Two Forms of the Same Verse - Balagha?

[Ibn Abi Ahmed]

In one place in the Qur'an (3: 153), Allaah says:

وَاللّهُ خَبِيرٌ بِمَا تَعْمَلُونَ

And in another place (3: 180), He says:

وَاللّهُ بِمَا تَعْمَلُونَ خَبِير

They are essentially translated as the same:

"And Allah is Well Aware of all that you do."
​

So there is something obviously lost in translation. What is the reason that two different order of words are used in order to con notate the same meaning? What is being highlighted in the first verse, as opposed to something else being highlighted in the second? Does this have somethinig to do with balaqha?

I'm sure this has some awesome deep meaning....
​

 

[Pk_#2]

What's Balaqha?

AsalamuAlaykum Warahmatullahi Wabarakatuh.

 

[Talha777]

Assalamo alaikum wa rahmatullahi wa barakatuhu

As a non-Arab I stand to be corrected in this, but I believe there is no essential difference in meaning despite the difference of wording. 3.153 is basically saying: "And Allah, those things which you do (khabeerun), is well aware of."

3.180 has the same meaning but different wording: "And Allah is well aware of those things which you do."

I think all the English translations will probably re-arrange the words in the translation to make more sense grammatically in the English language. If you had a literal word-for-word translation in English of the Holy Quran in its exact order it would be very confusing and difficult to understand.

 

[Ibn Abi Ahmed]

Balagha is usually defined as rhetoric..its something like eloquence...when you say the proper thing at the proper time.

Those who've studied Arabic can define it better Insha'Allaah.

 

[Talha777]

The way in which Allah arranges the words and uses them in the Holy Quran is indeed balagha (eloquence), but it is designed in such a way to make one aware of its spiritual eloquence. The way in which words are said and the choice of such words can have a powerful spiritual impact, and the Holy Quran is the best example of that.

For example, the Holy Quran says:

FAINNA MA'A AL'USRI YUSRA

So verily with every difficulty there is relief

this was revealed obviously to give spiritual comfort and reassurance to the Holy Prophet (sallallahu alaihi wa salam) who was encountering many obstacles and much bitter opposition. And again Allah followed up this revelation with another one to give even more comfort and reassurance:

INNA MA'A AL'USRI YUSRA

Surely with every difficulty there is relief
(Ash-Sharh 94.5-6)

So I think this is the significance of balagha in the Holy Quran, to provide comfort and reassurance of the promise of Allah, and to inspire awe and fear in the hearts from the Power of Allah, and to have certainty in Him by such strong and reassuring language in His revelations.

 

[Pk_#2]

Balagha is usually defined as rhetoric..its something like eloquence...when you say the proper thing at the proper time.

Those who've studied Arabic can define it better Insha'Allaah.

JazakAllah khair,

I understand now: Importance of Balagha

^^ Leave that there please! Gonna come back to it, AsalamuAlaykum Warahmatullahi Wabarakatuh.

 

[جوري]

وَاللّهُ خَبِيرٌ بِمَا تَعْمَلُونَ




وَاللّهُ بِمَا تَعْمَلُونَ خَبِير​

It is a changing of an arrangement, undoubtedly to fit in the style, flow and syntax of what proceeded and proceeded the verse.

essentially as if saying
1-ubaydallah has reached for the orange.
or rearranging to say:
2- for the orange ubaydallah reached.

Only in Arabic it has no awkwardness or error in syntax and flows beautifully both ways..
of course Allah knows best..

Jazaka Allah khyran

 

[Muhammad]

This is one of the amazing things about the Qur'an demonstrating its literary miracle, because words are not chosen randomly but to perfectly suit the context they are placed in. There are so many things to notice, such as different tenses, structures and pronunciations of words or sentences that give deeper meanings or add to the perfection and beauty of the Qur'an.

One of these amazing things is the recurring phrases with slight differences in wording. There have been a number of books concentrating on these differences and how subtle changes bring about different meanings in a verse and suit the context within which they occur. Thus, part of the job of the interpreter of the Qur'an is to analyse why one phrase occurs in a certain manner in one part of the Qur'an, and in a slightly different manner in another part.

