 |
"When we consider carefully the timing of the revelation of the Qur'anic
passages and surahs and their arrangement, we are profoundly astonished. We
almost belie what we see and hear. We then begin to ask ourselves for an
explanation of this highly improbable phenomenon: is it not true that this new
passage of revelation has just been heard as new, addressing a particular event
which is its only concern? Yet it sounds as though it is neither new nor separate
from the rest. It seems as if it has been, along with the rest of the Qur'an,
perfectly impressed on this man's mind long before he has recited it to us. It has
been fully engraved on his heart before its composition in the words he recites.
How else can it unite so perfectly and harmoniously parts and pieces that do not
naturally come together?… Is it as result of an experiment that follows a
spontaneous thought? That could not be the case. When each part was put in its
position, the one who placed them never had a new thought or introduced any
modification or re-arrangement. How then could he have determined his plan?
And how could he have made his intention so clear in advance?... When we
consider such detailed instructions on the arrangement of passages and Surahs
we are bound to conclude that there is a complete and detailed plan assigning
the position of each passage before they are all revealed. Indeed the
arrangement is made before the reasons leading to the revelation of any passage
occur, and even before the start of the preliminary causes of such events… Such
are the plain facts about the arrangement of the Qur'an as it was revealed in
separate verses, passages and surahs over a period of 23 years. What does that
tell us about its source?"
passages and surahs and their arrangement, we are profoundly astonished. We
almost belie what we see and hear. We then begin to ask ourselves for an
explanation of this highly improbable phenomenon: is it not true that this new
passage of revelation has just been heard as new, addressing a particular event
which is its only concern? Yet it sounds as though it is neither new nor separate
from the rest. It seems as if it has been, along with the rest of the Qur'an,
perfectly impressed on this man's mind long before he has recited it to us. It has
been fully engraved on his heart before its composition in the words he recites.
How else can it unite so perfectly and harmoniously parts and pieces that do not
naturally come together?… Is it as result of an experiment that follows a
spontaneous thought? That could not be the case. When each part was put in its
position, the one who placed them never had a new thought or introduced any
modification or re-arrangement. How then could he have determined his plan?
And how could he have made his intention so clear in advance?... When we
consider such detailed instructions on the arrangement of passages and Surahs
we are bound to conclude that there is a complete and detailed plan assigning
the position of each passage before they are all revealed. Indeed the
arrangement is made before the reasons leading to the revelation of any passage
occur, and even before the start of the preliminary causes of such events… Such
are the plain facts about the arrangement of the Qur'an as it was revealed in
separate verses, passages and surahs over a period of 23 years. What does that
tell us about its source?"
 |
 |
"The Qur'an was revealed over a 23 year period. During this period the Prophet
Muhammad experienced many turbulent events such as oppression, loss,
hunger, boycott, aggression and humiliation. What is unique about the literary
character of the Qur'anic text is that it, in the context of emotion and expression,
does not reflect any of these events and negative experiences. The Qur'an
maintains its unique expression with regards to the force, beauty, emotion and
eloquence of its language.
In light of this reality, how can anyone suggest that the Qur'an was authored by
the Prophet Muhammad. Are there any examples in literature where one man
can experience so much chaos and for it not to be reflected in his literary
character and style? To suggest that there is an example of such a work is
absurd as it is almost impossible from a psychological and literary point of view."
Muhammad experienced many turbulent events such as oppression, loss,
hunger, boycott, aggression and humiliation. What is unique about the literary
character of the Qur'anic text is that it, in the context of emotion and expression,
does not reflect any of these events and negative experiences. The Qur'an
maintains its unique expression with regards to the force, beauty, emotion and
eloquence of its language.
In light of this reality, how can anyone suggest that the Qur'an was authored by
the Prophet Muhammad. Are there any examples in literature where one man
can experience so much chaos and for it not to be reflected in his literary
character and style? To suggest that there is an example of such a work is
absurd as it is almost impossible from a psychological and literary point of view."
 |
 |
"The Qur'an is a source text for Arabic grammar. What is unique about the
Qur'an is that it contains most, if not all, of the grammatical exceptions and
complex structures. If this is the case then how could have the Prophet
Muhammad learnt all of these exceptions and constructions? He was known not
to have any special rhetorical or linguistic gifts.
One may argue that it was just 'poetic license', however could this be the case? If
it was just a unique poetic expression of language it would not have been
considered grammatically sound, as external supporting texts must have
exhibited the same exceptions and complexities to be considered grammatically
correct.
This indicates that in order for the Qur'an to contain all the exceptions of the
Arabic grammar, it would mean that the Prophet Muhammad knew (from
memory) all of the grammatical exceptions and complexities of the other source
texts for grammar, such pre-Islam poetry.
This is a physical impossibility, as some of these other source texts where
unknown to Muhammad at the time"
Qur'an is that it contains most, if not all, of the grammatical exceptions and
complex structures. If this is the case then how could have the Prophet
Muhammad learnt all of these exceptions and constructions? He was known not
to have any special rhetorical or linguistic gifts.
One may argue that it was just 'poetic license', however could this be the case? If
it was just a unique poetic expression of language it would not have been
considered grammatically sound, as external supporting texts must have
exhibited the same exceptions and complexities to be considered grammatically
correct.
This indicates that in order for the Qur'an to contain all the exceptions of the
Arabic grammar, it would mean that the Prophet Muhammad knew (from
memory) all of the grammatical exceptions and complexities of the other source
texts for grammar, such pre-Islam poetry.
This is a physical impossibility, as some of these other source texts where
unknown to Muhammad at the time"
 |
 |
 |
 |
"...Arbuthnot explains in his book “The Construction of the Bible and the Koran”
this effect of the Qur’anic style:
“It is confessedly the standard of the Arabic tongue... The style of the Koran is
generally beautiful and fluent... and in many places, especially where the majesty
and attributes of God are described, sublime and magnificent … He succeeded so
well, and so strangely captivated the minds of his audience, that several of his
opponents thought it the effect of witchcraft and enchantment.”
The aesthetic reception of the Qur’an is not a literary device as such, but it is a
manifestation of its literary beauty on the human psyche. This aesthetic element
may seem subjective but it highlights all the other objective literary structures
and places them in the context of life, experience and humanity; thus making the
Qur’an real..."
The Qur'an's impact on the individual and global politics has been unparalled.
Any Arabic text, past or present, has not achieved what the Qur'an has achieved
with regards to its impact and recepetion.
this effect of the Qur’anic style:
“It is confessedly the standard of the Arabic tongue... The style of the Koran is
generally beautiful and fluent... and in many places, especially where the majesty
and attributes of God are described, sublime and magnificent … He succeeded so
well, and so strangely captivated the minds of his audience, that several of his
opponents thought it the effect of witchcraft and enchantment.”
The aesthetic reception of the Qur’an is not a literary device as such, but it is a
manifestation of its literary beauty on the human psyche. This aesthetic element
may seem subjective but it highlights all the other objective literary structures
and places them in the context of life, experience and humanity; thus making the
Qur’an real..."
The Qur'an's impact on the individual and global politics has been unparalled.
Any Arabic text, past or present, has not achieved what the Qur'an has achieved
with regards to its impact and recepetion.
 |
 |