Divine - Linguistic Miracle of Qur'an Gems!

Asalaam alaikum Warahmatulah Wabarakatuh.



Whoever pardons and makes reconciliation - his reward is [due] from Allah.. (ash-Shura 42:20)


Surat Al-Shuraa (42:40):

وَجَزَاء سَيِّئَةٍ سَيِّئَةٌ مِّثْلُهَا فَمَنْ عَفَا وَأَصْلَحَ فَأَجْرُهُ عَلَى اللَّهِ إِنَّهُ لَا يُحِبُّ الظَّالِمِينَ (


And the retribution for an evil act is an evil one like it, but whoever pardons and makes reconciliation - his reward is [due] from Allah. Indeed, He does not like wrongdoers.

What does this mean; that his ajr/reward rests with Allah?

It means; "The pages of the Quran are unable to hold this ajr/reward that is mentioned. That, also the dunya/world and everything within it could not carry this ajr so that it can be mentioned. So Allah (swt) preserved it in Ilm AL-Ghayb [the knowledge of the Unseen] so that he can reward those who forgive/pardon others and make peace with them with an unimaginable reward!

http://forums.almaghrib.org/showpost...&postcount=110

Asalaam alaikum warahmatulah wabarakatuh

So do 'affuw on us. And forgive us. And have mercy on us. [Baqarah 2:286]

There's a beautiful du'a that Allah mentions near the end of Surah Baqarah:

وَا عْفُ عَنَّا وَاغْفِرْ لَنَا وَارْحَمْنَا

Translation: So do 'affuw on us. And forgive us. And have mercy on us. [Baqarah 2:286]

Allah mentions three things, in order:

1. 'Affuw 'annaa: Affuw linguistically means to erase something; to obliterate something; to completely destroy something and leave no traces of it whatsoever. This du'a is saying: make affuw of our sins. Remove them completely.
2. Waghfir lanaa: Ghafira linguistically means to protect--that's why a helmet is called a mighfaar. Read up about Allah's two names: Al-Ghafuwr and Al-Ghaffaar. Here, the du'a is saying: and if you do not 'affuw our sins, forgive us, and protect us from the consequences of them.
3. Warham naa: Rahmah is mercy; Allah has two names related to this quality--Ar-Rahman and Ar-Raheem. Here, the du'a is saying: and if you do not even forgive our sins, then have mercy on us! Subhanallah!

What an amazing du'a! Do affuw of our sins; and if not, forgive us and protect us from their effects; and if not, have mercy on us!

THAT'S your Lord!

http://www.ilmfruits.com/forgiveness...r-forgiveness/

Wali vs Mawlaa. [Baqarah 2:257]

Asalaam alaikum warahmatulah wabarakatuh

Wali vs Mawlaa.



Point #1:

Allah ta’ala says in suratul Baqarah ayah [2:257]:

وَلِيُّ الَّذِينَ آمَنُوا يُخْرِجُهُمْ مِنَ الظُّلُمَاتِ إِلَى النُّورِ
‘Allah is the Wali of those who believe, He brings take them from the darknesses into the light.’



اللَّهُ وَالَّذِينَ كَفَرُوا أَوْلِيَاؤُهُمُ الطَّاغُوتُ يُخْرِجُونَهُمْ مِنَ النُّورِ إِلَى الظُّلُمَاتِ
‘and those who disblieve their Awliyaa’ are taghoot, they bring them out of the light to darknesses.’



Wali is a special type of friend, who expresses the will to help to you and support you. A wali is a friend that you turn to for help, protection and support. The wali is the primary in the relationship, they are the dominant party.

Take for example, if a father is the wali to his son, then the father is the primary in the relationship.

Allah ta’ala says in the beginning of the ayah that He is the Wali for the believers.Those who disbelieve have Taghoot (anything and everything that is worshipped besides Allah) as their Awliyaa (plural of wali).


There are two comparisons taking place in this verse:

1) The believers and those who disbelieve, and

2) Allah (azza wa jal) and taghoot [those worshipped besides Him].

Looking at the verse again, we see that there is a different arrangement for each comparison: when Allah ta’ala says He is the Wali of the believers, He comes first.

