Source: M. Draz. 2001. The Qur’an: An Eternal Challenge, p. 77 - 79
What is new in the language of the Qur’an is that in every purpose the Qur’an tackles, it selects
the best material and the closest to the meaning intended, bringing together all required
shades that can readily be mixed together. It puts every little elements in its most suitable and
fitting place. Its meaning is reflected superbly in its words, as if the words return a mirror image
depicting its complete and true picture. To a word, its meaning is its secure home where it is
permanently settled. The home does not look for a different dweller, and the resident does not
aspire for a better home. The Qur’anic style gives you this perfect example of literary excellence.
Proof of this is in abundance, but we will not look into such evidence now. We will come to it
later. We are only concentrating for the present on the point that not all Arabic speech is the
same. Linguistic and literary excellence may sink to the point of total inadequacy or may rise to a
most sublime standard defying all imitation.
If someone wishes to look for proof of the Qur’anic excellence in this respect, when he is not
qualified to be a judge of literary styles, the he has to realise that only through a fine sense and
a wealth of experience can judgment be fair. Hence, his only alternative is to accept the verdict of
other people and to be content with the testimony of those who are qualified to so return one.
Therefore, it is pertinent to give here one such testimony.
Al-Walid ibn al-Mughirah was on of the chiefs of the Quraysh tribe in Makkah. He came once to
talk to the Prophet, but the Prophet read a passage of the Qur’an to him. It seems that al-Walid
softened his hostile attitude to the Prophet as a result. When Abu Jahl, the most unyielding
opponent of Islam among the Quraysh, heard of this, he went to al-Walid and said “Uncle, your
people are collecting some money to give you, because you went to Muhammad seeking what
he may have to give to you.” Al-Walid replied “The Quraysh is aware that I am among the richest
people here.” Abu Jahl suggested “Then you have to say something about him which would
indicate to your people that you are hostile to him” Al-Walid said “What can I say? There is none
among you who is a better judge of poetry, with all its forms and styles, including the poetry said
by the jinn, than me. By God, what Muhammad says is refinement. It is all light at the top,
shining at the bottom. It is surpassing, overpowering. Nothing can stand up to it.” Abu Jahl
insisted “Your people will not be satisfied until you have said something against it.” Al-Walid
asked for time to think, and when he had finished his thinking he said “This is sorcery that he
has learnt from someone else.”
In response to this, the following verses were revealed to the Prophet:
“Leave Me to deal with him whom I have created alone, and to whom I have granted vast
resources, and children as [love’s] witness, and to whose life I gave so wide a scope; and yet,
he greedily desires that I give yet more! No, indeed. It is against Our revelations that he
knowingly, stubbornly sets himself. So I shall constrain him to endure a painful uphill climb!
Behold, [when Our revelations are conveyed to him] he reflects and meditates – and thus he
destroys himself, the way he meditates. Yes, indeed, he destroys himself, the way he
meditates! Then he looks around [for new arguments], and the he frowns and glares, and in the
end he turns back and glories in his arrogance, and says, “All this is mere spellbinding
eloquence handed down to him [from olden times]! This is nothing but the word of mortal
human beings.”” [Qur’an 74: 11-25]
Consider for a moment how the Qur’an describes how hard the man labours in order to reach
his final verdict on the Qur’an; he reflects and meditates, looking around for argument, frowning
and glaring, turning his back and behaving most arrogantly. All this shows how he struggles
with his own nature, trying to come up with a verdict that his own conscience is bound to
disapprove of. This constrained him no end. Yet finally, he had to succumb to his people’s
desire and return to a hostile verdict. Consider also the wide gulf between this arbitrary verdict
and the one that comes naturally from the same person when he expresses his opinion freely
“It is surpassing, overpowering. Nothing can stand up to it.”
That is the final testimony for anyone who does not have the qualification to distinguish
styles and judge literary expression. Sufficient to say that it is a testimony given by one who
knows, a person from among the people whose native language was the language of the
Qur’an. And yet he was as hostile to Islam as its hardest enemies.
