Hello & Welcome to our community. Is this your first visit? Register
Ads by Muslim Ad Network


Page 1 of 5 123 ... LastLast
Results 1 to 40 of 168
  1. #1
    speak good or be silent the_middle_road's Avatar
    Join Date
    Aug 2007
    Gender
    Boy Male
    Posts
    8,567
    Mentioned
    2 Post(s)
    Quoted
    6 Post(s)
    Rep Power
    188

    The Qur'an Appreciation thread

    This thread is to help us all gain a better appreciation of the Holy Qur'an, insha Allah. We all know that the Quran is a literary miracle and is unsurpassed in the Arabic language. But knowing that it is so and understanding why are two very different things. So the idea of this thread is that if you know of something out of the ordinary in the Quran, language wise, which enhances its beauty, then you can post it here and we can all benefit from it. Hopefully the example I'm going to give will clarify what I mean. Any questions regarding the nahu, sarf, balagah etc. of the Quran can also be posted here and maybe someone can answer it.

    Allah (swt) says:

    قَالَ كَلا فَاذْهَبَا بِآيَاتِنَا إِنَّا مَعَكُمْ مُسْتَمِعُونَ
    فَأْتِيَا فِرْعَوْنَ فَقُولا إِنَّا رَسُولُ رَبِّ الْعَالَمِينَ
    أَنْ أَرْسِلْ مَعَنَا بَنِي إِسْرَائِلَي


    Allah said: "By no means! proceed then, both of you, with Our Signs; We are with you, and will listen (to your call).

    "So go forth, both of you, to Pharaoh, and say: 'We have been sent by the Lord and Cherisher of the worlds;

    "'Send thou with us the Children of Israel.'"
    (26: 15-17)

    In this passage Allah (swt) is addressing the prophets Musa and Harun (as). So the words فَاذْهَبَا, فَأْتِيَا and فَقُولا are all in the dual form. (For those who may not know, the alif at the end indicates that it is dual.) So therefore the word رَسُولُ should also have been dual, right? But it is not, it is in the singular form and this is an exceptional case which is allowed because the word رَسُولُ can be used as a single, dual or plural word.

    Peace.

  2. #2
    *bıɟɐɹɯıɯɐʇpɐʎızɯɯn* .: Anna :.'s Avatar
    Join Date
    Jul 2003
    Gender
    Girl Female
    Posts
    81,959
    Mentioned
    373 Post(s)
    Quoted
    0 Post(s)
    Rep Power
    406

    Re: The Qur'an Appreciation thread

    Jazaakallah khayr

    This is a really good idea of a topic, cos I have read a few things which I can post in here and these things are very good for us to increase us in loving the Quran more and in attachment to it and plus it is really interesting.

    There is a couple of topics in here which me and some people have done small commentaries and notes on some ayahs about the language and things (done some from surah hood, maryam, mu2minoon..)

    theres a few blogs with these kind of things in it aswell like arabicgems and fajr.wordpress.com

    lemme paste one which i was reading today from fajr its soo nice subhanallah:

    Engraved with Teardrops



    Shaykh Muhammad al-Ameen al-Shanqeeti mentioned in his book Adhwaa’ al-Bayaan that from amongst the verses that give the most hope to a believer is:


    "“Then We gave the Book (the Quran) for inheritance to such of Our slaves whom We chose. Then of them are some who wrong their ownselves, and of them are some who follow a middle course, and of them are some who are, by Allah’s Leave, foremost in good deeds. That (inheritance of the Quran), that is indeed a great grace.” [al-Faatir: 32]"

    Allaah `azza wa jall makes it clear in this verse that the Ummah’s inheritance of the Book of Allaah is an indication that He subhaanahu wa ta’aala has chosen it above others, “Then We gave the Book (the Quran) for inheritance to such of Our slaves whom We chose”
    Then He clarified that they were of three groups.



    First: The dhaalim li-nafsihi - the one who oppresses and wrongs himself, he obeys Allaah and disobeys Him at times. About such a person, Allaah `azza wa jall has said





    “…they have mixed a deed that was righteous with another that was evil. Perhaps Allah will turn unto them in forgiveness…” [al-Tawbah: 102]



    Second: The muqtasid - the one who takes a middle path. He is the one that obeys Allaah and does not disobey Him, but yet he doesn’t draw closer to Him by the nawaafil (supererogatory deeds)

    Third: The saabiq bil-khayraat - the one who races to do righteous deeds and he is the one that performs the obligatory and avoids the muharramaat (forbidden acts) and he draws closer to Allaah with acts of obedience that are otherwise not mandatory.
    And this is the most correct interpretation regarding the 3 types of people in this verse.
    Then Allaah subhaanahu wa ta’aala promised all three of them everlasting Paradise as the next verse says:





    “‘And (Eden) Paradise will they enter, therein will they be adorned with bracelets of gold and pearls, and their garments there will be of silk…” [al-Faatir: 33]


    This is where the importance of grammer comes in because the only way it is understood that all 3 types of the above people in this Ummah will enter Paradise is due to the letter waaw (و) in the word يدخلونها. This is called the waaw al-jam’ and it represents the action of 3 or more people, e.g:


    يدخل - He enters
    يدخلان - They (2 people only) enter
    يدخلون - They (pl. 3 or more) enter


    This is why some people say regarding the waaw in the above ayah: “حق لهذه الواو أن تكتب بماء العينين” - i.e. ‘this waaw has a right to be written with teardrops.’ And the fact that the first of the 3 types to be mentioned is the one who wrongs himself, brings the most hope to such a person in this Ummah.




    The people of knowledge differed as to why the dhaalim li-nafsihi (the one who wrongs himself) was mentioned prior to the the muqtasid (one taking a middle path) and the saabiq (one racing in good). Some of them said that the dhaalim was mentioned first so that he doesn’t despair and the saabiq was mentioned last so that he doesn’t become amazed at his deeds, rendering them vain.
    Others said that the dhaalim was preceded first because most of the people in Jannah are those who have wronged themselves and the ones who do not fall into disobedience are very few as is stated in the ayah:





    …except those who believe and do righteous good deeds, and they are few….” [Saad: 24]


    References:
    Info from: أضواء البيان في إيضاح القرآن بالقرآن - by Shaykh Muhammad al-Ameen al-Shanqeeti.


    source page is: http://fajr.wordpress.com/2007/09/03...ith-teardrops/ [its not mine i copied and pasted it, may Allah reward that sister her site is very beneficial masha allah]
    Last edited by .: Anna :.; 29-09-07 at 09:51 PM. Reason: there was some pretty pictures but it didnt work :(
    .: Rufaida :.
    .:Fa Firroo Ila-llaah:.
    http://s61.photobucket.com/albums/h6...th_Silence.jpg
    “People praise you for what they suppose is in you,
    but you must blame your soul for what you know is in you.”
    ~ Ibn Atallah

    Ramadan Activities for Children
    <button id="tw_schedule_btn" class="tw-schedule-btn" style="padding: 4px 6px;position: absolute;left: 141px;top: 840px;background-color: #F7F7F7; background: linear-gradient(#FFF, #F0F0F0); border: 1px solid #CCC; color: #5F5F5F; cursor: pointer; font-weight: bold; text-shadow: 0 1px #FFF; white-space: nowrap;border-radius: 3px;font-size: 11px; display: none; z-index: 8675309">Schedule</button>

  3. #3
    speak good or be silent the_middle_road's Avatar
    Join Date
    Aug 2007
    Gender
    Boy Male
    Posts
    8,567
    Mentioned
    2 Post(s)
    Quoted
    6 Post(s)
    Rep Power
    188

    Re: The Qur'an Appreciation thread

    Allah (swt) says:


    ذَلِكَ الْكِتَابُ لا رَيْبَ فِيهِ هُدًى لِلْمُتَّقِينَ

    "This is the Book; in it is guidance sure, without doubt, to those who fear Allah."
    (2: 2)

    In this ayah Allah (swt) is speaking about the Holy Quran. He (swt) says that it is a guidance for the muttaqun. The translation says "This is the Book" but if you look to the Arabic you will see that the word used is "dhaalika." Now for asmaa' al-ishaarah (demonstrative pronouns) the word meaning "this" is "haadhaa". It is used for things which are nearby. The word "dhaalika" means "that" and it is used for things which are far away. So if the ayah was meant to say "this is the Book" then it should have been "haadhaa al-Kitaab", not "dhaalika al-Kitab" which translates as "that is the Book." So was the translator wrong in his translation? No, he was not because it is allowed in the Arabic language, to refer to something nearby with the word "dhaalika" in order to show honour and respect to the thing which is being spoken about. For example, if you introduce your father to someone and he is right next to you, it is permissible to say "dhaalika abee" rather than "haadhaa abee" in order to show respect to your father. So by Allah (swt) saying "dhaalika al-Kitaab" He is giving importance and honour to the Holy Quran. And one will not be able to pick this up just by reading the English translation.

    Another point on this ayah: if you look to the mushaf you will see that there are three dots in a triangle shape after the word "al-Kitaab" and again after the word "feehi". This means that the ayah can be read in one of the following two ways:

    ذَلِكَ الْكِتَابُ
    (stop)
    لا رَيْبَ فِيهِ هُدًى لِلْمُتَّقِينَ
    or alternatively:

    ذَلِكَ الْكِتَابُ لا رَيْبَ فِيهِ
    (stop)
    هُدًى لِلْمُتَّقِينَ

    If read in the first way then the ayah would mean:
    "This is the Book. There is no doubt in it (and it is) a guidance for the muttaqun."

    If read in the second way then the meaning is:
    "This is the Book in which there is no doubt. (It is) a guidance for the muttaqun."

    The meaning is basically the same in both cases but there is a subtle difference. And there are various other such examples to be found, for instance in Surah al-Qadr.
    Last edited by the_middle_road; 27-02-12 at 07:44 PM.

