of everyone. He did not stop even for a moment to try to see what was happening there.

He defeated the magicians, rescued the Children of Israel from Pharaoh’s persecution, and led them across the sea. Then, at the appointed time, he reached Mount Tur to receive the blessing of prophethood. Yet even then, when he went to the mountain, he made a strange request to Allah:

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Moses said: “My Lord, show Yourself to me so that I may look at You.” Allah said: “You will never see Me. But look at the mountain; if it remains firmly in its place, then you will see Me.” (Surah al-A’raf: 143)

What happened afterward is something no human being on earth—not even Moses, peace be upon him—can comprehend.

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Then, when his Lord manifested His glory upon the mountain, it was immediately crushed, and Moses fell unconscious. When he regained consciousness, he said: “Glory be to You! I repent to You, and I am the first of the believers.” (Surah al-A’raf: 143)

Moses, peace be upon him, did what an impulsive person does.

That was not the end of it. When he returned from there and saw that his people were worshipping a calf, he had the tablets of the Torah in his hands, which his Lord had given him. Without thinking, he threw them forcefully to the ground, seized his brother by the beard, and began dragging him. He was not even willing to listen to what he said. So he began saying:

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“O son of my mother, do not seize me by my beard or my head. I feared that you would say: ‘You have caused division among the Children of Israel and have not respected my word.’” (Surah Ta-Ha: 94)

When he learned that a man named al-Samiri had arranged the worship of the calf, all his anger fell upon him. Addressing al-Samiri, he thundered:

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Moses said: “Go away! Throughout your life you will suffer this punishment: you will say, ‘Do not touch me.’ You have an appointed promise that will not be broken. Now look at your god whom you clung to. We will burn it and scatter its ashes into the sea.” (Surah Ta-Ha: 97)

Prophet Moses, peace be upon him, did all these things under the influence of anger. Let us give him a few more years of respite.

The people of Moses, peace be upon him, were dwelling in the wilderness of Tih. We assume that when he separated from his people, he had entered old age. He met a righteous man and expressed his desire to remain in his company and benefit from him. We know that even there he could not remain patient. In the end, the righteous man separated from him after explaining the actions he had committed.

This was the personality of Prophet Moses, peace be upon him, presented throughout the layers of the story as an archetypal human being.

2. A Tender-Hearted, Forbearing Personality

The character of Prophet Ibrahim, peace be upon him, was completely opposite to that of Prophet Moses, peace be upon him. Prophet Ibrahim, peace be upon him, was a radiant example of a tender-hearted and balanced personality. It is stated:

(Arabic**********) Indeed, Abraham was most tender-hearted and forbearing. (Surah At-Tawbah: 114)

Even in his childhood, while striving to seek Allah, he reflected deeply in this manner. It is stated:

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When the darkness of night enveloped him, he saw a star. He said, “This is my Lord.” Then, when it set, he said, “I do not love those that set.” Then, when he saw the shining moon, he said, “This is my Lord.” Then, when it disappeared, he said, “If my Lord does not guide me, I will surely be among the misguided people.” Then, when he saw the still brighter sun, he said, “This is my Lord; this is the greatest.” When it also set, he said, “O my people, I am free of whatever you associate with Him. I have turned my face toward Him who created the heavens and the earth, turning exclusively to Him, and I am not a polytheist.” His people argued with him concerning Him. He said, “Do you argue with me about Allah, while He has guided me? I do not fear those whom you associate with Him, unless my Lord wills something to befall me. My Lord encompasses all things in His knowledge. Will you not reflect?” (Surah Al-An’am: 76–81)

When Hazrat Abraham (peace be upon him) believed in the Oneness of Allah, he first invited his father to monotheism in an extremely gentle and loving tone:

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When he said to his father, “O my father, why do you worship that which neither hears nor sees and cannot benefit you in any way? O my father, knowledge has come to me that has not come to you. So follow me; I will guide you to the straight path. O my father, do not follow Satan; surely Satan has rebelled against the Most Merciful. O my father, I fear that a punishment from the Most Merciful may touch you, and then you will become a companion of Satan.” (Surah Maryam: 42–45)

But Abraham’s (peace be upon him) father rejected his call and said harshly:

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He said, “O Abraham! Are you turning away from my gods? If you do not desist, I will surely stone you to death. Leave me forever.”

Yet even in the face of his father’s harsh conduct, he did not abandon patience and forbearance, nor did he show arrogance. Rather, he replied politely and gently:

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Abraham said, “Peace be upon you. I shall seek forgiveness for you from my Lord. Surely He is ever gracious to me. I withdraw from you and from those whom you worship besides Allah, and I shall worship my Lord. I hope that I will not be deprived by worshipping my Lord.” (Surah Maryam: 47–48)

Then Hazrat Abraham (peace be upon him) destroyed the idols. Perhaps this was the only act he carried out with a stern attitude. By Allah’s immense glory, he was able to destroy the idols. He thought that when his people saw the idols shattered and scattered, they would be forced to realize that idols can never even move because of their own troubles and suffering. Therefore, someone must have destroyed them. He thought that in this way his people would believe. Indeed, they said to themselves:

(Arabic**********) Then they reflected and said, “People, you yourselves are the wrongdoers.” (Surah Al-Anbiya: 64)

When his people decided to burn him to death in a fire, Allah said:

(Arabic**********) We said, “O fire, be cool and safe for Abraham.” (Surah Al-Anbiya: 69)

Then Hazrat Abraham (peace be upon him) migrated with the believers. His nephew, Hazrat Lot (peace be upon him), was among them. Later, in his old age, Allah blessed him with a son named Hazrat Ishmael. But circumstances took another turn, and he was compelled to leave his wife and son elsewhere. The Qur’an is silent about the reason. Relying solely on Allah, he left them in a desolate land. Then, with profound humility and a pleading voice, he supplicated before Allah:

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O my Lord! I have settled one of my offspring in an uncultivated valley near Your Sacred House, O our Lord, so that they may establish prayer. So incline some hearts toward them and provide them with fruits as provision, so that they may be grateful. (Surah Ibrahim: 37)

Hazrat Ishmael (peace be upon him) had not yet reached maturity; he was only an adolescent. In this state, Hazrat Abraham (peace be upon him) saw in a dream that he was sacrificing Ishmael (peace be upon him). After awakening, he prepared to undergo the test of faith. Then, out of mercy toward him, Allah provided a great sacrifice—the “Supreme Sacrifice”—in place of Ishmael (peace be upon him).

In fact, all the events and narratives found concerning Hazrat Abraham (peace be upon him) make one thing clear: he was extremely gentle and forbearing by nature. The Qur’an itself testifies to this:

(Arabic**********) Indeed, Abraham was most forbearing, tender-hearted, and devoted to Allah. (Surah Hud: 75)

3. Hazrat Joseph (peace be upon him)

Hazrat Joseph (peace be upon him) embodied a knowledgeable and wise personality.

Consider how the Aziz’s wife was tempting him to commit an immoral act and even threatening him for refusing her. Yet he firmly rejected it. He lived in the Aziz’s house and therefore regarded everyone with honor and respect. He always tried to ensure that nothing occurred by which their dignity and honor might be disgraced.

It is stated:

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Indeed, the woman desired him, and he would have desired her had he not seen a sign from his Lord. Thus We turned away from him evil and indecency. Surely he was one of Our chosen servants. (Surah Yusuf: 24)

Look a little further and see the woman’s true character:

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They both raced toward the door, and the woman tore Joseph’s shirt from the back. (Surah Yusuf: 25)

Suddenly, they heard the voice that the wife feared.

(Arabic**********) They found the woman’s husband at the door.

Here the woman revealed her true character. She accused Joseph (peace be upon him):

(Arabic**********) The woman said, “What should be the punishment of one who intended evil with your family?”

Since the woman was madly in love with Hazrat Joseph (peace be upon him), she did not want him to receive a severe punishment. Therefore, hinting herself at a lighter punishment, she said:

(Arabic**********) “Imprison him or inflict upon him a painful punishment”—what other punishment could be given? (Surah Yusuf: 25)

He politely stated the truth.

(Arabic**********) He said, “It was she who tried to seduce me.” (Surah Yusuf: 26)

He proved it. Interestingly, a close relative of the woman herself came forward as a witness.

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A member of the woman’s household testified, “If his shirt is torn from the front, then the woman is truthful and he is a liar. But if the shirt is torn from the back, then the woman is a liar and he is truthful.” (Surah Yusuf: 26–27)

Thus Hazrat Joseph’s (peace be upon him) truthfulness was proven.

The incident spread among all the women of the city. The Aziz’s wife was deeply embarrassed. One day she invited all the women of the city. When the women took knives to eat the food—at that time in Egypt it was customary for guests to cut their food with knives—Joseph (peace be upon him) was brought before them. The women gazed at him entranced. Indeed, while cutting their food with knives as they looked at him, each of them wounded her own hand.

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When they saw him, they were stunned and cut their hands. They said, “This cannot be a human being! He is surely a noble angel.” (Surah Yusuf: 31)

They were all women, and the Aziz’s wife was one of them. She knew very well how completely the women had been captivated.

(Arabic**********) Then, after seeing these signs, they deemed it appropriate to keep him in prison for some time. (Surah Yusuf: 35)

Then we see that Hazrat Joseph (peace be upon him), while in prison, interpreted the dreams of two of the king’s attendants. Regarding one of them, he thought that he would be released and appointed again as the king’s companion, so he said to him, “Mention me to the king.” But when the man left, he forgot. Consequently, Hazrat Joseph (peace be upon him) remained in prison for several more years. When the king saw a dream and became anxious to know its interpretation, no one could give him the correct interpretation. Then that man remembered Hazrat Joseph (peace be upon him). He related the whole matter to the king. Afterwards, the king sent for him from prison to interpret the dream.

