Divine - Linguistic Miracle of Qur'an Gems!

Asalaam alaikum Warahmatulah wabarakatuh


Your Life Summarised in 1 Aayah/verse!

اعْلَمُوا أَنَّمَا الْحَيَاةُ الدُّنْيَا لَعِبٌ وَلَهْوٌوَزِينَةٌ وَتَفَاخُرٌ بَيْنَكُمْ وَتَكَاثُرٌ فِي الْأَمْوَالِ وَالْأَوْلَادِ ۖكَمَثَلِ غَيْثٍ أَعْجَبَ الْكُفَّارَ نَبَاتُهُ ثُمَّ يَهِيجُ فَتَرَاهُ مُصْفَرًّا ثُمَّ يَكُونُ حُطَامًا ۖ وَفِي الْآخِرَةِ عَذَابٌ شَدِيدٌ وَمَغْفِرَةٌ مِّنَ اللَّهِ وَرِضْوَانٌ ۚ وَمَا الْحَيَاةُ الدُّنْيَا إِلَّا مَتَاعُ الْغُرُورِ

Know that the life of this world is only play and amusement, pomp and mutual boasting among you, and rivalry in respect of wealth and children.

(It is) as the likeness of vegetation after rain, thereof the growth is pleasing to the tillers; afterwards it dries up and you see it turning yellow; then it becomes straw.

But in the Hereafter (there is) a severe torment (for the disbelievers – evildoers), and (there is) forgiveness from Allâh and (His) Good Pleasure (for the believers – good-doers). And the life of this world is only a deceiving enjoyment.
[Quran Surah Hadeed 57:20]



This one verse concisely summarizes and sums up our entire lives. And it’s not a pretty picture. Consider our lives:

1) We start as toddlers. This verse starts with play (la`ibun), which is what toddlers are engrossed in, it’s most important to them.

2) Then when we get a little older we need entertainment to keep us busy – amusement (lahwun).

3) A little later in our teens we are obsessed with pomp, or appearance and how things look (zeenatun).

4) Then as we get independent and make money we deal with urges to show off (boasting – tafaakhur).

5) Then we get married and have kids (rivalry in wealth and children – takaathur fi al-amwaal wa al-aulaad).

In just a few words, Allah (SWT) has compressed our entire thought process throughout our lives!



Then He (SWT) makes an analogy of it in the same verse.

- Heavy rain impresses the farmer as he is burying seeds, green shoots make him happy and make him feel like he’s close to achieving something big, and then the crop matures.

But why doesn’t the farmer cut it and harvest it? Why does he watch it turn yellow? It’s because we humans run after a lot of things, but when we get them we immediately lose interest most of the time and newer shinier things take our attention. Then those crops turn into straw and crust and eventually become worthless.

And so this is Allah SWT telling us that nothing in this life will make us content and that only Allah can give us true contentment (ridwaan).

And the verse finishes – And what is this life except a deceptive enjoyment?


Subhanallah … one verse!

Asalaam alaikum Warahmatulah Wabarakatuh


This verse shows the power of Du'a [calling upon Allah for your requests].


How?

Prophet Ibrahim [Abraham] and Isma'il [Ishmail] prayed to Allah that through their offspring comes a Messenger;

{ "Our Lord! Send amongst them a Messenger of their own, who shall recite unto them Your Verses and instruct them in the Book (this Quran) and Al-Hikmah (full knowledge of the Islamic laws and jurisprudence or wisdom or Prophethood, etc.), and sanctify them. Verily! You are the All-Mighty, the All-Wise."} [al Baqara 2:129]

Prophet Muhammad was sent to us - due to Allah's response of the du'a of Ibrahim and Isma'il!


So ask from Allah, and He will give!

Why is Walidayn used instead of Abu & Um? [Surah Israa' 17:23]


وَقَضَىٰ رَبُّكَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ وَبِالْوَالِدَيْنِ إِحْسَانًا ۚ إِمَّا يَبْلُغَنَّ عِندَكَ الْكِبَرَ أَحَدُهُمَا أَوْ كِلَاهُمَا فَلَا تَقُل لَّهُمَا أُفٍّ وَلَا تَنْهَرْهُمَا وَقُل لَّهُمَا قَوْلًا كَرِيمًا

And your Lord has decreed that you not worship except Him, and to parents, good treatment. Whether one or both of them reach old age [while] with you, say not to them [so much as], "uff," and do not repel them but speak to them a noble word.