But for those who disbelieve, their wali [those who are worshipped along with Allah] is mentioned last (as a sign of humiliation to them).



Why is the arrangment different?

Allah ta’ala is being ‘compared’ to taghoot [i.e. the disbelievers attempt to take their taghoot as equals to Allah], yet: there is NOTHING like Him, NOTHING can be compared to Him. These taghoot do not deserve to be mentioned in the same place as Allah (azza wa jal) was mentioned. They do not deserve to be mentioned in even the same sentence. So the Taghoot are placed the furthest away from Allah's Name.




Point #2:

Allah ta’ala says in Surat Muhammad ayah 11,

ذَ*ٰلِكَ بِأَنَّ اللَّهَ مَوْلَى الَّذِينَ آمَنُوا وَأَنَّ الْكَافِرِينَ لَا مَوْلَىٰ لَهُمْ

‘That is because certainly Allah is the Mawlaa of those who believe, and indeed the disbelievers have no Mawlaa.’


Mawlaa is more than a Wali; a Mawlaa is someone who can protect you and actually does so–they are protecting you, while a Wali is someone who is willing to protect you.

When it came to Wali, both the believers and disbelievers had one, but when it comes to Mawlaa – someone who CAN protect you – only the believers have One, and the disbelievers have no Mawlaa [Protector].




SubhanAllah.

Allahumma faqihnaa fid deen, O Allah grant us understanding of the deen [religion], Ameen.

Asalaam alaikum Warahmatulah Wabarakatuh.


He whose scales are heavy.. and he whose scales are light... [al-Qari'ah 101:6-7]

فَأَمَّا مَن ثَقُلَتْ مَوَازِينُهُ

فَهُوَ فِي عِيشَةٍ رَّاضِيَةٍ

وَأَمَّا مَنْ خَفَّتْ مَوَازِينُهُ

فَأُمُّهُ هَاوِيَةٌ

وَمَا أَدْرَاكَ مَا هِيَهْ

نَارٌ حَامِيَةٌ

“He whose scales are heavy” [Qari'ah 101:6] according to Allah’s measures and His
evaluation, “shall enjoy a life of satisfaction”.

Allah makes this statement general without any detailed information. Thus, the statement imparts to man’s feelings the connotations of content and satisfaction or, indeed, pure happiness. “But he whose scales are light”, according to the same measures of Allah and His evaluation, “shall have the abyss for his home”

The Arabic text uses the term “mother” for what is rendered here as “home”. It is to his mother that a child turns for help and protection as he seeks shelter and security at home. But such people with light scales can turn and resort only to the abyss! The expression is a fine one, beautifully ordered. It has also a shade of obscurity preparing the way for subsequent clarification which adds to the depth of the intended effect: ” Would that you knew what this is like!” It is again the cryptic exclamation used often in the Qur’an which emphasises that it is beyond comprehension and vision.

Then comes the answer in the closing note: “It is a raging fire”. So this is the mother of the one whose scales are light. This is his mother to whom he turns for help and protection and for security and comfort. But what does he find with such a mother? - The abyss and the raging fire. It is a sudden shock rendered by the expression to represent the hard reality.

[Fi Dhilal al Qur'an -in the shade of the Quran - Surah al Qari'ah]

Allaah Alone is Waahid!

Allaah Alone is One.

As-salaamu `alaykum wa rahmatullaah wa barakatuh

Point #1:

Reading through Soorat Maryam had me thinking of various points, one of which was the repetitive use of the word فرد as opposed to the word واحد - they both mean ‘one’/single/aloneetc but people tend to use them interchangeably. I wondered if there was more to this & then I noticed that throughout the Qur’aan when it speaks of Mankind being raised up and the wrongdoers brought to Allaah for judgement it says that they will come, فرادى(alone) and the word waahid is not mentioned as much.


So why is this the case if they both mean the same thing?!

Well, do they both mean exactly the same thing?


No actually, not if we dig deep enough.


They say that:

الفرد: لا يفيد الانفراد من القرن

الواحد : يفيد الانفراد من القرن في الذات أو الصفة


In other words, the term fard has no special connotation to it, and the one who is described as beingfard is one that is alone, with no special value or rank. He is completely alone and carries nothing of material gain or even honour in some cases.