Here the intelligence of Hazrat Joseph (peace be upon him) becomes evident. He had suffered imprisonment despite being innocent. Even after hearing the call to freedom, he feared that, if suspicion arose again, he might be sent back to prison. Therefore, he was looking for an opportunity to have the matter clarified. So he sent word through the messenger:

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He said, “Return to your lord and ask him, ‘What was the case of the women who cut their hands?’ Surely my Lord knows all about their schemes.” (Surah Yusuf: 50)

The king questioned all those women about the entire matter, and they told him everything. The Aziz’s wife herself admitted his chastity. Naturally, it may be understood that by then the woman had grown old. We think that when this incident occurred, she was forty or somewhat older. She had entered middle age, and therefore it was no longer possible for her to engage in any immoral act. So she openly admitted:

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The Aziz’s wife said, “Now the truth has come to light. I was the one who tried to seduce him, and he is truthful.” (Surah Yusuf: 51)

It is clearly evident from the discussion above that Hazrat Joseph (peace be upon him) was extremely wise and rational. Taking every step cautiously was one of his principal character traits. Therefore, it has been said:

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That is so that the Aziz may know that I did not betray him in secret, and that Allah does not advance the schemes of traitors. I do not claim myself to be free of fault. Surely the human soul strongly incites toward evil. (Surah Yusuf: 52–53)

When Hazrat Joseph (peace be upon him) saw that the king had been influenced by his words and was pleased after learning the interpretation of the dream, the king even declared:

(Arabic**********) Surely from this day you have an established position of trust with us. (Surah Yusuf: 54)

Seizing the opportunity, he said to the king:

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Appoint me over the storehouses of the land. Indeed, I am a trustworthy guardian and knowledgeable. (Surah Yusuf: 55)

Thus he made good use of the opportunity. He demonstrated his competence by managing both prosperity and famine effectively. He served in this capacity for fourteen years. During this period, he considered himself not merely Egypt’s food minister but also responsible for the surrounding states and regions, for they too had fallen prey to famine. Therefore, they were compelled to obtain food from Egypt for seven years.

When his brothers came to Egypt to receive rations, he recognized them, but they did not recognize him. He imposed the condition that if they did not bring their brother the next time, they would receive no rations. When they brought their brother Benjamin in the next installment, he placed a royal cup among his belongings in order to keep him behind, and announced that a cup had been stolen from the royal palace. “O people of the caravan, you are thieves!” They denied the theft and challenged them to search their baggage. They also said, “Keep captive whoever is found to possess the missing cup.” Here the discernment of Hazrat Joseph (peace be upon him) becomes evident.

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Then Joseph began searching their bags before searching his brother’s bag. Finally, he brought the cup out of his brother’s bag. (Surah Yusuf: 76)

Joseph’s (peace be upon him) brothers returned home without Benjamin and later came back. At that time, Hazrat Joseph (peace be upon him) revealed his identity. Before doing so, he had given them a small lesson by leaving them confused.

Here Hazrat Joseph’s (peace be upon him) personality is presented in a very brilliant manner. Knowledge and wisdom, calm reflection, rationality, and similar qualities characterized his personality.

4. Hazrat Adam (peace be upon him)

We had intended to discuss the personalities of Hazrat Adam and Iblis in detail. Instead, we are presenting them together briefly, because I hope to describe this event in detail elsewhere.

To tell the truth, Adam (peace be upon him) is presented in the Qur’an as an example of a human being possessing all human qualities and characteristics. Among these human characteristics, one is found in the early life of Hazrat Adam (peace be upon him) and remains present in people today. It was this human weakness that Iblis exploited. For this reason, both Adam and Eve believed what Iblis said.

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Iblis said, “O Adam, shall I direct you to the tree of eternal life and an everlasting kingdom?” (Surah Ta-Ha: 120)

For this reason, people have always longed for a life that has no end. When they try to attain it according to Satan’s advice, the distinction between lawful and unlawful becomes secondary to them. Sometimes people wish to live on earth through their descendants; at other times, they wish to live on through the spiritual offspring of their beliefs and ideas. But Islam has shown the true path to continued life. Therefore, people have been commanded to believe in another life after death. From this perspective, Islam guarantees eternal life. As for the personality of Iblis, it is the personality of Satan. That is enough to say about Iblis.

5. Hazrat Solomon (peace be upon him)

Now I shall discuss an event in which personality develops to its fullest extent. That development is beyond even our conception. At the same time, artistic beauty and the religious objective are also fully present. This is the story of Hazrat Solomon (peace be upon him) and Bilqis.

Both personalities shine in this event. We see the personality of a man alongside that of a woman, and the personality of a king alongside that of a queen. Let us now see how their personalities have been presented.

(Arabic***********)

Solomon inspected the birds and said, “What is the matter? Why do I not see the hoopoe? Is he absent? I will surely punish him severely or execute him, unless he brings me a convincing excuse.” (Surah An-Naml: 20–21)

This is the first scene. Here we see a wise ruler, moreover a prophet, and at the same time a discerning personality. The king is checking on his subjects and becomes angry upon finding one subject absent without permission. Yet he is not a tyrannical king. Often there is a reasonable explanation for an absence; if there is a valid reason, then there is no issue. Otherwise, it is an offense. Therefore, I will punish him or execute him.

(Arabic***********)

After a while, the hoopoe came and said, “I have learned something of which you are unaware. I have brought you certain news from Sheba. I saw a woman ruling over the people of Sheba. She has been given everything, and she possesses a magnificent throne. I saw her and her people prostrating to the sun instead of Allah. Satan has made this deed seem attractive to them and turned them away from the straight path, so they are not guided. Why do they not prostrate to Allah, who brings to light what is hidden in the heavens and the earth and knows what you conceal and what you reveal? There is no god except Allah; He is the Lord of the Mighty Throne.” (An-Naml: 22–26)

The hoopoe had been absent, and with its arrival the second scene began. It knew that the king was extremely powerful and that his punishment was severe. Therefore, it began its statement in such a way that, as it believed, would attract the king’s attention and spare it the punishment for being absent. It began by saying:

(Arabic************)

I have brought news of which you are unaware. It is certain news concerning Sheba.

If an ordinary subject were to tell a king, “I know news of which you are unaware,” is there any king who could refuse to hear him? The hoopoe saw that the king was listening attentively, so it described the event in detail. Then, astonished by the conduct of Bilqis’s people, it said:

(Arabic***********)

“I cannot understand why they do not prostrate to Allah, who knows all the hidden things of the heavens and the earth.” (Surah An-Naml: 25)

Here the hoopoe is the offender. The king had not yet made any decision concerning it. Thus the hoopoe skillfully drew the king’s attention to the fact that Allah alone is the Lord of the Mighty Throne. Solomon (peace be upon him) said:

(Arabic************)

Now we shall see whether you have spoken the truth or lied. Take this letter of mine, deliver it to them, then withdraw and observe what reply they give. (Surah An-Naml: 27–28)

This is the final part of the second scene. In this scene appears a wise and just king who, despite receiving such important news, did not forgive the offense of being absent from the army. Therefore, he tried to verify the truth of the matter. A prophet and a just king have both made the appropriate decision. We are merely ordinary spectators of this scene. We still do not know what he wrote in the letter. Until the letter reaches the queen, there is no way for us to know. When the queen receives the letter, she reveals its contents. Thus the third scene begins.

(Arabic***********)

The queen said, “O council, a noble letter has been delivered to me. It is from Solomon, and it says: In the name of Allah, the Most Gracious, the Most Merciful. Do not exalt yourselves against me, but come to me in submission.” (Surah An-Naml: 29–31)

The queen drew the council’s attention so that they could consult about the letter, and said:

(Arabic************)

The queen said, “O council, advise me in my affair. I never decide any matter without your presence.” (Surah An-Naml: 32)

It is the habit of military men, at all times and everywhere, always to display their valor and prowess. For without displaying their valor, they have no means of earning their livelihood. Along with this, they also say that all power and authority belong to the king: whatever order is given, we are ready to obey. In keeping with their age-old habit, they said:

(Arabic**********)

They said: We are strong and valiant warriors. The authority to make the decision is yours now. Consider what command you will give us. (Surah An-Naml: 33)

Here Bilqis’s womanhood became manifest. Women generally wish to avoid commotion, riots, and disorder; they do not like them. It is in the nature of women to try to accomplish things through strategy rather than force. Another of their characteristics is that even without quarrels or disputes, they regard men as opponents.

(Arabic**********)

She said: When kings enter a town, they ruin it and humiliate its noble people. That is what they will do. I am sending him some gifts; let us see what answer the envoys bring back. (Surah An-Naml: 34–35)

The curtain falls on this scene. After the envoys entered Sulayman’s presence, the curtain rose again.

(Arabic**********)

Then when they came to Sulayman, Sulayman said: Do you wish to help me with wealth? What Allah has given me is better than what you have given. Rather, rejoice in your gifts yourselves. Return to them; surely we shall come against them with an army that they will be unable to resist. We shall certainly drive them out of there in humiliation, and they will be disgraced. (Surah An-Naml: 36–37)

He sent the envoy back with the gifts he had brought to him. Come, let us let him return.

Sulayman (peace be upon him) was not only a prophet or a king; he was also a brave man. Through his experience as a king, he understood that the forcefulness with which the queen’s gifts had been returned would lead to a final confrontation with her.

The queen’s sending gifts shows that she was trying to avoid hostility. She had sent the gifts so that a truce might be reached. The king, Sulayman, meanwhile believed that she would accept the invitation. Here the manliness within Sulayman (peace be upon him) awakened—the quality that seeks, through its own strength and strategy, to assert superiority over a woman.

Sulayman (peace be upon him) wanted to bring her throne before the queen’s arrival and wished to build her a palace of glass, but no clear account of the event has come down to us. For viewers like us, it remained a mystery. When the queen reached Sulayman’s presence, we learned about the second scene in the palace:

(Arabic**********)

Sulayman said: O assembly, who will bring me her throne before they come to me in submission? A powerful jinn said: I will bring it to you before you rise from your place, and I am capable and trustworthy in this task. (Surah An-Naml: 38–39)

But the religious purpose was not compatible with the jinn’s capacity. Seeing Sulayman (peace be upon him) remain silent, a believing man who possessed knowledge of Allah’s Book said: I am at your service. His power, of course, was greater than that of the jinn.

(Arabic*********)

The one who possessed knowledge of the Book said: I will bring it to you before your glance returns to you. (Surah An-Naml: 40)

There is a brief pause here—only long enough to close and reopen one’s eyes once. Then the scene begins again.

(Arabic*********)

Then when Sulayman saw it placed before him, he said: This is a favor from my Lord, that He may test me whether I will be grateful or ungrateful. Whoever is grateful is grateful only for his own benefit, and whoever is ungrateful should know that my Lord is Self-Sufficient, Generous. (An-Naml: 40)

The prophet within Sulayman (peace be upon him) now awakened through Allah’s mercy. This mercy was manifested through one of His servants, who brought the queen’s throne in the blink of an eye. Thus, with a tranquil heart, Sulayman (peace be upon him) repeatedly offered thanks before Allah, so that his religious purpose might be fulfilled.

A little later, Sulayman’s (peace be upon him) manliness awakened once more.

