Each poet has a different method for developing nazm. For example, if we take a poem which Mehmed Âkif wrote towards the end of his life to an expert literary man who knows Mehmed Akif’s and Nâbî’s poems well, and tell him that this is a poem of Nâbî’s, though he has never heard about this poem, won’t he say upon reading it, “You are wrong! I know Mehmed Âkif’s poetic style and that of Nâbî well. This poem is not Nâbî’s; it is Mehmet Akif’s”? Of course, he will.
As the nazm, the arrangements of the words of the two Turkish poets are quite different from each other, so is the Qur’ân unlike any human word. It has been proved through experiments that the Qur’ân is not human words, and it can be proved any time. Let’s take an example from the past. An Arabic poet wrote something displaying the delicacies of his literary art on a sheet of paper, among which he put a few lines of hadîth and at some other place an âyat dealing with the same things. Someone who knew nothing of Islam or the Qur’ân but who had a strong knowledge of Arabic was told that the writings belonged to a certain person and was asked to read them all. While reading, he stopped upon the hadîth, and said, “This part is unlike those above. There is a higher art here.” When the turn came for the âyat, he said in a bewildered fashion, “This is unlike any word. There are meanings within meanings. It is impossible to understand them all.”