This is in contrast to the term waahid which indicates that although the person is one and alone, they have شأن (status), degree and is distinguished from others. They are alone but yet they carry with them much more, like respect, honour and value.


This is remarkable considering how Allaah (`azza wa jall) always describes Himself in the Qur’aan as being ‘Waahid’ and never ‘Fard’

Point #2:

This is also the reason perhaps, that Allah says:

أَفَرَأَيْتَ الَّذِي كَفَرَ بِآيَاتِنَا وَقَالَ لَأُوتَيَنَّ مَالاً وَوَلَداً
“Have you seen him who disbelieved in Our Verses and says: “I shall certainly be given wealth and children.” [Maryam 19: 77]


وَنَرِثُهُ مَا يَقُولُ وَيَأْتِينَا فَرْداً

“…We shall inherit from him all that he talks of (i.e. wealth and children), and he shall come to Us alone (fardan)” [Maryam: 80] - i.e. without all the materialistic gains and honour/position which he had attributed to himself.

Interestingly, it also says in Soorah al-An’aam:


وَلَقَدْ جِئْتُمُونَا فُرَادَى كَمَا خَلَقْنَاكُمْ أَوَّلَ مَرَّةٍ

“And truly you have come unto Us alone (furaada) as We created you the first time…”

[al-An'aam 694]

In tafseer al-Kashaaf [by Zamakshari], it mentions that this verse actually came down regarding al-Waleed ibn al-Mugheerah who incredibly was nicknamed ‘al-Waheed’ by the people They say that he was called so due to his leadership, wealth and honour.

Subhanallaah, what a powerful message then this ayah sends to him, when Allaah says, ‘You have come to Us alone’ - using the term fard instead of waahid [so Allah has replaced Waleeds/Waheed's honorable name into a humiliated one (Fard)].

Point #3:

If you thought that was something, see what He `azza wa jall says in al-Muddathir (in those 16 verses that were revealed about al-Waleed):

ذَرْنِي وَمَنْ خَلَقْتُ وَحِيداً

“Leave Me Alone (to deal) with whom I created Alone (waheed).”


Subhanallaah! Indeed, what a humiliation for al-Waleed ibn al-Mugheerah. Truly, Allaah alone is al-Waahid al-Waheed.


Allaahu akbar.


Differences in terms taken from: سلسة الفروق اللغوية

Source: http://fajr.wordpress.com/2008/06/04...-alone-is-one/

FOOTNOTE: Al Waleed ibn al Mugheerah was the father of Khalid ibn al Waleed, a Noble from Quraysh and from the clan of Bani Makhzoom. He was so rich, wealthy and honored by the Quraysh - that he was titled as al Waheed/Independent from anyone else in wealth/honor/children etc. (as explained above.)

Also see;
http://linguisticmiracle.blogspot.com/2010/04/al-walid-and-what-can-i-possibly-say.html

Your refuge is the Fire. It is most worthy of you, and wretched is the destination. [Surah Hadeed 57:15]


Asalaam alaikum Warahmatulah Wabarakatuh.



فَالْيَوْمَ لَا يُؤْخَذُ مِنكُمْ فِدْيَةٌ وَلَا مِنَ الَّذِينَ كَفَرُوا ۚ مَأْوَاكُمُ النَّارُ ۖ هِيَ مَوْلَاكُمْ ۖ وَبِئْسَ الْمَصِيرُ

So today no ransom will be taken from you or from those who disbelieved. Your Mawla is the Fire. It is most worthy of you, and wretched is the destination.

[Surah Hadeed 57:15]


As we know; ‘That is because certainly Allah is the Mawlaaof those who believe, and indeed the disbelievers have no Mawlaa.’ [Surah Muhammad 47:11]


The meaning of Mawlaa is one who is willing to protect you, and does protect you.


Your Mawlaa is An-Naar [the fire] - which can not protect anyone, so in reality its not a "mawlaa" [protector]. By what we understand from the word is like "the only thing that you could take for a mawlaa is an-naar [the fire]" "that is your only refuge", when that is not even really a protector. Infact, it's your own enemy.