  4. #4
    *bıɟɐɹɯıɯɐʇpɐʎızɯɯn* .: Anna :.'s Avatar
    Join Date
    Jul 2003
    Gender
    Girl Female
    Posts
    81,959
    Mentioned
    373 Post(s)
    Quoted
    0 Post(s)
    Rep Power
    406

    Re: The Qur'an Appreciation thread

    This is again from that sisters same blog and not from me

    Allaah `azza wa jall, says in Soorah al-Nisaa:

    “Whosoever intercedes for a good cause will have a ‘naseeb’ thereof, and whosoever intercedes for an evil cause will have a ‘kifl’ of it. And Allah is Ever All-Able to do everything.” [al-Nisaa: 85]


    Let’s have a look at these 2 separate words (in bold)

    نصيبٌ


    كِفْلٌ



    They both mean the same thing – they both mean ‘portion’ or ‘a part of something’. Allaah `azza wa jall is informing us that the one who intercedes for a good or a bad cause will receive a portion of that deed written down for him. But why the 2 different words if they both mean the same thing?Well, do they mean exactly the same thing? Let’s take a look.
    The word ‘kifl’ is very ‘muhaddad’ – restricted and bounded. In language it means: a portion that is equal in all spheres, as they say النصيب المساوي –an equal portion, no shortcoming therein nor any ‘ziyaada’ – increase. Allaah `azza wa jall used this word here to inform us that the one who does intercede for an evil cause will only receive an equal portion thereof – there is no injustice. As He says in Soorah al-Ghaafir:



    “Whosoever does an evil deed, will not be requited except the like thereof…” [al-Ghaafir: 40]




    As for the word ‘naseeb’ then again it also means ‘portion’ but amazingly it has an added meaning of ‘ziyaada’ (increase) and that the portion can be multiplied. It is for this reason that when speaking of the reward/portion of the one who intercedes for a good cause, Allaah subhaanahu wa ta’aala uses the word ‘naseeb’.
    As is known, out the mercy, favour and generosity of Allaah, the reward for good deeds are multiplied by ten times and more (up to 700 times) whereas the evil deed is only written down once and this is highlighted ever so subtly and yet so profoundly in the simple ayah above: “Whosoever intercedes for a good cause will have a ‘naseeb’ thereof, and whosoever intercedes for an evil cause will have a ‘kifl’ of it. And Allah is Ever All-Able to do everything.” [al-Nisaa: 85]


    It is for this reason that the above ayah in Soorah al-Ghaafir ends with…
    “Whosoever does an evil deed, will not be requited except the like thereof, and whosoever does a righteous deed, whether male or female and is a true believer, such will enter Paradise, where they will be provided therein without limit.” [al-Ghaafir: 40]
    .: Rufaida :.
    .:Fa Firroo Ila-llaah:.
    http://s61.photobucket.com/albums/h6...th_Silence.jpg
    “People praise you for what they suppose is in you,
    but you must blame your soul for what you know is in you.”
    ~ Ibn Atallah

    Ramadan Activities for Children
    <button id="tw_schedule_btn" class="tw-schedule-btn" style="padding: 4px 6px;position: absolute;left: 141px;top: 840px;background-color: #F7F7F7; background: linear-gradient(#FFF, #F0F0F0); border: 1px solid #CCC; color: #5F5F5F; cursor: pointer; font-weight: bold; text-shadow: 0 1px #FFF; white-space: nowrap;border-radius: 3px;font-size: 11px; display: none; z-index: 8675309">Schedule</button>

  5. #5
    speak good or be silent the_middle_road's Avatar
    Join Date
    Aug 2007
    Gender
    Boy Male
    Posts
    8,567
    Mentioned
    2 Post(s)
    Quoted
    6 Post(s)
    Rep Power
    188

    Re: The Qur'an Appreciation thread

    Jazakillah khair for sharing Anna. I really liked that last one.

    Do you by any chance know what Mizaan Sarfi is?

  6. #6
    *bıɟɐɹɯıɯɐʇpɐʎızɯɯn* .: Anna :.'s Avatar
    Join Date
    Jul 2003
    Gender
    Girl Female
    Posts
    81,959
    Mentioned
    373 Post(s)
    Quoted
    0 Post(s)
    Rep Power
    406

    Re: The Qur'an Appreciation thread

    Quote Originally Posted by the_middle_road View Post
    Jazakillah khair for sharing Anna. I really liked that last one.

    Do you by any chance know what Mizaan Sarfi is?
    erm no i dnt mizaan means weight or scales, sarf is a kind of grammar like nahw and sarf so unless it means a grammatical weight of some kind...
    that is a guess.
    if u know it please explain it insha allah
    .: Rufaida :.
    .:Fa Firroo Ila-llaah:.
    http://s61.photobucket.com/albums/h6...th_Silence.jpg
    “People praise you for what they suppose is in you,
    but you must blame your soul for what you know is in you.”
    ~ Ibn Atallah

    Ramadan Activities for Children
    <button id="tw_schedule_btn" class="tw-schedule-btn" style="padding: 4px 6px;position: absolute;left: 141px;top: 840px;background-color: #F7F7F7; background: linear-gradient(#FFF, #F0F0F0); border: 1px solid #CCC; color: #5F5F5F; cursor: pointer; font-weight: bold; text-shadow: 0 1px #FFF; white-space: nowrap;border-radius: 3px;font-size: 11px; display: none; z-index: 8675309">Schedule</button>

  7. #7
    speak good or be silent the_middle_road's Avatar
    Join Date
    Aug 2007
    Gender
    Boy Male
    Posts
    8,567
    Mentioned
    2 Post(s)
    Quoted
    6 Post(s)
    Rep Power
    188

    Re: The Qur'an Appreciation thread

    Quote Originally Posted by .: Anna :. View Post
    erm no i dnt mizaan means weight or scales, sarf is a kind of grammar like nahw and sarf so unless it means a grammatical weight of some kind...
    that is a guess.
    if u know it please explain it insha allah
    No, I know what it means; there was just something I was wondering about concerning certain words in the Quran.

    Mizaan Sarfi: All words in Arabic (at least the majority) are formed on a certain pattern or scale. So the word Kataba is on the scale of Fa'ala (Fa Ain Laam), Kaataba is on the scale of Faa'ala (Faa Alif Ain Laam), Kaatib is on the scale of Faa'il and so on and so on. But there are some words in the Quran that I can't get to the scale of. I thought maybe you could help me out with it. in any case.

  8. #8
    *bıɟɐɹɯıɯɐʇpɐʎızɯɯn* .: Anna :.'s Avatar
    Join Date
    Jul 2003
    Gender
    Girl Female
    Posts
    81,959
    Mentioned
    373 Post(s)
    Quoted
    0 Post(s)
    Rep Power
    406

    Re: The Qur'an Appreciation thread

    Oooh that, yeah I do know that thing but didnt connect it with the name. Like when u say a word is 3ala wazn af3ala for example..

    yes if you post some words, put it in a dif thread we can all try to work on them? insha allah it will b beneficial to learn from it anyway
    .: Rufaida :.
    .:Fa Firroo Ila-llaah:.
    http://s61.photobucket.com/albums/h6...th_Silence.jpg
    “People praise you for what they suppose is in you,
    but you must blame your soul for what you know is in you.”
    ~ Ibn Atallah

    Ramadan Activities for Children
    <button id="tw_schedule_btn" class="tw-schedule-btn" style="padding: 4px 6px;position: absolute;left: 141px;top: 840px;background-color: #F7F7F7; background: linear-gradient(#FFF, #F0F0F0); border: 1px solid #CCC; color: #5F5F5F; cursor: pointer; font-weight: bold; text-shadow: 0 1px #FFF; white-space: nowrap;border-radius: 3px;font-size: 11px; display: none; z-index: 8675309">Schedule</button>

  9. #9
    speak good or be silent the_middle_road's Avatar
    Join Date
    Aug 2007
    Gender
    Boy Male
    Posts
    8,567
    Mentioned
    2 Post(s)
    Quoted
    6 Post(s)
    Rep Power
    188

    Re: The Qur'an Appreciation thread

    Allah (swt) says:


    إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ
    Thee (alone) we worship; Thee (alone) we ask for help. (1: 5)

    The most fundamental aspect of Islam is that of Tauhid - the oneness of Allah (swt). Nothing else is as important as this one concept. It thus the main theme of the Quran and this ayah makes an indirect reference to it.

    A normal Arabic sentence might be: "Kataba Muhammad al-Darsa" - Muhammad wrote the lesson. In this sentence the first word is the verb (to write) the second one is the doer (Muhammad) and the last word is the object (the lesson). So in normal Arabic sentence structure the verb comes first and then the object. But in the ayah above the positions of the two are reversed: the object (Iyyaaka - You) is mentioned first and then the verb (Na'budu - we worship). And there is profound wisdom in this subtle difference. For in the normal sentence structure it is possible to add on more objects after the first. For example one could say: We worship the Father and the Son and the Holy Ghost. But when the object is placed first, then such a sentence is not possible. There can only be one object and more cannot be added on. That is why the translation is given as "Thee (alone) do we worship" even though the word "alone" is nowhere mentioned in the Arabic. So even the simple matter of the phrasing of the sentence has an effect on the meaning and it is here an allusion to the supreme Oneness of Allah (swt).

  10. #10
    speak good or be silent the_middle_road's Avatar
    Join Date
    Aug 2007
    Gender
    Boy Male
    Posts
    8,567
    Mentioned
    2 Post(s)
    Quoted
    6 Post(s)
    Rep Power
    188

    Re: The Qur'an Appreciation thread

    Quote Originally Posted by .: Anna :. View Post
    Oooh that, yeah I do know that thing but didnt connect it with the name. Like when u say a word is 3ala wazn af3ala for example..

    yes if you post some words, put it in a dif thread we can all try to work on them? insha allah it will b beneficial to learn from it anyway
    I'd rather keep it in this thread as it does have to do with the language aspect of the Quran.


    وَمَا أَرْسَلْنَا فِي قَرْيَةٍ مِنْ نَبِيٍّ إِلا أَخَذْنَا أَهْلَهَا بِالْبَأْسَاءِ وَالضَّرَّاءِ لَعَلَّهُمْ يَضَّرَّعُونَ
    (7: 94)

    In this ayah, what is the scale of the word in green? If you put it one the scale it comes to Yaffa'aloon (Yaa - Faa with Shaddah - 'Ain with Shaddah - Laam - Waw - Nun) right? But I don't think there is such a scale is there? My guess is that it is actually on the fifth form i.e. Yatafa'aloon (Yaa - Taa - Faa - 'Ain with Shaddah - Laam - Waw - Nun). What do you think? Because you do find in other ayat that the word is Yatadarra'oon. I hope all of this makes sense.

  11. #11
    *bıɟɐɹɯıɯɐʇpɐʎızɯɯn* .: Anna :.'s Avatar
    Join Date
    Jul 2003
    Gender
    Girl Female
    Posts
    81,959
    Mentioned
    373 Post(s)
    Quoted
    0 Post(s)
    Rep Power
    406

    Re: The Qur'an Appreciation thread

    It could be that like you said because for pronounciation sometimes a small ta may be changed to a big one or something like that... like the word idh6arra (compelled/forced) is from form 8 which should be ifta3ala but the dad is more compatible with the 6a?

