3.3 معجزة القرآن
3.3 The Miracle Of The Qur’ān
القرآن هو الكلام المنزَّل على سيدنا محمد ﷺ بما يدل على معانيه. فالقرآن هو اللفظ (اللفظ) والمعنى (المعنى) معاً. والمعنى وحده لا يُسمّى قرآناً، واللفظ لا يمكن أن يكون له معنى، لأن أساس تأليف الكلام هو الدلالة على معنى معيّن. ولهذا وُصف القرآن بأنه وصفٌ لألفاظه. وقد قال الله تعالى عنه إنه بالعربية حين قال:
The Qur’ān is the expression revealed to our master Muhammad with what indicates its meanings. So the Qur’ān is the wording (lafz) and meaning (ma'na) together. The meaning alone is not called the Qur’ān and the wording cannot possibly have any meaning because the basis of composing expressions is to indicate a specific meaning. This is why the Qur’ān has been described as a description of its wording. Thus, Allah said about it that it is in Arabic when He said:
إِنَّا أَنْزَلْنَاهُ قُرْآنًا عَرَبِيًّا [TMQ Yoosuf: 2]
“Verily, We have sent it down as an Arabic Qur’ān” [TMQ Yoosuf: 2]
إِنَّا أَنْزَلْنَاهُ قُرْآنًا عَرَبِيًّا [TMQ Yoosuf: 2]
“Verily, We have sent it down as an Arabic Qur’ān” [TMQ Yoosuf: 2]
وَقَالَ
And He said
كِتَابٌ فُصِّلَتْ آيَاتُهُ قُرْآنًا عَرَبِيًّا [TMQ Fussilat: 3]
“A Book whereof the Verses are explained in detail;- A Qur’ān in Arabic ” [TMQ Fussilat: 3]
وَقَالَ
And He said
قُرْآنًا عَرَبِيًّا غَيْرَ ذِي عِوَجٍ [TMQ Zumar: 28]
“An Arabic Qur’ān, without any crookedness” [TMQ Zumar: 28]
إِنَّا أَنْزَلْنَا إِلَيْكَ يَا مُحَمَّدُ ﷺ قُرْآنًا عَرَبِيًّا [TMQ Shurā: 7]
“We have revealed unto you (O Muhammad (saw)) a Qur’ān in Arabic” [TMQ Shurā: 7]
{إِنَّا جَعَلْنَاهُ قُرْآنًا عَرَبِيًّا} [TMQ Zukhruf: 3]
“We verily, have made it a Qur’ān in Arabic” [TMQ Zukhruf: 3]
العربية هي تصوير ألفاظ القرآن لا وصف معانيه، لأن معانيه معانٍ إنسانية لا عربية. فهو للإنسانية لا للعرب وحدهم. أما قوله:
Arabic is the depiction of the Qur’āns’ words and not a description of its meanings, because its meanings are human meanings and not Arabic meanings. It is for the humankind and not for the Arabs only. As for His saying:
وَكَذَٰلِكَ أَنْزَلْنَاهُ حُكْمًا عَرَبِيًّا [TMQ Ra’d: 37]
“And thus have We sent it down (the Qur’ān) down to be an Arabic judgement (hukman 'arabiyyan)” [TMQ Ra’d: 37]
معنى ذلك أنه حكمةٌ مترجمةٌ إلى لغة العرب، لا أنه حكمةٌ عربيةٌ. فكلمة "عربي" هنا وصفٌ للألفاظ ولا شيء غير ذلك. إن ألفاظ القرآن لا يُوصف شيءٌ منها إلا بأنه عربيّ، ولا تُسمّى إلا بذلك، سواء على سبيل الحقيقة أو المجاز. ولذلك لا يصح أن يقال إن كتابة بعض معانيه بلغةٍ أخرى هي قرآن. إن اللغة العربية للقرآن أمرٌ لا خلاف فيه، وألفاظه عربيةٌ فقط. والقرآن هو معجزة النبي محمد ﷺ. ومع أن للنبي ﷺ معجزاتٍ أخرى جرت على يديه غير القرآن، كما ذكر ذلك القرآن نفسه وكتب السنة الصحيحة، فإنه ﷺ لم يتحدَّ الناس بها، وإنما كان التحدي بالقرآن وحده. ولذلك نقول إن القرآن هو معجزة النبي محمد ﷺ التي ثبتت بها رسالته منذ نزول القرآن إلى يوم القيامة. لقد عجز القرآن العرب عن أن يأتوا بمثله، وتحداهم أن يأتوا بمثله. قال الله تعالى في تحديهم:
It means that it is a wisdom translated into the language of the Arabs and not that it is an Arabic wisdom. Here the word 'Arabic' is a description of wording and nothing else. It’s (i.e The Qurans’) wording are not to be described except in Arabic. It has no other designation other than Arabic, whether literally or metaphorically. That is why it is not correct to say that the writing of some of its meanings in another language is Qur’ān. The Arabic language of the Qur’ān is indisputable; its wordings are only in Arabic. The Qur’ān is the miracle of the Prophet Muhammad . Even though there are other miracles of the Prophet which took place at his hands different to that of the Qur’ān, as mentioned in the Qur’ān itself and the Sahih works of the Sunnah, the he did not challenge the people with, the challenge was only by the Qur’ān. That is why we say that the Qur’ān was the miracle of the Prophet Muhammad with which his Messengership has been proven ever since the Qur’ān was revealed until the Day of Judgement. The Qur’ān rendered the Arabs incapable of bringing something like it, and it challenged them to bring something like it. He said in His challenge to them:
﴿وَإِن كُنتُمْ فِي رَيْبٍ مِّمَّا نَزَّلْنَا عَلَىٰ عَبْدِنَا فَأْتُوا بِسُورَةٍ مِّن مِّثْلِهِ وَادْعُوا شُهَدَاءَكُم مِّن دُونِ اللَّهِ إِن كُنتُمْ صَادِقِينَ﴾ [TMQ Baqarah: 23]
“And if you are in doubt concerning that which We have sent down to Our slave, then produce a sura of the like thereof and call your witnesses besides Allah, if you are truthful” [TMQ Baqarah: 23]
وَقَالَ:
And He said:
قُلْ فَأْتُوا بِسُورَةٍ مِّثْلِهِ وَادْعُوا مَنِ اسْتَطَعْتُم مِّن دُونِ اللَّهِ إِن كُنتُمْ صَادِقِينَ [TMQ Yūnus: 38]
“Say: “Bring then a sura like unto it, and call upon whomsoever you can, besides Allah, if you are truthful” [TMQ Yūnus: 38]
أَمْ يَقُولُونَ افْتَرَاهُ ۖ قُلْ فَأْتُوا بِعَشْرِ سُوَرٍ مِّثْلِهِ مُفْتَرَيَاتٍ وَادْعُوا مَنِ اسْتَطَعْتُم مِّن دُونِ اللَّهِ إِن كُنتُمْ صَادِقِينَ [TMQ Hūd: 13]
“Or they say,”He (the Prophet) forged it (Qur’ān). Say: “Bring you then ten forged suras like unto it, and call whomsoever you can, other than Allah (to your help), if you speak the truth” [TMQ Hūd: 13]
ووصل تحديه لهم إلى درجة أنه أخبرهم بأنهم لن يستطيعوا أن يأتوا بمثله. قال:
His challenge to them reached a point where He told them that they will not be able to bring something like it. He said:
قُل لَّئِنِ اجْتَمَعَتِ الْإِنسُ وَالْجِنُّ عَلَىٰ أَن يَأْتُوا بِمِثْلِ هَٰذَا الْقُرْآنِ لَا يَأْتُونَ بِمِثْلِهِ وَلَوْ كَانَ بَعْضُهُمْ لِبَعْضٍ ظَهِيرًا [TMQ Isrā’: 88]
“Say: “If the mankind and the jinns were together to produce the like of this Qur’ān, they could not produce the like thereof, even if they helped one another” [TMQ Isrā’: 88]
فَإِنَّ الَّذِينَ تُحُدُّوا بِالْقُرْآنِ عَجَزُوا عَنْ أَنْ يَأْتُوا بِمِثْلِهِ، وَقَدْ ثَبَتَ عَجْزُهُمْ عَنْ مُعَارَضَتِهِ بِالتَّوَاتُرِ، وَلَمْ يَعْرِفِ التَّارِيخُ، وَلَمْ يَنْقُلْ أَحَدٌ خَبَرًا، أَنَّهُمْ (أَيِ الْعَرَبَ) أَتَوْا بِشَيْءٍ مِثْلِهِ.
So those challenged by the Qur’ān were unable to being something like the Qur’ān, their inibility to meet this challenge has been proven via recurrent reports (mutawatir) and history has no knowledge of and nor has anybody narrated a report that they (the Arabs) did bring something like it.
لا يقتصر هذا التحدي على من خوطب به أولاً، بل هو تحدٍّ مفتوح إلى يوم القيامة، لأن الاعتبار بعموم اللفظ لا بخصوص السبب. فالقرآن يتحدى جميع البشر منذ نزوله إلى يوم القيامة أن يأتوا بمثله، ولذلك فإن القرآن ليس معجزة للعرب الذين عاشوا في زمن الرسول ﷺ وحدهم، ولا هو خاص بالعرب، بل هو معجزة للبشرية جمعاء، ولا فرق في ذلك بين قبيلة وأخرى، لأن خطابه موجّه إلى الناس كافة. قال تعالى:
This challenge is not specific to those who were addressed; rather it is an open challenge until the day of Judgement because the consideration is for the generality of the wording (lafz) and not the specificity of the cause (sabab). So the Qur’ān challenges the whole of mankind since it was revealed and until the Day of Judgement to bring something like it that is why the Qur’ān is not a miracle for the Arabs who lived in the days of the Messenger only, and nor is it only for the Arabs, rather it is a miracle for the whole of mankind, In this regard there is no difference between one tribe and another because his address is to the whole of mankind. He said:
{وَمَا أَرْسَلْنَاكَ إِلَّا كَافَّةً لِّلنَّاسِ} ﷺ [TMQ Saba: 28]
“We have not sent you (O Muhammad (saw)), except to all of mankind” [TMQ Saba: 28]
ولأنّ آياتِ التحدّي عامّةٌ (عامّة)، فإنهم يقولون:
And because the verses of the challenge are general ('amma), they say:
وَادْعُوا مَنِ اسْتَطَعْتُم مِّن دُونِ اللَّهِ [سورة يونس: ٣٨]
“And call upon whomsoever you can, besides Allah” [TMQ Yūnus: 38
تشمل الناس جميعاً، ولأن القرآن يُخبرنا بعجز الإنس والجن، قال:
It includes the whole of mankind, and because the Qur’ān informs us of the inibility of mankind and jinn, He said:
{قُلْ لَئِنِ اجْتَمَعَتِ الْإِنسُ وَالْجِنُّ عَلَىٰ أَن يَأْتُوا بِمِثْلِ هَٰذَا الْقُرْآنِ لَا يَأْتُونَ بِمِثْلِهِ وَلَوْ كَانَ بَعْضُهُمْ لِبَعْضٍ ظَهِيرًا} [TMQ Isrā’: 88]
“Say: “If the mankind and the jinns were together to produce the like of this Qur’ān, they could not produce the like thereof” [TMQ Isrā’: 88]
عجز العرب عن أن يأتوا بمثل هذا القرآن، وعجز الناس جميعًا عن أن يأتوا بشيء يشبهه، أمرٌ ذاتيٌّ متعلّقٌ بالقرآن نفسه. فقد كان العرب إذا استمعوا إلى القرآن يدنون منه، فيأخذهم سحرُ بيانه، حتى إنّ الوليد بن المغيرة، وقد سمع النبيَّ ﷺ يتلو القرآن، قال للناس:
The Arab's inibility to produce something similar to this Qur’ān, and all the people's inibility to bring something similar to it is a matter intrinsic to the Qur’ān itself. The Arabs, when they would listen to the Qur’ān, they would approach it and they were taken by the magic of its eloquence, even al-Walid ibn al-Mughira, who had heard the Prophet reciting the Qur’ān, said to the people:
والله! ما فيكم من أحدٍ أعلمُ بالشعر، ولا برَجَزِه، ولا بقَصيدِه، منِّي! وأُقسِم! إن في قوله لحلاوةً وطلاوةً، وإن فيه لَغدقًا، وإن أعلاه لمُثمِرٌ، وإن أسفلَه لمُغدِق، وإنه ليعلو وما يُعلى عليه.