This is similar to when Allah says;

أَ وَالَّذِينَ كَفَرُوا وَكَذَّبُوا بِآيَاتِنَا أُولَٰئِكَ صْحَابُ الْجَحِيمِ


But those who disbelieve and deny Our signs - those are the companions (As-haab) of Hellfire. [Ma'idah 5:10]



Because the hellfire is not a good companion, rather it is your enemy. And a Sahabi [companion] is someone who is always with you.

Allah has 'chosen'... (Surah Hajj 22:75)

Asalaam alaikum Warahmatulah wabarakatuh.

The Precise “Selection”


Bismillah walhamdulillah.



Point #1:

In Suratul Hajj (22:75) Allah ta’ala uses two distinct words to give the meaning of “selection”. ( اجتبى and اصطفى)

Allah ta’ala says in ayah 75:

اللَّهُ يَصْطَفِي مِنَ الْمَلَائِكَةِ رُسُلًا وَمِنَ النَّاسِ
Allah selects messengers out of angels and man.

Then He ta’ala says in ayah 77:

هُوَ اجْتَبَاكُمْ
He has selected you (muslims).

Both of these words carry the same English meaning of ’selection’ or ‘to choose’, yet there is a profound difference between the two which shows the precise choice of these words.


Istafaa’ is from the root saad-fa-wow ( ص ف و) and it means to be chosen based on purity. When Allah ta’ala selects Messengers, He selects the purest of mankind. We learn this from our creed (aqeedah) that the Messengers are all pure. The Jews and Christians on the other hand did not keep this standard and in their books that they claim to be divine, there are references to these Messengers that are lewd and horrifying. When we hear anything horrendous, we automatically know it is wrong based on this ayah. We know it cannot be from the revelation because it questions the purity of the Messengers.

Another meaning of istafaa’ is to make a choice that is purely your own, no explanation is needed for this choice and it is free from any agendas, pressures and dictates. This protects another aspect of the Messengers. At the time of the Prophet sal Allahu alayhi wa sallam, the Jews and the Quraysh denied the Messengership of the Prophet sal Allahu alayhi wa sallam just because he was not Jewish or not rich; they questioned the choice of Allah ta’ala. Allah’s Choice is BEYOND our question, and by using istafaa’ Allah ta’ala makes that clear. We cannot say the Messenger alayhi salaatu wa salaam was picked for X, Y or Z reasons–we should stop at: Allah chose Him.



Ijtibaa’ on the other hand is from jeem-ba-ya (ج ب ي), Ijtibaa’ is to pick something for a purpose, an agenda, and based on qualifications. For example, this word is used to collect taxes, and when collecting taxes there is a purpose: to store the money in the treasury. Another example is when a recruiter hires an employee: he chooses based on the qualifications of the employee. There is a reason for ijtibaa’.

Everyone who has the priviledge of saying la ilaaha il Allah [there is no god but Allah] has been selected. Allah ta’ala did not just select us, but there is a reason, something that He the Most High sees in us that He sees us as qualified for this task and the mission of this ummah [muslim Nation].

The vast majority of the people on this earth were not chosen; yet we make up the small minority of those whom Allah ta’ala selected.

This shows great honor, but at the same time: great responsibility. SubhanAllah.




Point #2:

These two examples are from Surat al-Hajj, and it connects with the last ayah of this surah which is an emotional roller coaster:
وَجَاهِدُوا فِي اللَّهِ حَقَّ جِهَادِهِ ۚ هُوَ اجْتَبَاكُمْ وَمَا جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ ۚ مِلَّةَ أَبِيكُمْ إِبْرَاهِيمَ ۚ هُوَ سَمَّاكُمُ الْمُسْلِمِينَ مِنْ قَبْلُ وَفِي هَـٰذَا لِيَكُونَ الرَّسُولُ شَهِيدًا عَلَيْكُمْ وَتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ ۚ فَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ وَاعْتَصِمُوا بِاللَّهِ هُوَ مَوْلَاكُمْ ۖ فَنِعْمَ الْمَوْلَىٰ وَنِعْمَ النَّصِيرُ

[Surah Hajj 22:78]

(I did not translate this ayah for a reason)



In a previous ayah, ayah 22:74, Allah ta’ala said:مَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِthey did not make a just estimate of Allah as He deserves. The ayah above begins [22:78] with an impossible goal: جَاهِدُوا فِي اللَّهِ حَقَّ جِهَادِهِ to struggle before Allah as much as He deserves/a true striving.