 

[Ibn Abi Ahmed]

Jazakallah Khayr for the replies, very appreciated!

The way in which Allah arranges the words and uses them in the Holy Quran is indeed balagha (eloquence), but it is designed in such a way to make one aware of its spiritual eloquence. The way in which words are said and the choice of such words can have a powerful spiritual impact, and the Holy Quran is the best example of that.

For example, the Holy Quran says:

FAINNA MA'A AL'USRI YUSRA

So verily with every difficulty there is relief

this was revealed obviously to give spiritual comfort and reassurance to the Holy Prophet (sallallahu alaihi wa salam) who was encountering many obstacles and much bitter opposition. And again Allah followed up this revelation with another one to give even more comfort and reassurance:

INNA MA'A AL'USRI YUSRA

Surely with every difficulty there is relief
(Ash-Sharh 94.5-6)

So I think this is the significance of balagha in the Holy Quran, to provide comfort and reassurance of the promise of Allah, and to inspire awe and fear in the hearts from the Power of Allah, and to have certainty in Him by such strong and reassuring language in His revelations.

Great explanation, Jazakallah Khayr bro. So when Allaah repeats the verse

فَبِأَيِّ آلَاء رَبِّكُمَا تُكَذِّبَانِ
​

in Surah ar-Rahman, is it part of Balagha? Or is it being repeated only for emphasis? or both?

Or is it: The position of the verse each time is part of the Balagha, but when its reason for being repeated is for emphasis?

JazakAllah khair,

I understand now: Importance of Balagha

^^ Leave that there please! Gonna come back to it, AsalamuAlaykum Warahmatullahi Wabarakatuh.

Jazakallah Khayr for linking to that thread!

وَاللّهُ خَبِيرٌ بِمَا تَعْمَلُونَ




وَاللّهُ بِمَا تَعْمَلُونَ خَبِير​

It is a changing of an arrangement, undoubtedly to fit in the style, flow and syntax of what proceeded and proceeded the verse.

essentially as if saying
1-ubaydallah has reached for the orange.
or rearranging to say:
2- for the orange ubaydallah reached.

Only in Arabic it has no awkwardness or error in syntax and flows beautifully both ways..
of course Allah knows best..

Jazaka Allah khyran

So it's to emphasis different portions of the verse as well?

In the first verse, the first portion is 'Allaah is Khabeer" and that's what hits the reader first and then "of what you do".

And in the second verse, it's pointing out to the reader, his actions first 'bima Ta'maloon', and then the fact that Allah is Khabeer of them.

That's just awesome.

This is one of the amazing things about the Qur'an demonstrating its literary miracle, because words are not chosen randomly but to perfectly suit the context they are placed in. There are so many things to notice, such as different tenses, structures and pronunciations of words or sentences that give deeper meanings or add to the perfection and beauty of the Qur'an.

One of these amazing things is the recurring phrases with slight differences in wording. There have been a number of books concentrating on these differences and how subtle changes bring about different meanings in a verse and suit the context within which they occur. Thus, part of the job of the interpreter of the Qur'an is to analyse why one phrase occurs in a certain manner in one part of the Qur'an, and in a slightly different manner in another part.

Jazakallah Khayr for the explanation Bro. Are there any books in English that concentrate on this subject? Is there any material available online?

 

[جوري]

So it's to emphasis different portions of the verse as well?

In the first verse, the first portion is 'Allaah is Khabeer" and that's what hits the reader first and then "of what you do".

And in the second verse, it's pointing out to the reader, his actions first 'bima Ta'maloon', and then the fact that Allah is Khabeer of them.

That's just awesome.