    Erm but if u ask Hekmaa to come in here he will probably be able to give u a proper answer on it insha allah
    .: Rufaida :.
    .:Fa Firroo Ila-llaah:.
    http://s61.photobucket.com/albums/h6...th_Silence.jpg
    “People praise you for what they suppose is in you,
    but you must blame your soul for what you know is in you.”
    ~ Ibn Atallah

    Ramadan Activities for Children
    <button id="tw_schedule_btn" class="tw-schedule-btn" style="padding: 4px 6px;position: absolute;left: 141px;top: 840px;background-color: #F7F7F7; background: linear-gradient(#FFF, #F0F0F0); border: 1px solid #CCC; color: #5F5F5F; cursor: pointer; font-weight: bold; text-shadow: 0 1px #FFF; white-space: nowrap;border-radius: 3px;font-size: 11px; display: none; z-index: 8675309">Schedule</button>

  12. #12
    *bıɟɐɹɯıɯɐʇpɐʎızɯɯn* .: Anna :.'s Avatar
    Join Date
    Jul 2003
    Gender
    Girl Female
    Posts
    81,959
    Mentioned
    373 Post(s)
    Quoted
    0 Post(s)
    Rep Power
    406

    Re: The Qur'an Appreciation thread

    I have got one point about Quran today, this one is from me not copy and paste so it is gonna be basic. [well i did hear the point somewhere before, like in some talk i think... i didnt make it up]

    It is about this following ayah, about making dua:

    وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ فَلْيَسْتَجِيبُواْ لِي وَلْيُؤْمِنُواْ بِي لَعَلَّهُمْ يَرْشُدُونَ
    AND IF My servants ask thee about Me - behold, I am near; I respond to the call of him who calls, whenever he calls unto Me: let them, then, respond unto Me, and believe in Me, so that they might follow the right way.
    When you take this ayah and compare it with the other ayahs where Allah responds to things which the people asked about, you immediately notice one difference. Allah says {to rasoolallah } "Qul"... then the answer is given. For example:

    يَسْأَلُونَكَ عَنِ الأهِلَّةِ قُلْ هِيَ مَوَاقِيتُ لِلنَّاسِ وَالْحَجِّ وَلَيْسَ الْبِرُّ بِأَنْ تَأْتُوْاْ الْبُيُوتَ مِن ظُهُورِهَا وَلَـكِنَّ الْبِرَّ مَنِ اتَّقَى وَأْتُواْ الْبُيُوتَ مِنْ أَبْوَابِهَا وَاتَّقُواْ اللّهَ لَعَلَّكُمْ تُفْلِحُونَ
    THEY WILL ask thee about the new moons. Say: "They indicate the periods for [various doings of] mankind, including the pilgrimage." [165] However, piety does not consist in your entering houses from the rear, [as it were,] but truly pious is he who is conscious of God. [166] Hence, enter houses through their doors, and remain conscious of God, so that you might attain to a happy state.

    Just to take the relevant parts of the ayahs, we see the pattern is like this:
    يَسْأَلُونَكَ عَنِ الأهِلَّةِ قُلْ
    THEY WILL ask thee about the new moons. Say...
    يَسْأَلُونَكَ مَاذَا يُنفِقُونَ قُلْ
    THEY WILL ask thee as to what they should spend on others. Say....
    يَسْأَلُونَكَ عَنِ الشَّهْرِ الْحَرَامِ قِتَالٍ فِيهِ قُلْ
    They will ask thee about fighting in the sacred month. Say.....
    يَسْأَلُونَكَ عَنِ الْخَمْرِ وَالْمَيْسِرِ قُلْ
    THEY WILL ask thee about intoxicants and games of chance. Say....
    وَيَسْأَلُونَكَ عَنِ الْيَتَامَى قُلْ
    And they will ask thee about [how to deal with] orphans. Say....
    وَيَسْأَلُونَكَ عَنِ الْمَحِيضِ قُلْ
    AND THEY will ask thee about [woman's] monthly courses. Say...

    All of these questions, they ask something, and it is [Oh Prophet] Say this and this....

    But:


    وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ
    AND IF My servants ask thee about Me - behold, I am near; I respond to the call of him who calls, whenever he calls unto Me

    Not, if my servants ask you about me then say I am near... no, it is just if they ask you about me then I am near. This is the exception to the pattern, and Allah does not make exception for no reason. Every word or lack of word is there for a purpose so we can see that the omission of "qul" in this ayah must have a purpose, and the effect of not having this qul here is to make the saying more intimate between Allah and His servant. If we ask about Allah, He is near, He answers the one who makes dua. There is no intermediary in this and this structure of the ayah and omission of "qul" even emphasises this point about the nature of dua being a direct line between Allah and His servants, and His closeness to us. And the use of first person enhances this feeling of closeness with Allah aswell, and brings to mind his merciful and soft attributes as opposed to His majestic and glorious ones which you get from plural of majesty. This makes the servant feel at ease to approach their Lord in dua and turn to Him like a close friend, to trust Him and confide in Him
    .: Rufaida :.
    .:Fa Firroo Ila-llaah:.
    http://s61.photobucket.com/albums/h6...th_Silence.jpg
    “People praise you for what they suppose is in you,
    but you must blame your soul for what you know is in you.”
    ~ Ibn Atallah

    Ramadan Activities for Children
    <button id="tw_schedule_btn" class="tw-schedule-btn" style="padding: 4px 6px;position: absolute;left: 141px;top: 840px;background-color: #F7F7F7; background: linear-gradient(#FFF, #F0F0F0); border: 1px solid #CCC; color: #5F5F5F; cursor: pointer; font-weight: bold; text-shadow: 0 1px #FFF; white-space: nowrap;border-radius: 3px;font-size: 11px; display: none; z-index: 8675309">Schedule</button>

  13. #13
    Brother Wisdom Hekmaa's Avatar
    Join Date
    Nov 2005
    Gender
    Boy Male
    Posts
    2,529
    Mentioned
    0 Post(s)
    Quoted
    2 Post(s)
    Rep Power
    76

    Re: The Qur'an Appreciation thread

    Quote Originally Posted by the_middle_road View Post
    I'd rather keep it in this thread as it does have to do with the language aspect of the Quran.


    وَمَا أَرْسَلْنَا فِي قَرْيَةٍ مِنْ نَبِيٍّ إِلا أَخَذْنَا أَهْلَهَا بِالْبَأْسَاءِ وَالضَّرَّاءِ لَعَلَّهُمْ يَضَّرَّعُونَ
    (7: 94)

    In this ayah, what is the scale of the word in green? If you put it one the scale it comes to Yaffa'aloon (Yaa - Faa with Shaddah - 'Ain with Shaddah - Laam - Waw - Nun) right? But I don't think there is such a scale is there? My guess is that it is actually on the fifth form i.e. Yatafa'aloon (Yaa - Taa - Faa - 'Ain with Shaddah - Laam - Waw - Nun). What do you think? Because you do find in other ayat that the word is Yatadarra'oon. I hope all of this makes sense.
    The مصدر is تضرّع therefore it is a 4 letter verb known as رباعي because of idghaam in the Quran the ت is dropped and it is used asيَضَّرَّعُونَ with the ت replaced withي and و ن added to the end make to it جمع مذكر و موء نث حاضر therefore my view is that it is 5th scale.

    Apologies for the big post. Was trying to get the Arabic to look right, because i am just using this typing thing from the sticky section, well tricky.
    If We Had Perfect Power Like Allah Subhanahu wa Ta 'ala To Determine Our Destinies, and Perfect Vision Like Allah Subhanahu wa Ta 'ala To See The Future and Know What Is Best For Us, We Would Choose Exactly The Fate That Allah Chose For Us.

  14. #14
    speak good or be silent the_middle_road's Avatar
    Join Date
    Aug 2007
    Gender
    Boy Male
    Posts
    8,567
    Mentioned
    2 Post(s)
    Quoted
    6 Post(s)
    Rep Power
    188

    Re: The Qur'an Appreciation thread

    Quote Originally Posted by Hekmaa View Post
    The مصدر is تضرّع therefore it is a 4 letter verb known as رباعي because of idghaam in the Quran the ت is dropped and it is used asيَضَّرَّعُونَ with the ت replaced withي and و ن added to the end make to it جمع مذكر و موء نث حاضر therefore my view is that it is 5th scale.

    Apologies for the big post. Was trying to get the Arabic to look right, because i am just using this typing thing from the sticky section, well tricky.
    Don't you mean to say that it is a five letter verb? Isn't the three original letters Daad Raa 'Ain and then a Taa and Shaddah is added to make five? The thing I really wanted to know though is why the Taa changed to a Daad because usually when a change happens in a word there is a reason for that. But is it here just something to do with Quran recitation and not with grammar?


  15. #15
    *bıɟɐɹɯıɯɐʇpɐʎızɯɯn* .: Anna :.'s Avatar
    Join Date
    Jul 2003
    Gender
    Girl Female
    Posts
    81,959
    Mentioned
    373 Post(s)
    Quoted
    0 Post(s)
    Rep Power
    406

    Re: The Qur'an Appreciation thread

    that is 5th scale not 5 letter verb... its always the 3 roots + ta plus shadda like tafa33ala. I dnt know if such a thing as 5 letter verb or not bt like when u have quadriteral ones, the four letters are all different and triliteral root cant b derived thats why its not in the normal scales but kept seperate as a four letter? i mean verbs like barhana (prove)for example
    .: Rufaida :.
    .:Fa Firroo Ila-llaah:.
    http://s61.photobucket.com/albums/h6...th_Silence.jpg
    “People praise you for what they suppose is in you,
    but you must blame your soul for what you know is in you.”
    ~ Ibn Atallah

    Ramadan Activities for Children
    <button id="tw_schedule_btn" class="tw-schedule-btn" style="padding: 4px 6px;position: absolute;left: 141px;top: 840px;background-color: #F7F7F7; background: linear-gradient(#FFF, #F0F0F0); border: 1px solid #CCC; color: #5F5F5F; cursor: pointer; font-weight: bold; text-shadow: 0 1px #FFF; white-space: nowrap;border-radius: 3px;font-size: 11px; display: none; z-index: 8675309">Schedule</button>

  16. #16
    Brother Wisdom Hekmaa's Avatar
    Join Date
    Nov 2005
    Gender
    Boy Male
    Posts
    2,529
    Mentioned
    0 Post(s)
    Quoted
    2 Post(s)
    Rep Power
    76

    Re: The Qur'an Appreciation thread

    Quote Originally Posted by the_middle_road View Post
    Don't you mean to say that it is a five letter verb? Isn't the three original letters Daad Raa 'Ain and then a Taa and Shaddah is added to make five? The thing I really wanted to know though is why the Taa changed to a Daad because usually when a change happens in a word there is a reason for that. But is it here just something to do with Quran recitation and not with grammar?