SubhanAllah! Can we ever thank Allah as He deserves? Can we ever pray to Allah as He deserves? Can we ever fear Allah as He deserves? The first thing we think of when reading this statement is that we cannot do it! It’s too difficult!

But directly after this statement, Allah azza wa jal says: هُوَ اجْتَبَاكُمْ He selectedyou. Allah azza wa jal sees it in us to carry this task.

He says after that: وَمَا جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ He did not place in this deen/religion for you any difficulty. Our deen is not that hard.

Then He reminds us that we are the continuation of a legacy before us: مِلَّةَ أَبِيكُمْ إِبْرَاهِيمَ the religion of your father Ibrahim (alayhi salaam).


Ibrahim alayhi salaam struggled so much in his life: he was thrown into the fire, sought to slaughter his beloved son, leaving his wife and child in the desert. Ibrahim alayhi salaam left his child [Isma'il] and wife in a barren desert, a certain death (except that Allah kept them alive and lookaftered them)! The last thing we think of about his life alayhi salaam is that it was easy, yet Allah ta’ala says that there is no haraj (hardship) in this deen.

What is the lesson here? If Allah ta’ala can make jumping into the fire easy for Ibrahim, if He can substitute a ram in place of his son, if He can send a river in the middle of the desert for his family…then what do you have that is so hard? There is no comparison.







Point #3:

Then Allah ta’ala reminds us that: هُوَ سَمَّاكُمُ الْمُسْلِمِينَ He is the one who named you “Muslims”. In Surat ul Baqarah, Allah states that Ibrahim made the duaa while building the Ka’bah and said to Allah to make us “ummatan Muslimatan.” [people who submit to Allah/are Muslims] If this ayah means that Allah named accepted his du'a & made us Muslims, then we should be in trust to Allah that He chose us and named us.

How do you feel now? Encouraged, right?


But Allah reminds us that with this Qualification comes Responsibility:

لِيَكُونَ الرَّسُولُ شَهِيدًا عَلَيْكُمْ so that the Messenger is a witness against you. Allah ta’ala says عَلَيْكُمْ, ‘alaa here means against. If the Messenger alayhi salaam is a witness against us, then that means we have a mission to complete. Just because of the qualification, doesn’t mean we will do the job. Allah ta’ala is reminding us here, if we do not fulfill our mission then our Messenger will be the one complaining to Allah azza wa jal!

Furthermore, وَتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ and that you all are witnesses against mankind. Not only is the Messenger alayhi salaatu wa salaam a witness against us; we will also be a proof and witness against humanity, if we fulfilled our mission or not. SubhanAllah, on one side it is the Messenger sal Allahu alayhi wa sallam complaining and on the other side it’s humanity!

Now we realize the magnitude of our mission, but before you become uneasy, Allah ta’ala consoles us again:

فَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ t hen perfectly establish the prayer and give zakah. Salah is the therapy and reinforcement for the Muslim, and through giving zakah, Allah ta’ala ensures our purification. And if you want to pray and give zakah properly: وَاعْتَصِمُوا بِاللَّهِ and hold fast to Allah. Hold fast to the rope of Allah, the Qur’an.

Then Allah ta’ala says at the end of this ayah:
هُوَ مَوْلَاكُمْ He is your Mawlaa. Not only is a Mawlaa a friend, but a Mawlaa is the ONLY ONE who can protect you. When you embark on this hard journey, this great mission, He is the One who will help you.

and how awesome a Mawlaa, and how awesome a Helper. فَنِعْمَ الْمَوْلَىٰ وَنِعْمَ النَّصِيرُ
SubhanAllahil A’dheem. O Allah we ask you to grant us istqaamah and to make us bearers of Your deen, and to grant us success as callers. Ameen.