(Arabic*********)

He said: Alter the appearance of her throne. Let us see whether she recognizes it or is among those who possess no sound understanding. (Surah An-Naml: 41)

Now comes the scene of welcoming the queen. The spectators wait breathlessly for the queen’s arrival.

(Arabic*********)

When the queen arrived, she was asked: Is your throne like this? She said: It seems to be the same one.

What happened next? It seems that the queen had not yet accepted Islam.

(Arabic*********)

He [Sulayman (peace be upon him)] told her to desist from worshipping that which she worshipped instead of Allah. Indeed, she had previously belonged to a disbelieving people. (Surah An-Naml: 43)

Here the second scene of the queen and the spectators—including me—came to an end.

(Arabic*********)

She was told: Enter the palace. When she looked toward it, she thought it was a body of clear water. She lifted the garment covering her feet. Sulayman said: This is a palace built of smooth glass. Bilqis said: O my Lord, I have indeed wronged myself. I submit, with Sulayman, to Allah, Lord of the worlds. (Surah An-Naml: 44)

In the light of this event, it becomes clear that Bilqis represents a complete womanly nature. Since she was a woman, she tried to solve the problem peacefully, avoiding conflict and disorder. It is also worth noting that she was not attracted at first; she observed. Yet she remained what she was. In the second scene, she reflected on the situation created for her and on what she needed to consider: Sulayman (peace be upon him) was honoring her and had given her a generous welcome in her honor. Therefore, she surrendered herself to him. She acknowledged her submission before his grandeur, glory, and valor. Although she knew that all the arrangements had been made for her, she still exercised feminine caution—the feminine behavior that had been given to Hawwa (peace be upon her). The curtain is falling.

These events lack nothing, either religiously or artistically. Nor is there any aspect that needs to be added. It is not merely a story or novel unrelated to an artistic perspective. Rather, it is a narrative founded upon a religious basis.

The discussions within it concerning human emotions, feelings, and influences, presented under the heading “The Nature of Man,” have been arranged in a beautiful style that is truly delightful.

I shall conclude here the discussion I have made concerning Qur’anic stories. If anyone wishes to proceed further, this discussion will guide them.

Chapter Eleven

The Nature of Man

Alongside descriptions of various religious subjects, the Qur’an also presents concise portraits of different human dispositions and characteristics. What is remarkable is that, through one or two sentences, it unveils the nature of man in such a way that it appears before us alive and moving.

Perhaps this is a portrayal of the true nature of all people. Human beings are depicted with certain characteristics and natures that are most frequently seen in the world. These natures are enduring. No nation or tribe lies outside these characteristics; everyone must possess one or another of them.

These verses were originally revealed in the context of a particular situation, but through them certain living and realistic portraits of humanity have been drawn—portraits that are miraculous and eternal in their subject matter. For these portraits continue to recur through the cycles of place and time, century after century, and they always remain alive, vibrant, and concrete.

We shall now present a few brief examples, as they are presented in the Qur’an. We previously presented some examples of this kind under the heading “Artistic Imagery.” That chapter was, in fact, their proper place. Nevertheless, since they correspond to events or stories, we wish to discuss them in the present chapter.

1. Human Nature

The following verse portrays a scene with which all people are connected. It says:

When adversity touches man, he calls upon Me while standing, sitting, or lying down—in every state. But when I remove his adversity, he proceeds as though he had never called upon Me because of the affliction that touched him. (Surah Yunus: 12)

In the brief example mentioned above, all the elements of truth, beauty, and artistic excellence have been brought together. In reality, this is the nature and pattern of man. Human fitrah is such that when a person is afflicted and reaches the brink between life and death, he remembers the name of Allah, the Almighty and All-Powerful, in such a manner that it seems there is no remedy except with Him. As soon as the adversity is removed, he slips from the path of truth and beauty and continues as before. He imagines that no calamity ever befell him. He has not even the leisure to look back once. His state of distress has been rendered with artistic precision as follows:

(Arabic*********)

They call upon Me while lying down, sitting, and standing, in distress. (Surah Yunus: 12)

Then an artistic picture of the time when the adversity has been removed is presented as follows.

(Arabic*********) (When) the adversity is removed, he behaves as though he had never called upon Me. (Surah Yunus: 12)

These two pictures show that when people fall into adversity, the course of their lives comes to a halt. At times, this obstruction becomes prolonged. But when the adversity is removed, the boat of life begins moving again, as though it had never encountered an obstacle.

The Qur’an presents scenes of this kind in a highly compelling manner, though their forms are not identical. Their basic character, however, is the same. They all converge at a single point. For example: (Arabic*********)

When I bestow blessings upon man, he turns away and withdraws in arrogance; but when evil touches him, he becomes utterly despairing. (Surah Bani Isra’il: 83)

(Arabic*********)

If We let man taste mercy from Us and then take it away from him, he becomes despairing and ungrateful. But if, after hardship has touched him, We let him taste comfort, he says: My troubles are gone. Then he becomes exultant and boastful. (Surah Hud: 9–10)

(Arabic*********)

Man was created impatient. When evil touches him, he is full of lamentation; and when good reaches him, he becomes miserly. (Surah Al-Ma’arij: 19–21)

There are many verses of this kind in the Qur’an. Their purpose is to present man’s enduring natures to him from various perspectives. But all this activity in human life ultimately converges into one reality: the tendency to continue striving for superiority through strength and display. When a person becomes completely entangled in this state, he devotes his precious life to it. And if some adversity comes and obstructs this hope, he does not hesitate to retreat.

2. The Frail Believer

Among people there is a kind whose faith is extremely fragile. They cannot remain steadfast in their faith. They stay on the path of faith only as long as they can benefit from it in safety and without difficulty. But if any trial or hardship is imposed, they do not hesitate to abandon faith at once.

(Arabic*********)

Among people are those who worship Allah while caught in hesitation and doubt. If they receive good fortune, they remain steadfast in worship; but if they face a trial, they turn back to their former state. They lose both this world and the Hereafter. That is indeed a manifest loss. (Surah Al-Hajj: 11)

(Arabic*********)

Some people say: We believe in Allah. Yet when they are persecuted for Allah’s sake, they regard the persecution of people as though it were Allah’s punishment. But when help comes from your Lord, they say: We were with you. Is Allah not fully aware of what is in the hearts of the believers? (Surah Al-Ankabut: 10)

3. The Opportunistic, Cunning Person

There are people who are opportunistic and cunning by nature. They will do something founded upon truth themselves and benefit from it, but whenever someone else does the same thing, they deny it.

(Arabic*********)

When a Book came to them from Allah, confirming what they already possessed—and they had always prayed for victory over the disbelievers—when that which they recognized came to them, they knowingly rejected it. So Allah’s curse is upon the disbelievers. (Surah Al-Baqarah: 89)

When they are invited to Allah and the Messenger so that he may judge between them, a group of them turns away. But when the truth is in their favor, they come to the Messenger submissively. (Surah An-Nur: 48–49)

4. The Cowardly Man

There are also people who regard the truth with hatred and contempt and do not wish to become acquainted with it. On the one hand, their obstinacy and stubbornness keep them away from the truth; on the other, cowardice takes hold of them. As a result, they never even find the courage to face the truth.

(Arabic*********)

Even after the truth and justice had become clear, they argued with you as though they were being driven toward death while watching it happen. (Surah Al-Anfal: 6)

5. The Ridiculous Person

Some people have a strange nature. Without thinking ahead or behind, they try to flee from the truth.

(Arabic*********)

What is the matter with them that they turn away from the admonition, as though they were frightened wild asses fleeing from a din? (Al-Muddaththir: 49–51)

6. Human in Form Alone

It is as though they were moving inanimate objects, whose sight makes people laugh.

(Arabic*********)

When you see them, their forms please you; and if they speak, you listen to their words. Yet they are like logs propped against a wall. (Surah Al-Munafiqun: 4)

This is a highly striking portrait of the hypocrites—humor mixed with pain.

7. The Praise-Seeker

They do nothing themselves, yet they want people to praise them for things they have not done.

(Arabic*********) And they love to be praised by people for what they have not done. (Surah Al Imran: 188)

People of this kind can be found in every age and every place.

8. The Opportunist

There are people who join one group when they see an advantage, but when difficulties arise there, they join another group.

(Arabic*********)

These are people who always lie in wait for your welfare or misfortune. If, by Allah’s will, you are victorious, they say: Were we not with you? But if the disbelievers gain a partial victory, they say to them: Did we not surround you and protect you from the Muslims?

9. The Peculiarly Arrogant

The following two verses portray an oddly arrogant person. These two verses were also mentioned under the heading “Artistic Imagery.”

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Even if We opened for them a gate in heaven and they continued ascending through it all day, they would still say: Our eyes have been dazzled; rather, we have been bewitched. (Surah Al-Hijr: 14–15)

(Arabic*********)

Even if We sent down to them something written on paper, and they touched it with their hands, the disbelievers would still say: This is nothing but clear magic. (Surah Al-An’am: 7)

10. The Timid Shameless Person

The example of a person who is fearful yet also shameless or impudent is given as follows:

(Arabic*********)

If only you could see when they are made to stand over Hell! They will say: Would that we could be sent back, then we would not deny the signs of our Lord and would become believers. What they used to conceal has now become evident to them. Yet even if they were sent back, they would return to what they had been forbidden from doing. Indeed, they are liars. (Surah Al-An’am: 27–28)

11. The Weak Hypocrite

Here an example is given of a weak hypocrite. Just as he cannot make a decision himself, he also cannot accept the truth. At every moment he remains wavering between hesitation and doubt.

(Arabic*********)

Whenever a surah is revealed, they look at one another and ask each other whether any Muslim has seen them, then they slip away. Allah has turned their hearts away from the truth. Surely they are a people who do not understand. (Surah At-Tawbah: 127)

When people of this kind begin sneaking away, it is certainly a scene worth seeing.

12. The Excuse-Maker

Here an example is presented of people who are cowardly, break their promises, and offer false excuses.

(Arabic*********)

If there had been an immediate prospect of gain and the journey had been short, they would certainly have accompanied you. But when the journey seemed too long to them, they swore, saying: If we had been able, we would surely have gone out with you. In truth, they are driving themselves toward destruction. Allah knows that they are liars. (Surah At-Tawbah: 42)

13. There are some people who are engaged in deception and hypocrisy. Although they consider themselves clever, there is nothing in their heads but chaff. They try to deceive people, but, alas, they are deceiving only themselves.

(Arabic*********)

Among people are some who say, “We believe in Allah and the Last Day,” yet they are not believers. They seek to deceive Allah and the believers, but they deceive none except themselves, though they are unaware of it.