    Verbs are made of either three or four letters. Three letter verbs are known as ثلاتي four letter verbs are known as رباعي , each one of these are then derived into مجرَّد and مزيدفيه . Therefore the root for this word is four letter, ت ض ر ع . From my knowledge the reason for this example the ت being replace with ي is a Quranic reason, and that is the reasons of Idghaam. Allah knows best, i will ask my Ustad Hafidhallah and see what he say.
    If We Had Perfect Power Like Allah Subhanahu wa Ta 'ala To Determine Our Destinies, and Perfect Vision Like Allah Subhanahu wa Ta 'ala To See The Future and Know What Is Best For Us, We Would Choose Exactly The Fate That Allah Chose For Us.

  17. #17
    speak good or be silent the_middle_road's Avatar
    Join Date
    Aug 2007
    Gender
    Boy Male
    Posts
    8,567
    Mentioned
    2 Post(s)
    Quoted
    6 Post(s)
    Rep Power
    188

    Re: The Qur'an Appreciation thread

    O.K. but if its a word with an origin of four letters, and not three, then how can it be on the fifth form? Aren't there only four forms for the rubaa'ee verb?

    I'm sticking with it being a three letter verb that is on the fifth form.

  18. #18
    speak good or be silent the_middle_road's Avatar
    Join Date
    Aug 2007
    Gender
    Boy Male
    Posts
    8,567
    Mentioned
    2 Post(s)
    Quoted
    6 Post(s)
    Rep Power
    188

    Re: The Qur'an Appreciation thread

    Allah (swt) says:
    وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ
    "But Allah has created you and your handwork!"
    (37: 96)

    In Arabic, the word "maa " (in green) has many meanings and can be used in many ways. It could be used as an ism al-Istifhaam (interrogative particle) such as in the sentence: Maa haadhaa? - What is this? It could also be a harf al-Nafi (negation) as in: Maa katabtuhu - I did not write it. Another way it could be used is as an ism al-Isharah (demonstrative pronoun) for example: I'maloo maa shi'tum - Do that which you want to do. It could also be used as a maa masdariyyah which is something I don't think is found in English.

    Now the amazing thing here is that all the above ways of using the word "maa" can be accommodated in this one ayah. It is possible that the maa in the ayah could be a maa masdariyyah, an ism al-Isharah, a nafi and an istifhaam.

    So if it is taken as a maa masdariyyah then the meaning would be as it is the translation above.

    If it is an ism al-Isharah then the ayah is: "But Allah has created you and that which you do." It is similar in meaning to the first one, but there is a subtle difference grammatically.

    If it is an Istifhaam then it would be translated as: "But Allah has created you and what have you done?"

    And finally, if it is a nafi then it would be: "But Allah has created you and you have not done (that which you claim)."

    So in this one small ayah all these various interpretations are possible and the differences stem from only one word: maa.

  19. #19
    speak good or be silent the_middle_road's Avatar
    Join Date
    Aug 2007
    Gender
    Boy Male
    Posts
    8,567
    Mentioned
    2 Post(s)
    Quoted
    6 Post(s)
    Rep Power
    188

    Re: The Qur'an Appreciation thread

    In the post above, when I say ism al-Isharah what I actually mean to say is ism al-mawsoolah. My mistake.

  20. #20
    Brother Wisdom Hekmaa's Avatar
    Join Date
    Nov 2005
    Gender
    Boy Male
    Posts
    2,529
    Mentioned
    0 Post(s)
    Quoted
    2 Post(s)
    Rep Power
    76

    Re: The Qur'an Appreciation thread

    Quote Originally Posted by the_middle_road View Post
    Allah (swt) says:
    وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ
    "But Allah has created you and your handwork!"
    (37: 96)

    In Arabic, the word "maa " (in green) has many meanings and can be used in many ways. It could be used as an ism al-Istifhaam (interrogative particle) such as in the sentence: Maa haadhaa? - What is this? It could also be a harf al-Nafi (negation) as in: Maa katabtuhu - I did not write it. Another way it could be used is as an ism al-Isharah (demonstrative pronoun) for example: I'maloo maa shi'tum - Do that which you want to do. It could also be used as a maa masdariyyah which is something I don't think is found in English.

    Now the amazing thing here is that all the above ways of using the word "maa" can be accommodated in this one ayah. It is possible that the maa in the ayah could be a maa masdariyyah, an ism al-Isharah, a nafi and an istifhaam.

    So if it is taken as a maa masdariyyah then the meaning would be as it is the translation above.

    If it is an ism al-Isharah then the ayah is: "But Allah has created you and that which you do." It is similar in meaning to the first one, but there is a subtle difference grammatically.

    If it is an Istifhaam then it would be translated as: "But Allah has created you and what have you done?"

    And finally, if it is a nafi then it would be: "But Allah has created you and you have not done (that which you claim)."

    So in this one small ayah all these various interpretations are possible and the differences stem from only one word: maa.
    Brother when looking at Quran and discovering its treasures of Balagha, Literature and Meaning, there is Usool for this. Opening Questions for the Quran which have set meaning, and assuming possible other meanings for it is Haram. I dont know if your above post is a question or statement, either way, please be very careful akhi.

    The matter of this Ayah and every other Ayah is set by it meaning as intended by Allah and clarified by Rasool SAW. General Arabic Sarf wa Nahw does not always apply to the Quran, Quran has its own Sarf wa Nahw. These are part of the Usool of its Tafseer.

    With regards to the above Ayah, there is no room for alternate meanings, the meaning is set. If you look at the context which it is revealed this is clear.

    Ayah 95


    قَالَ أَتَعْبُدُونَ مَا تَنْحِتُونَ

    "Worship you that which you Carve?"

    This is Ibrahim AS rebuking his people after they came to rebuke him when finding the idols broken. Telling his people that do they worship besides Allah things which they themselves carved.

    Ayah 96

    وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ

    "While Allah has created you and what you do (make)"

    These are the only possible difference in meaning in this context, "...what you make" or "...what you do", this is based on the Etymology of the sentence and its Nahw + meaning relationship with the ayah before.

    Further more the matter has been made clear by the Prophet SAW; It is narrated by Imam Bukhari RA in the book of Af'al Al-Ibad from Hudhayfah, that the Prophet SAW said " Allah has created every doer of deeds and what he does" Then He SAW recited
    وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ

    and Allah knows best.

    O.K. but if its a word with an origin of four letters, and not three, then how can it be on the fifth form? Aren't there only four forms for the rubaa'ee verb?

    I'm sticking with it being a three letter verb that is on the fifth form.
    Good point, it is as sister Anna said
    its always the 3 roots + ta plus shadda like tafa33ala
    May Allah forgive me, and also apologies to both of you.
    Last edited by Hekmaa; 05-10-07 at 09:22 PM.
    If We Had Perfect Power Like Allah Subhanahu wa Ta 'ala To Determine Our Destinies, and Perfect Vision Like Allah Subhanahu wa Ta 'ala To See The Future and Know What Is Best For Us, We Would Choose Exactly The Fate That Allah Chose For Us.

  21. #21
    speak good or be silent the_middle_road's Avatar
    Join Date
    Aug 2007
    Gender
    Boy Male
    Posts
    8,567
    Mentioned
    2 Post(s)
    Quoted
    6 Post(s)
    Rep Power
    188

    Re: The Qur'an Appreciation thread

    Quote Originally Posted by Hekmaa View Post
    Brother when looking at Quran and discovering its treasures of Balagha, Literature and Meaning, there is Usool for this. Opening Questions for the Quran which have set meaning, and assuming possible other meanings for it is Haram. I dont know if your above post is a question or statement, either way, please be very careful akhi.


    for that.

    With regards to the above Ayah, there is no room for alternate meanings, the meaning is set. If you look at the context which it is revealed this is clear.

    Ayah 95

    قَالَ أَتَعْبُدُونَ مَا تَنْحِتُونَ

    "Worship you that which you Carve?"

    This is Ibrahim AS rebuking his people after they came to rebuke him when finding the idols broken. Telling his people that do they worship besides Allah things which they themselves carved.

    Ayah 96

    وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ

    "While Allah has created you and what you do (make)"

    These are the only possible difference in meaning in this context, "...what you make" or "...what you do", this is based on the Etymology of the sentence and its Nahw + meaning relationship with the ayah before.

    Further more the matter has been made clear by the Prophet SAW; It is narrated by Imam Bukhari RA in the book of Af'al Al-Ibad from Hudhayfah, that the Prophet SAW said " Allah has created every doer of deeds and what he does" Then He SAW recited
    وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ

    and Allah knows best.
    Well what I said was not just something I personally thought about, I heard it from one of my Shuyukh. And the various meanings are mentioned in Tafsir al-Qurtubi. Admittedly though the meaning which you give is the predominant one and the most acceptable view. Allah forgive me if I said anything incorrect.

    http://quran.al-islam.com/Tafseer/Di...ora=37&nAya=96

  22. #22
    speak good or be silent the_middle_road's Avatar
    Join Date
    Aug 2007
    Gender
    Boy Male
    Posts
    8,567
    Mentioned
    2 Post(s)
    Quoted
    6 Post(s)
    Rep Power
    188

    Re: The Qur'an Appreciation thread

    Allah (swt) says:


    تِلْكَ الرُّسُلُ فَضَّلْنَا بَعْضَهُمْ عَلَى بَعْضٍ
    Those messengers We endowed with gifts, some above others.
    (2: 253)

    In this ayah, why is the word "tilka" used? Shouldn't it be "ulaa'ika"? Is the reason the word "rusul" is referred to by a single feminine word because it is a jam' taksir (broken plural)? I thought that only applied to ghair 'aqil (inanimate) broken plural words.


  23. #23
    speak good or be silent the_middle_road's Avatar
    Join Date
    Aug 2007
    Gender
    Boy Male
    Posts
    8,567
    Mentioned
    2 Post(s)
    Quoted
    6 Post(s)
    Rep Power
    188

    Re: The Qur'an Appreciation thread

    Allah (swt) says:

    فَإِذَا جَاءَتِ الصَّاخَّةُ
    "At length, when there comes the Deafening Noise"
    (80: 33)

    Here's just one example of the impossibility of truly translating the Qur'an:
    In Surah 'Abasa 80/33, Allah ta'ala says of the Day of Judgment: [At length when there comes the deafening noise…] The Arabic word for this deafening noise is Saakhah - the blowing of the trumpet -that will announce the resurrection and humanity's repayment for its deeds on earth. It will be an unbelievably overwhelming moment.

    Looking at the word Saakhah, you would assume that it's pronounced in two syllables, or beats. But in Arabic, the word Saakhah is recited in a 6 count prolongation. Listen to it being recited. It is as if the recitation of the word itself is like a trumpet being blown. In English, we can not prolong the words 'deafening noise,' so we don't get the full strength of meaning that Allah intended for us. Only someone who understands the language can pick up the power of each word Allah has so carefully and profoundly chosen to give us.
    Courtesy of Muhammad al-Shareef (and Anna ).
    The complete article can be read here: http://www.ummah.com/forum/showthread.php?t=142781

    You can use the following link to listen to the recitation. Just enter in the Surah and ayah number - 80: 33 - and select one of the reciters.
    http://www.quranexplorer.com/quran/

    Peace.