[Israa' 17:23]

The word 'walidayn' is used in that ayah/verse, which refers to both your parents.

The word 'lid' = to produce something.

The ' wa' as a prefix = to make the following word/verb occur.


In this case, the walid = the one who produced and made - the child - existant.


Walid [m] = the man who fathered you [i.e. biological father].

Walida [f] = the woman who gave birth to you.


Walidayn as a suffix signifies 'two' i.e. Both parents; Mum and Dad.

In arabic, Um and Abu is also used for Mother and Father.

So why is Walid, and Walida [=Walidayn] used in the aayah/verse instead of Abu and Um?



In arabic, the Walid is the one fathered you.

However, the Abu is the one who fathered you, and he also lookaftered you, provided for you and gave you an upbringing.


This means that the Abu [Providing father] is of a higher rank than a Walid [biological father].

However, Allah is ordering the Muslim son/daughter to honour their parents, even if they just gave birth to them! Because without them, we would never be born.


So when we see people disrespecting their biological father and saying that "you weren't there for me!", they still need to realise that he is their Walid, and they are still required to respect their parents [walidayn].



The Pregnant Um

The mother is honored more than a walid [biological father]. Yet we should honor both.


How is this?


Allah tells us in Surah Luqman [31:14];

وَوَصَّيْنَا الْإِنسَانَ بِوَالِدَيْهِ حَمَلَتْهُ أُمُّهُ وَهْنًا عَلَىٰ وَهْنٍ وَفِصَالُهُ فِي عَامَيْنِ أَنِ اشْكُرْ لِي وَلِوَالِدَيْكَ إِلَيَّ الْمَصِيرُ

And We have enjoined on man (to be dutiful and good) to his parents. His mother [Um] bore him in weakness and hardship upon weakness and hardship, and his weaning is in two years give thanks to Me and to your parents, unto Me is the final destination.}[31:14]

Allah is telling us that your mother [walida], has already got the honorable title of Um [caring mother] - by being pregnant and giving birth to you. This is why she has more rights over you from the start.

However, for the father to get the title of Abu [the providing father], he will have to provide for you and give you an upbringing, otherwise his status will remain as a Walid [the one who you are born from (biologically)]. (even though you still respect your Walid).
حدثنا ‏ ‏قتيبة بن سعيد بن جميل بن طريف الثقفي ‏ ‏وزهير بن حرب ‏ ‏قالا حدثنا ‏ ‏جرير ‏ ‏عن ‏ ‏عمارة بن القعقاع ‏ ‏عن ‏ ‏أبي زرعة ‏ ‏عن ‏ ‏أبي هريرة ‏ ‏قال ‏
‏جاء ‏ ‏رجل ‏ ‏إلى رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏فقال من أحق الناس بحسن صحابتي قال ‏ ‏أمك قال ثم من قال ثم أمك قال ثم من قال ثم أمك قال ثم من قال ثم أبوك ‏
‏وفي حديث ‏ ‏قتيبة ‏ ‏من أحق بحسن صحابتي ولم يذكر الناس ‏

Abu Hurairah, may Allah be pleased with him, reported:

A person came to Allah's Messenger (may peace be upon him) and said: Who among the people is most deserving my companionship (of a kind treatment from me?)

He said: Your mother. He, again, said: Then who (is the next one)? He said: It is your mother [Um] (who deserves the best treatment from you). He said: Then who (is the next one)? He (the Holy Prophet) said: It is your mother.

He (again) said: Then who? Thereupon he (The Prophet (peace be upon him)) said: It is your father [Abu].

[Sahih Muslim The Book of Virtue, Good Manners and Joining of the Ties of Relationship (Kitab Al-Birr was-Salat-I-wal-Adab )]

This is part of the Linguistic Miracle of the Qur'an.




Also see;

Baby Arabic Lessons;
http://forums.almaghrib.org/showthread.php?t=26239

Asalaam alaikum Warahmatulah Wabarakatuh


Tranquility, Passion, and Mercy...

وَمِنْ آيَاتِهِ أَنْ خَلَقَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَاجًا لِّتَسْكُنُوا إِلَيْهَا وَجَعَلَ بَيْنَكُم مَّوَدَّةً وَرَحْمَةً ۚإِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّقَوْمٍ يَتَفَكَّرُونَ

And among His Signs is this, that He created for you wives from among yourselves, that you may find repose in them, and He has put between you affection and mercy. Verily, in that are indeed signs for a people who reflect.

