Under the title “The Literary Elegance of the Noble Qur’an”, In the previous post (part 2) we looked at some aspects of literature. The last thing we discussed in the previous post was a literary device called simile. This exists in all languages. It is also present in the Qur’an. We said we would later show examples from the Qur’an.
Just like simile, there is another type called metaphor. Why are we explaining all this? Only if you understand these literary devices will you be able to merge them with Qur’anic verses and understand them easily. That is why we first explain them in Tamil — so that when we later show you similar examples in the Qur’an, you will understand clearly. If you do not understand what literature is, nothing will make sense.
Simile vs Metaphor
Yesterday we saw the term simile. Now what is metaphor?
If we say:
“Ismail is like a lion,”
the word like makes it a simile.
But if we say:
“Ismail is a lion,”
that becomes a metaphor.
When we say “like a lion,” he is not actually a lion — but he resembles one. That is simile.
But if we remove “like” and directly call him “a lion,” we are metaphorically turning him into a lion. He is a human being, but we attribute the qualities of a lion to him so strongly that we say he is a lion.
All languages use metaphor in this way.
Example: “Moon-faced”
If someone’s face is beautiful like the moon, instead of saying “face like the moon,” in Tamil they say “moon-face.” They don’t say “like the moon.” They directly call her “moon.” This is exaggeration — attributing the qualities of the moon fully to her face.
Similarly, if someone is extremely just, we say: “He is justice.”
Justice is an action or a quality — but we give it form and say that person himself is justice. It is exaggeration for emphasis.
The Qur’an also contains many metaphors.
Indirect Expression (Saying One Thing, Meaning Another)
There is another literary style.
We say something whose literal meaning is one thing — but we do not intend that literal meaning. The real message is something else.
Example: If someone is exhausting himself day and night without caring for his health, we say:
“As long as there is a wall, you can paint a picture.”
Literally, it refers to a wall and painting. But we are not talking about painting. We are telling him:
“If your body (the wall) remains intact, only then can you accomplish other things (the painting).”
Instead of explaining everything in detail, we use that proverb.
Another Example: “Winnow while there is wind”
When there is wind, farmers winnow grain. The wind separates the grain from chaff.
So when someone ignores a good opportunity, we say:
“Winnow while there is wind.”
We are not talking about farming. We are saying:
“Use opportunities when they come.”
“Don’t step into water without knowing the depth”
If someone takes on a task beyond his ability, we say: “Don’t step into water without knowing its depth.”
We are not literally speaking about water. We mean: “Do not enter matters beyond your capacity.”
“Even an elephant can slip”
An elephant has huge feet. It seems impossible for it to slip. Yet even elephants slip.
So, when a powerful person falls, we say: “Even an elephant can slip.”
Meaning: “No matter how powerful you are, you too can fall.”
“An ant can wear down a rock”
If an ant repeatedly walks over a rock, eventually it leaves a mark.
So, we say: “Even an ant can wear down a rock.”
Meaning: “Small, consistent effort leads to great results.”
These are literary devices. The Qur’an also contains similar types of indirect expressions.
Literature often does not mean the literal dictionary meaning. It uses words beyond their literal sense for deeper impact.
Sarcasm and Irony
Another literary device is saying the opposite to mock someone.
If someone arrives very late, instead of saying: “Why are you late?”
We say: “Wow, you came so early!”
That irony carries flavor and sarcasm.
Mock Praise (Ironic Praise)
There is something called mock praise. It appears like praise but actually criticizes.
For example, if someone is extremely stingy, instead of saying: “You are stingy,”
We might call him: “O great generous benefactor!”
He understands we are mocking him.
The Qur’an uses such rhetorical style in some places — where something appears positive but carries warning or irony.
For example, giving “good news” of Hell. It is not truly good news — it is rhetorical irony.
Wordplay (Same Word, Different Meaning)
In literature, sometimes the same word is used twice with two different meanings.
Example:
“I was stunned by mountain honey.”
The first “mountain honey” literally means honey from a mountain.
The second “I was stunned” uses a similar word meaning amazement.
Tamil poetry uses this often.
In Qur’an, this is rare — because unnecessary wordplay without benefit is avoided.
Palindromes
There is also a literary style where a sentence reads the same forward and backward.
Tamil poets sometimes write entire verses like that. It is extremely difficult and showcases linguistic skill.
But such style has no deep message — it only shows skill.
The Qur’an does not use this type of empty stylistic display because its focus is guidance and meaning.
Proverbs and Riddles
Proverbs also fall under literary devices.
Example: “If you sow in the morning, you reap in the evening.”
Meaning: “What you do will return to you.”
“Why divide East and West inside a small measure?”
If only four people exist in a family and they fight among themselves, we say: “Why talk about East and West inside a small measure?”
Meaning: “Why divide among yourselves when you are so few?”
“Don’t jump across half a well”
If you jump halfway across a well, you fall inside.
So, we say: “Don’t jump across half a well.”
Meaning: “If you start something, complete it fully.”
“Small drops make a flood”
Floods are formed from countless small drops.
So, when someone saves little by little, we say:
“Small drops become a flood.”
Meaning: “Consistent small effort builds greatness.”
Metonymy (Using Related Words)
In everyday speech, we also use literary devices unconsciously.
For example:
You say: “I gave the shirt to be stitched.” Actually, you gave cloth — not a shirt.
Or: “I am cooking rice.”
You are cooking raw rice to make cooked rice.
Or: “The river is flowing.”
Actually, water flows — not the river itself.
Or: “The whole world will laugh.”
The world itself cannot laugh — people in the world will laugh.
This is called metonymy — using a related word instead of the precise literal one.
The Qur’an contains many such expressions.
