Qur'ani ni ufunuo kutoka kwa Allah kwa ajili ya uongofu wa wanadamu, si ushairi wala fasihi. Hata hivyo, inaonyeshwa kwa maneno na kwa maandishi, kwa hiyo aina zake za kifasihi na mtindo wake vinaweza kuzingatiwa hapa kwa ufupi.

The Qur'an is the revelation from Allah for the guidance of mankind and not poetry or literature. Nevertheless it is expressed verbally and in written form, and hence its literary forms and style may be considered here briefly.

Kwa ujumla, kuna aina mbili kuu za fasihi:

Broadly speaking there are two main literary forms:

Mtindo wa nathari.

 Prose.

Mashairi.

 Poetry.

Kwa nathari inamaanisha njia ya kujieleza iliyo karibu na lugha ya kawaida ya kuzungumza, na tofauti na ushairi kwa kuwa haina mbinu zinazoonekana wazi za mdundo na kafia.

By prose is meant a way of expression close to the everyday spoken language, and distinct from poetry insofar as it lacks any conspicuous artifice of rhythm and rhyme.

Si tu wanaoandika Kiingereza wa Ulaya wa karne ya kumi na tisa pekee walioeleza baadhi ya sehemu za Qur'ani kuwa zenye "ushairi" zaidi kuliko nyingine; hata wapinzani wa Muhammad ﷺ walitumia hoja hii tayari, wakimtuhumu kuwa mshairi au mpiga ramli. Qur'ani yenyewe inaikanusha hoja hii:

Not only European orientalists have described some passages of the Qur'an as more 'poetic' than others: the opponents of Mu4ammad had already used this argument, accusing him of being a poet or a soothsayer. This is refuted by the Qur'an itself:

"Sio neno la mshairi; ni kidogo mnachoamini! Wala si neno la mpiga ramli; ni kidogo mnachokumbuka! (Hii ni) ujumbe ulioteremshwa kutoka kwa Mola Mlezi wa viumbe vyote." (Al-Qur'an 69: 40-43)

'It is not the word of a poet; little it is ye believe! Nor is it the word of a soothsayer: little admonition it is ye receive. (This is) a message sent down from the Lord of the worlds' (Al- Qur'an 69: 40-43)

Tuhuma zilizokanushwa katika kifungu kilichotangulia dhidi ya Muhammad ﷺ zinatokana na matumizi ya mtindo fulani, unaotumika katika Qur'ani, ambao unasemekana kuwa kama saj' au karibu nao.

The accusations against Muhammad refuted in the above passage are based on the usage of a particular style, employed in the Qur'an, which is said to be like saj' or close to it.

Neno saj' kwa kawaida hutafsiriwa kama "nathari yenye mizani na kafiya", yaani aina ya fasihi yenye msisitizo fulani juu ya mdundo na kafiya, lakini tofauti na ushairi. Saj' si ya kisasa kama ushairi, lakini imetumiwa na washairi wa Kiarabu, na ni maarufu zaidi kati ya mifumo ya kishairi ya Kiarabu ya kabla ya Uislamu. Inatofautiana na ushairi kwa kukosa mizani, yaani haina mfumo thabiti wa mdundo, lakini inafanana na ushairi kwa kuwa na kafiya, [inayoitwa fasila (wingi: fawasil) inapotumiwa kwa Qur'an] ingawa mara nyingi hutumiwa kwa mpangilio usio wa kawaida.

The word saj' is usually translated as 'rhymed prose', i.e. a literary form with some emphasis on rhythm and rhyme, but distinct from poetry. Saj' is not really as sophisticated as poetry, but has been employed by Arab poets, and is the best known of the pre-Islamic Arab prosodies. It is distinct from poetry in its lack of metre, i.e. it has no consistent rhythmic pattern, and it shares with poetry the element of rhyme, [Called fasila ( pl. fawasil) when used for the Qur'an] though in many cases somewhat irregularly employed.