‘By Allah! There is not a man amongst you who is more well-versed in poetry than me, or has more knowledge of its poetic meter (rajazihi) or qasida (ancient Arabic poem with rigid tripartite structure) than me!. I swear! In the saying that he says there is a sweetness and beauty and in it there is grace and elagence. At it’s highest is fresh green and leefy and at its lowest it is copiuos and abundant (with rain). Verily it is the highest and nothing is higher than it’,
مع ذلك، فإن الوليد لم يؤمن، وبقي على كفره. ولذلك فإن جوانب الإعجاز تتعلق بطبيعة القرآن نفسه، لأن الذين سمعوه، والذين سيسمعونه إلى يوم القيامة، يتحيرون ويذهلون أمام قوة بلاغته لمجرد الاستماع إليه، ولو كان ذلك جملة واحدة فقط:
This despite the fact that al-Walid did not believe and persisted with his kufr. So the aspects of the miracle relate to the nature of the Qur’ān itself because those who have heard it and those who will hear it until the Day of Judgement are baffled and bewildered by the power of its eloquence by just simply listening to it, even if it is just one sentence:
﴿لِمَنِ الْمُلْكُ الْيَوْمَ﴾ [TMQ Fussilat: 16]
“And whose is the kingdom this day?” [TMQ Fussilat: 16]
يَوْمَ الْقِيَامَةِ تَكُونُ الْأَرْضُ كُلُّهَا قَبْضَتَهُ [TMQ al-Zumar: 67]
“On the Day of Resurrection the whole of the earth will be grasped by His Hand” [TMQ al-Zumar: 67]
{وَإِمَّا تَخَافَنَّ مِنْ قَوْمٍ خِيَانَةً فَانْبِذْ إِلَيْهِمْ عَلَىٰ سَوَاءٍ} [TMQ alAnfāl: 58]
“If you fear treachery from any people throw back (their covenant) to them (so as to be) on equal terms” [TMQ alAnfāl: 58]
يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمُ ۚ إِنَّ زَلْزَلَةَ السَّاعَةِ شَيْءٌ عَظِيمٌ يَوْمَ تَرَوْنَهَا تَذْهَلُ كُلُّ مُرْضِعَةٍ عَمَّا أَرْضَعَتْ وَتَضَعُ كُلُّ ذَاتِ حَمْلٍ حَمْلَهَا وَتَرَى النَّاسَ سُكَارَىٰ وَمَا هُم بِسُكَارَىٰ وَلَٰكِنَّ عَذَابَ اللَّهِ شَدِيدٌ [TMQ al-Hajj: 1]
“O mankind! Fear your Lord and be dutiful to Him! Verily, the earthquake of the Hour (of Judgement) is a terrible thing. The Day you shall see it, every nursing mother will forget her nurseling, and every pregnant one will drop her load, and you shall see mankind as in a drunken state, yet they will not be drunken, but severe will be the Torment of Allah” [TMQ al-Hajj: 1]
وهكذا تُتلى آيةٌ أو آياتٌ من القرآن الكريم، فتأسر كلماتُه وأسلوبُه وغايتُه تمامًا، وتستحوذ على مشاعر الإنسان.
And thus an ayah or ayāt of the Qur’ān would be recited. Its words, style and purpose completely captivates and seizes the emotions of the man.
إن إعجاز القرآن الكريم يتجلّى أوضح ما يتجلّى في فصاحته وبلاغته ونقائه، وفي بلوغه مستوى يُدهش العقول. ويُشار إلى ذلك في الأسلوب المعجز للقرآن الكريم. فإن أسلوبه يتّسم بالوضوح (وُضوح)، والقوّة (قوّة)، والجمال (جمال) على نحوٍ لا يستطيع البشر أن يضاهوه. والأسلوب (أُسلوب) هو ترتيب المعاني في ألفاظٍ متنوّعة، أو هو طريقة التعبير لإبراز المعاني بالألفاظ اللغوية، ويأتي وضوح الأسلوب من إبراز المعاني المقصود التعبير عنها في العبارة التي تُعبَّر بها.
The miracle of the Qur’ān is clearest in its fluency, purity and eloquence of an astonishing level. This is indicated in the miracilous style of the Qur’ān. Its style has clarity (Wuduh), intensity (Quwwah) and beauty (Jamal) that man cannot match. Style (uslub) is the arrangement of meanings in assorted words or it is the manner of expression to highlight meanings with lingusitic expressions, and the clarity of the style comes from the projection of the meanings intended to be expressed in the phrase with which they are expressed:
وَقَالَ الَّذِينَ كَفَرُوا: ﴿لَا تَسْمَعُوا لِهَٰذَا الْقُرْآنِ وَالْغَوْا فِيهِ لَعَلَّكُمْ تَغْلِبُونَ﴾ [TMQ Fussilat: 26]
“And those who disbelieve say: “Listen not to this Qur’ān, and make noise in the midst of its (recitation) that you may overcome” [TMQ Fussilat: 26]
تُمثَّل قوّةُ الأسلوب (القُوّة) في اختيار الألفاظ المتناسبة مع المعنى الذي تُعطيه، فالمعنى الرقيق يُعبَّر عنه باللفظ الرقيق، والمعنى المؤثّر الذي يُثير العاطفة يُعبَّر عنه باللفظ المؤثّر، والمعنى المكروه المستقبَح يُعبَّر عنه باللفظ المستقبَح، وهكذا دواليك...