[Quran ar-Rum 30:21]

"that you may find repose [taskoonoo] in them".

The word in arabic for Repose is; Sakoon.

Sakoon = Tranquility/calmness. Anyone who has been in love has felt this strongly when they are with their lover. This is one of the strongest feelings that person will feel when they are with their lover.

This feeling of joy, contenment and tranquility makes the person have extreme love for that person. So Allah after explaining the first attribute of Tranquility says describes the next stage;

"..and he has put between you affection (Mawaddah).."

Mawaddah is love with a passion, an extreme liking to something.

So the lover;

1) Feels at ease [feels calmness] with the person.
2) Has an extreme passionate liking to them.


This Mawaddah stage usually lasts for around 2 years.

As the couple continue living together, the passion gradually lessens. Both partners mature abit more and the fantasies die out abit more.

So many obstacles come within their way because they are living with each other. Before they were both blinded by passion, but now they see each others mistakes and errors.



So Allah tells us;

"and He has put between you affection and MERCY (rahmah).."

So now that the passions have slightly died out, and the calmness isn't always there in the relationship (arguments do happen in marriage) - Allah tells us that He has placed between the lovers Mercy.

So even though they might argue with each other, they have mercy on each other and forgive. This mercy keeps your relationship going, because deep down inside you still care that your partner doesn't get hurt.


"..Verily, in that are signs for people who reflect."

And he whom We grant long life, We reverse him in creation." [Yasin 36:38]


http://i256.photobucket.com/albums/h...ed2kx/3638.png

Asalaam alaikum Warahmatulah Wabarakatuh


Why is Yathrib used instead of Madinah?

وَإِذْ قَالَت طَّائِفَةٌ مِّنْهُمْ يَا أَهْلَ يَثْرِبَ لَا مُقَامَ لَكُمْ فَارْجِعُوا ۚ وَيَسْتَأْذِنُ فَرِيقٌ مِّنْهُمُ النَّبِيَّ يَقُولُونَ إِنَّ بُيُوتَنَا عَوْرَةٌ وَمَا هِيَ بِعَوْرَةٍ ۖ إِن يُرِيدُونَ إِلَّا فِرَارًا

And when a party of them said: "O people of Yathrib! There is no stand (possible) for you (against the enemy attack!) Therefore go back!" And a band of them ask for permission of the Prophet ( SAW) saying: "Truly, our homes lie open (to the enemy)." And they lay not open. They but wished to flee.

[Ahzab 33:13]

Why is the word “Yathrib” used at [Ahzab 33:13] whereas in other places it’s always “Madinah” (e.g. Munafiqoon 63:8)?

Even more intriguingly, this surah is Madinan (revealed in Madinah), and the word Madinah is used later on in the same surah at verse 60 [Ahzab 33:60]!


One of the wisdoms for doing so (and Allah knows best) is that Madinah is a nickname (short for Madinat-un-Nabi – The City of the Prophet) given after Hijrah [emigration of the Prophet], and so the use of the the term “Madinah” by people signifies allegiance to the Prophet (sal Allah alaihi wasalam).

Now if we look closely at Ahzab 33:13, we see that it captures a part of the saying of the munafiqoon [hypocrites] at the time – they’re exposing their hypocrisy in the battle of/ Khandaq/Ahzab by calling on the people of Yathrib (not Madinah!) to give up and go home!

These were those who had lost their claim to power in the city as a result of Hijrah [emigration of Prophet Muhammad & his companions), and are using old associations to rouse the people, thereby making their nifaaq [hypocrisy] clear.

So the use of Yathrib is not a mistake or slip-up as people might assume, it’s actually perfectly positioned to suit the context of the situation.

Asalaam alaikum warahmatulah wabarakatuh.

Miracle Story Timeline - of Surah Yusuf


This is the layout of the plot of Surah Yusuf:

1 – Yusuf (alayhis-Salam) has a dream.
2 – His brothers plot against him
3 – His owner’s wife attempts to seduce him
4 – Her friends attempt to seduce him
5 – He (as) is imprisoned

6 – The king has a dream
6 – The king’s dream is interpreted
5 – Yusuf (as) is released from prison
4 – The ladies confess
3 – His former owner’s wife confesses
2 – His brothers learn their lesson
1 – Yusuf (as)’s dream is interpreted and realized.

