Hyderabad: For more than 14 centuries, the Quran has remained as an inexhaustible source of reflection, study, and inspiration. The divine revelation, which Muslims believe to be the final word of Allah, continues to engage the minds of scholars and believers alike. No matter how many times one turns to it, new meanings, insights, and dimensions emerge. The Quran itself repeatedly calls upon readers to ponder, to reflect, and to seek deeper understanding of its verses.
Throughout history, the greatest talents – linguists, poets, philosophers, theologians, and mystics – have immersed themselves in its study. They sought to appreciate its literary beauty, its subtle figures of speech, and its stylistic devices such as repetition (takrar). They marveled at its rhyme and rhythm, its majestic cadence, its aphorisms, and its power to move both intellect and heart. Yet, despite centuries of scholarship, the Quran’s celestial melody and intrinsic merit remain unfathomable.
It is no wonder, then, that the Arabs – who prided themselves on their eloquence and mastery of the spoken word – were left dumbfounded when they first heard it. The Quran’s unique style, its force of expression, and its eternal challenge to human creativity stunned them into silence. Unlike any other text, the Quran not only transformed lives but also reshaped the very language in which it was revealed. The Arabic of the Quran set standards of purity, clarity, and harmony that remain unsurpassed.
Shahmiri’s study of metaphors
Among the latest contributions to Quranic scholarship comes from Prof. Muzaffer Ali Shahmiri, former Vice Chancellor of Dr. Abdul Haq University, Kurnool. A distinguished academic with decades of research experience, Prof. Shahmiri has devoted more than 25 years to exploring one fascinating dimension of the Quran: its metaphorical language.
Recently, he presented his findings in Hyderabad, drawing attention to his forthcoming book Qurani Iste‘aron Ki Fanni Azmat ke Asraat Urdu Aur Farsi Adab Par (Elegance of Quranic Metaphor and its Impact on Urdu and Persian Literature). The study, groundbreaking in scope, identifies 156 distinct metaphors in the Quran – the highest number documented so far.
For Prof. Shahmiri, metaphors are not mere ornaments of language; they are essential vehicles for conveying divine truths. The Quran employs metaphorical imagery to make abstract spiritual concepts tangible, relatable, and memorable. For instance, ‘light’ is used to signify guidance, while ‘darkness’ denotes straying from the right path. By drawing on such universal experiences, the Quran bridges the gap between the unseen realm and human understanding.
“Unlike metaphorical imagery of world literature, Quranic metaphors are universal,” Prof. Shahmiri explains. “They are not tied to geography, culture, or race. Anyone, anywhere, can grasp them because they draw from the common experiences of human life.”
Local vs. universal metaphors
To appreciate the uniqueness of Quranic metaphors, Prof. Shahmiri contrasts them with examples from world literature. Many cultures employ metaphors rooted in their own landscapes, myths, or folklore – rich in meaning for locals but puzzling to outsiders.
Take, for instance, Mount Fuji, which in Japanese literature symbolizes endurance and inner strength. Or the Chinese dragon, emblematic of power and fortune in Chinese tradition. Similarly, Tamil literature invokes Kannagi, the tragic heroine of the ancient epic Silappathikaram, as a symbol of love, sacrifice, and vengeance.
While powerful, such metaphors often lose resonance outside their cultural contexts. A person unfamiliar with Japanese culture may not immediately connect with Mount Fuji as a metaphor for resilience. But when the Quran speaks of light, darkness, a straight path, plants, a rope, or disease, it evokes images instantly recognizable to people across times and cultures. These metaphors cut across linguistic and geographical boundaries, making the Quran’s message universally accessible.
Examples from the Quran
Prof. Shahmiri illustrates this universality with striking examples. In Surah al-Baqarah (2:257), Allah says: “He brings them out of darkness into light”—a powerful metaphor for divine guidance. In Surah az-Zumar (39:6), the stages of a child’s development in the mother’s womb are described as “in a triple darkness” – a metaphor that continues to intrigue medical scientists even today.
Another instance is found in Surah Aale-Imran (3:103): “And you were on the brink of a pit of fire, and He saved you from it.” Here, the metaphor of fire conveys the destructive enmity that once divided Arab tribes. Elsewhere, the Quran describes those who reject truth as “deaf, dumb, and blind” – a metaphor for their inability to comprehend spiritual reality.
Such imagery not only resonates across cultures but also deepens the reader’s engagement with the text. They make abstract truths vivid and unforgettable.
Thirteen types of metaphors
Through painstaking research, Prof. Shahmiri classified Quranic metaphors into 13 categories, documenting how often each appears:
Iste‘arey Bittasreeh (17)
Iste‘arey Bil Kinaya (8)
Iste‘arey Wafaqiya (5)
Iste‘arey Inadiya (5)
Iste‘arey Murshah (5)
Iste‘arey Gariba (3)
Iste‘arey Hissiya (9)
Iste‘arey Aqbia (3)
Iste‘arey Hissi Tarfain (2)
Iste‘arey Hissi Mujarrada (1)
Iste‘arey Hissi Murashah (26)
Iste‘arey Tamsilia (27)
Iste‘arey Tabiyya (45)
This detailed classification underscores the richness of the Quran’s metaphorical system, offering fresh avenues of research for scholars of language and literature.
Lifelong fascination
Shahmiri’s interest in metaphors began in 1989 when he completed his Ph.D. on metaphorical imagery in the Urdu ghazal. With a solid grounding in Arabic, he was naturally drawn to the Quran’s figurative language. The turning point, he recalls, came in 1992 while studying Tarjuman-ul-Quran, the celebrated commentary by Maulana Abul Kalam Azad.
One verse in particular caught his attention: Surah Kahaf (18:11)—“Fadarabnaa ‘alaa aazaanihim fil Kahfi seneena ‘adadaa” (We struck their ears in the Cave for several years). Different translators rendered the word fadarabnaa as “covered,” “sealed,” or “closed.” But the more accurate sense, he argues, is “struck.” That insight opened his eyes to how Quranic metaphors often transcend literal dictionary meanings, acquiring new dimensions in context.
“That was the spark,” he says. “I realized the Quran employs metaphors in such a way that they break away from conventional meanings, opening up profound new connotations.”
Why metaphors matter
For Prof. Shahmiri, studying these metaphors is not a mere academic exercise. It is a way of appreciating the grandeur of the Quran. “Readers will gain a new perspective when they understand the metaphorical imagery,” he explains. “It enlarges their comprehension and deepens their connection with the text.”
A book for seekers
Shahmiri’s 556-page book promises to be a landmark in Quranic studies. It will appeal not only to scholars of Arabic, Urdu, and Persian literature but also to earnest students of the Quran who wish to grasp its deeper layers. By documenting and analyzing metaphors with such precision, the work bridges the gap between linguistics and spirituality, between literary analysis and faith.
In an age where attention is fleeting and language often reduced to slogans, the Quran’s metaphors remind us of the enduring power of words – words that shape thought, stir emotion, and guide action. Shahmiri’s contribution is thus both timely and timeless.
The Quran, as believers hold, is inexhaustible. Every age discovers new meanings within its pages. And as Prof. Shahmiri’s study shows, its metaphors – rooted in universal human experience – continue to resonate across languages, cultures, and centuries, offering light in times of darkness and guidance for those who seek.
Indeed, as one grows in understanding, the Quran’s meanings appear ever richer – like a traveler climbing a mountain, whose view expands the higher he ascends. To borrow from John Keats, new words and insights “swim into our ken,” awakening the spiritual eye.
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