The intensity (Quwwah) of the style is represented by the choice of words compatible to the meaning they give. Thus, the delicate meaning is expressed with the delicate word, and the emotive meaning is expressed with the emotive word and the loathed meaning is expressed with the loathed word and so on and so forth...
وَيُسْقَوْنَ فِيهَا كَأْسًا كَانَ مِزَاجُهَا زَنْجَبِيلًا، عَيْنًا فِيهَا تُسَمَّى سَلْسَبِيلًا [TMQ ad-dahr: 17-18]
“And they will be given to drink there a cup (of wine) mixed with Zanjabil (ginger, etc), and a spring there, called Salsabil” [TMQ ad-dahr: 17-18]
إِنَّ جَهَنَّمَ كَانَتْ مِرْصَادًا، لِلطَّاغِينَ مَآبًا، لَابِثِينَ فِيهَا أَحْقَابًا. (الطاغين: الذين يتجاوزون الحدود التي حددها الله) [TMQ An-Naba: 21-23]
“Truly, Hell is a place of ambush, a dwelling place for the Taghun (Those who transgress the limits set by Allah). They will abide therein for ages” [TMQ An-Naba: 21-23]
"إِنَّ هَذِهِ لَقِسْمَةٌ ضِيزَىٰ" [TMQ Najm: 22]
“That indeed is a division most unfair” [TMQ Najm: 22]
إِنَّ أَنْكَرَ الْأَصْوَاتِ لَصَوْتُ الْحَمِيرِ [TMQ Luqmaan: 19]
“Verily, the harshest of all voices is the voice (braying) of the ass” [TMQ Luqmaan: 19]
أما جمال الأسلوب، فيتجلى في اختيار أنقى العبارات وأحسنها، وأوفقها للمعنى الذي تؤديه، وللألفاظ والمعاني التي تصاحبها في التعبيرات.
As for the beauty of the uslub (style) this is to be found in the choice of the most pure and best phrases fitting with the meaning they conveyed and with the words and meanings, which accompany them in the expressions
رُبَمَا يَوَدُّ الَّذِينَ كَفَرُوا لَوْ كَانُوا مُسْلِمِينَ ذَرْهُمْ يَأْكُلُوا وَيَتَمَتَّعُوا وَيُلْهِهِمُ الْأَمَلُ ۖ فَسَوْفَ يَعْلَمُونَ
“Perhaps (often) will those who disbelieve wish that they were Muslims. Leave them to eat and enjoy, and let them be preoccupied with (false) hope. They will come to know”
من يتأمل القرآن يجد فيه سموًّا رفيعًا يتسم فيه أسلوب القرآن بالوضوح والقوة والجمال. استمع إلى هذا الوضوح والقوة والجمال:
The one who examines the Qur’ān will find a lofty elevation in which the style of the Qur’ān is characterised in terms of its clarity, intensity and beauty. Listen to this clarity, intensity and beauty:
﴿وَمِنَ النَّاسِ مَن يُجَادِلُ فِي اللَّهِ بِغَيْرِ عِلْمٍ وَلَا هُدًى وَلَا كِتَابٍ مُّنِيرٍ * ثَانِيَ عِطْفِهِ لِيُضِلَّ عَن سَبِيلِ اللَّهِ﴾ [TMQ al-Hajj: 8- 9]
“And among men is he who disputes about Allah, without knowledge or guidance, or a Book giving light (from Allah,- Bending his neck in pride, and leading (others) too (far) astray from the Path of Allah” [TMQ al-Hajj: 8- 9]
هَذَانِ خَصْمَانِ اخْتَصَمُوا فِي رَبِّهِمْ ۖ فَالَّذِينَ كَفَرُوا قُطِّعَتْ لَهُمْ ثِيَابٌ مِّن نَّارٍ ۖ يُصَبُّ مِن فَوْقِ رُءُوسِهِمُ الْحَمِيمُ * يُصْهَرُ بِهِ مَا فِي بُطُونِهِمْ وَالْجُلُودُ * وَلَهُم مَّقَامِعُ مِنْ حَدِيدٍ * كُلَّمَا أَرَادُوا أَن يَخْرُجُوا مِنْهَا مِنْ غَمٍّ أُعِيدُوا فِيهَا وَذُوقُوا عَذَابَ الْحَرِيقِ [TMQ al-Hajj: 19-22]
“These two opponents (believers and disbelievers) dispute with each other about their Lord; then as for those who disbelieve, garments of fire will be cut out for them, boiling water will be poured down over their heads. With it will melt or vanish away what is within their bellies, as well as their skins. And for them are hooked rods of iron (to punish them). Every time they seek to get away therefrom, from anguish, they will be driven back therein, and (it will be) said to them: “Taste the torment of burning” [TMQ al-Hajj: 19-22]
يَا أَيُّهَا النَّاسُ ضُرِبَ مَثَلٌ فَاسْتَمِعُوا لَهُ ۗ إِنَّ الَّذِينَ تَدْعُونَ مِن دُونِ اللَّهِ لَن يَخْلُقُوا ذُبَابًا وَلَوِ اجْتَمَعُوا لَهُ ۖ وَإِن يَسْلُبْهُمُ الذُّبَابُ شَيْئًا لَّا يَسْتَنقِذُوهُ مِنْهُ ۚ ضَعُفَ الطَّالِبُ وَالْمَطْلُوبُ [TMQ al-Hajj: 73]
“O mankind! A similitude has been coined, so listen to it (carefully): Verily! Those on whom you call besides Allah, cannot create (even) a fly, even though they combine together for the purpose. And if the fly snatched away a thing from them, they wouldhave no power to release it from the fly. So weak are (both) the seeker and the sought” [TMQ al-Hajj: 73]
إنّ القرآن الكريم ضربٌ خاصٌّ من التعبير (طِراز)، فنظمُه لا يجري على طريقة الشعر الموزون المقفّى المعروفة، ولا على طريقة النثر المرسل، ولا على طريقة النثر المزدوج الذي يُشبه المسجوع والمرسل معًا، ولا على طريقة النثر المسجوع. بل هو أسلوبٌ فريد لم تعرفه العرب من قبل. وقد أخذ العرب، لِما أحدثه القرآن فيهم من أثرٍ عجيب، لا يدرون من أيّ وجهٍ بلغ القرآنُ هذه الطبيعة المعجزة (الإعجاز)، فراحوا يقولون، كما ذُكر في القرآن الكريم:
