What a Style of Quran


What a Style of Quran

Quran was all the time speaking. Its innocent expressions and intricate expressions were charming expressions of warnings, praises and exposure intooblique and there was no way to account for the style of Quran. Even there was humour and taunt and curse and order for segregation. The style and the expression when the language peaks to exuberance, a prose becomes poetry, and the prose transfers itself to rhyming words and the reader was free to wade through its oratorios and the Nizam of the simplicity and enjoy the song of Quran. Surah-e 91, Al-Shams, speaks how God likes poetic conveyance, which contains more rhyming thoughts impressively conveyed than by its brother prose. The Aayet rings and sings, Bismillah Irrahmanir Rahim:

Wash Shams-e wa Zuhaha. Walqamar-e Eza Talaha. Wannar-e Eza Jallaha, Walail-e Eza Yaghshaha. Wassama-e Wama Banaha. Wal Arz-e Wa Ma Tahaha ..................................Wala Yakha fu Uqbaha.

Then in Surah Al-Shams Aayet 9-10, Quran speaks:

(By oath) whoever kept his self pure, he succeeded and whoever polluted with sin made it see failure.

These Aayat created Aayetullah and Momin par excellence and their vigilance for self preservation in piety and sanguineness increases, and they do not concern them with the artificiality of Utangi Shalwar – the above ankle trouser and Miswak – a twig of fresh branch in hand, but aloofness from Haram, and holding on to Taqwa – refraining as their tool in their hand. And they cut down on food and Mashroob – the pleasant drinks and their possession reduced to minimum to suffer discomfort rather than the ease and extreme comfort and the nature of this Aayetullah and the Momin par excellence never satiated with and never said no to higher pieties.

The journalist was wary and he could not produce in thought and writing the Aayat, like of the Surah 104, and the Bishop was perplexed he could not produce the like of Aayet 201 of Surah 2:

Rabbana Atina Fiddunya Hasanatewn Wa Fil Akherat-e Hasanatewn Wa Qina Azabannar.

O my Sustainer give in this world which is good and in the Hereafter that which is good and save us from the fire of Hell.

The philosophy of contended living is to ask for the minimum, only for the general well being. And when asking for the minimum of; ‘to be kept away from the fire of hell’, this was asking for the grant of the other abode the place in Heaven.

The art of speaking with the knowledge of relevance and using the minimum of words, teaches addressing God by one of His qualities ‘Rub’, rather than His name Allah which has comprehensiveness of all the qualities of God. And if someone says keep me from the fire of hell that means send me to heaven and that is literariness and wit and awareness that God likes.

When the segregation, the taunt, the humour, the curse and the innocence took form, the Quran produced matching Aayat. The Aayet: 9.28, says for the segregation of the infidels from the Momin:

O faithful the Mushrakeen – the amalgamators of Oneness with duality are absolutely polluted and unclean – Najis and they may not after this year come close to the Holy Mosque.

The taunt God advances in Aayat 13. 42 and 43 to remind the infidels that; ‘even their previous to them opposing the Prophets could not do anything and none of their scheming came to any use and all resources are in the hands of God.......’

The warning extended can be seen in Aayet 8.19. Addressing the infidels God says; ‘if you wanted one on the righteous course should become victorious, then the victory of the Muslims has come to face you so what is the excuse now, and if still you stay away from the confrontation with the Muslims it is better for you and if you returned then remember we also shall return back and will all in all destroy you. And even if your party is much bigger, never it will come to any use.’

And the curse is so obvious when the Quran says; Tabat Yada Abi Laha Bewn wa Tabb. Ma Aghna Anhu ...... Surah 111.

Abu- Lahab’s hands may get broken and he may be destroyed ...............[1]

And when it comes to taunt again God expresses His feelings in Aayet 8. 21 – 23; ‘don’t be like them who from their mouth say that they are listening, although they are at cross with their listening. There is no doubt that among all those moving on the earth; the worst are those deaf and dumb Kuffar – the heretics who understand nothing. And if God had seen the tiniest good in them then surely He would have bestowed the faculty for them to hear, but they are so wicked that even if God had given the faculty to hear and grasp, they would have turned their faces and ran.’

And Quran is written so livelily that humour can be found in every fold and the humour encounters the pagans when God addresses them on their scheming with His appropriations in His responding to their measures. And go no further in search of humour; the Momin is bewildered with Aayet 2.238, which says:

Haafizuu alas – Salawaati was-Salaatil – wusta, waquumuu lilaahi qaanitiin.

(Muslims you) be vigilant with all the Namaz (especially) the centre one of the Namaz and stand up with the Qunuut only particularly for God.

This was the subtle of the Quran, the interpreters were perplexed to find the middle Namaz and the Providence had a go at the Momin and he was put to thinking this or that and gave equal attention to all the Namaz.

And then God humours the reciting, giving them a thinking pause to pull them up and reclaim wisdom, when He says in Aayet 2.270:

....................And except for the wise no one takes to advice...............,

And the charm of the Quran is in its innocent expression. And it was equal in weight and beauty to the twelve divine Imams and divine Fatima Zehra SUA, equal but dependant on them to explain and interpret of it. It did not have tongue but the thirteen divine were its tongue and the first of the fourteen Hazrat Mohammad Mustufa SAWW was the cause and the source of Quran. Quran descended on him when God communicated with him and also when the Prophet looked towards the sky and wanted an Aayet on a particular subject descend and God obliged. And Quran was excelling and exceeding and the knowledge of the 14 was excelling and exceeding.