Dear akhi
it is a different emphasis but let's translate it word for word:

وَاللّهُ And Allah

خَبِيرٌ خَبِير صـــــفـــــــة خَبِيرٌ ( بِـ ) : عالِم ب : مُخْتَصّ ب
well-acquainted , long-practiced , learned , knowing , endowed with eyesight ,adept

بِمَا with what


تَعْمَلُونَ your actions, you do

And Allah is well acquainted with what you do (in the plural sense)

2nd verse reads all the exact same words but the arrangement is

وَاللّهُ And Allah


بِمَا with what

تَعْمَلُونَ you do

خَبِير acquainted

And Allah with what you do is acquainted

Hope that helps insh'Allah.. Some of the words are conjugated and I can't put them in the dictionary to give you a more singular meaning in a way to make it all flow. for instance the word تَعْمَلُونَ in the dictionary will give you the actual verb (3amal) like so

Dictionaries - القواميس

Arabic - English
أَعْمَلَ فــــعــــــــل شَغَّلَ
provide employment or work for , put or keep in action , put in action , put to work , put into operation , handle , impel , recruit , actuate , thrust , run

So I just translated it myself..

Hope it was of help insha'Allah
and Allah knows best.. think Br. Mohammed's explanation is best.

Jazaka Allah khyran

 

[Ummu Sufyaan]

can i just add to this, whats the differnece between خاشعة أبصارهم(al-qalam 43) & خشعا أبصارهم(al-qamar 7)

 

[Imam]

In one place in the Qur'an (3: 153), Allaah says:

وَاللّهُ خَبِيرٌ بِمَا تَعْمَلُونَ

And in another place (3: 180), He says:

وَاللّهُ بِمَا تَعْمَلُونَ خَبِير

They are essentially translated as the same:[INDENT
​

They have exactly the same meaning ,but they have different word order due to the fact that the The Qur'an carefully maintains the rhymed form, to be easy for those who would like to memorize it.

let's read the first verse in context:


بَلِ اللّهُ مَوْلاَكُمْ وَهُوَ خَيْرُ النَّاصِرِينَ

سَنُلْقِي فِي قُلُوبِ الَّذِينَ كَفَرُواْ الرُّعْبَ بِمَا أَشْرَكُواْ بِاللّهِ مَا لَمْ يُنَزِّلْ بِهِ سُلْطَانًا وَمَأْوَاهُمُ النَّارُ وَبِئْسَ مَثْوَى الظَّالِمِينَ



وَلَقَدْ صَدَقَكُمُ اللّهُ وَعْدَهُ إِذْ تَحُسُّونَهُم بِإِذْنِهِ حَتَّى إِذَا فَشِلْتُمْ وَتَنَازَعْتُمْ فِي الأَمْرِ وَعَصَيْتُم مِّن بَعْدِ مَا أَرَاكُم مَّا تُحِبُّونَ مِنكُم مَّن يُرِيدُ الدُّنْيَا وَمِنكُم مَّن يُرِيدُ الآخِرَةَ ثُمَّ صَرَفَكُمْ عَنْهُمْ لِيَبْتَلِيَكُمْ وَلَقَدْ عَفَا عَنكُمْ وَاللّهُ ذُو فَضْلٍ عَلَى الْمُؤْمِنِينَ

إِذْ تُصْعِدُونَ وَلاَ تَلْوُونَ عَلَى أحَدٍ وَالرَّسُولُ يَدْعُوكُمْ فِي أُخْرَاكُمْ فَأَثَابَكُمْ غُمَّاً بِغَمٍّ لِّكَيْلاَ تَحْزَنُواْ عَلَى مَا فَاتَكُمْ وَلاَ مَا أَصَابَكُمْ وَاللّهُ خَبِيرٌ بِمَا تَعْمَلُونَ

What the words in bold have in common?



Now the second verse in context:

175 إِنَّمَا ذَلِكُمُ الشَّيْطَانُ يُخَوِّفُ أَوْلِيَاءَهُ فَلاَ تَخَافُوهُمْ وَخَافُونِ إِن كُنتُم مُّؤْمِنِينَ

176 وَلاَ يَحْزُنكَ الَّذِينَ يُسَارِعُونَ فِي الْكُفْرِ إِنَّهُمْ لَن يَضُرُّواْ اللّهَ شَيْئاً يُرِيدُ اللّهُ أَلاَّ يَجْعَلَ لَهُمْ حَظًّا فِي الآخِرَةِ وَلَهُمْ عَذَابٌ عَظِيمٌ

177 إِنَّ الَّذِينَ اشْتَرَوُاْ الْكُفْرَ بِالإِيمَانِ لَن يَضُرُّواْ اللّهَ شَيْئًا وَلهُمْ عَذَابٌ أَلِيمٌ