The Qur’ān is a special genre (tiraz) of expression. Its arrangement of words (nazm) does not follow the standard method of metrical and rythmic poetry (As-shi'r al-mawzun al-muqaffa), nor is it according to the method of free prose (An-nathm al-mursal), nor is it on the method of an-nathr al-muzdawij (has dual resemblance to rhymed and free prose) or an-nathr al-masjooh (rhymed prose). It is a unique style, which the Arabs had never come across before. The Arabs, due to the extraordinary effect that the Qur’ān had on them did not know from what aspect did the Qur’ān reach this wondrous nature (i'jaz). So they started to say, as has been mentioned in the Qur’ān:
إِنَّ هَٰذَا لَسِحْرٌ مُّبِينٌ [TMQ Yūnus: 76]
“This is indeed clear magic” [TMQ Yūnus: 76]
وَأَخَذُوا يَقُولُونَ إِنَّهُ شَاعِرٌ وَإِنَّهُ كَاهِنٌ. وَلِهَذَا رَدَّ اللهُ عَلَيْهِمْ حِينَ قَالَ:
And they began to say that these were the words of a poet and that he is a soothsayer. That is why Allah replied to them when he said:
وَمَا هُوَ بِقَوْلِ شَاعِرٍ ۗ قَلِيلًا مَّا تُؤْمِنُونَ ۚ وَلَا بِقَوْلِ كَاهِنٍ ۗ قَلِيلًا مَّا تَذَكَّرُونَ [TMQ Haaqqah: 41-42]
“It is not the word of a poet, little is that you belive! Nor is it the word of a soothsayer, little is that you remember!” [TMQ Haaqqah: 41-42]
أنَّ القرآنَ من جنسٍ خاصٍّ وذو بنيةٍ فريدةٍ أمرٌ واضحٌ من كلِّ وجهٍ؛ فإنَّك تجد القرآنَ يقول:
The fact that the Qur’ān is of a special genre and a unique structure is clear in every respect. So you will find the Qur’ān saying:
ﷲ سيُخزيهم ويَنصُرُكم عليهم ويَشفِ صدورَ قومٍ مؤمنين [TMQ Tawba: 14]
“(Allah) will disgrace them and give you victory over them and heal the breasts of a believing people” [TMQ Tawba: 14]
وَيَقُولُ
And it says
﴿لَنْ تَنَالُوا الْبِرَّ حَتَّىٰ تُنْفِقُوا مِمَّا تُحِبُّونَ﴾ [TMQ Imrān: 92]
“By no means shall you attain peity (al-birr) unless you spend (in Allah's Cause) of that which you love” [TMQ Imrān: 92]
هذا نثرٌ قريبٌ من الشعر، فلو رُتّبت العبارتان لكانتا بيتين من الشعر على النحو التالي:
This is prose that is close to poetry, for if the two verses were arranged then they would be two verses of poetry in the following manner:
ويُخْزِهِمْ وَيَنْصُرْكُمْ عَلَيْهِمْ وَيَشْفِ صُدُورَ قَوْمٍ مُؤْمِنِينَ * لَنْ تَنَالُوا الْبِرَّ حَتَّىٰ تُنْفِقُوا مِمَّا تُحِبُّونَ
Wayukhzihim wayansurkum alaihim wayashfi sodoora qawmin mu’mineen. Lan tanalo el-birra hatta tunfiqo mimma tohibboon.
ومع ذلك فإن هذه الآيات ليست شعرًا، بل هي نوع من النثر الفريد. وعندما تجد القرآن الكريم يقول هذا النوع من النثر
However these verses are not peotry, but rather a type of prose which is unique. When you find the Qur’ān saying this type of prose
وَالسَّمَاءِ وَالطَّارِقِ وَمَا أَدْرَاكَ مَا الطَّارِقُ النَّجْمُ الثَّاقِبُ إِنْ كُلُّ نَفْسٍ لَمَّا عَلَيْهَا حَافِظٌ فَلْيَنْظُرِ الْإِنْسَانُ مِمَّ خُلِقَ خُلِقَ مِنْ مَاءٍ دَافِقٍ يَخْرُجُ مِنْ بَيْنِ الصُّلْبِ وَالتَّرَائِبِ [TMQ Taariq: 1-7]
“By the heaven, and at-Tariq (the night-comer, that is, the bright star); and what will make you to know what at-Tariq (night-comer) is? (It is) the star of piercing brightness; There is no human being but has a protector over him (or her). So let man see from what he is created! He is created from a water gushing forth - . Proceeding from between the back-bone and the ribs” [TMQ Taariq: 1-7]
الذي هو نثرٌ، وبعيدٌ عن الشعر من كل وجه. وتجد فيه أيضاً قوله:
Which is prose, and far from poetry in every respect. You also find it saying:
ما أرسلنا من رسول إلا ليُطاع بإذن الله ﷺ، ولو أنهم إذ ظلموا أنفسهم جاؤوك فاستغفروا الله واستغفر لهم الرسول لوجدوا الله توابًا رحيمًا ﷺ [TMQ Nisā’: 64]
“We sent no Messenger, but to be obeyed by Allah's leave If they (hypocrites), when they had been unjust to themselves, had come to you (Muhammad (saw)) and begged Allah's forgiveness, and the Messenger had begged forgiveness for them: indeed, they would have found Allah All-Forgiving, Most Merciful” [TMQ Nisā’: 64]
فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّىٰ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لَا يَجِدُوا فِي أَنفُسِهِمْ حَرَجًا مِّمَّا قَضَيْتَ وَيُسَلِّمُوا تَسْلِيمًا [TMQ Nisā’: 65]
