a general one, just as individual words undergo a transfer of meaning. Here, however, the transfer concerns an entire sentence. For example, the saying:

“Your hands tied it shut, and your mouth inflated it”

is equivalent to saying, “You brought this upon yourself.” This proverb was originally addressed to someone whose own tying and blowing had caused his misfortune; it subsequently became a proverb of general application. Likewise, the saying:

“In summer you squandered the milk”

is equivalent to saying, “You were negligent and failed to act prudently; you neglected what you would need while it was still within your reach, until the opportunity was lost.” The original saying referred to a particular situation. Similarly:

“Perhaps al-Ghuwayr will bring calamities.”

That is: “Do you fear that this fair exterior conceals something bad within?”

This is a form of expression belonging to language and discourse. Someone using it is like someone conveying a meaning through an expression that signifies it, whether that meaning is itself true or false, since a proverb may be applied to someone whom it does not actually describe. Seeking such expressions in the Quran is therefore like seeking expressions established by customary usage: it involves examining how wording signifies meaning, not whether that meaning is sound or establishes a judgment. This is not what is intended by His words:

“We have certainly set forth for people in this Quran every kind of example.”

Reflect on this, for it will clear away a confusion concerning both wording and meaning. These linguistic proverbs are of various types, and their general categories occur in the Quran. They attest to the eloquence of its wording and composition and the brilliance of its verbal expression. Those who discuss rhetoric and the Quran’s inimitability discuss matters of this kind. Some people’s words become proverbial as soon as they first utter them, whereas others’ words do not become proverbial