  24. #24
    speak good or be silent the_middle_road's Avatar
    Join Date
    Aug 2007
    Gender
    Boy Male
    Posts
    8,567
    Mentioned
    2 Post(s)
    Quoted
    6 Post(s)
    Rep Power
    188

    Re: The Qur'an Appreciation thread

    Allah (swt) says:


    وَمَا أُبَرِّئُ نَفْسِي إِنَّ النَّفْسَ لأمَّارَةٌ بِالسُّوءِ إِلا مَا رَحِمَ رَبِّي إِنَّ رَبِّي غَفُورٌ رَحِيمٌ

    "Nor do I absolve my own self (of blame): the (human) soul is certainly prone to evil, unless my Lord do bestow His Mercy: but surely my Lord is Oft-forgiving, Most Merciful."
    (12: 53)

    In the Quran a lot of emphasis is used in certain ayat and there are different words and devices which are used to convey this emphasis. For example in the ayah above, the word "inna" is used to convey emphasis and it is usually translated as "Verily". Other devices used for emphasis in this ayah are the definite article "al" which is connected to the word "nafs" as well as the letter "laam" which is connected to the word "ammarah". The word "ammarah" itself gives emphasis to what is being said since it has been mentioned in the form of "seeghah al-mubalaghah". So in this one short ayah, four instances of emphasis can be found, and this illustrates the richness of the Arabic language:

    1) The word "inna"
    2) The definite article "al"
    3) The letter "laam"
    4) The word "ammarah"

    And all of this cannot be properly conveyed in English. In the translation given above there is only word which is used to give emphasis and that is "certainly." How could the translator really capture all that is said in the Arabic? By repeating "certainly" four times? That would have just been a little stupid really. So to really appreciate the beauty of the Quran, one needs to have at least a basic grasp of Arabic.

    Peace.

  25. #25
    *bıɟɐɹɯıɯɐʇpɐʎızɯɯn* .: Anna :.'s Avatar
    Join Date
    Jul 2003
    Gender
    Girl Female
    Posts
    81,959
    Mentioned
    373 Post(s)
    Quoted
    0 Post(s)
    Rep Power
    406

    Re: The Qur'an Appreciation thread

    we neglected this thread a bit the last few days

    i got another thing to add, again its not from me though (c&p...)

    What do you notice about the following verse in Soorah al-Baqarah?

    The English translation of the meaning says,
    “Allah is the Wali (Protector) of those who believe. He brings them out from darkness into light. But as for those who disbelieve, their Auliya (supporters and helpers) are false deities, they bring them out from light into darkness. Those are the dwellers of the Fire, and they will abide therein forever.” [al-Baqarah: 257]
    If you look closely at the words in bold you’ll see there is a clear difference between the Arabic and the English. Light and Darkness are both usually singular, but in the ayah Allaah `azza wa jall has pluralized ‘darkness’ – dhulumaat. Why?
    As explained by Shaykh Muhammad al-Maghaamisi, there is profound rhetoric behind this because it indicates that Allaah `azza wa jall (when comparing two opposites), He uses the singular of a word while pluralizing its comparative, to show an element of tafdeel (preference), unity, strength and absolute truth in that which He kept in the singular form. If something is singular, it is unique and can never cause confusion, whereas if something is plural there are many faces to it, it comes from many different angles & it’s confusing to distinguish one from the other etc.
    So when Allaah says in the above verse that He “brings them out from darkness (many ‘darknesses’) into light (one unique light).” – He `azza wa jall is highlighting out the preference of the Light (guidance) over the darkness (misguidance) by simply pluralizing that which is inferior (darkness) to indicate a lack of جمع (unity, connection etc).

    This is also present in the 1st verse of Soorah al-‘An’aam.

    “All praise and thanks be to Allaah Who created the heavens and the earth, and orginated the darkness and the light. Yet those who disbelieve hold others as equals with their Lord.” [al-An’aam: 1]
    This amazing depth of language is further highlighted in the ayah where Allaah subhaanahu wa ta’aala says,

    “And verily, this is my Straight Path, so follow it, and follow not (other) paths, for they will separate you away from His Path. This He has ordained for you that you may become righteous.” [al-An’aam: 153]
    The word ‘Siraat’ (singular) is used for the ‘Straight Path’ whereas the word ‘subul’ (plural of sabeel) is used to indicate all other ways that misguide a person.

    A final example to drive home this profound concept:
    What do you notice in this verse from Soorah al-Nahl?

    “Have they not observed things that Allah has created, (how) their shadows incline to the right and to the left, making prostration unto Allah, and they are lowly?” [al-Nahl: 48]
    The English translation has put the terms ‘right’ and ‘left’ as singular (mainly because there is no plural!), but Allaah `azza wa jall in the verse kept the word ‘yameen’ (right) as singular but has instead used ‘shamaa’il’ – which is the plural of ‘shimaal’ (left). This shows the preference of right (yameen) over the left (shimaal).
    Subhan’Allaah just by simply changing the singular of a comparitive into a plural, Allaah subhaanahu wa ta’alaa opens up a whole new chapter of understanding that goes much deeper than what is first apparent. He `azza wa jall adds so much more meaning into an ayah without adding a single extra word or sentence - concepts are so eloquently contained into a single usage of a word.

    May Allaah subhaanahu wa ta’aala give us a deep understanding of His Book, and may we derive full benefit from it. Ameen



    source: http://fajr.wordpress.com/2007/06/11...-in-plurality/
    .: Rufaida :.
    .:Fa Firroo Ila-llaah:.
    http://s61.photobucket.com/albums/h6...th_Silence.jpg
    “People praise you for what they suppose is in you,
    but you must blame your soul for what you know is in you.”
    ~ Ibn Atallah

    Ramadan Activities for Children
    <button id="tw_schedule_btn" class="tw-schedule-btn" style="padding: 4px 6px;position: absolute;left: 141px;top: 840px;background-color: #F7F7F7; background: linear-gradient(#FFF, #F0F0F0); border: 1px solid #CCC; color: #5F5F5F; cursor: pointer; font-weight: bold; text-shadow: 0 1px #FFF; white-space: nowrap;border-radius: 3px;font-size: 11px; display: none; z-index: 8675309">Schedule</button>

  26. #26
    speak good or be silent the_middle_road's Avatar
    Join Date
    Aug 2007
    Gender
    Boy Male
    Posts
    8,567
    Mentioned
    2 Post(s)
    Quoted
    6 Post(s)
    Rep Power
    188

    Re: The Qur'an Appreciation thread

    Allah (swt) says:

    فَكَيْفَ كَانَ عَذَابِي وَنُذُرِ
    But how (terrible) was My Penalty and My Warning?
    (54: 16)

    According to the rules of Tajwid the Raa in the word "Nudhur" should be read with a full mouth. But I was taught that this particular case is an exception to the rule and that it should be read flat rather than full. Anyone know why this is? I have an idea but I never passed it by any Shaikh and I didn't read it in any book so I'd like to hear from someone else.


  27. #27
    speak good or be silent the_middle_road's Avatar
    Join Date
    Aug 2007
    Gender
    Boy Male
    Posts
    8,567
    Mentioned
    2 Post(s)
    Quoted
    6 Post(s)
    Rep Power
    188

    Re: The Qur'an Appreciation thread

    Allah (swt) says:

    لا أُقْسِمُ بِيَوْمِ الْقِيَامَةِ

    I do call to witness the Resurrection Day
    (75: 1)

    The word "laa" is usually used as a nafi (negation) and means "No." But if that were the case in this ayah then the meaning would be the opposite of what it is actually intended because here Allah (swt) is swearing an oath by the Day of Resurrection. So why is the word laa used in this ayah?

    The explanations given for this are as follows:

    1) Ziyaadah fil kalaam

    Meaning that it is simply an additional word used (without having its meaning intended) to increase the beauty of the recitation.

    2) Radd 'alaihim

    Another interpretation is that it is said in response to those who deny the Resurrection. It is as if Allah (swt) is saying to those who deny the Resurrection "Laa, the matter is not as you have determined." And this kind of speech is acceptable in Arabic where you might find someone saying:
    لا والله لا أفعل

    "No by Allah I did not..." And this is in response to something which was said previously.

    3) Silah

    A third explanation is that the "laa" is used as a silah - a connection / conjunction. And it is permissible for this used to be used at the start of the Surah as all of the Quran is connected. So you might find something mentioned in one ayah and the explanation of it is found some place else.

    4) Laam and not laa

    Some people read this as «لأُقْسِم» without any alif after the laam. In this case there is no problem as here the laam is used as a ta'keed - it gives emphasis to the oath.

    Source: http://quran.al-islam.com/Tafseer/Di...Sora=75&nAya=1

  28. #28
    speak good or be silent the_middle_road's Avatar
    Join Date
    Aug 2007
    Gender
    Boy Male
    Posts
    8,567
    Mentioned
    2 Post(s)
    Quoted
    6 Post(s)
    Rep Power
    188

    Re: The Qur'an Appreciation thread

    Copied from here: http://arabicgems.wordpress.com/category/balaghah/



    There is a rhetorical device in Arabic known as al-istikhbaar الاستخبار, which literally means 'to seek information'; in practical form, it is to ask a question and seek to know the answer. Yet there is a fine line between the essence istikhbaar and the clothes of the interrogative (al-istifhaam - الاستفهام) that most people see it as wearing: the linguists say that the first time you ask a question seeking to know the answer, it is known as istikhbaar because you are seeking khabar - information. Once the questionee responds, you may not have fully understood the answer, so you ask again (with a slight change in wording or without), and this is known as istifhaam because you are seeking fahm - understanding and clarification.

    But as in many languages, not every question is a real question in Arabic, and the form of istikhbaar can be used for many intents. It is especially important to regard these intents when reading the Qur'an, to fully grasp the precise meaning of Allaah's words. Some examples of this are:

    1. Istikhbaar to express the meaning of pain and anguish, as in al-Kahf, verse 49:

    مَالِ هَذَا الْكِتَابِ لَا يُغَادِرُ صَغِيرَةً وَلَا كَبِيرَةً إِلَّا أَحْصَاهَا


    What sort of Book is this that leaves neither a small thing nor a big thing, but that it has recorded it?!

    i.e. We are in pain that everything we have ever done, seen, thought, heard, etc. has all been recorded and presented to us!