Conclusion
All these literary devices:
- Simile
- Metaphor
- Indirect expression
- Proverbs
- Sarcasm
- Mock praise
- Wordplay
- Metonymy
These are found in language generally — and in the Qur’an as well. Understanding these devices is essential to understanding Qur’anic expression correctly. Without literary awareness, a person may misunderstand verses by taking everything in a rigid literal sense. But once you understand how literature works, you will see how beautifully and powerfully the Qur’an conveys meaning.
Similarly, let us take another example. Suppose we tell someone to give ₹100 per head. We say, “Give ₹100 per head.” Are we giving money only to the head? The money is for the whole person. If there is one person, we say “give per head.” How much are we giving to the hand? How much to the leg? We say “head,” but by “head” we mean the entire person.
If we say “Give ₹100 per head,” the literal dictionary meaning of “head” is just the head. But when we say it in common speech, we use the head to represent the entire person. Because the head is the most prominent part, we symbolically treat the whole person as “head.” That is why we say “₹100 per head.” This is using something related to a person to indicate the whole person. This is called metonymy (āagu peyar).
This kind of usage appears abundantly in the Qur’an.
In our everyday speech too we say things like: “He is my right hand.” How can he be your right hand? Your right hand is attached to you. But when we say “He is my right hand,” we mean that just as the right hand is important to a person, this individual is extremely important to us and supports us greatly. These expressions are called metonymy.
They say there are 16 types of this in literature. If we go into all of them, it will become dry and technical. But the idea is: something connected to another thing is used in place of it.
For example:
- We say, “I’m cooking rice.” But we are not cooking “rice” as cooked rice already. We are cooking raw rice grains to become cooked rice.
- We say, “Stitch the shirt.” But we are giving cloth to be stitched into a shirt.
- We say, “The river is flowing.” The river itself does not flow; the water flows.
- We say, “The world will laugh at you.” The world is not a human being. The people of the world will laugh.
Similarly:
- “The Qur’an says…”
- “The Thirukkural says…”
- “Dinamalar says…”
Does a newspaper speak? Does a book speak? No. A human speaks. But we attribute speech to the book or newspaper. That too is metonymy.
The Qur’an contains many such usages.
The Literary Device Called “Shift of Address” (Ilthifāt)
Now we come to an important literary device called Tōdar Māṟṟu Aṇi (Shift in grammatical person).
In Tamil grammar:
- If we speak about someone absent → third person (he/she/they).
- If we speak directly to someone → second person (you).
- If we speak about ourselves → first person (I/we).
Normally we maintain consistency:
- He came.
- You came.
- I came.
We don’t say:
- “Ismail came” and then “I came” in the same sentence referring to the same person.
- We don’t say, “The principal am speaking.” It should be “The principal is speaking” or “I am speaking.”
Mixing them appears grammatically wrong in normal usage.
But in Arabic, especially in the Qur’an, there is a powerful literary device called Ilthifāt — shifting suddenly from third person to second person, or vice versa — for deep rhetorical effect.
Tamil rarely uses this, but Arabic literature uses it beautifully.
Let us see examples.
Example 1: Surah Al-Fātiḥah
We recite:
“All praise belongs to Allah.”
“He is the Most Merciful, the Especially Merciful.”
“Master of the Day of Judgment.”
Here, Allah is spoken of in the third person — “He.”
But suddenly:
“You alone we worship, and You alone we ask for help.”
Why not continue in third person?
If the pattern continued consistently, it would say: “He alone we worship.”
But it shifts to: “You alone we worship.”
Why? Because first, Allah is introduced to someone who may not yet know Him:
- Allah
- The Most Merciful
- The Especially Merciful
- Master of the Day of Judgment
With each description, Allah becomes closer in understanding.
At first, Allah feels distant — “He.”
After knowing His attributes, He becomes close.
Then naturally, we turn directly and say: “You.”
Just like:
If we speak about Abdul Qadir whom you have never met, he is distant.
But as I describe him — his street, family, character — he becomes familiar to you.
If he then enters the room, will you continue saying “he”?
No. You will say, “How are you?”
That is exactly what happens in Al-Fātiḥah.
This is not grammatical inconsistency. It is profound literary beauty.
Example 2: Surah Yunus (10:22)
Allah says:
“You are in ships… and they sail with them…” It begins addressing “you,” but then shifts to “them.”
Why?
Imagine standing on shore speaking to people boarding a ship. While speaking, the ship sails away quickly.
Now you cannot continue speaking to them directly. They have become distant. So, you refer to them in third person.
The shift reflects movement and distance.
This is not confusion. It is literary precision.
Example 3: Hajj – Surah Al-Baqarah (2:196)
If someone cannot afford an animal sacrifice, he must fast ten days:
- Three days during Hajj
- Seven days after returning home
The verse speaks in third person when mentioning the three days. Then shifts to second person when mentioning the seven days.
Why? Because during the three days, he is still in Makkah (distant). When the seven days are mentioned, he has returned home (near). So, the shift from “he” to “you” subtly reflects distance and nearness.
If he is far away → third person.
If he has returned and stands before you → second person.
What depth!
Those who do not understand this literary device may accuse the Qur’an of inconsistency. But scholars of Arabic literature marvel at this eloquence.
Conclusion
This device — Ilthifāt — is a hallmark of Qur’anic eloquence.
It reflects:
- Nearness and distance
- Emotional intensity
- Rhetorical engagement
- Psychological movement
These are not grammatical errors. They are deliberate, profound stylistic choices.
We will, in shā’ Allāh, continue exploring more examples of this device and then move to other literary forms like similes, parables, proverbs, and rhetorical imagery in the Qur’an.
May Allah allow us to understand the beauty of His speech.