178 وَلاَ يَحْسَبَنَّ الَّذِينَ كَفَرُواْ أَنَّمَا نُمْلِي لَهُمْ خَيْرٌ لِّأَنفُسِهِمْ إِنَّمَا نُمْلِي لَهُمْ لِيَزْدَادُواْ إِثْمًا وَلَهْمُ عَذَابٌ مُّهِينٌ

179 مَّا كَانَ اللّهُ لِيَذَرَ الْمُؤْمِنِينَ عَلَى مَا أَنتُمْ عَلَيْهِ حَتَّى يَمِيزَ الْخَبِيثَ مِنَ الطَّيِّبِ وَمَا كَانَ اللّهُ لِيُطْلِعَكُمْ عَلَى الْغَيْبِ وَلَكِنَّ اللّهَ يَجْتَبِي مِن رُّسُلِهِ مَن يَشَاءُ فَآمِنُواْ بِاللّهِ وَرُسُلِهِ وَإِن تُؤْمِنُواْ وَتَتَّقُواْ فَلَكُمْ أَجْرٌ عَظِيمٌ

180 وَلاَ يَحْسَبَنَّ الَّذِينَ يَبْخَلُونَ بِمَا آتَاهُمُ اللّهُ مِن فَضْلِهِ هُوَ خَيْرًا لَّهُمْ بَلْ هُوَ شَرٌّ لَّهُمْ سَيُطَوَّقُونَ مَا بَخِلُواْ بِهِ يَوْمَ الْقِيَامَةِ وَلِلّهِ مِيرَاثُ السَّمَاوَاتِ وَالأَرْضِ وَاللّهُ بِمَا تَعْمَلُونَ خَبِيرٌ

181 لَّقَدْ سَمِعَ اللّهُ قَوْلَ الَّذِينَ قَالُواْ إِنَّ اللّهَ فَقِيرٌ وَنَحْنُ أَغْنِيَاءُ سَنَكْتُبُ مَا قَالُواْ وَقَتْلَهُمُ الأَنبِيَاءَ بِغَيْرِ حَقٍّ وَنَقُولُ ذُوقُواْ عَذَابَ الْحَرِيقِ

182 ذَلِكَ بِمَا قَدَّمَتْ أَيْدِيكُمْ وَأَنَّ اللّهَ لَيْسَ بِظَلاَّمٍ لِّلْعَبِيدِ


What the words in bold have in common?



Regarding the verse:

Surely with every difficulty there is relief
(Ash-Sharh 94.5-6)

It is true that The way in which words are said and the choice of words have a powerful spiritual impact and (eloquence), too..

you know what is the eloquence is that verse?
It is the use of the letter (maa) مع (means,with)!!!
another words could be used such as:بعد (after) and the verse might be

Surely after every difficulty there is relief.

but the great profound Quranic style used a letter (with)to affirm that if one to have difficulty,is to be sure that the relief is accompanied with it !!! and the elements which caused the difficulty to be the same element which cause the relief...
After lots of incidents in my life,I found out the profound meaning of this verse !! Relief indeed comes with difficulty,not after.

another profound use of letters is in the verse:

Al-'Ankabut [29:20]
"قل سيروا في الأرض فانظروا كيف بدأ الخلق ثم الله ينشيء النشأة الآخرة إن الله على كل شيء قدير
Say: "Travel through the earth and see how Allah did originate creation; so will Allah produce a later creation: for Allah has power over all things.

the common saying in Arabic if we talk about earth is

walk on(على) the earth .

but in the verse the letter (فى) which means (through,in) is used instead,why?

It shows how a perfect,miracelous use of a letter...

cause we know when we use on earth what is the tool(on foot,using animals,cars etc)

but when we use (through earth) it is a broad meaning and a hint for (the planes,the underground metro etc...)

the use of (on earth) limits the meaning not as (through earth)...


and that is why I find the Quranic linguestic miracle ,even in small letter as (in,on,through) etc....


the examples of that type that I found out are numerous !!!!
what a great,perfect book the Quran is !!!

