Is theLinguistic and Literary Miracle of the Quran Subjective?
Hamza Andreas Tzortzis
Hamza Andreas Tzortzis
The Qur’an is truly a unique expression of the Arabic language. Nothing has come before or after it, matching its literary form and style. There are many reasons for the Qur’ans uniqueness, some of these reasons include its:
1) Unique Literary Form [1]
2) Frequency of Rhetorical/Stylistic Features [2]
The inability of any person to produce anything like the Qur’an, due to its unique literary form, is the essence of the Qur’anic miracle. According to philosophers such as William Lane Craig a miracle is defined as “events which lie outside the productive capacity of nature”.[3] The argument posed by Muslim Theologians and Philosophers is that if, with the finite set of Arabic linguistic tools at humanity’s disposal, there is no effective challenge; then providing a naturalistic explanation for the Qur’an’s uniqueness is incoherent and doesn’t explain its inimitability. Forster Fitzgerald Arbuthnot who was a notable British Orientalist and translator states,
"..and that though several attempts have been made to produce a work equal to it as far as elegant writing is concerned, none has as yet succeeded."[4]
This is because the natural capacity of the text producer, or author, is able to produce the known literary forms in the Arabic language. The development of an entirely unique literary form and style is beyond the scope of the productive nature of any author, hence a supernatural entity, God, is the only sufficient comprehensive explanation. For millennia the speech and writings of Arabs has always fallen within the known forms and expressions of the Arabic language, but the Qur’an breaks this natural pattern due to its uniqueness.[5]
However, some people of other faiths and philosophical persuasions claim that what underpins the miracle of the Qur'an is subjective. In other words, the uniqueness of the Qur'an is not objective.
1) Unique Literary Form [1]
2) Frequency of Rhetorical/Stylistic Features [2]
The inability of any person to produce anything like the Qur’an, due to its unique literary form, is the essence of the Qur’anic miracle. According to philosophers such as William Lane Craig a miracle is defined as “events which lie outside the productive capacity of nature”.[3] The argument posed by Muslim Theologians and Philosophers is that if, with the finite set of Arabic linguistic tools at humanity’s disposal, there is no effective challenge; then providing a naturalistic explanation for the Qur’an’s uniqueness is incoherent and doesn’t explain its inimitability. Forster Fitzgerald Arbuthnot who was a notable British Orientalist and translator states,
"..and that though several attempts have been made to produce a work equal to it as far as elegant writing is concerned, none has as yet succeeded."[4]
This is because the natural capacity of the text producer, or author, is able to produce the known literary forms in the Arabic language. The development of an entirely unique literary form and style is beyond the scope of the productive nature of any author, hence a supernatural entity, God, is the only sufficient comprehensive explanation. For millennia the speech and writings of Arabs has always fallen within the known forms and expressions of the Arabic language, but the Qur’an breaks this natural pattern due to its uniqueness.[5]
However, some people of other faiths and philosophical persuasions claim that what underpins the miracle of the Qur'an is subjective. In other words, the uniqueness of the Qur'an is not objective.
Let us examine if this is really the case.
Objective & Subjective
Let us take each inimitable feature, mentioned above, and discuss if they are based upon subjective or objective measures. Firstly let us deifne what objective and subjective is. For something to be objective it must be,
a. Uninfluenced by emotions or personal prejudices
b. Based on observable phenomena
Subjective means a process of understanding something that takes place within the mind and modified by individual bias. This individual bias can be influenced by what someone likes, dislikes and other emotions.
Is the 'Unique Literary Form' Argument Subjective?
The short answer is no. This argument is based upon the mechanical features of the Arabic language, it is not based upon aesthetic reception or dependent upon the readers or listeners emotional reactions. It presents the view that the Qur'an is either prose - which is further categorised as saj (rhymed prose) and mursal (normal speech) - or poetry.[6] These literary forms are clearly defined and have objective measures. For example rhymed prose is defined as,
1) Speech ending with a rhyme
2) Accentual rhythmical pattern
3) Concentrated use of rhetorical devices
Since the descriptions of the literary forms are based on observable phenomena [7], that are not influenced my emotions or aesthetic reception, then the literary form argument is objective. The Qur'an is either prose, poetry or unique. There is no grey area because the literary forms are clearly defined, and the key features of these forms are based upon observable measures.
Is the 'Highest Frequency of Rhetorical/Stylistic Features' Argument Subjective?
This argument is based upon the number of rhetorical and stylistic features. It is not based upon how effective they actually are. There is a big difference. If we were to present the argument that the effect of the Qur'ans language is a miracle, then this would be subjective as each individual's conclusions would be based upon individual bias. However, this argument is about frequency, an amount that can be counted and observed. Terms such as 'rhetorical' and 'stylstic features' are also based upon observed phenomena as they have agreed upon definitions.
Let us look at the shortest chapter in the Qur'an as an example. Surah (chapter) al-Kawthar has approximately 10 words. However, there are over 16 rhetorical and stylistic features present in this chapter. In other words this chapter is 'saturated' with rhetorical and stylistic features.
The argument, from an objective point of view, would be to try to imitate the Qur'an by producing three lines of Arabic using no less than 10 words with over 16 rhetorical and stylistic features. [8] This argument is objective as it is based on frequency - which is an observable phenomena - and not the effect of the literary and linguistic features.
Summary
1) Something to be defined as objective needs to be based on observable phenomena not influenced by emotions or personal prejudices
2) The miracle of the Qur'an is based on its unique liteary form and the frequency of rhetorical and stylistic features
3) The 'unique literary form' argument is based upon observable phenomena and clearly defined measures unifluenced by individual bias
4) The 'frequency of rhetorical and stylistc features' argument is based upon an amount that can be counted and observed regardless of individual bias.