14. Those who create corruption

There are people who go about creating corruption without knowing or understanding anything. But when they are told to desist, they flare up in anger.

(Arabic*********)

And when they are told, “Do not spread discord and corruption in the land,” they say, “We are only working for reform.” Beware! In reality, they are the ones who create corruption, but they do not realize it.

15. Those engrossed in the allure of worldly life

There are some people who give greater importance to worldly life. Wherever they may be, their biological needs are what matter most to them. They attach such importance to them that, if necessary, they are willing to live a life of humiliation (yet they are not willing to risk death by protesting against it)—something no freedom-loving person could accept. It is proclaimed:

(Arabic*********) You will find them the greediest of all people for life.

16. Stubborn and inert people

There are also people who seem to have feet made of stone. They make no effort whatsoever to free themselves from this condition.

(Arabic*********)

And when they are told, “Follow what Allah has revealed,” they say, “Never! We follow only what we found our forefathers following,” even though their forefathers knew nothing and did not know the straight path. (Surah al-Baqarah: 170)

17. An anarchic group

There are people who follow no particular path and belong to no party or jama‘at. Concerning them, it is proclaimed:

(Arabic*********)

How astonishing! Whenever they enter into a covenant, a group among them casts it aside. Indeed, most of them are not believers. (Surah al-Baqarah: 100)

18. Whether true or false, they will argue

There are people who will argue and cause trouble whether the matter is true or false, and whether they know it or not. Wherever people see such individuals, they cannot help but feel distressed.

(Arabic*********)

Listen! You argued earlier about matters of which you had some knowledge. Why, then, are you now arguing about matters of which you know nothing? Allah knows best what you do not know. (Surah Āl ʿImrān: 66)

(Arabic*********)

Some people begin disputing about Allah without knowledge, proof, or an illuminating Book. Turning his neck from side to side, he argues so that he may lead people astray from the path of Allah. (Surah al-Hajj: 8–9)

Here a perfect picture is presented of the disputatious and arrogant person. Driven by arrogance, he continues arguing while turning his neck this way and that.

19. The miser

Those who do not spend when the need arises are misers. If someone suffers loss after spending, he laughs triumphantly and says, “Good thing I did not spend; my money remains.” But if some benefit is gained through jihad, he regrets it and says, “Alas! It would have been better if I too had spent.”

(Arabic*********)

Among you are some who hang back. When misfortune befalls you, they say, “How fortunate that I did not go with them; Allah saved me.” But if Allah grants you a favor, they begin to speak as though they had never had any friendship with you. They say, “Alas! If only I had been with them, I too would have achieved success.” (Surah al-Baqarah: 204–205)

20. Contradiction between inner and outer

There are people whose outward appearance and inner reality do not correspond. They seem completely opposite—as though one person were actually two.

(Arabic*********)

There are people whose speech about worldly life amazes you, and who call Allah to witness what is in their hearts. In reality, they are quarrelsome people. When they turn away, they spread corruption there, strive to destroy crops, and seek to take lives. Yet Allah does not love corruption, disorder, and turmoil. (Surah al-Baqarah: 204–205)

21. Those who repent at the point of death

Some people live their entire lives as they please and repent just before death. But their repentance is not acceptable.

(Arabic*********)

There is no forgiveness for those who continue committing evil deeds until, when death stands over their heads, they say, “I repent now.” Nor is there repentance for those who die in disbelief. (Surah al-Nisa: 18)

22. The unintelligent

Some people are so unintelligent that they remain completely indifferent to what is said—or not said—in their presence.

(Arabic*********)

Among them are some who listen to you, but as soon as they leave, they say to those who have been given knowledge, “What did he just say?” (Surah Muhammad: 16)

23. The true believers

It has been said concerning such people:

(Arabic*********)

Those to whom it is said, “A great number of people have gathered to confront you, and much equipment has been assembled against you—so fear them,” have their faith strengthened, and they reply, “Allah is sufficient for us, and He is the best Protector.” (Surah al-Baqarah: 273)

24. Poor yet content with little

Allah, Lord of the worlds, says concerning some people:

(Arabic*********)

Charity is for those poor who are confined in the way of Allah and are unable to travel elsewhere in search of a livelihood. The ignorant consider them free of need because they do not beg. You will recognize them by their signs. They do not beg people persistently. (Surah al-Baqarah: 273)

25. Those who fear Allah

Allah’s decree concerning these people is:

(Arabic*********)

The believers are those whose hearts tremble when Allah’s name is mentioned before them, and whose faith increases when His words are recited to them. They place their trust in their Lord. (Surah al-Anfal: 2)

26. Allah’s true servants

(Arabic*********)

The true servants of the Most Merciful are those who walk humbly upon the earth, and when the ignorant address them, they say, “Peace,” and move away. (Surah al-Furqan: 63)

27. The charitable and generous

The Exalted Allah says concerning charitable people:

(Arabic*********)

They feed the needy, the orphan, and the captive out of love for Allah, and say, “We feed you only for Allah’s pleasure. We seek from you neither reward nor thanks.”

28. The patient

The proclamation concerning those who are patient is:

(Arabic*********)

When calamity befalls them, they say, “Surely, to Allah we belong, and surely to Him we must return.” (Surah al-Baqarah: 156)

29. Those who give preference to another brother

(Arabic*********)

They love the emigrants, feel no jealousy in their hearts over what has been given to the emigrants, and give them preference over themselves, even though they are themselves in need. (Surah al-Hashr: 9)

30. Those who restrain anger and forgive others

Allah’s decree concerning those who restrain anger and forgive is:

(Arabic*********) They restrain their anger and pardon people. (Surah Āl ʿImrān: 134)

The characteristics discussed above are found among people in every age. The Qur’an has presented them in such a way that, even hundreds of years later, it seems as though they are all present before us.

Chapter Twelve

Wisdom-inspired argument

Just as other calls have been rejected in various ways, the Islamic call has also been rejected. Those who raised arguments to prove the Islamic call false were challenged by Islam through proofs and arguments. Since the Qur’an is fundamentally connected with the Islamic call, it likewise contains proofs and arguments. The question now is: What is the nature of Qur’anic argument? What method has been adopted for such argumentation, and what proofs and evidence have been presented for this purpose?

Before answering this question, we should consider: Why did the Qur’an come, and what was the purpose of its revelation?

There is no doubt that the Qur’an came to revive and re-establish the greatest creed—the creed of tawhid. Its purpose was to revive this creed among a people who regarded others as partners with Allah. Thus, nothing could have seemed more astonishing to them than for someone to say, “Allah is One.”

(Arabic*********)

“Has he made all the gods into one God? Indeed, this is a wondrous thing.” Some of their prominent men departed saying, “Go on and remain devoted to your gods. This is certainly something intended. We have never heard such a strange thing before. This is nothing but an invention.” (Surah Sad: 5–7)

When we look today at the statements and thoughts of the polytheists, we laugh. To us, what they said seems extremely foolish. But we must consider what the general understanding of tawhid was at that time.

There is no doubt that the creed of tawhid was then viewed as extraordinarily strange.

Another point must be understood: not all the people in Arabia addressed by the Qur’an were polytheists. There were also People of the Book—followers of earlier Scriptures. But they did not want another religion to come and erase their religion, or a heavenly Book to be revealed to someone who was not from their community, regardless of how closely the principles and relationship of that new religion resembled their own.

(Arabic*********)

They had prayed for victory over the disbelievers before, and when the one whom they knew very well came to them, they denied him. (Surah al-Baqarah: 89)

One point deserves consideration: Islam was compatible with the People of the Book in matters of religious foundations and principles (for before distortion, it too was Islam). But Islam was entirely unwilling to tolerate the state to which the creeds of the Jews and Christians had arrived. The Jews had made Ezra, peace be upon him, the son of Allah, while the Christians had done so with Jesus, peace be upon him. Thus the Jews and Christians claimed, “We are the children of Allah and His beloved ones.” If we must enter Hell, they said, it will be only for a few days—a claim that the Qur’an itself has stated in various places.

In light of the foregoing, it may be said that Islam’s call to revive the creed of tawhid was an unprecedented message for the Jews and Christians. Moreover, the Qur’an’s first demand was to present the great creed—that is, the creed of tawhid—in a new form and give it renewed life.

We have called the creed of tawhid the greatest creed, although today it is no longer surprising to us; it is self-evident. This is because directly abandoning the beliefs inherited from one’s forefathers was no simple matter for anyone. A creed becomes interwoven with human nature from childhood, and it was not easy to erase the thousands of manifest and hidden experiences of human life from thought and consciousness and turn toward one God, who prevails over all one’s physical and mental powers.

To tell the truth, Islam is not the first religion to call to tawhid. Other religions also called to tawhid, and because of that call they too faced hardships and suffering; Islam has likewise passed through such suffering. The difference, however, is that the tawhid to which Islam calls is completely free of shirk—even free from any suspicion of shirk. It is pure tawhid. Islam utterly opposes even the smallest trace of form or likeness found within human existence.

In light of the foregoing, it becomes clear that the Qur’an’s foremost responsibility is to illuminate the pure and sacred creed of tawhid. It should be noted that the lasting center of creed or consciousness is the human heart and conscience. Not only religious creed, but every creed truly resides in the human heart. The nearest path to the heart is immediate understanding—that is, the heart accepts what is presented as self-evident and plainly. The easiest path to the conscience is perception or feeling, through which the conscience is influenced. In this matter, intellect is no more than a connecting channel. Intellect is one tunnel, but there are many other tunnels besides it. Intellect is neither the broadest nor the most reliable of all these tunnels. Nor is it the tunnel closest to the others. In reality, intellect has no special quality that can separate the heart from the conscience.

Today, some people place excessive importance on human intellect and ability because they see the advancement of science and technology. Even some dull-witted religious people become caught up in this temptation and try to test religious perspectives, thoughts, and consciousness against brain-produced arguments and the touchstone of science. Such people are in serious error.

These people give human knowledge and intellect a degree of priority that they do not deserve. They should be granted only the respect they merit. This does not mean that Islam belittles human knowledge and intellect. The scope of human knowledge is very broad, yet it cannot fully encompass the entire range of knowledge and learning, whether intellectual or experiential. Moreover, human intellect is no more than one path among its countless tunnels. A person can close that tunnel to himself only when his soul becomes weak and his strength is exhausted. As a result, he is deprived of the ability to make decisions in this great task.

