Draft v0.1 14/01/2006
By Hamza Tzortzis
Another feature of the Qur’an, which is responsible for its dynamic style, is its sudden
change of person and number. This feature, also known as grammatical shift, plays a
rhetorical role as the sudden changes are perfectly logical and are used to enhance
expression. Robinson states:
"…sudden pronomial shifts are characteristic of the quranic discourse....they are a very
effective rhetorical device."
The dynamic style of the Qur’anic discourse occurs as a result of the use of grammatical
shifts. This is an accepted rhetorical practice that has been termed as the “Daring
nature of Arabic”. This rhetorical device is called ‘iltifat’, that is, ‘turning’ from one thing to
another.
Orientalists in the past such as Noldeke stated that some of these changes in person
and number occur abruptedly. This misconception has been shown to be a superficial
understanding of classical Arabic. The changes that are made in the Qur’anic discourse
are made according to an effective pattern. The Arab scholars in the past, such as
Sututi, al-Zarkashi and al-Athir, unanimously agreed that this use of Arabic was part of
the science of rhetoric. Furthermore they exclaimed that rather than being a peculiarity
of the Arabic language, it is an effective rhetorical tool.
The Qur’an is the only form of Arabic prose to have used this rhetorical device in an
extensive and complex manner. Haleem states:
“…it employs this feature far more extensively and in more variations than does Arabic
poetry. It is, therefore, natural to find…no one seems to quote references in prose other
than from the Qur'ān”
One example of this complex rhetorical feature is exhibited in the following verse. It
changes to talking about God, in the third person, to God Himself speaking in the first
person plural of majesty:
“There is no good in most of their secret talk, only in commanding charity, or good, or
reconciliation between people. To anyone who does these things, seeking to please
God, We shall give a rich reward.” (4:114)
Instead of saying “He will give him…” God In this example speaks in the plural of majesty
to give His personal guarantee of reward for those who do the positive actions
mentioned in the above verse.
Another example of this sudden change in person and number is exhibited in the
following verse:
“He it is who makes you travel by land and sea; until when you are in the ships and they
sail on with them in a pleasant breeze, and they rejoice, a violent wind overtakes them
and the billows surge in on them from all sides, and they become certain that they are
encompassed about, they pray to Allah, being sincere to Him in obedience: 'If Thou dost
deliver us from this, we shall most certainly be of the grateful ones.' But when He
delivers them, lo! they are unjustly rebellious in the earth. O humankind! your rebellion
is against your own souls - provision of this world's life - then to Us shall be your return,
so We shall inform you of what you did” (10:22)
Neal Robinson in his book “Discovering the Qur’an: A Contemporary Approach to a
Veiled Text” explains this verse in context of its rhetoric:
“At first sight it may appear hopelessly garbled, but the three consecutive pronominal
shifts are all perfectly logical. The shift from the second person plural to the third person
plural objectifies the addressees and enables them to see themselves as God sees
them, and to recognize how ridiculous and hypocritical their behaviour is. The shift back
to the second person plural marks God's turning to admonish them. Finally the
speaker's shift from the third person singular to the first person plural expresses His
majesty and power, which is appropriate in view of the allusion to the resurrection and
judgment.”
The dynamic style of the Qur’an is an obvious stylistic feature and an accepted
rhetorical practice. The Qur’an uses this feature in such a way that conforms to the
theme of the text while enhancing the impact of the message it conveys. It is not
surprising that Neal Robinson concluded that the grammatical shifts used in the Qur’an:
“…are a very effective rhetorical device."
Bibliography
http://www.islamic-awareness.org
Neal Robinson. 2004. Discovering the Qur’an: A Contemporary Approach to a Veiled
Text. Georgetown University Press.
Muhammed Abdel Haleem. 2004. The Qur’an: A New Translation. Oxford University
Press.
Muhammed Abdel Haleem. 1999. Understanding the Qur’an: Themes & Styles. I. B.