This is spread out in exactly this order over 100 ayaat. Problems are introduced and solved in reverse symmetric order. Remember, these are verses of speech. Qur’an wasn’t revealed as a book. It was revealed in parts over 23 years! The thing is, humans just don’t think like this! You need a stack to process a story and say it like this.


To have this kind of consistency in speech over 23 years, forming what would later be compiled as a book and analyzed as a book is beyond human capacity. Armies of the best authors couldn’t do it, even with the luxury of being able to make mistakes the first few times and correct them.

Asalaam alaikum Warahmatulah Wabarakatuh


Miracle Qur'an Challenge: Write a Palindrome Phrase - read the same backward as forward.



Palindrome Miracle:

وربك ف ك بر

[wa Rabaka Fa Kabir]
(focus on the consonants only in the arabic language)

And your Lord (Allah) magnify! [so magnify your Lord]

[Quran Surah Mudatthir 74:3]

What is a Palindrome?

A word or phrase that reads the same backward as forward.



A challenge to those who reject the linguistic miracle of Qur'an:

Can you provide a meaningful sentence - in any language - which can be written in a Palindrome form? The above aayah/verse has 4 words in a Palindrome form, so the challenge for them is to beat that.

Asalaam alaikum warahmatulah wabarakatuh

Miracle Sounds [Onomatopoeia] in al-Qur'an.

The use of delicate sounds.. exhibits the Qur’an’s ability to express meaning and images via the sound of its text:



The Still Night..

وَاللَّيْلِ إِذَا سَجَىٰ

wallayli izaa sajaa..

“And by the Night when it is still..” [Qur'an 93: 2]

The way the Qur’an uses the word ‘when it is still’ produces a tranquil tone and a smooth sound. This indicates the peace, stillness and serenity that night time provides.




The Striking of Rocks to Produce Sparks:


The Qur’an also uses sound to build intense images, for example,

فَالْمُورِيَاتِ قَدْحًا

Faalmooriyaati Qad-han

“And the producers of sparks striking” [Qur'an 100: 2] (really referring to war horses galloping and their hooves striking rocks to produce sparks [refer to the tafseers on this verse])

The word for sparks striking, ‘Qad-han’, that is used here emits a sound that develops the sense of this image, the proximity of the Arabic letters Qa - striking the ‘daal’ and rebounding the ‘ha’ is responsible for this sound.




Splattering and Scattering..

In another example,:

وَأَنزَلْنَا مِنَ الْمُعْصِرَاتِ مَاءً ثَجَّاجًا

Waanzalna mina almu'siraati maa'an thajjaja

And sent down, from the rain clouds, pouring water.[Naba' 78:14]

The use of the word 'thajjaja' in this verse, with its series of vowels emits a sound of splattering and scattering, which expresses the image of the drama.




For example in the verse below the Qur’an uses words that imitate the sound they denote. This rhetorical device called Onomatopoeia is widely used throughout the Qur’anic discourse.



Saaaakhah.. the loud deafening noise.

فَإِذَا جَاءَتِ الصَّاخَّةُ

Fa-itha jaa'ati-ssaaakhah

But when there comes the Deafening Blast. [Abasa 80:33]

The word for ‘deafening noise’, ‘alssaakhah,’ chosen here produces a sound eluding to its meaning.

The Arabic letters ‘kha’ connected with a 'ta’ [marboota = a 'ha' sound] emanate harsh sounds which conform to the meaning of the text.





The Waswasa Whispering..

فَوَسْوَسَ إِلَيْهِ الشَّيْطَانُ

Fa Wasswassa ilayhi-shaytaan.. [Ta-Ha 20:120]

So Satan whispered to him [Adam]...

The word Wasswassa = Repeated Whispering which is targetted at someone, paused, and then comes back again.


The word is repeated twice [Wass-Wassa] because satan's whispering is targetted at a person - to make them doubt/fear/get confused etc. then he will go away and come back again to whisper again another time...

[Also See Surah al-Naas 114.]

The utilisation of sounds in the Qur’an also play a rhetorical role.