“But no, by your Lord, they can have no imān, until they make you the judge in all disputes between them, and find in themselves no resistance against your decisions, and accept them with full submission” [TMQ Nisā’: 65]
It also lengthens the passage, and the style in prose is in its saying:
It also lengthens the passage and style in prose in its saying:
وَالشَّمْسِ وَضُحَاهَا * وَالْقَمَرِ إِذَا تَلَاهَا * وَالنَّهَارِ إِذَا جَلَّاهَا * وَاللَّيْلِ إِذَا يَغْشَاهَا [TMQ Shams: 1-4]
“And by the sun and its brightness; And by the moon as it follows the sun; And by the day as it shows up (the sun's) brightness; And by the night as it conceals it (the sun)” [TMQ Shams: 1-4]
يُقَصِّرُ أيضاً الفِقرةَ والنَّفَسَ في النثر، مع أنَّ كليهما مِن أمثلة النثر في صورة الفقرة. وقد تجده أحياناً مُبدِعاً في النثر الحر، فيكون بذلك حراً في الكلام. وهكذا يقول:
It also shortens the passage and breath (nafas) in prose, even though both are examples of prose in the form of passage. At times you will find it creative in free prose, thus it will be free in speech. So it says:
"يَا أَيُّهَا الرَّسُولُ لَا يَحْزُنْكَ الَّذِينَ يُسَارِعُونَ فِي الْكُفْرِ مِنَ الَّذِينَ قَالُوا آمَنَّا بِأَفْوَاهِهِمْ وَلَمْ تُؤْمِنْ قُلُوبُهُمْ، وَمِنَ الَّذِينَ هَادُوا سَمَّاعُونَ لِلْكَذِبِ سَمَّاعُونَ لِقَوْمٍ آخَرِينَ لَمْ يَأْتُوكَ، يُحَرِّفُونَ الْكَلِمَ مِنْ بَعْدِ مَوَاضِعِهِ، يَقُولُونَ إِنْ أُوتِيتُمْ هَذَا فَخُذُوهُ وَإِنْ لَمْ تُؤْتَوْهُ فَاحْذَرُوا، وَمَنْ يُرِدِ اللَّهُ فِتْنَتَهُ فَلَنْ تَمْلِكَ لَهُ مِنَ اللَّهِ شَيْئًا، أُولَئِكَ الَّذِينَ لَمْ يُرِدِ اللَّهُ أَنْ يُطَهِّرَ قُلُوبَهُمْ، لَهُمْ فِي الدُّنْيَا خِزْيٌ وَلَهُمْ فِي الْآخِرَةِ عَذَابٌ عَظِيمٌ" [TMQ Mā’idah: 41]
“O Messenger! Let not those who hurry to fall into disbelief grieve you, of such who say: “We belive” with their mouths but their hearts have no faith. And of the Jews are men who listen much and eagerly to lies - listen to others who have not come to you. They change the words from their places; they say,”If you are given thsi, take it, but if you are not given thsi, then beware!” And whomsoever Allah wants put in fitna (error), you can do nothing for him agisnt Allah. Those are the ones whose hearts Allah does not want to purify; for them there is a disgrace in this world, and in the Hereafter a great torment” [TMQ Mā’idah: 41]
وَسَتَجِدُهُ مُبْدِعًا فِي النَّثْرِ المُسَجَّعِ، فَيَتَكَلَّمُ بِالنَّثْرِ المُسَجَّعِ. فَيَقُولُ:
You will find it creative in rhymed prose, thus it will speak in rhymed prose. So it says:
يَا أَيُّهَا الْمُدَّثِّرُ * قُمْ فَأَنذِرْ * وَرَبَّكَ فَكَبِّرْ * وَثِيَابَكَ فَطَهِّرْ * وَالرُّجْزَ فَاهْجُرْ * وَلَا تَمْنُن تَسْتَكْثِرُ * وَلِرَبِّكَ فَاصْبِرْ [TMQ Muddathir: 1-7]
“O you (Muhammad (saw)) enveloped (in garments)! Arise and warn! And your Lord (Allah) magnify! And your garments purify! And keep away from ar-rujz (the idols)! And give not a thing in oreder to have more (or consider not your deeds of Allah's obedienceas a favour to Allah). And be patient for the sake of your Lord” [TMQ Muddathir: 1-7]
تجدُه أفضل في الإزدواج، فإنه يقول:
You will find it superior in izdiwaj (prose with successive but different rhyms) so it says:
أَلْهَاكُمُ التَّكَاثُرُ حَتَّىٰ زُرْتُمُ الْمَقَابِرَ كَلَّا سَوْفَ تَعْلَمُونَ ثُمَّ كَلَّا سَوْفَ تَعْلَمُونَ كَلَّا لَوْ تَعْلَمُونَ عِلْمَ الْيَقِينِ لَتَرَوُنَّ الْجَحِيمَ [TMQ Takaathur: 1-6]
“The mutual rivalry for piling up of wordly things diverts you. Until you visit the graves. Nay! You shall come to know! Again, Nay! You shall come to know! Nay! If you knew with a sure knowledge. Verily, you shall see blazing fire!” [TMQ Takaathur: 1-6]
ستجدون أنَّ الإطالةَ في الإزدواج، فإنَّ القرآنَ يقول:
You will find it lengthening the izdiwaj, so the Qur’ān states:
قُتِلَ الْإِنْسَانُ مَا أَكْفَرَهُ! مِنْ أَيِّ شَيْءٍ خَلَقَهُ؟ مِنْ نُطْفَةٍ خَلَقَهُ فَقَدَّرَهُ، ثُمَّ السَّبِيلَ يَسَّرَهُ، ثُمَّ أَمَاتَهُ فَأَقْبَرَهُ، ثُمَّ إِذَا شَاءَ أَنْشَرَهُ. كَلَّا لَمَّا يَقْضِ مَا أَمَرَهُ. فَلْيَنْظُرِ الْإِنْسَانُ إِلَى طَعَامِهِ، أَنَّا صَبَبْنَا الْمَاءَ صَبًّا، ثُمَّ شَقَقْنَا الْأَرْضَ شَقًّا، فَأَنْبَتْنَا فِيهَا حَبًّا، وَعِنَبًا وَقَضْبًا، وَزَيْتُونًا وَنَخْلًا، وَحَدَائِقَ غُلْبًا، وَفَاكِهَةً وَأَبًّا. [Note: the first line is a quotation from the Qur'an and is rendered in the Qur'anic text (Surah ʿAbasa 80:17–32 and Surah al-Insan/Surah Al-Ṭāriq ordering as the source gives it); the English text's own translation of the verse has been converted to the Arabic Qur'anic wording as it appears in the source passage.] [TMQ Abasa: 17-31]
