Despite of the numerous investigations on the subject, there is an obvious lack of evidences favoring this or another theory concerning the language in which the Qur’an was revealed. Probably the biggest obstacle is the fact that there is no data on what was the exact language of the Prophet when he uttered the Qur’an.
Following Zwettler’s argument one may agree that it is very doubtful, that pre-Islamic poets pronouncing the poetry and Muhammad delivering the Qur’an, that was the most important religious passage of the period, would be uttered, transmitted and, most importantly acknowledged, in the vernacular similar, if not identical, to the common tribal dialects. It may be granted that the Qur’an was revealed in a language of a somewhat elevated discourse, whether it was Poetic Köine, arabiya, or even as argued by Muslim scholars, the Qurayshi vernacular that inevitably was much more advanced in its stylistic and literary discourse than that of the tribal dialects. It becomes clear that the tribal dialects were not identical with Poetic Köine, by considering Zwettler’s argument that casts doubt on the validity of the grammarians’ account about the ‘purity’ of Bedouin speech by contending that the grammarians only considered those Bedouin informants who they knew to recite the oral poetry. Furthermore, it is important to note that the role of the Qur’an that it came to play, unlike any piece of poetry that was created and transmitted mainly, if not completely, by highly trained poets and rawis; was to be the first literary, religious and social item to be transmitted, and what is more important, to be used by people themselves.