Sounds in the Qur’an are employed to increase the effect of its message. The Arabic language has many words for a single meaning, but yet the Qur’an selects and arranges the words to portray the intended meaning in addition to create sounds to conform to the image, scene and message the book conveys. This is not only done by selecting the right words but also arranging them in a specific way to develop sounds and rhythms. Just by touching upon a few simple examples it can be seen why Pickthall was lead to believe that the Qur’an had an “inimitable symphony”.



A famous Orientalist Arberry comments on his personal experience with the rhythm of the Qur’an:

“Whenever I hear the Quran chanted, it is as though I am listening to Music, underneath the flowing melody there is sounding… insistent beat of a drum, it is like the beating of my heart.”

Arthur J. Arberry. 1964.The Koran Interpreted. Oxford University Press

Refer to this link for more Comments of non-muslim Orientalists on the Qur'an's miraculousness;
http://linguisticmiracle.blogspot.co...cle-hamza.html



Refer to the following Aayaat/verses for more Onomatopoeias' in the Qur'an.

[al Waqi'ah 56:4], [Nazi'at 79:6-7], [Ta-Ha 20:120], [Zalzala 99:1].



There are more, and I will add them inshaa' Allah if I am able to find them. Maybe you can find some?

Asalaam alaikum warahmatulah wabarakatuh


You can find other linguistic miracles from selected verses, or selected suwar/surahs/chapters from the Qur'an here;

http://linguisticmiracle.blogspot.com/

Asalaam alaikum Warahmatulah Wabarakatuh


Why is the term 'Surah' used?

A surah is different from a chapter for linguistic reasons. The word surah comes from “the outer walls of a city.” If you can visualize: in the old days, they didn’t have borders and signs saying

“Welcome to such-and-such city.” Rather, there were outer walls that you had to go through; it was a security measure. Inside of the city, there are a bunch of things happening – commerce, residences, markets, etc – but it is all connected. That is kind of what is going on in a surah – there’s a lot going on, but it’s all connected somehow.


- Nouman Ali Khan [in his Bayyinah tafseer discussion on Surah Naba']

Rhyming Scheme in Surah Maryam.


In Surah Maryam the rhyming pattern is very distinct and consistent throughout the beginning of the Surah all the way up until the point that it begins to address Isa (alayhis Salam).

Listen to [or read] Surah Maryam [surah/chapter 19], starting from verse [19:]2, all the way to verse 33. This is a narrative of the story of Prophet Zakariyyah, and Maryam/Mary (peace be upon them.) Then it begins briefly on the birth of Prophet 'Eesa/Jesus.

So at the end of every aayah/verse, there is an "iyya" sound at the end. I.e. زَكَرِيَّا [Zakariyyah] (in the 2nd verse), with شَقِيًّا [Shakkiyya] (on the 32nd verse), حَيًّاHayya [meaning 'Life'] (on the 33rd verse). With the 33rd verse referring to Jesus talking whilst being a baby.




Suddenly, a Drastic change takes place - the Rhyming Scheme changes totally:

ذَٰلِكَ عِيسَى ابْنُ مَرْيَمَ ۚ قَوْلَ الْحَقِّ الَّذِي فِيهِ يَمْتَرُونَ

That is Jesus, the son of Mary - the word of truth about which they are in dispute. [Maryam 19:34]

The last word now is 'yamtaroon'.




Why is this rhyming scheme changed?


Part of the characteristics of the Quran is that it is something meant to be recited and heard by the people. When someone is listening to this, and they notice an abrupt change they will automatically pay more attention. The rhyme scheme is not beautification only, but it serves a very real purpose in drawing attention to a very important point in the Surah.


This important point in the Surah is clearing the doubts on the character Jesus son of Mary, about whom they are in dispute. This abrupt change makes you notice a difference in rhythm and tune, it must be really big news for the tune/rhythm/theme to change totally after so long.. It gives focus, and clears the doubts of the sincere listener.



Rhythm continues...


After that part is finished, Allah starts talking about Ibrahim/Abraham (alayhis Salam) and his story [from Surah Maryam 19:34 onwards], it returns back to the original pattern (with 'Iyya' at the end of the verses again).. To continue the flow of what was being mentioned previously of the narratives of the righteous.




http://muslimmatters.org/2007/05/25/...acles-respond/

Similarities between beginnings of Surah Israa' & al-Kahf

Surah Isra and Surah Kahf are the 17th and 18th Surahs in the Quran. Isra has 111 ayaat, and Kahf has 110 ayaat.