Tauris Publishers.
By Hamza Tzortzis
Another feature of the Qur’an, which is responsible for its dynamic style, is its sudden
change of person and number. This feature, also known as grammatical shift, plays a
rhetorical role as the sudden changes are perfectly logical and are used to enhance
expression. Robinson states:
"…sudden pronomial shifts are characteristic of the quranic discourse....they are a very
effective rhetorical device."
The dynamic style of the Qur’anic discourse occurs as a result of the use of grammatical
shifts. This is an accepted rhetorical practice that has been termed as the “Daring
nature of Arabic”. This rhetorical device is called ‘iltifat’, that is, ‘turning’ from one thing to
another.
Orientalists in the past such as Noldeke stated that some of these changes in person
and number occur abruptedly. This misconception has been shown to be a superficial
understanding of classical Arabic. The changes that are made in the Qur’anic discourse
are made according to an effective pattern. The Arab scholars in the past, such as
Sututi, al-Zarkashi and al-Athir, unanimously agreed that this use of Arabic was part of
the science of rhetoric. Furthermore they exclaimed that rather than being a peculiarity
of the Arabic language, it is an effective rhetorical tool.
The Qur’an is the only form of Arabic prose to have used this rhetorical device in an
extensive and complex manner. Haleem states:
“…it employs this feature far more extensively and in more variations than does Arabic
poetry. It is, therefore, natural to find…no one seems to quote references in prose other
than from the Qur'ān”
One example of this complex rhetorical feature is exhibited in the following verse. It
changes to talking about God, in the third person, to God Himself speaking in the first
person plural of majesty:
“There is no good in most of their secret talk, only in commanding charity, or good, or
reconciliation between people. To anyone who does these things, seeking to please
God, We shall give a rich reward.” (4:114)
Instead of saying “He will give him…” God In this example speaks in the plural of majesty
to give His personal guarantee of reward for those who do the positive actions
mentioned in the above verse.
Another example of this sudden change in person and number is exhibited in the
following verse:
“He it is who makes you travel by land and sea; until when you are in the ships and they
sail on with them in a pleasant breeze, and they rejoice, a violent wind overtakes them
and the billows surge in on them from all sides, and they become certain that they are
encompassed about, they pray to Allah, being sincere to Him in obedience: 'If Thou dost
deliver us from this, we shall most certainly be of the grateful ones.' But when He
delivers them, lo! they are unjustly rebellious in the earth. O humankind! your rebellion
is against your own souls - provision of this world's life - then to Us shall be your return,
so We shall inform you of what you did” (10:22)
Neal Robinson in his book “Discovering the Qur’an: A Contemporary Approach to a
Veiled Text” explains this verse in context of its rhetoric:
“At first sight it may appear hopelessly garbled, but the three consecutive pronominal
shifts are all perfectly logical. The shift from the second person plural to the third person
plural objectifies the addressees and enables them to see themselves as God sees
them, and to recognize how ridiculous and hypocritical their behaviour is. The shift back
to the second person plural marks God's turning to admonish them. Finally the
speaker's shift from the third person singular to the first person plural expresses His
majesty and power, which is appropriate in view of the allusion to the resurrection and
judgment.”
The dynamic style of the Qur’an is an obvious stylistic feature and an accepted
rhetorical practice. The Qur’an uses this feature in such a way that conforms to the
theme of the text while enhancing the impact of the message it conveys. It is not
surprising that Neal Robinson concluded that the grammatical shifts used in the Qur’an:
“…are a very effective rhetorical device."
Bibliography
http://www.islamic-awareness.org
Neal Robinson. 2004. Discovering the Qur’an: A Contemporary Approach to a Veiled
Text. Georgetown University Press.
Muhammed Abdel Haleem. 2004. The Qur’an: A New Translation. Oxford University
Press.
Muhammed Abdel Haleem. 1999. Understanding the Qur’an: Themes & Styles. I. B.
Tauris Publishers.
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