“Be cursed (the disbelieving) man! How ungrateful he is! From what thing did He create him? From nutfa (semen) He craeted them, and then set him due proportion; Then He makes the Path easy for him; Then He causes him to die, and puts him in a grave; Then, when it is His Will, He will resurrect him (again). Nay, but (man) has not done what He commanded him. Then let man look at his food. That We pour forth water in abundance, and We split he earth in clefts, and We cause therin the grain to grow. And grapes and clover plants (green fodder for the cattle). And olives and date-palms. And gardens, dense with many trees. And fruits and Abba (herbage etc)” [TMQ Abasa: 17-31]
وَبَيْنَمَا هُوَ يَمْضِي عَلَى سَجْعٍ مُعَيَّنٍ، فَإِنَّهُ يَنْتَقِلُ إِلَى نَوْعٍ آخَرَ مِنَ النَّثْرِ المُسَجَّعِ. فَأَثْنَاءَ المُضِيِّ فِي السَّجْعِ فِيمَا يَلِي:
Whilst proceeding on a certain rhyme it will move to another type of rhyme prose. So while prooceeding in rhyme in the following:
فَإِذَا نُقِرَ فِي النَّاقُورِ فَذَٰلِكَ يَوْمَئِذٍ يَوْمٌ عَسِيرٌ عَلَى الْكَافِرِينَ غَيْرُ يَسِيرٍ [TMQ Muddathir: 8-10]
“Then, when the Trumpet is sounded; Truly, that Day will be Hard Day. Fra from easy for the disbelievers” [TMQ Muddathir: 8-10]
سيتركه في الآية التي تليها، فيقول:
It will abandon it in the verse immediately after it, so it says:
"ذَرْنِي وَمَنْ خَلَقْتُ وَحِيدًا" (أي: الوليد بن المغيرة المخزومي)! "وَجَعَلْتُ لَهُ مَالًا مَّمْدُودًا"! "وَبَنِينَ شُهُودًا"! "وَمَهَّدتُّ لَهُ تَمْهِيدًا"! "ثُمَّ يَطْمَعُ أَنْ أَزِيدَ"! "كَلَّا ۖ إِنَّهُ كَانَ لِآيَاتِنَا عَنِيدًا"! "سَأُرْهِقُهُ صَعُودًا"! [TMQ Muddathir: 11-17]
“Leave Me Alone (to deal) with whom I created Alone (that is, al-walid ibn al-Mughira al-Makhzumi)! And then granted him resources in abundance. And children to be by his side! And made life smooth and comfortable for him! After all that he desires - that I should give more; Nay! Verily, he has been stubborn and opposing Our Ayaat (signs/proofs). I shall oblige him to face a severe torment!” [TMQ Muddathir: 11-17]
ثم ينتقل من هذا الوزن إلى وزن آخر في البيت الذي يلي مباشرة، فيقول:
Then it will move from this rhyme to another type in the verse that immediatley follows it, so it says:
إِنَّهُ فَكَّرَ وَقَدَّرَ، فَقُتِلَ كَيْفَ قَدَّرَ، ثُمَّ قُتِلَ كَيْفَ قَدَّرَ ثُمَّ نَظَرَ، ثُمَّ عَبَسَ وَبَسَرَ، ثُمَّ أَدْبَرَ وَاسْتَكْبَرَ [TMQ Muddathir: 18-23]
“Verily, he thought and plotted; So let him be cursed, how he plotted! Then he thought;Then he frowned and he looked in bad tempered way; Then he turned back and he was proud” [TMQ Muddathir: 18-23]
بهذا المنهج تأمّل القرآنَ كلَّه، فلن تجده يلتزم شيئًا من الطريقة المعروفة عند العرب في الشعر أو النثر بأنواعهما المختلفة، ولا يشبه شيئًا من كلام العرب أو كلام غيرهم من الأمم.
In this manner examine the whole Qur’ān, you will not find it adhering to anything from the well-known way of the Arabs in terms of poetry or prose in their various types, and nor does it resemble any saying from the sayings of the Arabs or any other people.
ثم تجد أسلوبه واضحًا، قويًّا، جميلًا، يُصوّر المعاني بعبارةٍ ترسمها أدقَّ رسمٍ وأصدقه. فإذا كان المعنى دقيقًا رقيقًا وجدته يقول:
Then you will find its style is clear, intense and beautiful which renders meanings in a manner of expression which depicts the meanings in the most accurate of depictions. When the meaning is delicate you find it saying:
إِنَّ لِلْمُتَّقِينَ مَفَازًا • حَدَائِقَ وَأَعْنَابًا • وَكَوَاعِبَ أَتْرَابًا • وَكَأْسًا دِهَاقًا [TMQ Naba: 31-34]
“Verily, for the Muttaqun (Godfearing), there will be a success (Paradise); Gardens and grapeyards. And maidens of equal age. And a full cup (of wine)” [TMQ Naba: 31-34]
The user's message here is just the instruction "Using delicate words and soft, flowing sentences." — this is a style directive, not a text to translate. Per my role, I should translate the user's text. The text is: "Using delicate words and soft, flowing sentences." Translating faithfully: باستخدامِ كلماتٍ رقيقةٍ وجُمَلٍ هادئةٍ انسيابيةٍ تتدفّقُ في سلاسة.