Surah Isra begins with:

سبحان الذي أسرى بعبده


Glory to (Allah) Who did take His servant for a Journey by night from the Sacred Mosque to the farthest Mosque...

And Surah Kahf begins with:

الحمد لله الذي أنزل على عبده

Praise be to Allah, Who has sent to His Servant the Book...



Notice the similarities and differences here? Both are glorifying and praising Allah, and both are discussing revelation.

In Surah Isra, the Prophet (sal-Allahu alayhi was-Sallam) is ascending up to receive the revelation, and in Surah Kahf the revelation is being sent down.


Both of them have the word ‘abdihi [His slave].

Asalaam alaikum Warahmatulah Wabarakatuh



The Story of Iblis (in Surah Israa' & al Kahf)

In the middle of both surah’s [Israa' & Kahf] is an ayah/verse talking about the story of Iblis [satan] refusing to prostrate to Adam (alayhis Salam).


In Surah Isra [17:61] the ayah is as follows:

And (remember) when We said to the angels: “Prostrate unto Adam.” They prostrated except Iblis (Satan). He said: “Shall I prostrate to one whom You created from clay?”

In Surah Kahf [18:50] it reads:

And (remember) when We said to the angels; “Prostrate to Adam.” So they prostrated except Iblis (Satan). He was one of the jinns; he disobeyed the Command of his Lord.

This is an example of something that some Non-Muslims may claim is an incoherency. Why is the same story split up into different places with different details? Good question.

Let’s take a quick step back. We know that Surah Isra is also sometimes called Surah Bani Israa’eel [children of Israel/the Jews]. It also contains a series of ayaat that Ibn Abbas(ra) mentioned were similar to the 10 commandments given to Musa (alayhis Salam). So this surah is primarily addressing Bani Isra’eel, who had knowledge but became arrogant.

Surah Kahf is addressing the Christians. We can see this from ayah 18:4, “And to warn those who say, ‘Allah has begotten a son (or offspring or children).’” The Christians disobeyed their Lord.



So when the surah is addressing those who were afflicted with arrogance (i.e. the Jews), the part of the story mentioned is the one pertaining to them [i.e. Iblis did not prostrate to someone Allah ordered him to prostrate to, out of thinking that he is superior. Similarly, the Jews rejected Prophet Muhammad while thinking thinking they are superior].



When the surah is addressing a different audience (i.e. Christians), it uses the part of the story most pertinent to them [i.e. Iblis disobeyed the Command of his Lord, and many Christians disobey their Lord while still thinking their on the right path].

Furthermore, Allah tells us in Surah al Kahf that Iblis was of the Jinn. This clears the doubts of Christians who say that Iblis was a 'fallen angel'.


SubhanAllah!!


Quranic Incoherence? 2 Miracles Respond | MuslimMatters.org

Asalaam alaikum Warahmatulah Wabarakatuh


The Secret Happiness

So important is the concept of ‘happiness’ in our lives that many people – even dating back to the days of the Greek philosophers – considered its pursuit to be the very purpose of existence.


Indeed, the Qur’an itself speaks of happiness as being one of the rewards of those whom Allah chooses to admit to Paradise. He says of the martyrs in Aal-’Imraan, verse 170,

فَرِحِينَ بِمَا آَتَاهُمُ اللَّهُ مِنْ فَضْلِهِ
They rejoice in what Allah has bestowed upon them of His Bounty

And of the reward of the pious believers [al-Insaan, verse 11],

فَوَقَاهُمُ اللَّهُ شَرَّ ذَلِكَ الْيَوْمِ وَلَقَّاهُمْ نَضْرَةً وَسُرُورًا
So, Allah saved them from the evil of that Day and gave them a light of beauty and joy.

What becomes immediately apparent upon reading the Arabic text (but once again obscured in the translation) is that two very different words have been used to convey the idea of happiness: فَرِحِينَ fariheena, which is conjugated from the noun فَرَح farah, and سُرُور suroor, and this is prevalent throughout the Qur’an. This is because there are two very different types of happiness being referred to.


فَرَح farah generally refers to transitory delights or pleasures, as is the case in bodily or worldly pleasure. For this reason, most times that فَرَح farah appears in the Qur’an, it is being censured, as in the story of Qarun [al-Qasas, verse 76],

إِنَّ اللهَ لا يُحِبُّ الَفِرحِينَ
Indeed, Allaah does not like the fariheen

But when the source of the farah is specified in the Qur’an, as in the verse from Aal-’Imraan mentioned above, the meaning becomes restricted (muqayyad) and it is no longer censured.