    2. Istikhbaar to express the meaning of an affirmative statement, as in al-A'raaf, verse 172:

    وإذ أخذ ربك من بني آدم من ظهورهم ذريتهم وأشهدهم على أنفسهم ألست بربكم قالوا بلى شهدنا أن تقولوا يوم القيامة إنا كنا عن هذا غافلين

    And when your Lord brought forth from the Children of Adam - from their loins - their descendants and made them testify as to themselves (saying): "Am I not your Lord?" They said: "Yes! We testify," lest you should say on the Day of Resurrection: "Indeed, we were of this unaware."

    i.e. Testify that you know I am your Lord.

    3. Istikhbaar to express the meaning of repudiation and disbelief, as in Yunus, verse 68:

    قَالُواْ اتَّخَذَ اللّهُ وَلَداً سُبْحَانَهُ هُوَ الْغَنِيُّ لَهُ مَا فِي السَّمَاوَات وَمَا فِي الأَرْضِ إِنْ عِندَكُم مِّن سُلْطَانٍ بِهَـذَا أَتقُولُونَ عَلَى اللّهِ مَا لاَ تَعْلَمُونَ

    They say: "Allah has begotten a son (children)." Glory be to Him! He is Rich (Free of all wants). His is all that is in the heavens and all that is in the earth. No warrant you have for this. Do you say against Allah what you know not?

    i.e. How dare you speak about Allaah with no knowledge!

    4. Istikhbaar to express the meaning of expressing a great number of something, as in al-A'raaf, verse 3:

    وَكَم مِّن قَرْيَةٍ أَهْلَكْنَاهَا فَجَاءهَا بَأْسُنَا بَيَاتاً أَوْ هُمْ قَآئِلُونَ

    ِAnd how many towns did We destroy (for their crimes)? Our torment came upon them (suddenly) by night or while they were sleeping for their afternoon rest.

    i.e. 'We destroyed a great many towns'.

    5. Istikhbaar to express the meaning of wonder and magnification, as in al-Waaqi'ah, verse 27:

    وَأَصْحَابُ الْيَمِينِ مَا أَصْحَابُ الْيَمِينِ

    And those on the Right Hand, Who will be those on the Right Hand?

    i.e. What an amazing position will these people be in!

    Also Yunus, verse 50:

    قُلْ أَرَأَيْتُمْ إِنْ أَتَاكُمْ عَذَابُهُ بَيَاتاً أَوْ نَهَاراً مَّاذَا يَسْتَعْجِلُ مِنْهُ الْمُجْرِمُونَ

    Say: "Tell me, - if His torment should come to you by night or by day, - for which [aspect] of it would the criminals be impatient?"

  29. #29
    Brother Wisdom Hekmaa's Avatar
    Join Date
    Nov 2005
    Gender
    Boy Male
    Posts
    2,529
    Mentioned
    0 Post(s)
    Quoted
    2 Post(s)
    Rep Power
    76

    Re: The Qur'an Appreciation thread

    وَإِذَا مَرِضْتُ فَهُوَ يَشْفِينِ

    26:80 and when I fall ill, is the One who restores me to health,

    مَرِضْتُ I fall ill, There is a very delicate point here; the respect and care that the Prophet's of Allah swt pay towards Allah swt. Ibraheem AS does not say "when Allah makes me ill" rather he says "when I fall ill", therefore not directly attributing his illness to Allah swt. Though he knows well that both health and illness is from Allah swt. However because we all look at illness as a test, a trial, something difficult, so from the amount of respect he has for Allah swt, he does not say when Allah makes me sick, but rather he acknowledges his illness as his fault. Then he continues, to say that Allah swt is the one who restores his health. Giving Allah swt the prestige, and position of goodness, Azza wa jal.يَشْفِينِ this is in a tense that demonstrate that it will happen more than once. So on the one hand Ibraheem AS says when i fall ill, meaning he knows he will, then he acknowledges that Allah swt will give him shifa more that once.

    It is due to the goodness of his heart and the goodness that he exhibited in his character AS, that Allah swt chose him as His khaleel.

    Also in 4 words, Allah swt narrates the action of Ibraheem i.e he knows that he will get it, wa itha maridhtu, meaning that it is bound to happen, and his view on this issue i.e, he is the cause of his illness when it is to happen, the action of Allah swt, i.e he is the curer and restorer of health and Ibraheem's view about it i.e acknowledging Allah swt as the source of good in His life.



    Last edited by Hekmaa; 10-01-08 at 10:27 AM.
    If We Had Perfect Power Like Allah Subhanahu wa Ta 'ala To Determine Our Destinies, and Perfect Vision Like Allah Subhanahu wa Ta 'ala To See The Future and Know What Is Best For Us, We Would Choose Exactly The Fate That Allah Chose For Us.

  30. #30
    *bıɟɐɹɯıɯɐʇpɐʎızɯɯn* .: Anna :.'s Avatar
    Join Date
    Jul 2003
    Gender
    Girl Female
    Posts
    81,959
    Mentioned
    373 Post(s)
    Quoted
    0 Post(s)
    Rep Power
    406

    Re: The Qur'an Appreciation thread

    interesting point jazakallah khayr
    .: Rufaida :.
    .:Fa Firroo Ila-llaah:.
    http://s61.photobucket.com/albums/h6...th_Silence.jpg
    “People praise you for what they suppose is in you,
    but you must blame your soul for what you know is in you.”
    ~ Ibn Atallah

    Ramadan Activities for Children
    <button id="tw_schedule_btn" class="tw-schedule-btn" style="padding: 4px 6px;position: absolute;left: 141px;top: 840px;background-color: #F7F7F7; background: linear-gradient(#FFF, #F0F0F0); border: 1px solid #CCC; color: #5F5F5F; cursor: pointer; font-weight: bold; text-shadow: 0 1px #FFF; white-space: nowrap;border-radius: 3px;font-size: 11px; display: none; z-index: 8675309">Schedule</button>

  31. #31
    Brother Wisdom Hekmaa's Avatar
    Join Date
    Nov 2005
    Gender
    Boy Male
    Posts
    2,529
    Mentioned
    0 Post(s)
    Quoted
    2 Post(s)
    Rep Power
    76

    Re: The Qur'an Appreciation thread

    Jazana Wa iyyakum
    If We Had Perfect Power Like Allah Subhanahu wa Ta 'ala To Determine Our Destinies, and Perfect Vision Like Allah Subhanahu wa Ta 'ala To See The Future and Know What Is Best For Us, We Would Choose Exactly The Fate That Allah Chose For Us.

  32. #32
    speak good or be silent the_middle_road's Avatar
    Join Date
    Aug 2007
    Gender
    Boy Male
    Posts
    8,567
    Mentioned
    2 Post(s)
    Quoted
    6 Post(s)
    Rep Power
    188

    Re: The Qur'an Appreciation thread

    Quote Originally Posted by Hekmaa View Post
    وَإِذَا مَرِضْتُ فَهُوَ يَشْفِينِ

    26:80 and when I fall ill, is the One who restores me to health,

    مَرِضْتُ I fall ill, There is a very delicate point here; the respect and care that the Prophet's of Allah swt pay towards Allah swt. Ibraheem AS does not say "when Allah makes me ill" rather he says "when I fall ill", therefore not directly attributing his illness to Allah swt. Though he knows well that both health and illness is from Allah swt. However because we all look at illness as a test, a trial, something difficult, so from the amount of respect he has for Allah swt, he does not say when Allah makes me sick, but rather he acknowledges his illness as his fault. Then he continues, to say that Allah swt is the one who restores his health. Giving Allah swt the prestige, and position of goodness, Azza wa jal.يَشْفِينِ this is in a tense that demonstrate that it will happen more than once. So on the one hand Ibraheem AS says when i fall ill, meaning he knows he will, then he acknowledges that Allah swt will give him shifa more that once.

    It is due to the goodness of his heart and the goodness that he exhibited in his character AS, that Allah swt chose him as His khaleel.

    Also in 4 words, Allah swt narrates the action of Ibraheem i.e he knows that he will get it, wa itha maridhtu, meaning that it is bound to happen, and his view on this issue i.e, he is the cause of his illness when it is to happen, the action of Allah swt, i.e he is the curer and restorer of health and Ibraheem's view about it i.e acknowledging Allah swt as the source of good in His life.



    Jazakallahu khairan. Isn't there something similar in His (swt) saying:

    صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلا الضَّالِّينَ

    The way of those on whom Thou hast bestowed Thy Grace, those whose (portion) is not wrath, and who go not astray.
    (1: 7)

    Here in the first part, أَنْعَمْتَ عَلَيْهِمْ is in the active tense, meaning that Allah (swt) is the one who bestows favours and blessings. He is the doer of the verb and the act is directly linked to Him. But the second part غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلا الضَّالِّينَ is in the passive tense. So the doer of the action is not mentioned. In this way, anger and misguidance are not directly attributed to Allah (swt) and we associate only good with Him, not bad. It shows that favours and blessings come only from Him, but if we are misguided or are of those who have earned His wrath (na'udhu billah), then it is ourselves who are to blame.

  33. #33
    speak good or be silent the_middle_road's Avatar
    Join Date
    Aug 2007
    Gender
    Boy Male
    Posts
    8,567
    Mentioned
    2 Post(s)
    Quoted
    6 Post(s)
    Rep Power
    188

    Re: The Qur'an Appreciation thread

    One of the features of the Holy Quran is that it repeats certain topics throughout the text so that one thing might be discussed multiple times in different parts of the Book. Some people unfamiliar with the Arabic language have criticised it for this, saying that the text is scrambled and incoherent. But this is actually one of the things which truly brings out the beauty of the Quran in that it uses different words for one thing and each retelling brings forth new shades of meaning which enhance ones understanding. There is also wisdom in this because man is easily forgetful and by repetition of important themes the point is driven home and so is not quickly forgotten.

    For example, let us look at all the terms used to refer to the Judgment Day:

    1) al-Qari'ah (101: 1). From the root word qara'a which has the meaning of: to knock, strike, beat, hit the butt, gnash (the teeth), strike with severity. al-Qari'ah is translated variously as: "The (Day) of Noise and Clamour", "The Calamity!", "The terrible calamity!" and "The Shocker".

    2) al-Haaqqah (69: 1). Derived from the root haqqa which means: to be suitable to the requirements of justice or wisdom or truth, to be just/proper/right/correct/true/fitting, also established/confirmed/binding/unavoidable/incumbent, to be manifest, without doubt or uncertainty, established as a fact, to be obligatory or due, dispute or litigate or contend with another, speak the truth, reveal/manifest/show a truth or right, to be proven true, pierce or penetrate.

    The translations given for al-Haaqqah are: "The Sure Reality!", "The Reality!", "The sure calamity!", "The incontestable (event)" and "The Inevitable!".

    3) al-Waqi'ah (56: 1). This comes from the word waqa'a which is: to fall down, befall, come to pass, be conformed, happen, take place, ascertain. Translations of al-Waqi'ah are "the Event inevitable", "the event", "the great event" and "the inevitable".