5) The miracle of the Qur'an is objective and not subjective.
As can be seen point 5 logically follows. For more information please see the website http://www.theinimitablequran.com/.
References
[1] See Hamza Andreas Tzortzis. The Qur'ans Unique Literary Form. 2008. Available online http://www.theinimitablequran.com/uniquelitform.pdf
[2] See Hamza Andreasd Tzortzis. Frequency of Rhetorical Devices. 2008. Available online http://www.theinimitablequran.com/rhetoricalfeatures.pdf; and Hamza Andreas Tzortzis. Matchless Eloquence: al-Kawthar. 2008. Available online http://www.theinimitablequran.com/eloquencechapteralkawthar.pdf
[3] See Stephen S. Bilynskyj, 'God, Nature, and the Concept of Miracle' (Ph.D. Diss.: Notre Dame, 1982) 10-42; and "The Problem of Miracles: A Historical and Philosophical Perspective." In Gospel Perspectives VI, pp.9-40. Edited by David Wenham and Craig Blomberg. Sheffield, England: JSOT Press, 1986. Available online.
[4] F.F. Arbuthnot. 1885.The Construction of the Bible and the Koran. London.
[5] See Why is the Qur'an a Miracle? Available online http://www.theinimitablequran.com/whymiracle.pdf
[6] See reference [1]
[7] See reference [1]
[8] See reference [2]
Objective & Subjective
Let us take each inimitable feature, mentioned above, and discuss if they are based upon subjective or objective measures. Firstly let us deifne what objective and subjective is. For something to be objective it must be,
a. Uninfluenced by emotions or personal prejudices
b. Based on observable phenomena
Subjective means a process of understanding something that takes place within the mind and modified by individual bias. This individual bias can be influenced by what someone likes, dislikes and other emotions.
Is the 'Unique Literary Form' Argument Subjective?
The short answer is no. This argument is based upon the mechanical features of the Arabic language, it is not based upon aesthetic reception or dependent upon the readers or listeners emotional reactions. It presents the view that the Qur'an is either prose - which is further categorised as saj (rhymed prose) and mursal (normal speech) - or poetry.[6] These literary forms are clearly defined and have objective measures. For example rhymed prose is defined as,
1) Speech ending with a rhyme
2) Accentual rhythmical pattern
3) Concentrated use of rhetorical devices
Since the descriptions of the literary forms are based on observable phenomena [7], that are not influenced my emotions or aesthetic reception, then the literary form argument is objective. The Qur'an is either prose, poetry or unique. There is no grey area because the literary forms are clearly defined, and the key features of these forms are based upon observable measures.
Is the 'Highest Frequency of Rhetorical/Stylistic Features' Argument Subjective?
This argument is based upon the number of rhetorical and stylistic features. It is not based upon how effective they actually are. There is a big difference. If we were to present the argument that the effect of the Qur'ans language is a miracle, then this would be subjective as each individual's conclusions would be based upon individual bias. However, this argument is about frequency, an amount that can be counted and observed. Terms such as 'rhetorical' and 'stylstic features' are also based upon observed phenomena as they have agreed upon definitions.
Let us look at the shortest chapter in the Qur'an as an example. Surah (chapter) al-Kawthar has approximately 10 words. However, there are over 16 rhetorical and stylistic features present in this chapter. In other words this chapter is 'saturated' with rhetorical and stylistic features.
The argument, from an objective point of view, would be to try to imitate the Qur'an by producing three lines of Arabic using no less than 10 words with over 16 rhetorical and stylistic features. [8] This argument is objective as it is based on frequency - which is an observable phenomena - and not the effect of the literary and linguistic features.
Summary
1) Something to be defined as objective needs to be based on observable phenomena not influenced by emotions or personal prejudices
2) The miracle of the Qur'an is based on its unique liteary form and the frequency of rhetorical and stylistic features
3) The 'unique literary form' argument is based upon observable phenomena and clearly defined measures unifluenced by individual bias
4) The 'frequency of rhetorical and stylistc features' argument is based upon an amount that can be counted and observed regardless of individual bias.
5) The miracle of the Qur'an is objective and not subjective.
As can be seen point 5 logically follows. For more information please see the website http://www.theinimitablequran.com/.
References
[1] See Hamza Andreas Tzortzis. The Qur'ans Unique Literary Form. 2008. Available online http://www.theinimitablequran.com/uniquelitform.pdf
[2] See Hamza Andreasd Tzortzis. Frequency of Rhetorical Devices. 2008. Available online http://www.theinimitablequran.com/rhetoricalfeatures.pdf; and Hamza Andreas Tzortzis. Matchless Eloquence: al-Kawthar. 2008. Available online http://www.theinimitablequran.com/eloquencechapteralkawthar.pdf
[3] See Stephen S. Bilynskyj, 'God, Nature, and the Concept of Miracle' (Ph.D. Diss.: Notre Dame, 1982) 10-42; and "The Problem of Miracles: A Historical and Philosophical Perspective." In Gospel Perspectives VI, pp.9-40. Edited by David Wenham and Craig Blomberg. Sheffield, England: JSOT Press, 1986. Available online.
[4] F.F. Arbuthnot. 1885.The Construction of the Bible and the Koran. London.
[5] See Why is the Qur'an a Miracle? Available online http://www.theinimitablequran.com/whymiracle.pdf
[6] See reference [1]
[7] See reference [1]
[8] See reference [2]
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