TRULY that is CERTAINLY from the noble tasks. (Shoora 42:43)

Allah mentions this statement many times in the Qur’an:



إِنَّ ذَلِكَ مِنْ عَزْمِ الْأُمُورِ

Certainly that is from the noble tasks. [Luqman 31:17], [aal Imraan 3:186].


When this statement occurs in the Qur'an, it is always in reference to Sabr (patience).

However, when this statement appears in Surah Shoora (42:43), something different occurs that does not in all the other ayaat. Allah (azza wa jal) states:


إِنَّ ذَ*ٰلِكَ لَمِنْ عَزْمِ الْأُمُورِ

Truly that is certainly from the noble tasks. (Shoora 42:43)


This ayah is a special case because there is an extra letter, a laam. This laam is for emphasis: certainly. But why does this ayah have more emphasis, but the rest of the similar ayaat on patience do not? Because there areTwo different types of patience (sabr) being referenced for these two ayaat:




The Two types of Patience


There are many types of sabr [patience] in this deen/religion, but they all fall into two basic categories:

1. When something happens to you and you do not have the power to respond.
2. When something happens to you and you have the power to respond and take action (ie, revenge/retaliate).

1) In situations when you cannot take take action, it is still a great thing to have patience. For example the Sahaba [companions of Prophet Muhammad] in Makkah, they did not have the power to retaliate but Allah ta’ala still commanded them to have patience and He praised those who were patient. Also with the Battle of Uhud or Ahzaab, they did not have the power to retaliate but still had patience in their situation.

2) Then the Conquest of Makkah occured, and those who overpowered the Sahaba before, those who kicked them out of their homes, those who tortured them and their families were right there–the Sahaba were easily able to take revenge. Does THAT not require sabr? Which sabr/patience is more difficult? It is the sabr that one practices when they have the ABILITY to take revenge and retaliate, but they do not!



Which is the Best Patience?

Allah ta’ala mentioned in the same ayah before that statement:وَلَمَنْ صَبَرَ وَغَفَرَ “and for the one who has patience and forgives” [Shura 42:43] This person could have had sabr, and retaliated BUT they had sabr and chose to forgive…so this ayah, the only time it occurs in the Qur’an, gets an extra laam.




وَلَمَنْ صَبَرَ وَغَفَرَ إِنَّ ذَ*ٰلِكَ لَمِنْ عَزْمِ الْأُمُورِ

“And surely, whosoever shows patience and forgives that would truly be from the noble tasks” (Shura 42:43)

If you have the upper hand and you are in a position to retaliate and respond, but you chose to forgive – that is the harder sabr, and truly from the noble tasks.





http://tayyibaat.wordpress.com/2008/...asks/#more-797

So, verily, with every hardship, there is ease. (Inshirah 94: 5-6)

Asalaam alaikum warahmatulah wabarakatuh.

فَإِنَّ مَعَ الْعُسْرِ يُسْرًا
So, verily, with every hardship, there is ease:

إِنَّ مَعَ الْعُسْرِ يُسْرًا
Verily, with every hardship there is ease.

[Surah Inshirah 94: 5-6]

The ال issue you mentioned can be explained in one of two ways I know of:

1) al-Jurjani said that if you say,


إن مع الفارس سيفاً، إن مع الفارس سيفاً
(Indeed, the horseman has a sword, indeed the horseman has a sword)


then it means that there has to be one horseman who has two swords. So it means there is only one hardship, but two different eases. This is also the opinion held by al-Farraa’ regarding the meaning of this verse. Tha‘lab also mentioned that if the Arabs mentioned a definite noun and repeated it, then it is for emphasis and it is the same noun, but if they mentioned an indefinite noun and repeated it then they are two separate objects.


2) The repetition of the verse was for the sake of emphasis, and this is common in the Arabic language, such as when Allaah repeated the phrase in Surah Mutaffifeen: وَيْلٌ يَوْمَئِذٍ لّلْمُكَذّبِينَ which was for the sake of emphasizing the meaning in the souls and hearts of the reader.