Surah Baqra Aayet Number 119

The Rasool Allah was Rahmatulil Aalamin – the blessing for the worlds, but God said, O Messenger you will not be asked about the hell bound. ....Aur Aiy Rasool Tum Say Jahannamiyoun Kay Babat Kuchh Na Poochha Jaega.

And now a bit of the speculative interpretation of the Aayet:

It is understood from the Aayet, God intends to raise a crop of people who are true and good, following His approved Deen and faith who will be dwellers of Heaven and God does not expect the not striving and those sticking to their design and religion and destined for Hell to heed to the Prophet SAWW, and wants him to leave them at their design and work.

The world therefore will continue to be a world of contradiction and discord. This is accepted by God. The Momeneen or any of the Tableeghee out, with a stick in his hand to enforce God’s injunction and charging on to righting the Ummah, all must think of the directive provided in the Surah. And the Taliban have no right to go to the market place and chase the population to stop work and rush to the mosque to offer prayer in prayer time. The Amr Bil Maroof was prohibited to be enforced on them in this manner.

The derivation from the Aayet invariably is, justice has no feelings and it is merciless and fair and in spite of the Rahmatulil Aalemeen carrying concern for them due to the nature of his universal kindness, the justice comes in play and follows the destined road towards justice and the incumbent is due for hell as soon as his sin readies him. So justice is helpless and inert and those judges, who set free the terrorists, because there was not sufficient evidence presented, but know they committed the crime were themselves doing crime though sitting on the chair of justice.

This extrapolation into the extraction from the Quran is necessarily right. And Quran is valuable. It is book of light and its words need to be weighed and digested and should be read when mind is most receptive, and the state of the body clean in a Wazoo condition so that the disposition is cheerful and all pores of the body clear and open to sense and absorb the conveyances from the Quran. And never will Quran offer its inner wisdom or inkling to wisdom without the purity of mind.

[1] Abu Lahab had cursed like, your hands might break , that to the Prophet SAWW on the day of the feast when he was invited by the Prophet SAWW and he abused the extending of the invitation to embrace Islam.


Sayed Athar Husain Naqvi

Afkar-e Shia (Shia Thought)




Comments 7 comments

syeal01 profile image

syeal01 6 years ago

Salaamun Alaikum;

You did a great job writing this, and I enjoyed reading it. I loved the specific points you mentioned including about charm, critique, humor, intentions and especially about God liking poetry. I would like to make a comment, with all due respect - off course, regarding "poetry". In Surah Yaseen, Quran mentions that "We {Allah} have not taught him {Muhammad} poetry, nor is it meet for him; this is no less than a Message and a Qur'an making things clear". I was investigating earlier to find out meaning of "poetry" mentioned here. What I concluded is that it means speculation or supposition based on imaginary ideas to charge up human emotion. I think I understand what you meant when you wrote Surah Shams and you did not meant Quran as poetry, but I wanted to mention point here so one (other readers) does not get mistaken. If I am mistaken, please correct me.

Lastly, I like to write a prayer that we all read in Due-e-Kumayl "O Allah! Forgive me my such sins as would affront my continency, bring down calamity, change divine favors (into disfavors), hinder my supplication, misfortunes (or afflictions), suppress hope, forgive every sin that I have committed and every error that I have erred.". "I endeavor to draw myself nigh to Thee through Thy invocation".

Surely, nothing is hidden from Him in the earth or in the heaven; HE is the Lord of retribution.


Aliabbas H. Syed.

SayedAthar Husain profile image

SayedAthar Husain 6 years ago from London Author

Thank you dear Aliabbas,prose to poetry I meant rhyming of sentences. I will look into it and do to reframe the sentence if there is ambiguity. Thank you for your comment.

Best wishes


SayedAthar Husain profile image

SayedAthar Husain 6 years ago from London Author

My sixth follower Syea101, gave me a corrective advice on my sentence 'God likes poetry'. He is very true about ambiguity the sentence in all evidence is ready to create, I have therefore changed it to read; 'God likes poetic conveyance' as evident from Sura Al-Shams. Another thing I had not done justification with, was the claim of humour present in Quran, it is present. Only I am still locating appropriate Aayat to write elaborating this aspect in Quran.

SayedAthar Husain profile image

SayedAthar Husain 6 years ago from London Author

This day the 16th of August, I have quoted Aayet 2.238 in this hub as evidence of humour present in Quran.

syeal01 profile image

syeal01 6 years ago

I recently studied Aayet 2.238. The middle one, as I read references, might be Fajr - because it falls in between night and day, or could mean Asr - because it is hardest as one is in middle work or job. Thank you, Aliabbas Syed

Khalijah 6 years ago

Assalamualaikum wr wb

Can you please enlighten me the interpretation of rahmatulil 'alamin vs rahmatulil ' mukminin?

thank you,


SayedAthar Husain profile image

SayedAthar Husain 6 years ago from London Author

The famous appelation of the Prophet SAWW is Rahmatulil Aalemeen, that's how God addressed him, it means mercy for the worlds, but the other word mukminin is not present in the dictionaries.



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