But perhaps a greater distinction between the two lies in the manifestation of the happiness. Whereas the expression of farah is external and with clear outward signs, suroor refers to the expansion of one’s heart with delight or pleasure wherein is quiet or tranquility, and as such it has no external sign. This is indicated by the root from which the word stems – س ر seen raa’ – the same root as the word سرّ sirr, or secret. So suroor is a secret happiness, known to one’s heart but not always seen by others, as Ibn ‘Abbas said in reference to the above verse from al-Insaan, “The نضرة nadrah is on their faces, and the سرور suroor is in their hearts.”


Such distinctions exemplify yet another example in which the translation fails and the original prevails.




http://arabicgems.wordpress.com/2008...-of-happiness/

Asalaam alaikum Warahmatulah Wabarakatuh


The Secret Happiness

So important is the concept of ‘happiness’ in our lives that many people – even dating back to the days of the Greek philosophers – considered its pursuit to be the very purpose of existence.


Indeed, the Qur’an itself speaks of happiness as being one of the rewards of those whom Allah chooses to admit to Paradise. He says of the martyrs in Aal-’Imraan, verse 170,

فَرِحِينَ بِمَا آَتَاهُمُ اللَّهُ مِنْ فَضْلِهِ
They rejoice in what Allah has bestowed upon them of His Bounty

And of the reward of the pious believers [al-Insaan, verse 11],

فَوَقَاهُمُ اللَّهُ شَرَّ ذَلِكَ الْيَوْمِ وَلَقَّاهُمْ نَضْرَةً وَسُرُورًا
So, Allah saved them from the evil of that Day and gave them a light of beauty and joy.

What becomes immediately apparent upon reading the Arabic text (but once again obscured in the translation) is that two very different words have been used to convey the idea of happiness: فَرِحِينَ fariheena, which is conjugated from the noun فَرَح farah, and سُرُور suroor, and this is prevalent throughout the Qur’an. This is because there are two very different types of happiness being referred to.


فَرَح farah generally refers to transitory delights or pleasures, as is the case in bodily or worldly pleasure. For this reason, most times that فَرَح farah appears in the Qur’an, it is being censured, as in the story of Qarun [al-Qasas, verse 76],

إِنَّ اللهَ لا يُحِبُّ الَفِرحِينَ
Indeed, Allaah does not like the fariheen

But when the source of the farah is specified in the Qur’an, as in the verse from Aal-’Imraan mentioned above, the meaning becomes restricted (muqayyad) and it is no longer censured.


But perhaps a greater distinction between the two lies in the manifestation of the happiness. Whereas the expression of farah is external and with clear outward signs, suroor refers to the expansion of one’s heart with delight or pleasure wherein is quiet or tranquility, and as such it has no external sign. This is indicated by the root from which the word stems – س ر seen raa’ – the same root as the word سرّ sirr, or secret. So suroor is a secret happiness, known to one’s heart but not always seen by others, as Ibn ‘Abbas said in reference to the above verse from al-Insaan, “The نضرة nadrah is on their faces, and the سرور suroor is in their hearts.”


Such distinctions exemplify yet another example in which the translation fails and the original prevails.




http://arabicgems.wordpress.com/2008...-of-happiness/

Asalaam alaikum Warahmatulah wabarakatuh

"The heart lied not in what he saw..." (Surah Najm 53:11)

مَا كَذَبَ الْفُؤَادُ مَا رَأَىٰ

“The (Prophet’s) heart lied not in what he saw.” (Surah Najm 53:11)

The fu’aad is the heart, and this means that the what the Prophet (sal Allahu alayhi wa sallam) saw with his eyes during the night journey and ascension, he also saw with certainty in his heart.

It could be that the eye sees something but the heart does not confirm it, and it could be the that heart sees something that the eye does not confirm. As for what the Prophet (sal Allahu alayhi wa sallam) saw during the night of Mi’raaj, it is the truth – in both his sight and in his insight, and that is why Allah ta’ala says: “The heart lied not in what he saw.” (Surah Najm 53:11)


http://muslimmatters.org/2010/03/31/...ibn-uthaymeen/