Ibn Khaldun (d. 809H/1406), mwandishi maarufu wa Muqaddima, alieleza katika sehemu moja kuhusu fasihi ya Waarabu tofauti iliyopo kati ya fasihi kwa ujumla na Qur'ani, na kati ya saj' na Qur'ani hasa.

Ibn Khaldun (d. 809H/1406), the well-known author of the muqaddima pointed out in a passage on the literature of the Arabs the difference between literature and the Qur'an in general and between saj' and the Qur'an in particular:

Inapaswa kujulikana kwamba lugha ya Kiarabu na usemi wa Waarabu umegawanyika katika matawi mawili. Mojawapo ni ushairi wenye vina na mizani ... Tawi la pili ni nathari, yaani usemi usio na mizani ... Qur'ani iko katika nathari. Hata hivyo, haimo katika aina zote mbili. Haiwezi kuitwa nathari iliyonyooka wala nathari yenye mizani ya maneno. Imegawanywa katika aya. Mtu hufikia mapumziko pale ladha yake inapomwambia kwamba usemi unasimama. Kisha husomwa tena na "kurudiwa" katika aya inayofuata. Herufi za kina ambazo zingefanya aina hiyo ya usemi kuwa nathari yenye mizani hazilazimishwi, wala vina (kama vinavyotumiwa katika ushairi) havijitokezi. Hali hii ndiyo inayokusudiwa katika aya ya Qur'ani isemayo:

'It should be known that the Arabic language and Arab speech are divided into two branches. One of them is rhymed poetry ... The other branch is prose, that is, non-metrical speech ... The Qur'an is in prose. However, it does not belong in either of the two categories. It can neither be called straight prose nor rhymed prose. It is divided into verses. One reaches breaks where taste tells one that the speech stops. It is then resumed and "repeated" in the next verse. (Rhyme) letters, which would make that (type of speech) rhymed prose are not obligatory, nor do rhymes (as used in poetry) occur. This situation is what is meant by the verse of the Qur'an:

"Mungu ameteremsha hadithi bora kabisa, kitabu chenye mpangilio wa usawa na aya zinazorudiwa ..." (Al-Qur'an 39: 23).

'God revealed the best story, a book harmoniously arranged with repeated verses ...' (Al-Qur'an 39: 23).

[Ibn Khaldun: The Muqaddima, Princeton, 1967, Vol. 3, p.368; Ibn Khaldun: Muqaddima, Cairo, n.d., p.424.] Mifano:

[Ibn Khaldun: The Muqaddima, Princeton, 1967, Vol. 3, p.368; Ibn Khaldun: Muqaddima, Cairo, n.d., p.424.] Examples:

Mfano mzuri wa aya ya saj' katika Qur'ani ni Sura al-Ikhlas (112: 1-4). Ina mdundo usio wa kawaida kidogo, na ina mwisho wa kafiya unaoishia kwa silabi "ad":

Kuna simulizi nyingi (qisas, umoja: qissa) katika Qur'an, ambazo Qur'an yenyewe inazitaja.

The Qur'an contains many narratives (qisas, sg. qissa), referred to in the Qur'an itself:

"Sisi tunakusimulia habari nzuri zaidi, kwa kuwa Tumekufunulia Qur'an hii ..." (Al-Qur'ani 12: 3).

'We do relate unto thee the most beautiful of stories, in that We reveal to thee this (portion of the) Qur'an ...'(Al-Qur'an 12: 3).

Simulizi hizi, zinazofafanua na kusisitiza vipengele muhimu vya ujumbe wa Qur'ani, hutimiza kazi zake kwa njia mbalimbali. Zifuatazo ni baadhi ya mifumo ya kawaida zaidi:

These narratives, which illustrate and underline important aspects of the Qur'anic message, fulfil their functions in a variety of ways. The following are some of the more common patterns:

Maelezo ya ujumbe wa jumla wa Uislamu.

Explanation of the general message of Islam.

