Apostate prophet the lost poet; Rhyming in the Quran?

In answer to the video "Walking Away From Islam"

What was being recited by Muhammad, the illiterate man living among them for 40 years without them ever noticing any poetry skills, did not use confounding words or phrases neither did it employ strange Arabic dialects. Its choice of words produced the maximum impact in the hearts and intellects of those that heard it.

Its content was far from the decadent depictions of various common themes of Preislamic poetry.

Arab poetry varied from vivid lustful language, to history, soothsaying, propaganda, incitements against other tribes, to epic tales of honor, mentions of Abraham and the sacrifice, praise of the holy sanctuary etc. Yet when the Quran addressed each of those themes, it did so with refinement and a meaningful choice of words and structure that gave a multifaceted, intricate moral and spiritual dimension to the issue.

The masters of eloquence of the time could not classify it in any genre due to many factors, including contents and form. The many intricate types and subtypes of the Jahiliyya poetry are well known, and it is the Quran's particular structure, not belonging to any of the established pattern, that made them unable to counter it. This baffled its audience, compelling the opponents to find nothing better to say than to call it magic, inspired by demons and so forth.

Thomas Bauer "There is yet another reason why scholars of the Quran are deterred from looking more closely at contemporary literature  even the briefest of examinations of the two bodies of texts reveals that they share little in common  so different are the Quran and contemporary poetic literature that one can hardly come up with a better example of difference if one tried  From their different ways of using language to their notable differences in content, hardly any similarities are to be found  This distinction is so marked that it might well seem virtually pointless to claim that Arabic poetry can make any serious contribution to an understanding of the Quran".

Ibn Ishaq recorded al-Walid bin Mugira's reaction to the Quran:

"They said, "He is a kahin." He said, "By God, he is not that, for we have seen the kahins, and his (speech) is not unintelligible murmuring (zamzama) and rhymed prose (sajc) of a kahin." "Then he is possessed (majnun)," they said. "No, he is not that," he said. "We have seen and known the possessed state, and here is no choking, spasmodic movements, and whispering." "Then he is a poet," they said. "He is not that," he replied. "We have known poetry in all its forms and meters, and this is not poetry." "Then he is a sorcerer," they said. "No, he is not that," he said, "for we have seen sorcerers and their sorcery, and here is no spitting and no knots."

Rhymes do appear in the Quran, but the establishment of a rhyming scheme is absolutely not the objective nor one of the purposes of Quran syntax. There are reports even of the prophet warning against the attitude of being concerned in trying to make one's prayers and supplications fit a certain rhythmic or rhyming pattern.

As a quick side note, some critics have asserted that the Quran in places, in order to preserve a rhyming pattern, has sometimes spelled the same word differently. For example the prophet Elias that becomes Ilyasin 6:86,37:130 or Mt Sinai/sayna that becomes sinin 23:20,95:2, or the Arabicized names Harun and Qarun (Aaron/Korah). A simple observation however will demonstrate that this isnt necessarily the case for in the Quran itself people and places have been given different names regardless of the rhyming pattern. The prophet Yunus is also called dhunnun and even Mt sinai is sometimes just referred as Tur or Tur sayna.

It isnt uncommon in any language or culture for people or places to be known by several names. Ilyasin has in addition been said to be the name given to the followers of the prophet Ilyas. A peculiarity of Elijah in the HB is that he had a following of prophets 2Kings2. 

There is no sensible reason for a text to introduce a new, unknown name and confuse the audience for the sake of prose, while it would be easier to make an already well established name rhyme with a convenient word instead. Also if one looks at the verses in question, they are surrounded by verses unconcerned with establishing a rhyming scheme, even when ending with a prophet's name.

The poets of Quraysh thus agreed on calling him a magician whose craft was eloquence that by means of eloquent words he was capable of dividing the man against his father, his brother, his spouse and his own tribe 46:7,21:3,34:43,54:2,74:24,10:76,11:7,37:15. The fact is that truth always causes a seperation ultimately as seen in the nations and families of the prophets of old, from Nuh who had to abandon his own disbelieving son to be taken by the deluge, to Ibrahim who left his disbelieveing father, Lut who left his wife behind him as the town was about to be destroyed etc, and the same is related in the scriptures of old, from the HB to the NT

Micah7:6,Matt30:21-36"Brother will betray brother to death, and a father his child; children will rebel against their parents and have them put to death. You will be hated by everyone because of me, but the one who stands firm to the end will be saved..Do not suppose that I have come to bring peace to the earth. I did not come to bring peace, but a sword. For I have come to turn a man against his father, a daughter against her mother, a daughter-in-law against her mother-in-law a man's enemies will be the members of his own household".

Just as the moral reforms brought by Jesus and Muhammad were met with the staunchet opposition, so was the Book given to Musa

11:110-112"And certainly We gave the book to Musa, but it was gone against; and had not a word gone forth from your Lord, the matter would surely have been decided between them; and surely they are in a disquieting doubt about it. And your Lord will most surely pay back to all their deeds in full; surely He is aware of what they do. Continue then in the right way as you are commanded.."

Reciting and listening to the Quran became forbiden but nonetheless, many Quraysh would listen to it in secret, captured by the vivid imagery, metaphores, parables and appeal to the emotions which rendered the realm of the Unseen such as the Hereafter or the Resurrection recognizable to the senses, something which had a profound impact on their psyche and some converted. This growing popularity would add to the deeply rooted sentiment of jealousy so common among the desert Arabs of the time.