What is new in the language of the Qur’an is that in every purpose the Qur’an tackles, it selects
the best material and the closest to the meaning intended, bringing together all required
shades that can readily be mixed together. It puts every little elements in its most suitable and
fitting place. Its meaning is reflected superbly in its words, as if the words return a mirror image
depicting its complete and true picture. To a word, its meaning is its secure home where it is
permanently settled. The home does not look for a different dweller, and the resident does not
aspire for a better home. The Qur’anic style gives you this perfect example of literary excellence.
Proof of this is in abundance, but we will not look into such evidence now. We will come to it
later. We are only concentrating for the present on the point that not all Arabic speech is the
same. Linguistic and literary excellence may sink to the point of total inadequacy or may rise to a
most sublime standard defying all imitation.
If someone wishes to look for proof of the Qur’anic excellence in this respect, when he is not
qualified to be a judge of literary styles, the he has to realise that only through a fine sense and
a wealth of experience can judgment be fair. Hence, his only alternative is to accept the verdict of
other people and to be content with the testimony of those who are qualified to so return one.
Therefore, it is pertinent to give here one such testimony.
Al-Walid ibn al-Mughirah was on of the chiefs of the Quraysh tribe in Makkah. He came once to
talk to the Prophet, but the Prophet read a passage of the Qur’an to him. It seems that al-Walid
softened his hostile attitude to the Prophet as a result. When Abu Jahl, the most unyielding
opponent of Islam among the Quraysh, heard of this, he went to al-Walid and said “Uncle, your
people are collecting some money to give you, because you went to Muhammad seeking what
he may have to give to you.” Al-Walid replied “The Quraysh is aware that I am among the richest
people here.” Abu Jahl suggested “Then you have to say something about him which would
indicate to your people that you are hostile to him” Al-Walid said “What can I say? There is none
among you who is a better judge of poetry, with all its forms and styles, including the poetry said
by the jinn, than me. By God, what Muhammad says is refinement. It is all light at the top,
shining at the bottom. It is surpassing, overpowering. Nothing can stand up to it.” Abu Jahl
insisted “Your people will not be satisfied until you have said something against it.” Al-Walid
asked for time to think, and when he had finished his thinking he said “This is sorcery that he
has learnt from someone else.”
In response to this, the following verses were revealed to the Prophet:
“Leave Me to deal with him whom I have created alone, and to whom I have granted vast
resources, and children as [love’s] witness, and to whose life I gave so wide a scope; and yet,
he greedily desires that I give yet more! No, indeed. It is against Our revelations that he
knowingly, stubbornly sets himself. So I shall constrain him to endure a painful uphill climb!
Behold, [when Our revelations are conveyed to him] he reflects and meditates – and thus he
destroys himself, the way he meditates. Yes, indeed, he destroys himself, the way he
meditates! Then he looks around [for new arguments], and the he frowns and glares, and in the
end he turns back and glories in his arrogance, and says, “All this is mere spellbinding
eloquence handed down to him [from olden times]! This is nothing but the word of mortal
human beings.”” [Qur’an 74: 11-25]
Consider for a moment how the Qur’an describes how hard the man labours in order to reach
his final verdict on the Qur’an; he reflects and meditates, looking around for argument, frowning
and glaring, turning his back and behaving most arrogantly. All this shows how he struggles
with his own nature, trying to come up with a verdict that his own conscience is bound to
disapprove of. This constrained him no end. Yet finally, he had to succumb to his people’s
desire and return to a hostile verdict. Consider also the wide gulf between this arbitrary verdict
and the one that comes naturally from the same person when he expresses his opinion freely
“It is surpassing, overpowering. Nothing can stand up to it.”
That is the final testimony for anyone who does not have the qualification to distinguish
styles and judge literary expression. Sufficient to say that it is a testimony given by one who
knows, a person from among the people whose native language was the language of the
Qur’an. And yet he was as hostile to Islam as its hardest enemies.
| A Non-Arab's Appreciation of the Qur'an: al-Walid's Verdict |