Mwongozo wa jumla na ukumbusho.

 General guidance and reminder.

Kuimarisha imani ya Nabii na waumini.

 Strengthening the conviction of the Prophet and the believers.

Ukumbusho wa manabii waliotangulia na jitihada zao.

 Reminder of the earlier prophets and their struggle.

Dalili ya kuendelea na ukweli wa ujumbe wa Muhammad ﷺ.

 Indication for the continuity and truth of Muh. ammad's message.

Kutoa hoja dhidi ya baadhi ya wapinzani wa Uislamu, kama vile Mayahudi na Wakristo.

 Providing arguments against some opponents of Islam, such as e.g. Jews and Christians.

Kwa upande wa maudhui ya riwaya hizi, kwa ujumla mtu anaweza kuzitofautisha katika aina zifuatazo tatu:

 As far as the contents of these narratives are concerned, one may, broadly speaking, distinguish between the following three kinds:

Hadithi za Manabii wa Mwenyezi Mungu, watu wao, ujumbe wao, mwito wao, mateso yao, n.k.; kama vile masimulizi kuhusu Nuhu (Sura 26), Musa (Sura 28), 'Isa (Sura 19) na wengine wengi.

 Stories of the Prophets of Allah, their peoples, their message, their call, their persecution, etc.; such as e g. the narratives about Nuh (Sura 26), Musa (Sura 28), 'Isa (Sura 19) and many others.

Qur'ani pia hutumia mifano (amthal, umoja wake ni mathal) katika sehemu nyingi ili kufafanua baadhi ya ukweli au kusisitiza mambo muhimu ya ujumbe, kwa kuufananisha na kitu kinachojulikana sana au kuelezea kwa namna ya picha. [Tazama, k.m. 16: 75-6.] {Yeye ndiye aliyeteremsha maji kutoka mbinguni, mito ikatiririka kila mmoja kwa kipimo chake; lakini mafuriko yanachukua povu linalopanda juu. Hivyo hivyo, kutoka katika (madini hayo)}

The Qur'an also employs similes (amthal, sg. mathal) in many places to explain certain truths or to drive home important points of the message, by likening it to something well known or describing it in a pictorial manner. [See, e.g. 16: 75-6.] 'He sends down water from the skies and the channels flow, each according to its measure; but the torrents bear away the foam that mounts up to the surface. Even so, from that (ore)

Na wanayoyayusha motoni ili kutengeneza mapambo au vyombo, huwa na povu lake pia. Hivyo ndivyo Mwenyezi Mungu anavyoonyesha kwa mfano haki na ubatili; kwani povu huondoka kama takataka inayotupwa, ilhali kile kinachowanufaisha watu hubaki duniani. Hivyo ndivyo Mwenyezi Mungu anavyotoa mifano' (Al-Qur'an 13: 17).

which they heat in the fire to make ornaments or utensils therewith there is scum likewise, thus doth God (by parable) show forth the truth and vanity, for thc scum disappears like froth cast out; while that which is for the good of mankind remains on the earth. Thus doth God set forth parables' (Al-Qur'an 13: 17).

Zaidi ya aya 200 za Qur'ani huanza kwa neno 'Qul' (sema:), ambalo ni amri kwa Nabii Muhammad ﷺ ya kuwasilisha maneno yanayofuata kwa hadhira yake katika hali fulani, kwa mfano kama jibu kwa swali lililoulizwa, au kama kuthibitisha jambo la imani, au kutangaza hukumu ya kisheria, n.k.

More than 200 passages in the Qur'an open with the word 'Qul' (say:), which is an instruction to the Prophet Muhammad to address the words following this introduction to his audience in a particular situation, such as e.g. in reply to a question that has been raised, or as an assertion of a matter of belief, or announcement of a legal ruling, etc.

"Sema: Hakuna kitakachotupata isipokuwa kile ambacho Mwenyezi Mungu ametuandikia: Yeye ndiye Mlinzi wetu ..." (Al-Qur'an 9: 51).