Certainly, it is true that intellect manages the affairs and needs of daily life. It also penetrates problems connected in one way or another with human life. But matters involving creed and belief stand far above this. Human thought cannot reach their ultimate limit. Only one who is on the path of guidance and possesses insight granted by Allah can reach the summit of the creeds. Indeed, only such a person can illuminate his heart and feelings with the light of guidance.

In every religion, it has always been those who travel the path of guidance and insight who have been able to establish faith. Rationalists have engaged in intellectual debates about the creed of tawhid for centuries, yet they have gained nothing in return. In only a few years, the Noble Qur’an achieved what the masters of logic could not achieve even in a thousandth part. Let us see what simple and generally understandable path the Qur’an adopted for this purpose.

The Qur’an’s simple and straightforward discourse

To sharpen human insight, the Qur’an constantly seeks to awaken human consciousness and feelings. It goes a step further and seeks to influence the human conscience. For this purpose, what the Qur’an seeks to do is connected with understanding visible things and what can be seen. In other words, it may be called an artistic work transformed into an argument. The Qur’an also works through self-evident realities that are eternal and enduring. They are realities through which the luminous doors of insight open, and which one perceives through innate instinct.

For this reason, the method adopted by the Qur’an is a simple one: presenting something vividly through imagination and representation, as we discussed in the previous chapter. Here we use the word ‘tajsim’ (representation) in an artistic expressive sense, not in a religious sense. Islam is a pure religion free of materialistic ideas and has no need of representation.

We may call wisdom-inspired argument the method by which the Qur’an presents proofs and arguments against its opponents and defeats them. This argument is presented sometimes through words, sometimes through various stories and narratives, and sometimes through images. Through the combination of all these, the Qur’an fulfills its purpose. We have discussed this previously.

Furthermore, the scenes of the Day of Resurrection and the pictures of peace and punishment that have been presented are also part of wisdom-inspired argument. They strike at the doors of the human subconscious, sharpen thought, and expand insight. They awaken people from idle dreams and bring them into the real world. Thus the human heart becomes prepared to accept the truth and remain firm upon it.

In addition to human and psychological portrayals, stories and narratives, scenes of the Day of Resurrection, and images of punishment and peace, the Qur’an adopted another method to make the call acceptable: presenting wisdom-inspired argument through images. For this reason, I decided to discuss it as a separate chapter.

The subject of discussion in this chapter is not argumentation itself. We only wish to discuss the form or nature of that reasoning and evidence. Our main discussion concerns the nature and form of the images upon which the Qur’an’s continuing discourse is based. The subject of this book is limited solely to the artistic aspect of the Qur’an, and nothing else. Discussing the Qur’an’s other subjects is not our purpose.

The problem of tawhid (monotheism)

We have already said that the first call and demand of Islam is tawhid. Those whom the Qur’an addressed were staunch opponents of tawhid. They considered it a strange idea. The question is how the Qur’an presented its arguments to those who denied tawhid.

There is no doubt that the Qur’an presented the call to tawhid in an extremely simple and heart-moving language, seeking to stir the human conscience. Its discourse is so self-evident and clear that it contains neither complexity nor room for counterargument. It is proclaimed:

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Have they taken idols made of clay as gods, thinking that they can bring them to life? If there had been gods other than Allah in the heavens and the earth, both would surely have fallen into ruin. So, glorified and exalted is Allah, Lord of the Throne, above what they say. He will not be questioned about what He does, but they will be questioned. Or have they taken other gods besides Him? Say: “Bring your proof. This is the message of those with me and of those before me.” Yet most of them do not know the truth, and so they turn away. (Surah al-Anbiya: 21–24)

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Allah has not taken any son, nor is there any god alongside Him. If there were, each god would have withdrawn with its own creation, and some would have prevailed over others. Exalted is Allah above what they claim. (Surah al-Mu’minun: 91)

There are many more self-evident and clear proofs in support of Tawhid. The significance of these verses is that we see no disorder or calamity in the earth and the heavens. Everything is proceeding in an orderly manner. This shows that the administration of this vast kingdom rests in the hands of only One. And He is Allah, the All-Knowing, the Omniscient, Lord of the worlds.

The Qur’an has also stated that if there were multiple gods in the heavens and the earth, each would depart with its own creation. This is utterly laughable: every creature would seek refuge with its own god, and then every god would continue separately with its creation. But who knows where such a journey would end? We have no answer either. Thus, whenever we imagine multiple gods, we cannot help but laugh. If there were multiple gods, the heavens and the earth would be thrown into utter turmoil.

Another question may arise: if there is indeed another god, what has he done? The heavens and the earth have already been created and are present before us. What has he created anew?

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Say: “Have you considered those whom you worship besides Allah? Show me what they have created on earth. Or do they have a share in the creation of the heavens? Bring me a scripture revealed before this one, or some remnant of knowledge, if you are truthful.” (Surah al-Ahqaf: 4)

Look again: Allah’s creation exists everywhere. The touch of Allah’s power is manifest in every place and in every object. Our senses see it, the conscience acknowledges it, and the inner vision perceives it. The Qur’an says:

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Say: “All praise belongs to Allah, and peace be upon His chosen servants. Who is better—Allah or those whom they associate with Him? Tell me, who created the heavens and the earth? Who sends down water for you from the sky?” (Indeed, I do.) “Then, with it, I bring forth delightful gardens. You could not cause their trees to grow. Is there another creator besides Allah?” In truth, they are a people who have deviated. Tell me, who made the earth a dwelling place and caused rivers to flow through it? Who placed mountains firmly upon it and set a barrier between the seas? Is there a god besides Him? Yet most of them do not know. Tell me, who responds to the distressed one when he calls upon Him, removes hardship, and makes you successors on earth? Is there a god besides Allah? Little do you reflect. Tell me, who guides you through the darkness of land and sea, and sends the winds as heralds of His mercy? Is there a god besides Allah? Exalted is Allah above what they associate with Him. Tell me, who originates creation and then repeats it, and who provides you with sustenance from the heavens and the earth? Is there a god besides Allah? Say: “Bring your proof, if you are truthful.” (Surah al-Naml: 59–64)

The various subjects of the aforementioned verses support and complement one another in strengthening and consolidating the consciousness of Tawhid in the human being. The scenes of the heavens and earth, the various events and accidents of daily life, and natural experiences that compel people, through the hardships of earning a livelihood, to turn toward Allah—all these together influence thought, feeling, conscience, and inner vision, directing the human being toward awareness of Tawhid. The Qur’an contains countless verses of this kind. Likewise, it contains numerous scenes of the Resurrection, Paradise, and Hell. Nor is there any shortage of verses that firmly implant the creed of Tawhid in people’s minds and hearts. All of this is essentially connected with wisdom-based reasoning and falls within the scope of this chapter.

Resurrection after Death

The claim that Islam found most difficult to explain is resurrection after death, the Day of Resurrection, the Gathering, and so forth. Islam addressed those Arabs who had said:

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Our worldly life is the only life. We die or live only here, and we will never be resurrected. (Surah al-Mu’minun: 37)

The matter of resurrection was even more astonishing to the Arabs than the call to Tawhid. They called those who accepted resurrection mad. They believed that no sane person could accept such a thing.

The disbelievers said: “Shall we direct you to a man who tells you that, when you have been completely torn apart, you will be recreated? Does he fabricate lies about Allah, or is he insane?” (Surah Saba: 7–8)

They viewed the Gathering and Resurrection from this astonishing perspective. Let us now see what kinds of arguments and proofs the Qur’an presented to them in such a remarkable situation.

The Qur’an presented them with an understanding of the visible and invisible states of creation. In particular, by drawing attention to the creation of the pulse of life in the earth, it directed people toward the granting of a special life. The Qur’an’s purpose here was to show that just as Allah can originate creation, He can also repeat it, and He is capable of doing so.

(Arabic***********) “Was I wearied by the first creation?” Rather, they are in doubt about a new creation. (Surah Qaf: 15)

Through its method of depiction—which is one of the Qur’an’s distinctive modes of expression—the Qur’an presented the similarity of life found between the earth and the human being in that distinctive manner.

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Perish man! How ungrateful he is! From what substance did He create him? He created him from a sperm drop and proportioned him. Then He made his path easy. Then He caused him to die and laid him in a grave. Then, when He wills, He will raise him again. Yet he has never been grateful; he has not fulfilled what He commanded him. Let man look at his food. We poured down water upon it abundantly, then split the earth open and caused grain, grapes, vegetables, olives, dates, dense gardens, fruits, and herbage to grow therein—for the benefit of you and your livestock. (Surah Abasa: 17–32)

Elsewhere it is said:

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He brings the living out of the dead and the dead out of the living, and He revives the dead earth. Thus will you be brought forth. Among His signs is that He created you from dust, and then you became human beings spreading throughout the earth. Another of His signs is that He created spouses for you from among yourselves so that you may find tranquility in them, and He placed affection and mercy between you. Surely in this are signs for those who reflect. Another of His signs is the creation of the heavens and the earth and the diversity of your languages and colors. Surely in this are signs for those who possess knowledge. Another of His signs is your sleep by night and day and your seeking of His bounty. Surely in this are signs for those who listen attentively. Another of His signs is that He sends down water, thereby reviving the dead earth. Surely in this are signs for those who understand. (Surah al-Rum: 19–24)

The Qur’an presented before them images that they could understand and with which they were thoroughly familiar. Their senses observed these images constantly. These images continually drew their knowledge and intellect toward their lesson.

These scenes were deeply connected with the Arabs’ lives and livelihoods, and with their conscience and feelings. The scenes had become one with their very being. The Qur’an drew their attention to those scenes in such a way that they seemed new. Indeed, whoever observes these natural scenes with eyes and ears open will certainly find novelty in them—provided that he is not entrenched in his own stubbornness. Reasoning produced by the intellect has no permanence; at most, it may serve as evidence of ingenuity.

Both the human intellect and the senses desire to reach the depths of the creed and its consciousness. People are eager to know what is unknown. The more a creed remains hidden and distant from consciousness and feeling, the more one longs to reach it. Therefore, the Qur’an also adopted a method of presenting matters of creed through images and imagination.

