This inimitability — the combination of vocal skill, lyrical ambition, and stylistic versatility that makes Ocean unique — is only amplified by the way he's made himself scarce since Channel Orange's release.
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There are numerous classical works of literary criticism which have studied the Qur'an and examined its style: The most famous works on the doctrine of inimitability are two medieval books by the grammarian Al Jurjani (d. 1078 CE), Dala’il al-i'jaz ('the Arguments of Inimitability') and Asraral- balagha ('the Secrets of Eloquence'). Al Jurjani argued that the inimitability of the Qur'an is a linguistic phenomenon and proposed that the Qur'an has a degree of excellence unachievable by human beings. Al Jurjani believed that Qur'an's eloquence must be a certain special quality in the manner of its stylistic arrangement and composition or a certain special way of joining words.
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Ibrahim al-Nazzam of Basra (d. 846 CE) was among the first to study the doctrine. According to Al Nazzam, Qur'ans inimitability is due to the information in its content which as divine revelation contains divine knowledge. Thus, Qur'an's supremacy lies in its content rather than its style.
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A page of the Qur'an,16th century: "They would never produce its like not though they backed one another" written at the center. In Islam, ’i‘jāz () or inimitability of the Qur’ān is the doctrine which holds that the Qur’ān has a miraculous quality, both in content and in form, that no human speech can match. According to this doctrine the Qur'an is a miracle and its inimitability is the proof granted to Muhammad in authentication of his prophetic status. It serves the dual purpose of proving the authenticity of its divineness as being a source from the creator; and proving the genuineness of Muhammad's prophethood to whom it was revealed as he was one bringing the message.
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Inimitability of the Quran (or "I'jaz") is the belief that no human speech can match the Quran in its content and form. The Quran is considered an inimitable miracle by Muslims, effective until the Day of Resurrection—and, thereby, the central proof granted to Muhammad in authentication of his prophetic status. The concept of inimitability originates in the Quran where in five different verses opponents are challenged to produce something like the Quran: "If men and jinn banded together to produce the like of this Quran they would never produce its like not though they backed one another."Quran From the ninth century, numerous works appeared which studied the Quran and examined its style and content.
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They did not question this, what they rejected was the Qur'an's ideas, especially monotheism and resurrection. Numerous scholars devoted time to finding out why the Qur'an was inimitable. The majority of opinions was around eloquence of the Qur'an both in wording and meaning as its speech does not form to poetry nor prose commonly expressed in all languages. Thus it is understood that the inimitability of the Qur'an resides in this third genre in which words have been arranged in a particular way accompanied with flawless meaning that humans are unable to reproduce.
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78 I'jaz al-Quran literally the inimitability of the Quran refers to the Quranic claim that no one can hope to imitate its (the Quran's) perfection, this quality being considered the primary miracle of the Quran and proof of Muhammad's prophethood. In recent decades, "I'jaz" has also come to refer to the belief that the Quran contains what believers call "scientific miracles", i.e. prophecies of scientific discoveries. Kharq al`adad "a break in God's customary order of things" was a term used in "theological or philosophical discussions" to refer to miraculous events.
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The originality of Al Jurjani is that he linked his view on meaning as the determining factor in the quality of a text by considering it not in isolation but as it is realized within a text. He wished to impress his audience with the need to study not only theology but also grammatical details and literary theory in order to improve their understanding of the inimitability of the Qur'an. For Al Jurjani the dichotomy much elaborated by earlier critics between 'word' and 'meaning' was a false one. He suggested considering not merely the meaning but 'the meaning of the meaning'.
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He defined two types of meaning one that resorts to the 'intellect' the other to the 'imagination'. A page of the Qur'an with illumination, 16th century Al-Baqillani (d. 1013 CE) wrote a book named I'jaz al-Qur'an ('inimitability of the Qur'an') and emphasized that the style of the Qur'an cannot be classified, and eloquence sustains throughout the Qur'an in spite of dealing with various themes. Al Baqillani's point was not that the Qur'an broke the custom by extraordinary degree of eloquence but that it broke the custom of the existing literary forms by creating a new genre of expression.
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The various tablets and scraps on which its suras were written were compiled under Abu Bakr (573-634), and first transcribed in unified masahif, or copies of the Qur'an, under Uthman (576-656). Although it contains elements of both prose and poetry, and therefore is closest to Saj or rhymed prose, the Qur'an is regarded as entirely apart from these classifications. The text is believed to be divine revelation and is seen by Muslims as being eternal or 'uncreated'. This leads to the doctrine of i'jaz or inimitability of the Qur'an which implies that nobody can copy the work's style.
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There is some evidence that general managers often fail to appreciate the subtlety of the definition of "core competencies" and over-estimate the degree of their firm's competence in common capabilities. Consequently, they over-identify "things the firm is good at" as core competencies – which falls foul of the distinctiveness criterion for a core capability (and/or the inimitability criterion of core competencies and core capabilities). Hence some things managers mistakenly identify as "core competencies" may be more properly considered as Enabling or Supplemental Capabilities. When applying the concepts of "core competence" or "core capability" academics and practitioners should be clear and precise as to their intended semantics for these ambiguous terms.
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Oliver Leaman The Qur'an: An Encyclopedia Taylor & Francis, 2006 p. 118 Tafsir al-Baydawi is considered to contain the most concise analysis of the Qur'anic use of Arabic grammar and style to date and was hailed early on by Muslims as a foremost demonstration of the Qur'an’s essential and structural inimitability (i'jaz ma'nawi wa- lughawi) in Sunni literature. Thus, the work has been selected by scholars as being culturally important and significant, because of its fame and influence, and many commentaries have been written on Baydawi's work. According to the contemporary Islamic scholar Gibril Fouad Haddad, the work “became and remained for seven centuries the most studied of all tafsirs,” and it is to be regarded as “the most important commentary on the Qur'an in the history of Islam.” The work became one of the standard tafsirs in the Muslim world, receiving many supercommentaries and commonly being studied in madrasa courses on Qur'anic interpretation, and was one of the first Qur'an commentaries published in Europe (1846 – 48).
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Abū Bakr, ‘Abd al-Qāhir ibn ‘Abd ar-Raḥmān ibn Muḥammad al-Jurjānī (10091078 or 1081 AD [400 – 471 or 474 A.H.]); surnamed "Al-Nuhwī" (the grammarian), he was a renowned Persian grammarian of the Arabic language, literary theorist of the Muslim Shafi'i sect, and a follower of al-Ash'ari. He wrote several celebrated works on grammar and rhetoric, among these are Mi,ut Ạmil and Al- Jumal - introductions to Arabic syntax - and a commentary titled Al-Mughnī in three volumes. Al-Jurjānī is said to have never left his native town of Gorgan, Iran, yet his reputation in the twin sciences of ilm al balaghah (eloquence and rhetorical art) and ilm al bayan (a branch of Arabic rhetoric dealing with metaphorical language), reached many Arabic scholars who travelled to see him. His two books on these subjects, Asrār al-Balāghah (Secrets of Rhetoric), and Dalāʾīl al-ʿIjāz fi-l-Qurʾān (Arguments of the Miraculous Inimitability of the Quran) show influences of al-Jurjānī's predecessors, the grammarian Sibawayh, the critic Abi Helal al-'Askari al Balaghi, and the linguist and literary theorist Abu Ali al-Farisi, the author of al-Idah (Elucidation).
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