Using delicate words and soft, flowing sentences.
وعندما يكون المعنى قوياً وحازماً، سيجد المرء أنه يقول:
And when the meaning is forceful, one will find it saying:
إِنَّ جَهَنَّمَ كَانَتْ مِرْصَادًا، لِلطَّاغِينَ مَآبًا. لَابِثِينَ فِيهَا أَحْقَابًا. لَا يَذُوقُونَ فِيهَا بَرْدًا وَلَا شَرَابًا، إِلَّا حَمِيمًا وَغَسَّاقًا. جَزَاءً وِفَاقًا. [TMQ Naba: 21-26]
“Truly, Hell is a place of ambush, a dwelling place for the Taghun (Those who transgress the limits set by Allah). They will abide therein for age, nothing cool shall they taste therin, nor any drink. Except boiling water, and dirty wound discharges. An exact recompense (according to their evil crimes)” [TMQ Naba: 21-26]
وهكذا يستعمل الكلمات الفخمة والجمل القوية، وإذا كان المعنى مستحبًّا استعمل الألفاظ المستحبة، فيقول:
Thus using grand words and strong sentences. And when the meaning is pleasant it uses pleasant words, so it says:
وَرَفَعَ أَبَوَيْهِ عَلَى الْعَرْشِ وَخَرُّوا لَهُ سُجَّدًا [TMQ Yoosuf: 100]
“And he raised his parents to the throne and they fell down before him prostrate” [TMQ Yoosuf: 100]
وأمّا إذا كان المعنى مستنكَرًا، فإنه يأتي بالكلمة المناسبة لهذا المعنى، فيقول:
And when the meaning is objectionable it comes with the appropriate word for this meaning, so it says:
أَلَكُمُ الذَّكَرُ وَلَهُ الْأُنثَىٰ ۚ تِلْكَ إِذًا قِسْمَةٌ ضِيزَىٰ [TMQ Najm: 22]
“Is it for you the males and for Him the females? That indeed is a division most unfair” [TMQ Najm: 22]
وَيَقُولُ:
And it says:
وَاغْضُضْ مِن صَوْتِكَ ۚ إِنَّ أَنكَرَ الْأَصْوَاتِ لَصَوْتُ الْحَمِيرِ [TMQ Luqman: 19]
“And lower your voice. Verily, the harshest of all voices is the voice (braying) of the ass” [TMQ Luqman: 19]
ومما يُضاف إلى ذلك أن بيان المعاني كان مصحوبًا بهذا الأسلوب في التعبير الذي يُصوّر المعاني، مع العناية بالألفاظ التي لها الإيقاع الذي يهزّ النفس عند تصوّر المعاني وفهمها؛ ولذلك فهو يُحدث في السامع الذي يتدبّره، لعمق معانيه وبلاغة تعبيره، خشوعًا وإجلالًا عظيمين، حتى إن بعض فصحاء العرب كادوا يسجدون له مع كفرهم وعنادهم.
The rendering of meaning had been accompanied with this manner of expression which depicts the meanings, giving attention to words which have the rhyme that moves the soul when conceiving the meanings and comprehending them. That is why it evokes in the listener who comprehends, due to the depth of its meanings and the eloquence of its expression a deep sense of awe humility until some of the eloquent Arab thinkers almost prostrated before it despite their disbelief and obstinacy.
فإنّ مَن تأمّل ألفاظ القرآن وجُمَله يجد أنّ القرآن يراعي، عند تأليف الحروف، الأصواتَ الخارجةَ من مخارجها. فالحروف المتقاربة في المخرج تُوضع متقاربةً في الكلمة أو الجملة، وإذا كانت هناك فجوة بين نقاط المخرج فُصِلت بحرفٍ يزيل غرابةَ الانتقال. وفي الوقت نفسه يجعل الحرفَ مستحسنًا في النطق، خفيفًا على السمع، ويُكرَّر كما يُكرَّر اللحنُ في الموسيقى. فلا يقول «كَلْ بَعِيقٍ أَمْدُفِق» بل «كَصَيِّبٍ»، ولا يقول «الْهُعْخُعُ» بل «سُنْدُسُ خُضْرٍ». وإذا احتاج الأمرُ إلى حروفٍ متباعدة المخارج في معنى يليق بالموضع، ولا يؤدّيه شيءٌ غير كلمة «دِيزَ»، فلا مسوّغ لاستعمال كلمة «ظَلَمَ» أو «جَارَ» مكانها وإن اتّحد المعنى. فضلًا عن هذه الدقّة في الاستعمال، يظهر حرفُ اللام المتكرّر في الآيات بتواتر ملحوظ. فآية الكرسي مثلًا تكرّر فيها حرفُ اللام ثلاثًا وعشرين مرّة على نحوٍ عذبٍ يؤثّر في السمع، حتى يجعل الناسَ يُرهفون آذانهم ويشتاقون إلى الاستماع أكثر.
Then, indeed the one who scrutinises the words of the Qur’ān and its sentences will find that the Qur’ān gives attention to, when placing letters together, the sounds that come out from their places of articulation. So the letters close to each other in articulation are placed close to each other in a word or sentence. And when there is a gap betwen the points of articulation, they are separated with a letter which eliminates the strangeness of the transition. And at the same time it makes a letter pleasant in articulation and light on the ears to be repeated like the chorus in music. It does not say 'kal ba'iq a-mudfiq' but 'kasayyib'. Nor does it say 'al-hu'khu'' but 'sundusu khudrin'. And when it is necessary to use letters which are placed distanced from each other in a meaning which befits it and nothing else gives that meaning like the word 'deeza', there is no point in using the word 'zalima' or 'ja'ira' in its place even though the meaning is one. In additon to this precision in usage, the letter which is in chorus is clearly found in verses with some frequency. The Verse of the Throne (ayatul kursiyy) for example has the letter lam repeated in it 23 times in a pleasant manner which has an impact on the hearing such that it makes people prick up their ears and want to hear more.