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Do you not see that whatever is in the heavens and the earth, and the birds spreading their wings, glorify and proclaim the holiness of Allah? Each knows its own manner of worshipping, glorifying, and proclaiming His holiness. (Surah al-Nur: 41)

The seven heavens and the earth and all that is within them glorify and proclaim His holiness. There is nothing that does not glorify and proclaim His holiness, but you do not understand their glorification and proclamation of His holiness. (Surah Bani Isra’il: 44)

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Those who bear the Throne and those around it glorify their Lord with praise, believe in Him, and seek forgiveness for the believers, saying: “Our Lord, Your mercy and knowledge encompass all things. So forgive those who repent and follow Your path, and protect them from the punishment of Hell. Our Lord, admit them into the everlasting Gardens that You have promised them, along with the righteous among their fathers, spouses, and children. Surely You are the Almighty, the All-Wise. And protect them from evil. Whoever You protect from evil on that Day, You will have shown mercy to; that is the great success.” (Surah al-Mu’min: 7–9)

The image drawn in these verses creates in human nature a fear like that which arises when one sees an image of an unknown thing and becomes frightened and bewildered. At the same time, it arouses curiosity about the unknown and unfamiliar world. It is a world in which the angels bear the Throne while glorifying Him. Likewise, there is nothing on earth that does not glorify and praise Allah.

Often, unseen things are very close at hand, but because of the limitations of human intellect, they cannot be grasped. Nevertheless, they envelop human thought and consciousness, and Allah’s power is demonstrated through them. Under their influence, the human heart begins to shine with the light of faith.

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Nothing in the heavens or the earth is hidden from Allah. He is the One who forms you in the wombs however He wills. (Surah Al Imran: 5–6)

This verse proves that Allah knows everything in the entire unseen world. It is essentially evidence connected with conscience, not a matter of intellectual investigation. The following verse draws an even broader and more striking picture.

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With Him are the keys of the unseen; no one knows them except Him. He knows whatever is on land and in the sea. Not a leaf falls without His knowledge. Nor is there a grain in the darkness of the earth, or anything fresh or dry, that is not recorded in a clear Book. (Surah al-An’am: 59)

This verse describes Allah’s power in an extremely subtle yet powerful manner. It shows how vast the scope of Allah’s knowledge is. The finest words have been chosen to convey this purpose, and those words have drawn a magnificent picture. The words of this verse express the vastness of Allah’s knowledge. More than that, they draw an astonishing imaginary picture. It says, for example: “No leaf falls in such a way that He does not know it. Nor is there a single grain in any dark corner of the earth of which He is unaware. Moreover, He knows everything, wet or dry.” It seems less like a description than an exact picture.

After reciting this verse, a person wishes to traverse the whole earth in the eyes of imagination and see where that fallen leaf is. He searches for the grain hidden in the dark soil. Yet no one besides Allah can know these things. As a person reflects and returns to himself, fear and reverence for Allah spread over him. At that moment, he turns his attention toward the presence of the Creator and, with profound absorption, continues to acknowledge His knowledge.

This is the Qur’an’s proof and argument, which may also be called a picture of reasoning. What relation can it have to the products of the intellect that our rationalists have offered for century after century?

In many places, the Qur’an has avoided intellect-produced argumentation and disputation. We offer one example. It says:

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Indeed, you and those whom you worship instead of Allah will be fuel for Hell; you will all enter it. (Surah al-Anbiya: 98)

Upon hearing this verse, the Arab polytheists assumed that among the Christians were people who regarded Jesus as a god. Would Jesus, then, also enter Hell? Their aim was to damage relations between Muslims and Christians. For this purpose, they introduced an argument based on intellectual disputation.

A beautiful answer to this matter is given in the following verse.

(Arabic***********) The example they put before you is offered only for the sake of argument. Indeed, they are a disputatious people. (Surah al-Zukhruf: 58)

This statement, expressed in the simplest terms, makes no use here of mantiq, or formal logic.

If the Qur’an had spoken in the style of intellectual argument and disputation, nothing would have been accomplished, because its fundamental objective would not have been achieved in that way. No belief can be established through quarrelling or debate. Belief lies above debate.

There is no doubt that the Qur’an sought to stir the human conscience. For this reason, it adopted the method of narrative. Likewise, by presenting its central message in an illustrative style, it reached its objective. Since the Qur’an embraces both religious and artistic dimensions, the style it adopted for presenting its message stands at the summit of beauty and harmony.

The Qur’an’s Method of Presentation

The central point of all the preceding discussion is that the Qur’an presents its message in a unique and exceptional style, seeking to reach its intended objective. It adopted the same method even when presenting proofs, evidence, arguments, and debates. Moreover, through imagination and depiction, it presented every event as though it were a picture. In other words, the Qur’an presented incorporeal meanings in corporeal and sensory form.

We wish to see how successful and effective this artistic method of presentation is. This is the subject of our book. The matters discussed by the Qur’an are not themselves our subject. Some of these matters appeared in our earlier discussions only to draw attention to how the Qur’an presented them and to the nature and method of that presentation.

When many people examine the Qur’an’s subject matter deeply and reflect on its breadth, comprehensiveness, and greatness, they exclaim: “This subject matter itself is its distinctive feature, and that is sufficient.” In their view, the Qur’an’s mode of presentation, approach, and meticulous analysis are secondary matters. They believe that the Qur’an’s miraculousness lies entirely in its subject matter. Others discuss its words and sentences and say that the Qur’an’s miraculousness is connected with each of them separately.

Our position on this matter is that the subject matter intended by the Qur’an arises from the style of presentation it adopts. Therefore, the status of both is equal. We do not wish to become involved in futile disputes over words and meanings, although renowned litterateurs and linguists have engaged in such disputes.

Litterateurs and linguists such as Ibn Qutaybah, Qudamah, and Abu Hilal al-Askari wrote on this subject. However, we believe that what Abd al-Qahir al-Jurjani said on the matter in his book Dala’il al-I’jaz is profound, learned, and balanced. He said that a knowledgeable person cannot even imagine that a dispute could arise over words merely for their own sake. Of course, one may discuss the meaning in which a word should be used. Nor can one dispute a pleasing meaning in itself. Yes, the relevant dispute concerning meaning is this: which word is associated with the understandable meaning, and represents it. Furthermore, that meaning can be expressed only when it is composed in a particular rhythm and meter; otherwise it cannot. It is impossible for the arrangement and rhythm of the words to differ while the meaning remains the same.

If Abd al-Qahir al-Jurjani had written something brief for this purpose, we would have reproduced it verbatim. Unfortunately, he filled the entire book with this discussion. For that reason, we cannot present his thought in full, nor can we quote even a section of it. We have found his material extremely complex.

Nevertheless, one thing can be said firmly: he possessed the ability to resolve these matters. Had he advanced a little further in his treatment of the subject, he could have touched the artistic summit.

We wish to explain Abd al-Qahir’s perspective: the arrangement and rhythm of his composition provide a great demonstration of how meaning is depicted. When two methods are used to convey an underlying meaning, two different meanings appear in the mind and consciousness. It seems that there is such a relationship between meaning and its mode of presentation that, once it is recognized, no possibility remains of considering the word and the meaning separately. A meaning is expressed in a particular way when the arrangement and harmony are alike. To the extent that a change becomes apparent in the condition of the words, a corresponding change occurs in the meaning. Often the intellectual aspect is not affected, but the mind and psychology change. It is clear that the style in which a message is presented in art is intended solely to influence the inner world. Therefore, when a change begins through the effect of a sentence, a change also occurs in the meaning.

The preceding discussion indicates that the method of visualization adopted in the Qur’an is extremely important. It is a method of presentation in which Qur’anic meanings, aims, and subjects are given the very form in which we can see them. This state determines their value and stature. Had that state not existed, and had there been something else instead, they would not have been as important as they are now.

We wish to clarify the matter further with examples. Although examples of this kind appear throughout the book, and we have discussed them in detail, making the nature of the Qur’an’s mode of expression clear, since this is the final chapter of the book, we are presenting a few more examples of discussion—as an additional garnish on top of understanding. We are certainly not lacking in examples.

The first characteristic of the Qur’an’s method of presentation is that it gives sensory form to what lies beyond the senses and brings it into an intelligible state. In the same way, the Qur’an presents natural scenes, past history, events and examples, scenes of the Resurrection, scenes of punishment and peace, and the nature of the human being in such a way that they all seem to stand before one’s eyes. Thus, the Qur’an brings intellectual matters within the realm of sensory perception. Through the power of thought, it also creates movement within them, so that they seem perpetually in motion to the eye of imagination.

The question now is: why is the method of visualization adopted by the Qur’an more significant than another method in which meanings and states are described in their actual form? Likewise, why are accidents or stories described as they actually occurred? If the purpose is to describe a scene, and it is described merely in a few plain words without drawing its imagined picture,

Regarding the value of the form and method adopted by the Qur’an, it is enough to say this: first, we see matters in their original, unveiled state. Then we bring them before us in our imagination as scenes. In this way, both states become clear to one another.

In the first state, meaning addresses the intellect and feeling and reaches them independently of any conveying image. In the method of depiction, however, meaning addresses the senses and conscience and reaches the human being by a different route. In this way the conscience becomes influenced. This influence reaches people through an exceptional route. The intellect is one of those routes, but it cannot be said that the intellect is the only route, or that there is no route other than this path and method.

There is no doubt that the style of visualization adopted by the Qur’an is extraordinarily striking.

This method is balanced for conveying all creeds, but we wish to examine only its artistic beauty. Undoubtedly, this mode of description is extremely important from an artistic perspective. Thus, the first demand of art is to influence the conscience and create artistic appeal within it; to use that influence to illuminate the inner life and provide nourishment for thought through imagery. In this way, the intended statement becomes illustrated and tangible. We present again one of the examples we mentioned earlier.

1. The expression of intense hatred toward faith: The Qur’an could have simply told those who turn away from the path of faith that so-and-so hates faith. As soon as people heard this statement, the idea of hatred would have become firmly established in their minds, and they could have understood the word with complete certainty and reassurance. But the outward manifestation of this hatred has been depicted through the following statement:

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What is the matter with them that they turn away from the Reminder, as though they were frightened, scattered wild asses fleeing from a stampede? (Surah al-Muddaththir: 49–51)

In this mode of description, intellect participates along with sight and thought. At the same time, a striking caricature has been presented of those who hate faith. Just as wild asses, hearing a commotion, rush about in every direction in their haste to flee, so the disbelievers and polytheists try to flee upon hearing the word of Allah. Artistic beauty arises in this image when, in the imagination, the scene of a herd of asses running away in panic because of the commotion, their movements, and the tiger pursuing them appears before the eyes.

2. The weakness and helplessness of the false deities worshipped by the Arabs could have been stated plainly: ‘Those whom you invoke besides Allah are weaker than even one insignificant creature of Allah.’ In that form, the statement would have reached the door of human thought directly, without being associated with anything else.