Some of the scholars conjectured on what the ease refers to – some said it was the conquests that happened in the days of the Prophet (sallallaahu ‘alayhi wa sallam) and the Khulafaa’, others said it was the ease of this life and the Hereafter (as in the reference to Ihdaa al-Husnayan [Tawba 9:52]). So if it is a definite ease that is intended, the question is why is it mentioned indefinitely, without the definite marker ٱلْ ?

The answer is (Allah knows best) for aggrandizement, and it is as though Allaah is saying, With the hardships you have gone through, O Muhammad, [which is in reference to the Mushriks of Makkah taunting him (sallallaahu ‘alayhi wa sallam) and the believers about their poverty and facing torture/hardships until he (sallallaahu ‘alayhi wa sallam) came to believe that they were not embracing Islam due to the poverty of the Muslims and their contempt] will come a great, copious, abundant amount of ease, so do not despair of My mercy.”

The other beautiful point with regards the language is the use of إِنّ مّع (‘indeed with’) instead of, for example, إِنَّ بَعد (‘indeed, after’) because the word مع is used to indicate that something accompanies something else, so how can it be said that ease accompanies hardship when they are two completely opposite things? It was mentioned in this way (wallaahu a3lam) as though Allaah is being merciful to them by telling them that before they know it, the ease will come to them, as though they will feel it is such a short timethat it is happening right then, at the exact same time as the hardship, to increase their strength and hope.




The "ف" [ fa ] is just a conjunction used to indicate continuation (‘due to what has been said then do such and such.’) The "ف" used in this manner can carry the same meaning as ثُمَّ but the difference is that the "ف" is after a shorter period of time.

With hardship there is ease, SO [really soon] there is (another) ease with that hardship.

And when your Lord proclaimed: "If you give thanks , I will give you more, but if you are thankless , verily! My Punishment is indeed severe." [Surah Ibrahim 14:7]


وَإِذْ تَأَذَّنَ رَبُّكُمْ لَئِن شَكَرْتُمْ لَأَزِيدَنَّكُمْ ۖ وَلَئِن كَفَرْتُمْ إِنَّ عَذَابِي لَشَدِيدٌ


And when your Lord proclaimed: "If you give thanks , I will give you more, but if you are thankless , verily! My Punishment is indeed severe." [Surah Ibrahim 14:7]






The Secret to Happiness:

لَئِن شَكَرْتُمْ لَأَزِيدَنَّكُمْ

If you give thanks, I will give you more

This verse contains one of the secrets to happiness, success and contentment, and it is as though Allaah is saying to us, “I shall impart this simple secret to you if you are wise enough to take heed.”

The secret? “All you have to do is be thankful to Me for what I have given you, and oh-so-much-more will come your way. All you have to do is to thank Me, and your rizq [provisions] will come; you need not worry about overburdening yourself and spending sunrise to sunset seeking your rizq [provisions] (although of course you should work),just give Me thanks and praise Me for what you already have and I will give you more!”

How is He saying all of this through just 3 words? By emphasizing the concept, then emphasizing it more, then emphasizing it once again, and even emphasizing it a fourth time, so that there is no doubt in our minds about it.


In just these three short words, there are four emphases; or to be even more accurate there are only two words that make up this clause for the third is entirely for emphasis.



Be Grateful, Allah will give you more:

لَئِن شَكَرْتُمْ لأَزِيدَنَّكُمْ
If you give thanks, I will give you more

The first two emphasis are the initial laam al-qasm followed by the particle إِنْ in لَئِن; the third is another laam al-Qasm in لأَزِيدَنَّكُمْ and the fourth is the letter noon of emphasis in the same word. Four different instances of emphases for one concept – that if we thank Allaah for what He has already given us, He will provide us with more.


[This is because the La لَ is used as an emphasis [to strengthen the certainty of the statement], and the the 'In إِنْ means 'without doubt'.]


Look back now to the English translation, If you give thanks, I will give you more. Diyaa’i mentioned in his article Dalaalat al-Tawkeed fee al-Jumlah al-‘Arabiyyah, one of the aims of using emphasis in Arabic is to remove all doubts from the mind of the addressee about a concept which would otherwise contain doubts.


The greater the doubts, or the more important the concept, the greater the number of emphases used. So when you have a concept which has been emphasized four times, this should tell us how important this concept is to us.