    4) al-Taammah al-Kubra (79: 34). It is derived from tamma which carries the meanings of: to cover up, overflow, overwhelm, swallow up, fill to the brim. The translations of it are "the great, overwhelming (Event)", "the great disaster", "the great predominating calamity" and "the great blow".

    5) al-Saakhah (80: 33). It comes from the word sakhkha which is: to strike sound on the ear, strike (iron) upon (stones), deafen (the ears, noise), accuse (of great crime). The translators have expressed it as "the Deafening Noise", "the Shout", "the deafening cry" and "the blow".

    6) Yawm al-Qiyamah (75: 1). al-Qiyamah is derived from the root word qaama which can mean: stand still or firm, rose/stand up, managed/conducted/ordered/regulated/superintended, established, made it straight/right, maintain/erect/observe/perform, set up, people/community/company, abode, stature/dignity/rank. It is translated as "the Day of Resurrection".

    7) Yawm al-Jam' (64: 9). From the word jama'a which means: To collect or gather, bring together, to contract, assemble or congregate, unite or connect or form a connection, bring into a state of union, reconcile or conciliate, coexist with one, to be compact/compressed/contracted, exert one's energy, to meet or be in company with another.

    Translations are: "a Day of Assembly", "the day of gathering" and "the Day of Summoning".

    8) Yawm al-Taghabun (64: 9). This is taken from the root ghabana which means:to cheat, deceive, overreach, defraud, endamage, suffer loss or damage or detriment. It has been translated as "a Day of mutual loss and gain", "a day of mutual disillusion", "the Day of Mutual Blaming" and the day of "the determination of losses and gains".

    9) Yawmun Mashood (11: 103). Mashhood comes from shahida which means: told/gave information, to witness/see, to be present, give evidence/testimony, bear witness. This term is translated as "a Day of Testimony", "a day that will be witnessed" and a day to be witnessed".

    10) Yawm al-Din (1: 4). It is derived from the word daana which means: obedience/submissiveness, servility, religion, high/elevated/noble/glorious rank/condition/state, rule/govern/manage it, possess/own it, become habituated/accustomed to something, confirmation, a way/course/manner of conduct/acting, repayment/compensation. It is translated as "the Day of Judgment".

    al-Qari'ah gives us an idea of the noisiness and terror and awfulness of that Day. al-Waqi'ah informs us that it is an inevitable event which is sure to come to pass. al-Haaqqah conveys to us that it is a reality, it is an inescapable certainty. Our resurrection after death is as certain as night follows day and day follows night and that there is no escaping it. This word is recited with a six madd and this complements the meaning of the word in that the elongation of the recital of the word inexorably drives home the fact that it is something inescapable, something inevitable. This is the same for al-Taammah but here it is even more striking because the elongation of the word causes the sound of it to almost overwhelm the one who listens to the recitation, and this is what this word means: "the great, overwhelming (Event)". It conveys to us the sense of helplessness of people during that day, of not knowing what to do, or whom to turn to for aid. al-Saakhah also has this same feature of the elongation of the recital and this too complements the meaning of the word. "The deafening noise" is one of the ways it is translated and the sound of the word emphasises this point in that it sounds like a loud shout. Yawm al-Qiyamah brings to mind the sight of the resurrection itself, of people rising up from their graves, of dead bones and ashes being given life once again. Yawm al-Jam' makes us visualise the scene of countless multitudes of people being gathered together. One after another, thousands upon thousands, millions upon millions and generations in succession: all will be brought together on that day, to be judged as to what they did in this life. Yawm al-Taghabun tells us of the condition of the people at that time, each one blaming the other for his own faults and misdeeds, each one eager to seize from his fellow anything which might be owed to him or to receive remuneration for any harm he might have suffered at the hands of the other. Each person would only be concerned for his own welfare on that day and would not hesitate to take from the deeds of others so that he might be saved. Yawmun mashhood means that the reckoning will be witnessed, by the angels and by all other creatures. And finally, Yawm al-Din conveys to us that on that day, the authority of Allah (swt) will be manifest. All will be subservient to His command and no-one will be able to do anything other than what He orders.

    So this gives us an idea then of the wonderfully amazing expressiveness of the Holy Quran.
    "And thus have We willed you to be a community of the middle way."
    (al-Baqarah: 143)

    Allahumma innaa na'udhu bika min an nushrika bika shai-an na'lamuh; wa nastaghfiruka limaa laa na'lam.

  34. #34
    *bıɟɐɹɯıɯɐʇpɐʎızɯɯn* .: Anna :.'s Avatar
    Join Date
    Jul 2003
    Gender
    Girl Female
    Posts
    81,959
    Mentioned
    373 Post(s)
    Quoted
    0 Post(s)
    Rep Power
    406

    Re: The Qur'an Appreciation thread

    .: Rufaida :.
    .:Fa Firroo Ila-llaah:.
    http://s61.photobucket.com/albums/h6...th_Silence.jpg
    “People praise you for what they suppose is in you,
    but you must blame your soul for what you know is in you.”
    ~ Ibn Atallah

    Ramadan Activities for Children
    <button id="tw_schedule_btn" class="tw-schedule-btn" style="padding: 4px 6px;position: absolute;left: 141px;top: 840px;background-color: #F7F7F7; background: linear-gradient(#FFF, #F0F0F0); border: 1px solid #CCC; color: #5F5F5F; cursor: pointer; font-weight: bold; text-shadow: 0 1px #FFF; white-space: nowrap;border-radius: 3px;font-size: 11px; display: none; z-index: 8675309">Schedule</button>

  35. #35
    speak good or be silent the_middle_road's Avatar
    Join Date
    Aug 2007
    Gender
    Boy Male
    Posts
    8,567
    Mentioned
    2 Post(s)
    Quoted
    6 Post(s)
    Rep Power
    188

    Re: The Qur'an Appreciation thread

    Allah says:

    فَأَوْجَسَ فِي نَفْسِهِ خِيفَةً مُوسَى

    So Moses conceived in his mind a (sort of) fear.

    (TaHa: 67)

    In normal sentence structure in Arabic, for verbal sentences it is verb, doer, object. Eg. Kataba (verb) Muhammad (doer) al-Darsa (object). But in this ayah here, the order is changed. The doer of the verb, Musa (as), is delayed and mentioned last, right at the end of the ayah. Why is this? I don't know the answer to that but one effect it does have is that it maintains the flow of the Surah.
    The ayat preceding this one end in the words:

    تَسْعَى

    أَلْقَى

    اسْتَعْلَى

    And the ayat after this one end in the words:

    الأعْلَى

    أَتَى

    مُوسَى

    And if you look at the last word of the other ayat in this Surah then many of them are similar to these. They all rhyme with one another. So by changing the normal sentence structure and placing the word Musa last, this pattern is maintained. But just because the ayat rhyme doesn't mean that it is poetry. The Quran is neither poetry nor prose but something else entirely.
    "And thus have We willed you to be a community of the middle way."
    (al-Baqarah: 143)

    Allahumma innaa na'udhu bika min an nushrika bika shai-an na'lamuh; wa nastaghfiruka limaa laa na'lam.

  36. #36
    speak good or be silent the_middle_road's Avatar
    Join Date
    Aug 2007
    Gender
    Boy Male
    Posts
    8,567
    Mentioned
    2 Post(s)
    Quoted
    6 Post(s)
    Rep Power
    188

    Re: The Qur'an Appreciation thread

    Repetition in Surah al-Kafirun?

    By Hamza Tzortzis





    There is a claim that Surah al-Kafirun repeates itself. Is this surah needless in expression or does it have a deeper meaning? The liteary and linguistic character of the Qur'an indicates that there must be a unique expression in this chapter; the Qur'an resonates with concise, fully expressive, eloquent and rhetorical language - expressed within a unique liteary form. Therefore the apparant 'repetition' must reflect this unique character:

    Below is a excerpt from Mufti Shafi Usmani's Maariful Qur'an, that explains how with the use of a few words (in this case the same particle) the Qur'an expresses multiple meanings within a concise structure, couched in a unique liteary form and a unique rhythmical pattern:





    Source: http://hamzatzortzis.blogspot.com/20...l-kafirun.html
    "And thus have We willed you to be a community of the middle way."
    (al-Baqarah: 143)

    Allahumma innaa na'udhu bika min an nushrika bika shai-an na'lamuh; wa nastaghfiruka limaa laa na'lam.

  37. #37
    speak good or be silent the_middle_road's Avatar
    Join Date
    Aug 2007
    Gender
    Boy Male
    Posts
    8,567
    Mentioned
    2 Post(s)
    Quoted
    6 Post(s)
    Rep Power
    188

    Re: The Qur'an Appreciation thread

    An explanation, for those who may not have properly understood that last post.

    About the the different maas. Maa mawsuliyyah is the easy one. It is simply a substitute for the word "alladhee". So when used in this sense it gives the meaning of "that" or "that which" or "what". Eg. Wallahu khalaqakum wa maa ta'maloon - Allah created you and that which you do. Here you could take out the word "maa" and use "alladhee" instead and it would have the same meaning.

    Maa masdariyyah is a bit harder to grasp. As can be seen from the name it has to do with masdars, those words which are the source from which other words are derived. When this maa comes with a verb, then these two words can be paraphrased in this way: you replace the verb with the masdar of that verb. You then look at which number and person that verb is in and then add to the masdar an attached pronoun which is the same as that. OK, that explanation probably just cause more confusion so it's probably best just to look at an example to try and understand it. Eg. Wallahu khalaqakum wa maa ta'maloon. If the maa here is regarded as being maa masdariyyah, then it can be paraphrased as - Wallahu khalaqakum wa 'amalakum. The verb originally used is ta'maloon. It's three-letter roots are 'ain-meem-laam and the masdar of it is 'amal. The verb was in second person plural, so then you add to the masdar an attached pronoun which is second person plural and that is "kum". So "maa ta'maloon" thus becomes "'amalakum".

    What this means in reference to Surah Kafirun is this - Allah (swt) says:

    لا أَعْبُدُ مَا تَعْبُدُونَ
    وَلا أَنْتُمْ عَابِدُونَ مَا أَعْبُدُ
    (al-Kafirun: 2 -3)

    Here the maa is regarded as maa mawsuliyyah. It can be replaced with the word alladhee. The meaning in this case is thus: "I do not worship that which you worship nor do you worship that which I worship." Meaning I don't worship your gods, your idols, and nor do you worship my God, Allah (swt).