 

[Imam]

can i just add to this, whats the differnece between خاشعة أبصارهم(al-qalam 43) & خشعا أبصارهم(al-qamar 7)

They have exactly the same meaning..

in "خاشعة أبصارهم"

خاشعة is اسم فاعل (esm fael) or (the noun of the doer) and
the feminine form is used خاشعة


in خشعا أبصارهم

the plural form of (esm fael) or (the noun of the doer) is used

the grammatical rule says:

If اسم فاعل comes before a plural it has three possiblities (forms)

1-feminine form as "خاشعة أبصارهم"

2-plural form as "خشعا أبصارهم"

3-singular form as "خاشعا أبصارهم"


the issue is explaind in kortobi tafseer:
تفسير القرطبي

ويجوز في أسماء الفاعلين إذا تقدمت على الجماعة التوحيد، نحو: "خاشعا أبصارهم" والتأنيث نحو: "خاشعة أبصارهم" [القلم: 43] ويجوز الجمع نحو: "خشعا أبصارهم" قال:
وشباب حسن أوجههم من إياد بن نزار بن معد
و "خشعا" جمع خاشع والنصب فيه على الحال من الهاء والميم في "عنهم" فيقبح الوقف على هذا التقدير على "عنهم". ويجوز أن يكون حالا من المضمر في "يخرجون" فيوقف على "عنهم". وقرئ "خشع أبصارهم" على الابتداء والخبر، ومحل الجملة النصب على الحال، كقوله:
وجدته حاضراه الجود والكرم

 

[Ibn Abi Ahmed]

They have exactly the same meaning ,but they have different word order due to the fact that the The Qur'an carefully maintains the rhymed form, to be easy for those who would like to memorize it.

let's read the first verse in context:


بَلِ اللّهُ مَوْلاَكُمْ وَهُوَ خَيْرُ النَّاصِرِينَ

سَنُلْقِي فِي قُلُوبِ الَّذِينَ كَفَرُواْ الرُّعْبَ بِمَا أَشْرَكُواْ بِاللّهِ مَا لَمْ يُنَزِّلْ بِهِ سُلْطَانًا وَمَأْوَاهُمُ النَّارُ وَبِئْسَ مَثْوَى الظَّالِمِينَ



وَلَقَدْ صَدَقَكُمُ اللّهُ وَعْدَهُ إِذْ تَحُسُّونَهُم بِإِذْنِهِ حَتَّى إِذَا فَشِلْتُمْ وَتَنَازَعْتُمْ فِي الأَمْرِ وَعَصَيْتُم مِّن بَعْدِ مَا أَرَاكُم مَّا تُحِبُّونَ مِنكُم مَّن يُرِيدُ الدُّنْيَا وَمِنكُم مَّن يُرِيدُ الآخِرَةَ ثُمَّ صَرَفَكُمْ عَنْهُمْ لِيَبْتَلِيَكُمْ وَلَقَدْ عَفَا عَنكُمْ وَاللّهُ ذُو فَضْلٍ عَلَى الْمُؤْمِنِينَ

إِذْ تُصْعِدُونَ وَلاَ تَلْوُونَ عَلَى أحَدٍ وَالرَّسُولُ يَدْعُوكُمْ فِي أُخْرَاكُمْ فَأَثَابَكُمْ غُمَّاً بِغَمٍّ لِّكَيْلاَ تَحْزَنُواْ عَلَى مَا فَاتَكُمْ وَلاَ مَا أَصَابَكُمْ وَاللّهُ خَبِيرٌ بِمَا تَعْمَلُونَ

What the words in bold have in common?

Is it the fact that they all end with the letter nun?