But this was not done; rather, it was presented in pictorial form, as follows:

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Those whom you worship instead of Allah can never create even a fly, even if they all gathered together for it. And if the fly were to snatch something away from them, they would be unable to recover it from the fly. The supplicant and the one supplicated are both utterly helpless. (Surah al-Hajj: 73)

The entire picture appears before our eyes as something tangible and moving, and it manifests itself in three stages.

(1) Their false deities are unable to create even a fly.

(2) Even if they all tried together, they would still be unable.

(3) Far from creating one, if the fly were to snatch something from them, they would be completely unable to recover that object from the fly.

This is a picture of the weakness and incapacity of their false deities. The matter has been presented in such a way that it creates contempt and hatred for the false deities in people’s minds.

The question now is: Has exaggeration of the comparison occurred here? Has rhetoric become merged with exaggerated comparison? Certainly not. There is no element of exaggeration here. The main point is that if all the false deities tried to create a fly, they would still be unable to do so. Undoubtedly, a fly is an extremely small and insignificant creature. Yet creation itself is behind it. This ‘miracle’ is connected with the creation of life, whether it is the creation of a large creature or a small one. Creating only large animals is not the sole miracle; rather, there is also a miraculous dimension in creating an extremely insignificant creature.

The artistic beauty present in this image is that, since they—the false deities—do not even possess the ability to create a tiny fly, what else could they possibly create? Their weakness is thereby revealed of itself. Then it is stated that, far from creating anything, if this tiny fly were to snatch something from them, they would not even be capable of recovering it. All of this constitutes artistic beauty.

3. In describing the horror of the Resurrection, it could simply have been said: ‘On that day, a friend will forget his friend, and those who were followed will reject their followers.’ It is not that such a statement would have been entirely lacking in quality. But it bears no relation to the manner in which the Qur’an has painted the scene; rather, that scene is full of life and movement.

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(On that day, the followers will say to their leaders:) ‘We were your followers; so can you save us from Allah’s punishment?’ They will say: ‘If Allah had guided us, we would surely have guided you. It is all the same whether we endure impatiently or patiently; there is no escape for us.’ When the matter has been decided, Satan will say: ‘Indeed, Allah promised you a true promise, while I promised you and broke my promise to you today. I had no authority over you except that I called you and you responded to my call. So do not blame me; blame yourselves. I cannot help you, nor can you help me. I reject your previous association of me with Allah.’ Indeed, the wrongdoers will have a painful punishment. (Surah Ibrahim: 21–22)

The above verse depicts three groups. They become tangible and appear before us in an imagined scene.

A. The weak

They had been beggars for the mercy of the powerful. Because of their own weakness, ignorance, and dependence, they were always eager to seek shelter under the leaders’ sleeves. On the Day of Resurrection, they will first appeal to their leaders to free them from this condition. Then they will blame them for leading them astray.

B. The arrogant

This group consists of leaders and people of the rank of rulers and commanders. They will then be overwhelmed by humiliation and disgrace and will see their own fate. They will become extremely angry upon seeing their followers. Meanwhile, the followers, despite seeing their leaders humiliated and disgraced, will continue to appeal to them for salvation. Yet those very leaders will then be dependent on others for salvation. No one will step forward for them. The followers will keep saying, ‘These leaders led us astray.’ But this will benefit them nothing that day. The leaders will merely say and fall silent: ‘If Allah had shown us the path of guidance, we too could have guided you.’

C. Satan

Iblis is the instigator of every evil deed, including deception, fraud, and satanic conduct. That day he will address his followers and say: ‘Allah made you a true promise, but the promise I made to you was false and deceptive.’ Then he will state plainly: ‘I did not force you to go astray. I merely called you, and you came running. So today, do not reproach me; reproach yourselves.’

Then he will deliver his final statement: ‘I declare myself free of all responsibility for the deeds in which you considered me a partner.’

The scene presented in the image above possesses a singular and unique character. In it, we see that neither the leaders nor the followers recognize one another. Everyone admits his own guilt, yet that admission brings no benefit. Moreover, when we behold this horrific scene, the words involuntarily escape our lips: If he would not say such things, why would he be called Satan? This image completely overwhelms the human mind. Had the words simply been stated in a straightforward manner, the artistic beauty that unfolds in this picture would not have blossomed.

4. It would have been enough to say in general terms that what the disbelievers and polytheists have done is unacceptable. Therefore, those disbelievers who give preference to this unacceptable practice are undoubtedly living in a fool’s paradise. They are victims of permanent error, with no one to turn them back or guide them to the right path. Their minds have accepted this understanding. But when these words are expressed in the manner found in the following verse, life and movement arise within them and the world of desires and feelings is stirred.

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As for those who disbelieve, their deeds are like a mirage in a desert, which a thirsty person thinks is water. When he reaches it, he finds nothing, but finds Allah there, who settles his account. Allah is swift in reckoning. Or they are like layers of darkness in a vast, deep sea, covered by waves upon waves and above them dark clouds—darkness upon darkness. When he stretches out his hand, he can scarcely see it. And whoever Allah deprives of light will have no light. (Surah al-Nur: 39–40)

The verse under discussion paints such an artistic picture that it completely mesmerizes a person. It is like a fairy tale. The power of thought has displayed all its capabilities here, yet a rare brush and an excellent camera would still be needed to provide the colors and set the picture in motion.

The question is: From where could one obtain such a brush and camera as would brightly depict the darkness mentioned in this verse? Then there is the image of the thirsty person running after the mirage; when he reaches it, he will see nothing. Yes, suddenly he finds there something he had never imagined even in a dream: the Being of Almighty Allah. Then Allah settles his account in the blink of an eye.

In this verse we see the religious purpose for which this scene has been introduced. At the same time, we recognize an advanced art form present in this ever-living image.

5. A beautiful picture has been presented of those who go astray after receiving guidance through a few of His verses. It resembles the example given earlier. Here too, a series of living images appears one after another. It says:

(Arabic*************)

They are those who purchased error in exchange for guidance. Their trade brought them no profit, nor did they receive guidance. Their example is like that of a person who kindled a fire; when it illuminated everything around him, Allah took away their light and left them in darkness, so they could see nothing. They are deaf, mute, and blind; therefore, they will not return. Or their example is like that of people traveling on a stormy night, enveloped in darkness, thunder, and lightning. They seek shelter from the thunderclaps, but Allah encompasses the disbelievers. Whenever the lightning briefly illuminates their way, they walk a little; when darkness returns, they stand still. Allah has power over all things. (Surah al-Baqarah: 16–20)

In these verses, an enchanting picture is drawn successively. Some people kindled a fire in the darkness of night, illuminating everything around them. Suddenly, when that light disappeared, they were plunged into boundless darkness, and they began walking through that darkness. Along with it came a storm and rain.

On one side there are impenetrable darkness, storm, rain, and thunder; on the other, the deep, grave rumble of clouds accompanied by flashes of lightning. They are bewildered with fear. At the slightest flash of lightning, they press their fingers into their ears in fear of the thunderclap. Again, the lightning briefly illuminates the way; they walk a few steps in its light, then halt once more. They cannot decide what to do.

To capture such a living and moving picture, one would need an extremely valuable and sophisticated camera. But here the living, moving picture has been presented through only a few words, not a camera. Is there something here that can make the picture lively and moving in a way possible through a camera but impossible through words? On the contrary, the human being takes greater pleasure in seeing a verbal picture, because thought works along with it. It draws the picture, erases it, and sets it in motion. At that time, waves of emotion pass through the human being. The conscience is affected, and the heartbeat quickens. Do you know why this happens? Solely through the effect of a few words.

Conclusion

In concluding our discussion of the method of imagery employed in the Noble Qur’an, we wish to discuss the vital energy created within the scenes, examples of which have been mentioned in various places in this book. Giving certain scenes the pulse of life and setting them in motion is a distinctive feature of this method.

The images presented in the Noble Qur’an are not merely such that their literal meanings are transformed into pictures; rather, life is infused into those pictures. They can even be examined and evaluated by comparing them with living objects.

The terrifying scene of the Resurrection may be cited as an example. It is shown that a nursing mother will run, forgetting her child; a pregnant woman will miscarry; and people will run, staggering like drunkards, although they will not actually be intoxicated. This condition is created not by words but by the terror that affects people. It arises not from the words, but from that terrible condition that befalls them.

Elsewhere, that terrifying scene is depicted as follows: On that day, people will flee from their fathers, mothers, brothers, and friends.

(Arabic*************) On that day, every person will have a concern that keeps him preoccupied. (Surah Abasa: 37)

The terrifying scene of the Resurrection has been presented in such a way that people become distressed merely by seeing it. Nothing is needed to verify the event. In that dreadful and terrifying scene, even stationary, lifeless objects have been made alive, as though they too are joining them. It says:

(Arabic*************)

On that day, the earth and the mountains will tremble, and the mountains will be crushed into heaps of sand. (Surah al-Muzzammil: 24)

It seems as though the earth is a living thing that will tremble in fear.

(Arabic*************)

So how will you protect yourselves if you disbelieve in a day that will turn children gray-haired, a day on which the sky will split apart? (Surah al-Muzzammil: 17–18)

In this verse, the turning of children into old people is mentioned first, followed by the splitting apart of the sky.

In the story of Prophet Noah, the terrifying scene of the flood is presented on one hand through natural imagery, and on the other through the poignant picture of a father and son. The father boards the ark and escapes the flood, but he is distressed for his beloved son. The flood is engulfing the son. (The father cries out:) ‘Today none will be saved except the one upon whom Allah has mercy.’ In depicting the terrifying scene of the storm, flood, and towering waves, it is said that an ark was sailing amid waves like great mountains. Through the separation of father and son, the scene is brought to an even more tragic state—a sorrow so profound that even the terror of the storm and flood could not conceal it.

The sorrow and suffering of the people of Hell will be expressed through cries, whose image has been drawn in the following words:

(Arabic*************)

They will cry out: ‘O Malik! Ask your Lord to put us to death.’ He will say: ‘You will remain as you are.’ (Surah al-Zukhruf: 77)

(Arabic*************) And they—the people of Hell—will continue crying out there.

The state to which a person in Hell will be reduced on the Day of Resurrection, humiliated and disgraced, has not merely been conveyed through a few words; rather, it is as though it is being spoken by the mouth of a living person:

(Arabic*************)

If only you could see when they are made to stand before their Lord. He will say: ‘Is this not the truth?’ They will reply: ‘Yes, by our Lord.’ He will say: ‘Then taste the punishment because of your disbelief.’ (Surah al-An‘am: 30)

On the Day of Resurrection, the people of Hell will openly express regret and remorse, just as a person regrets losing an opportunity.