    Allah (swt) then says:

    وَلا أَنَا عَابِدٌ مَا عَبَدْتُمْ
    وَلا أَنْتُمْ عَابِدُونَ مَا أَعْبُدُ

    (al-Kafirun: 4 - 5)

    Here the maa is regarded as maa masdariyyah. Thus in ayah four, the phrase "maa 'abadtum" can be rephrased as "'Ibaadatikum" and in ayah five, the phrase "maa a'bud" can be replaced with "'Ibaadatee". The meaning now is: "I will never adopt you mode or manner of worship, nor will you adopt the manner in which I worship."

    So according to this understanding of the tafsir of this Surah, there is no repetition present. Although ayat 2 and 3 may look the same as ayat 4 and 5, they give different meanings based on the different interpretations of maa which are used.
    "And thus have We willed you to be a community of the middle way."
    (al-Baqarah: 143)

    Allahumma innaa na'udhu bika min an nushrika bika shai-an na'lamuh; wa nastaghfiruka limaa laa na'lam.

  38. #38
    speak good or be silent the_middle_road's Avatar
    Join Date
    Aug 2007
    Gender
    Boy Male
    Posts
    8,567
    Mentioned
    2 Post(s)
    Quoted
    6 Post(s)
    Rep Power
    188

    Re: The Qur'an Appreciation thread

    A runaway slave

    The Story of Prophet Yunus (as) in the Qur’an is told only briefly in Surah al-Anbiya and Surah Saffat, although he is referred to elsewhere, such as al-Qalam. In brief, he was sent to a people whose unresponsiveness to him and his message led to him leaving them in frustration. In Saffat (37:139-140), the most high describes his departure by saying:

    و إن يونس لمن المرسلين. إذ أبق إلى الفلك المشحون

    “And Yunus was one of the Messengers; when he ran to the laden ship.”

    In explaining the word ( أبق ), some exegetes gloss it as ( تباعد ) ‘to move away’; ( فزع ) ‘to flee’; or most commonly, ( هرب ) ‘to run away’. In my translation above, I rendered it simply as “ran”.

    But the words given as estimates for ( أبق ) are simply that: an estimation of the approximate meaning. They do not allow us an understanding of the intricacy of this instance of word choice and usage in the Qur’an. ( أبق ) is not merely to flee; it is used for the ( آبق ), a slave who escapes and runs away from his master.

    But as we know, Yunus (as) is not technically a slave, not through birth nor through any other means. So why the usage of the specific term ( أبق )? It is, incidentally, used only this once in the entire book!

    The application of the term with respect to him is justified, some exegetes say, because of his fleeing away from his people without the permission of his Lord. In this manner, his fleeing from his responsibility and the people he had been entrusted with is being compared to the slave who, instead of fulfilling his duties, runs away from his master.

    Some say that the term ( أبق ) refers not only to a slave who runs away, but one who does so without the type of reason that might justify his departure, such as persecution or extremely difficult conditions. If this is correct, it adds a further nuance to the choice of the word ( أبق ), in describing the condition of the Prophet Yunus (as) as one not warranting his flight.

    The metaphoric usage of ( أبق ) thus demonstrates the relationship Yunus (as) had with his master, and serves as a strict reminder to us as well. We, like Yunus (as), are servants of Allah and cannot flee from him nor his command.

    This added insight into the hapax legomenon ( أبق ) demonstrates yet again the absolute brilliance of the language of the Qur’an; it manages to convey deep meaning and lessons to us even with the placing of a single word.

    ---------------------------

    Source: http://arabicgems.wordpress.com/2008...lave/#comments

    I edited it slightly.
    "And thus have We willed you to be a community of the middle way."
    (al-Baqarah: 143)

    Allahumma innaa na'udhu bika min an nushrika bika shai-an na'lamuh; wa nastaghfiruka limaa laa na'lam.

  39. #39
    speak good or be silent the_middle_road's Avatar
    Join Date
    Aug 2007
    Gender
    Boy Male
    Posts
    8,567
    Mentioned
    2 Post(s)
    Quoted
    6 Post(s)
    Rep Power
    188

    Re: The Qur'an Appreciation thread

    Actions And Deeds

    By Hafsah Taher



    Bismillah,

    In our last posts of the Quranic Miracle Series, we saw a glimpse of how Quran is a miracle. The scholars have not just scrutinized the content of the Quran, but also the form. The Quranic Sciences course discusses some case studies to understand the linguistic miracle of the Quran. Shaykh Sohail explains how every word is fit perfectly in the verse, how every word so measured and carefully selected to match the situation.

    Ibn ‘Atiyya, a great Spanish mufassir, said: If a words was to be removed from it, and one would go through the entire of Arabic language to find a word other than this word to replace it, you couldn’t be able to find it, I couldn’t find another word for it.

    He says about himself: Even I can feel this reality in most of the Quran. And in some places, it’s hidden from me, and that’s because of my own shortcomings.

    If you look up any dictionary, both فعل and عمل mean “to do”

    1. example of عمل

    وَالَّذِينَ آمَنُواْ وَعَمِلُواْ الصَّالِحَاتِ

    Whereas those who attain to faith and do righteous deeds.

    (2:82)

    Notice how عمل is translated as deeds

    يَعْمَلُونَ لَهُ مَا يَشَاء مِن مَّحَارِيبَ

    They worked for him as he desired, (making) arches.

    (34:13)

    This verse refers to the jinn worked for Sulayman (alayhis salam). They worked - building arches.

    2. examples of فعل

    أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ

    Art thou not aware of how thy Sustainer has dealt with (the tribe of) ‘Ad?

    (89:06)

    When Allah talks about his dealing with ‘Ad, the word “فعل” is used (not عمل).

    Likewise, when Musa (alayhis salam) struck a guy and killed him, his striking is called a “فعل”, and Pharaoh says to him:

    وَفَعَلْتَ فَعْلَتَكَ الَّتِي فَعَلْتَ وَأَنتَ مِنَ الْكَافِرِينَ

    And yet thou didst commit that (heinous) deed of thine, and (hast thus shown that) thou art one of the ingrate!”

    (26:19)

    Now we look back and compare these verses to understand the difference between عمل and فعل. It is mentioned by Imam Suyuti that عمل is used for actions done over a period of time. That is why in verse 1, عمل was used, because the deeds are done over a period of time, and verse 2, the jinn were working for him laboriously, making these contructions. Verse 3: Allah’s dealings are instant. And likewise, Musa's (alayhis salam) strike was once, in an instant. Therefore verses 3 and 4, use فعل

    Imam Ragil Asqalaani looks deeper.

    عمل is a task with an intention, and intelligent

    فعل for just that instance, can be intelligent or non-intelligent being, with intention or without. فعل is more broad.

    Now applying what we have learned:

    أَلَمْ تَرَ أَنَّ اللَّهَ يُسَبِّحُ لَهُ مَن فِي السَّمَاوَاتِ وَالْأَرْضِ وَالطَّيْرُ صَافَّاتٍ كُلٌّ قَدْ عَلِمَ صَلَاتَهُ وَتَسْبِيحَهُ وَاللَّهُ عَلِيمٌ بِمَا يَفْعَلُونَ

    Hast thou not seen that Allah, He it is Whom all who are in the heavens and the earth praise; and the birds in their flight? Of each He knoweth verily the worship and the praise; and Allah is Aware of what they do

    (24:41)

    يَفْعَلُون“what they do” – فعل is used because, the subject is non-intelligent.

    قَالَ بَلْ فَعَلَهُ كَبِيرُهُمْ هَذَا فَاسْأَلُوهُمْ إِن كَانُوا يَنطِقُونَ

    He said: But this, their chief hath done it. So question them, if they can speak.

    (21:63)

    “Smashing of the big idol” –likewise فعل is used, as the idol is a non-intelligent being.

    وَإِنَّ عَلَيْكُمْ لَحَافِظِينَ

    كِرَامًا كَاتِبِينَ

    يَعْلَمُونَ مَا تَفْعَلُونَ


    But verily over you (are appointed angels) to protect you, Kind and honourable, Writing down (your deeds):They know (and understand) all that ye do.

    (82:10-12)

    Upon you are angels who know what “you are doing”.Most of time, our deeds are referred to as عمل. But in this verse فعل was used. Therefore, it gives a deeper and an encompassing meaning. The angels’ knowledge is broad – they know what we intend, what we don’t intend, thoughts in our heart, in our mind – both intelligent and non-intelligent. The listener who is fine tuned gets a stronger impact – a warning in this case – that the word عمل doesn’t produce.

    This is ONE example how the best word is picked – the word is measured for the situation, the context, the rhythm, and the meaning.

    -------------------------------

    Source: http://blog.sunnipath.com/2007/09/30...eeds/#more-220

    I edited it slightly.
    "And thus have We willed you to be a community of the middle way."
    (al-Baqarah: 143)

    Allahumma innaa na'udhu bika min an nushrika bika shai-an na'lamuh; wa nastaghfiruka limaa laa na'lam.

  40. #40
    *bıɟɐɹɯıɯɐʇpɐʎızɯɯn* .: Anna :.'s Avatar
    Join Date
    Jul 2003
    Gender
    Girl Female
    Posts
    81,959
    Mentioned
    373 Post(s)
    Quoted
    0 Post(s)
    Rep Power
    406

    Re: The Qur'an Appreciation thread

    that was interesting
    .: Rufaida :.
    .:Fa Firroo Ila-llaah:.
    http://s61.photobucket.com/albums/h6...th_Silence.jpg
    “People praise you for what they suppose is in you,
    but you must blame your soul for what you know is in you.”
    ~ Ibn Atallah

    Ramadan Activities for Children
    <button id="tw_schedule_btn" class="tw-schedule-btn" style="padding: 4px 6px;position: absolute;left: 141px;top: 840px;background-color: #F7F7F7; background: linear-gradient(#FFF, #F0F0F0); border: 1px solid #CCC; color: #5F5F5F; cursor: pointer; font-weight: bold; text-shadow: 0 1px #FFF; white-space: nowrap;border-radius: 3px;font-size: 11px; display: none; z-index: 8675309">Schedule</button>

 

 

Bookmarks

Posting Permissions

  • You may not post new threads
  • You may not post replies
  • You may not post attachments
  • You may not edit your posts
  •  
All times are GMT. The time now is 10:18 PM.
Powered by vBulletin® Version 4.2.2
Copyright © 2017 vBulletin Solutions, Inc. All rights reserved.
User Alert System provided by Advanced User Tagging v3.2.7 (Pro) - vBulletin Mods & Addons Copyright © 2017 DragonByte Technologies Ltd.
vBulletin Skin By: PurevB.com

MPADC.com Islamic Web Hosting | Muslim Ad Network | Islamic Nasheeds | Islamic Mobile App Developement Android & iPhone | Islamic Web Hosting : Muslim Designers : Labbayk Nasheeds : silk route jilbab: Hijab: : Web Islamic Newsletter: Islamic Web Hosting

Students of Arabic Forum | Hijab Shop