'Say: Nothing will happen to us except what God has decreed for us: He is our Protector ...' (Al-Qur'an 9: 51).

Sema: Enyi watu wa Kitabu, je, mnatuchukia kwa sababu nyingine yoyote isipokuwa kwamba tunamwamini Mungu, na Ufunuo ulioteremshwa kwetu na ule ulioteremshwa kabla yetu, na kwa sababu kwamba wengi wenu ni waasi na wenye kutotii?

'Say: O people of the book. Do ye disapprove of us for no other reason than that we believe in God, and the revelation that has come to us and that which has come before (us) and perhaps that most of you are rebellious and disobedient?' (Al-Qur'an 5: 62).

"Wanakuuliza kuhusu (vitu vinavyochukuliwa kama) ngawira za vita. Sema: (Ngawira kama hizo) ziko chini ya amri ya Mwenyezi Mungu na Mtume wake. Basi mcheni Mwenyezi Mungu na mtengeneze uhusiano wa kati yenu, mtiini Mwenyezi Mungu na Mtume wake, ikiwa ni waumini."

'They ask thee concerning (things taken as) spoils of war. Say: (Such) spoils are at the disposal of God and the apostle: for fear God and keep straight the relation between yourselves: obey God and His apostle, if ye do believe' (Al-Qur'an 8: 1).

Katika sehemu kadhaa Qur'ani hutumia misemo inayofanana na kiapo (aqsam, umoja qasam). [Kwa maelezo mafupi tazama pia Abdullah Yusuf Ali, op. cit., Kiambatisho XIV, kur. 1784-7.] Kazi yake ni kuimarisha na kuunga mkono hoja, na kuondoa mashaka yaliyo moyoni mwa msikilizaji. Katika maandishi ya Kiarabu, vifungu hivyo mara nyingi huanza kwa neno 'wa' au kwa msemo 'la uqsimu' (hakika naapa).

In a number of places the Qur'an employs oath-like expressions (aqsdm, sg. qasam). [For a brief discussion see also Abdullah Yusuf Ali, op. cit., App. XIV, pp. 1784-7.] Their function is to strengthen and support an argument, and to disperse doubts in the mind of the listener. In the Arabic text these passages are often opened by the word 'wa' or the phrase 'la uqsimu' (indeed I swear).

Wakati mwingine kiapo huchukuliwa na Allah mwenyewe:

Sometimes an oath is taken by Allah himself:

"Lakini hapana, naapa kwa Mola wako, hawataamini kwa kweli mpaka wakufanye hakimu katika mizozo yao yote, kisha wasione ndani ya nafsi zao upinzani wowote dhidi ya hukumu zako, bali wazikubali kwa imani kamili." {Al-Qur'an 4: 65}

'But no, by thy Lord, they can have no real faith until they make thee judge in all disputes between them and find in their souls no resistance against thy decisions but accept them with fullest conviction' (Al-Qur'an 4: 65).

Viapo vingine huapwa kwa viumbe vya Allah:

Other oaths are taken by Allah's creation:

"Naapa kwa jua na mwangaza wake (mkubwa), naapa kwa mwezi unapomfuata, naapa kwa mchana unapodhihirisha utukufu wake (jua), naapa kwa usiku unapouficha; naapa kwa mbingu na muundo wake (wa ajabu), naapa kwa ardhi na upana wake (mpana), naapa kwa nafsi na uwiano na mpangilio uliopewa ..." (Al-Qur'an 91: 1-7).

'By the sun and his (glorious) splendour, by the moon as she follows him, by the day as it shows up (the sun's) glory, by the night as it conceals it; by the firmament and its (wonderful) structure, by the earth and its (wide) expanse, by the soul and the proportion and order given to it ...' (Al-Qur'an 91: 1-7).

"Naapa kwa mji huu ..." (Al-Qur'an 90: 1).

'I do call to witness this city ...' (Al-Qur'an 90: 1).