(Arabic*************)

The wrongdoers will bite their fingers that day and say: ‘Alas! If only I had followed the Messenger’s path. Oh, my misery! If only I had not taken so-and-so as a friend.’ (Al-Furqan: 27–28)

Encouragement for jihad is given by depicting the condition of the believers and disbelievers as follows:

(Arabic*************)

Do not falter in pursuing them. If you are suffering, they too are suffering as you are; but you hope from Allah whereas they do not hope. (Surah al-Nisa: 104)

Through a few words, a picture is drawn showing the difference between the believers and the disbelievers. This difference centers on the position of the two groups and their respective outcomes.

I do not wish to repeat the scenes we have described in the various chapters. I believe this discussion is sufficient regarding the types of Qur’anic scenes and their vitality. Just as the pulse of one living being is transmitted to another, and just as an influence passes from one living, real body to another, so too the effect of imagery and description falls upon the human mind, and it becomes one with them.

Another feature of the Qur’an’s descriptive style

Life’s pulse has been created within the inanimate objects touched by the extraordinary and unparalleled hand of Almighty Allah. Whatever old object He touched appeared in a new form. This is nothing other than the miracle of Allah, Lord of the Worlds, the Possessor of absolute power and authority. This creation is in no way inferior to any other miracle or manifestation of divine power.

The scene of morning is seen every day; morning repeatedly returns in life. But in the Qur’an’s special description, it has acquired a living form, though no human eye sees it in that way.

(Arabic*************) By the morning when it breathes. (Surah al-Takwir: 18)

Night is the name of a particular portion of time, but in the Qur’an’s description it seems alive and renewed:

(Arabic*************) And by the night when it departs. (Surah al-Fajr: 4)

According to the Qur’an, day swiftly pursues night in order to catch it:

(Arabic*************) He wraps the night over the day; then the day pursues the night rapidly. (Surah al-A‘raf: 54)

(Arabic*************) And its shade will be smoke, neither cool nor refreshing. (Surah al-Waqi‘ah: 43–44)

A wall is an inanimate object like stone, but the Qur’an presents it as a living being endowed with awareness and feeling:

(Arabic*************)

Then they found there a wall that was about to collapse, so he set it upright. (Surah al-Kahf: 77)

(Arabic*************)

Do they not observe the birds above them, spreading and folding their wings? None keeps them aloft except the Most Merciful. (Surah al-Mulk: 19)

Among the things pictured by the Qur’an are the sky, earth, moon, sun, mountains, forests, inhabited lands, barren lands, trees, and others. People’s attention is drawn through living images of these things. No one can call those images dead; they are completely alive and moving.

This is the Qur’an’s method of description and presentation, which has brought the aims and purposes of the Qur’an to the threshold of perfection.

Appendix 1

This book was first published seven years ago. Alhamdulillah! It was equally well received by linguists, literary figures, and religious scholars. It demonstrates the truth that religion is not an obstacle to the practice of science and art when they discuss their aims and subject matter free from all restrictions and conditions. It also shows that if the intention is sincere and there is no self-conceit or desire for display, discussion of art and science is in no way incompatible with religious consciousness. This does not mean that freedom of thought and outlook requires complete detachment from religion, as a certain group of so-called intellectuals believe. They view the matter on the basis of a particular nation and its history. Just as the West has created opposition and conflict between religion, science, and art, they likewise wish to create the same situation in the Islamic world. Yet not for a single moment has conflict arisen in Islam between religion, science, and art. History bears witness to this.

There is another point that is extremely important to mention at this moment: does the illustrative method itself hold the status of being the principal and foundational method of the Qur’an?

I answered this question in the introduction to my book entitled “Scenes of the Resurrection in the Qur’an” as follows:

To judge and analyze this matter, the verses of the Qur’an must be deeply examined and observed. There is no doubt that, if the Qur’anic stories, scenes of the Resurrection, human parables, and wisdom-based arguments are considered together with psychological states, thought and reflection, imagination and depiction, and examples of certain events from prophethood, their ratio will be seen to be approximately 4:3. All the subjects mentioned above are presented through the illustrative method. Only those places and methods in which a religious legal injunction is stated, or in which the method of argument and proof is used, have been excluded—along with straightforward statements of particular legal matters. Such simple statements, outside the illustrative method, constitute approximately one-fourth of the Qur’an. Therefore, it is not an exaggeration for me to say: “In the Qur’an’s method of narration, depiction and visualization have been given greater prominence than the other methods.”

If Allah grants success and I present the following subjects from the Qur’an, people will gain as much certainty as I possess. For example:

1. The stories of the Torah and the Qur’an.

2. The nature of human beings in the Qur’an.

3. Proofs and arguments in the Qur’an.

4. Artistic devices in the Qur’an.

I am extremely happy that, through this book, I have been able to try to draw even a little attention to the Qur’an’s illustrative method. It is a result of this book that most readers of the Qur’an and teachers of madrasas now find artistic expression even in passages whose descriptions cannot be found in my book. When they observe artistic beauty in a passage, they become overwhelmed with joy. Similarly, they have begun seeking artistic beauty in various poems and prose works besides the Qur’an.

For an author, it is no ordinary matter that other writers warmly accept the artistic beauty he has brought to light. This good fortune has filled me with joy. For this, I offer hundreds of thousands of thanks to Allah, Glorified and Exalted is He.

The Misuse of the Term “Art”

Here I must mention another point. The term “art” is being misused today, or its meaning and significance are not properly understood. This word is also incorrectly interpreted in commentaries on the Noble Qur’an.

I admit that seven years ago, when I gave this book the title At-Taswir al-Fanni fil-Qur’an (The Qur’an’s Artistic Beauty), I had only one thought in mind: to discuss the beauty, form, and nature of narration and explanation. It never occurred to me that associating art with the Qur’an would make it an invented thing based on fancifulness. The reason is that, in my extensive study of the Qur’an, such a meaning cannot be accepted.

I wish to state clearly, and I also acknowledge, that I have not accepted anything produced by the intellect as a religious creed. Rather, I accepted it because there was no other option. At the same time, I realize that although I respect human reason and understanding, my conscience compelled me not to exceed their limits: to accept, solely on the basis of knowledge, a statement behind which there is no evidence or proof.

I am astonished that the term “art” is used in such an invented and novel sense, without any sound evidence to support it. Why, then, is it used in this way? Is it not possible to describe actual events in the manner of science and art while preserving their truth and factual narrative?

Did Homer, then, base the Iliad on fabricated imaginary tales?

Do the works of the Western storytellers, novelists, and dramatists contain not the slightest trace of truth?

Certainly, even a false story can be related to art. But art is not confined to that. There is no doubt that truth and meaning possess the quality of being presented in a completely artistic manner. Understanding this does not require much effort. One need only abandon mental subservience to the West and look deeply at the practical aspect of language.

Freedom of thought and outlook does not mean that people may say whatever they wish and do whatever they please. With the aim of preserving religion, we wish to examine the Qur’an from a historical perspective. What will then become clear to us is that, throughout creation, there is no book containing historical records of human history with material for scientific analysis to the extent found in the historical portion of the Qur’an.

The Accuracy of the Qur’an’s Statements

We have only two means of verifying the accuracy of the events narrated in the Qur’an. Neither of them is conclusive. Moreover, they do not possess the strength of proof found in the Qur’an.

One of the two means mentioned is historical evidence. If the Qur’an is evaluated not from the perspective of religious sanctity but merely as a historical book, it will be seen to rank above all the world’s history books from a scientific perspective. The narrator of this book is Muhammad ibn Abdullah, peace and blessings be upon him. Regarding his character, even his old and new enemies have been compelled to acknowledge that he was an exceptionally truthful man.

Only a person determined to slander others could disagree with this. The compilation and arrangement of the Noble Qur’an were carried out with such wisdom that there is no opportunity to find fault with it or point an accusing finger. Everyone has been compelled to acknowledge this.

The scientific analysis found in the Qur’an cannot easily be found in any other book—whether a sacred scripture or one of the other heavenly books of history that have undergone alteration and expansion over time. No other scripture has reached us in the protected condition in which the Qur’an has reached us, stage by stage. As for history books, there is always room for doubt and uncertainty concerning them. Among all the history books in human society, there is not a single one whose entire body of information and data can be regarded as certain.

For this reason, it cannot be accepted by reason and logic that the historical portion of the Qur’an should be evaluated by the standards of ordinary history, especially history that is not accurate.

The second means is knowledge and reason. I wish to state unequivocally that human knowledge and intellect are valid and acceptable only within a particular limit. I say this not on the basis of religion, but on the basis of thought and research. When human reason and conscience claim that they know everything and that nothing lies beyond their knowledge, they themselves destroy their honor and dignity. Reason does not even know what it is; how, then, can it comprehend abstract matters of mental conception? This does not mean that I deny the importance of human reason, conscience, and freedom. I only wish to say that human reason and thought should be accorded as much respect as they deserve.

Although Europe’s religious groups lived in a materialistic world, they did not like to express independent opinions in intellectual discussions. The result was the creation of hostility between intellectuals and religious groups. For this reason, we do not wish to limit this matter to early Islam. For such expressions of independent thought and outlook would influence others without evidence, which we may call blameworthy taqlid, or blind imitation. This shows that freedom of thought is a means of friendship. By virtue of that friendship, we continue imitating others like monkeys.

There is no doubt that those who were thinking about and investigating “the events of the Qur’an and the scenes of the Resurrection depicted in the Qur’an” encountered obstacles just as I did. I used to wonder: did the scenes depicted in the Qur’an take place in precisely this manner, or were they described in the form of parables?

I reflected on this for a long time, but I found no historical event in which I could place conclusive faith and then compare it with the Qur’an. Nor could I imagine that an event might be compared with the Qur’an solely on the basis of an idea or notion. At that time there was no religious person who would forbid me to discuss religious matters openly. At the same time, I understood enough to ensure that no one could dismiss my words as being based on falsehood.

If anyone finds a truth that can be compared with the Qur’an, I am prepared to consider it calmly. But if my book is declared false, before such a truth is investigated, because of an unfounded outlook, that would be a sign of limited intelligence—whatever the standing of my book may be in religious terms.

In Qur’anic terminology, rare expression, the beauty of explanation and analysis, and powerful narration are called “art.” None of these claims that their basis can only be unreal thoughts and fantasies or that they can be established upon them. The condition, however, is that the person must possess firmness, understanding, and perception in the proper measure.

Appendix 2

Chronological Order of the Revelation of the Qur’anic Surahs