..But if you're ungrateful:


And just as this part of the verse has been emphasized four times, so too has the second part of the verse warning us of the consequences of being ungrateful; a warning from which we seemingly prefer to turn our ears by not granting ourselves access to it,

وَلَئِن كَفَرْتُمْ إِنَّ عَذَابِي لَشَدِيدٌ

..but if you are thankless, verily! My Punishment is indeed severe.

Something to think about next time we complain.

Asalaam alaikum Warahmatulah Wabarakatuh.

An Arabic Qur'an...

Allah tells us continuously that the Qur'an is in the Arabic language, a response to those who might argue that translations in other languages can be a replacement.


So we notice that whenever Allah mentions the Qur'an in a language, it is none other than Arabic;

إِنَّا أَنزَلْنَاهُ قُرْآنًا عَرَبِيًّا لَّعَلَّكُمْ تَعْقِلُونَ

Indeed, We have sent it down as an Arabic Qur'an [Qur'anan 'arabiyyan] that you might understand.

[Yusuf 12:2]



وَكَذَٰلِكَ أَنزَلْنَاهُ حُكْمًا عَرَبِيًّا

And thus have We sent it (the Quran) down to be a judgement of authority in Arabic.. [hukman arabiyyan].

[ar-Ra'd 13:37]



وَكَذَٰلِكَ أَنزَلْنَاهُ قُرْآنًا عَرَبِيًّا

And thus We have sent it down as an Arabic Qur'an [qur'anan 'arabiyyan].. [Qur'an Taha 20:113]

Also see the ayaat/verses in Surahs to prove this further;

* (Yusuf 12:2), (ar-Ra'd 13:37), (Taha - 20:113) (Zumar 39:28), (Fussilat 41:3), (ash-Shuraa 42:7) (az-Zukhruf 43:3), (al Ahqaf 46:12)

Asalaam alaikum warahmatulah wabarakatuh

More Divine Surahs' are completed alhamdulillah;


Surah Shams , Kafiroon, Bayyinah, and Humazah.


previously completed;

Tariq, Naba, A'la, Zalzala...


check them out now! see the miracles in the Book of Allah!

LinguisticMiracle.blogspot.com

Beautiful!!

You should write this in a book or published form!

Asalaam alaikum warahmatulah wabarkatuh


Have they tied their knot on remaining in Disbelief..?

Ibram means to - tie a knot to keep something firm, i.e. your Shoelaces. Or the Arabs in the past would tie ropes to the foundation beams of a building, and these knots would keep the beams firm - so the house could be built upon this foundation.



In arabic, there are Nouns, and there are Verbs.

The Noun form is used when someone is firm and committed in their role. I.e. a Mu'min is someone who is committed to Emaan [belief].

Muslims are called 'aladheena aamanoo' - those who say they believe. So they are described in Verb form, because sometimes/temporary they are committed, but sometimes they're not fully committed.

Now going back to the word Ibram, Allah says about the disbelievers;

أَمْ أَبْرَمُوا أَمْرًا فَإِنَّا مُبْرِمُونَ

Have they tied their knot (Verb/temporary Form) in their plan [of disbelief]?

Then surely We [Allah] have tied ourknot/plan (Noun/permanent form) [of sealing/knotting their destiny in the hellfire].


[az-Zukhruf 43:79]

We Learn from this;

The Disbelievers - who have chosen to remain firm on disbelief - have (verb = temporarily) tied their knot to their disbelief, and Allah has tied His knot (noun = permanently - sealed/knotted their destiny for the hellfire].


Why was their decision a verb/temporary and Allah's decision a noun/permanent decision?




On Judgment Day...

Because on Judgment Day - the disbelievers would wish they were Muslims;

رُّبَمَا يَوَدُّ الَّذِينَ كَفَرُوا لَوْ كَانُوا مُسْلِمِينَ

Perhaps those who disbelieve will wish that they had been Muslims.

[al Hijr 15:2]

- on Judgment Day and in Hell - so their verb of wanting to stay on disbelief was temporary, but Allah's decision of punishing them in hellfire is permanent, and forever, ongoing and will not change.

http://linguisticmiracle.blogspot.co...remaining.html