Now the second verse in context:

175 إِنَّمَا ذَلِكُمُ الشَّيْطَانُ يُخَوِّفُ أَوْلِيَاءَهُ فَلاَ تَخَافُوهُمْ وَخَافُونِ إِن كُنتُم مُّؤْمِنِينَ

176 وَلاَ يَحْزُنكَ الَّذِينَ يُسَارِعُونَ فِي الْكُفْرِ إِنَّهُمْ لَن يَضُرُّواْ اللّهَ شَيْئاً يُرِيدُ اللّهُ أَلاَّ يَجْعَلَ لَهُمْ حَظًّا فِي الآخِرَةِ وَلَهُمْ عَذَابٌ عَظِيمٌ

177 إِنَّ الَّذِينَ اشْتَرَوُاْ الْكُفْرَ بِالإِيمَانِ لَن يَضُرُّواْ اللّهَ شَيْئًا وَلهُمْ عَذَابٌ أَلِيمٌ

178 وَلاَ يَحْسَبَنَّ الَّذِينَ كَفَرُواْ أَنَّمَا نُمْلِي لَهُمْ خَيْرٌ لِّأَنفُسِهِمْ إِنَّمَا نُمْلِي لَهُمْ لِيَزْدَادُواْ إِثْمًا وَلَهْمُ عَذَابٌ مُّهِينٌ

179 مَّا كَانَ اللّهُ لِيَذَرَ الْمُؤْمِنِينَ عَلَى مَا أَنتُمْ عَلَيْهِ حَتَّى يَمِيزَ الْخَبِيثَ مِنَ الطَّيِّبِ وَمَا كَانَ اللّهُ لِيُطْلِعَكُمْ عَلَى الْغَيْبِ وَلَكِنَّ اللّهَ يَجْتَبِي مِن رُّسُلِهِ مَن يَشَاءُ فَآمِنُواْ بِاللّهِ وَرُسُلِهِ وَإِن تُؤْمِنُواْ وَتَتَّقُواْ فَلَكُمْ أَجْرٌ عَظِيمٌ

180 وَلاَ يَحْسَبَنَّ الَّذِينَ يَبْخَلُونَ بِمَا آتَاهُمُ اللّهُ مِن فَضْلِهِ هُوَ خَيْرًا لَّهُمْ بَلْ هُوَ شَرٌّ لَّهُمْ سَيُطَوَّقُونَ مَا بَخِلُواْ بِهِ يَوْمَ الْقِيَامَةِ وَلِلّهِ مِيرَاثُ السَّمَاوَاتِ وَالأَرْضِ وَاللّهُ بِمَا تَعْمَلُونَ خَبِيرٌ

181 لَّقَدْ سَمِعَ اللّهُ قَوْلَ الَّذِينَ قَالُواْ إِنَّ اللّهَ فَقِيرٌ وَنَحْنُ أَغْنِيَاءُ سَنَكْتُبُ مَا قَالُواْ وَقَتْلَهُمُ الأَنبِيَاءَ بِغَيْرِ حَقٍّ وَنَقُولُ ذُوقُواْ عَذَابَ الْحَرِيقِ

182 ذَلِكَ بِمَا قَدَّمَتْ أَيْدِيكُمْ وَأَنَّ اللّهَ لَيْسَ بِظَلاَّمٍ لِّلْعَبِيدِ


What the words in bold have in common?

Again I can't really tell what they have in common except stating the obvious...is it that the end word in each verse is an adjective (if it is?)?

 

[Imam]

Is it the fact that they all end with the letter nun?

Again I can't really tell what they have in common except stating the obvious...is it that the end word in each verse is an adjective (if it is?)?

Let me clarify what I wrote:

The Quranic Style carefully maintains the rhymed form:

The rhyme
is achieved by every line of the verse ending upon a specific letter.


eg,

بَلِ اللّهُ مَوْلاَكُمْ وَهُوَ خَيْرُ النَّاصِرِينَ

سَنُلْقِي فِي قُلُوبِ الَّذِينَ كَفَرُواْ الرُّعْبَ بِمَا أَشْرَكُواْ بِاللّهِ مَا لَمْ يُنَزِّلْ بِهِ سُلْطَانًا وَمَأْوَاهُمُ النَّارُ وَبِئْسَ مَثْوَى الظَّالِمِينَ



وَلَقَدْ صَدَقَكُمُ اللّهُ وَعْدَهُ إِذْ تَحُسُّونَهُم بِإِذْنِهِ حَتَّى إِذَا فَشِلْتُمْ وَتَنَازَعْتُمْ فِي الأَمْرِ وَعَصَيْتُم مِّن بَعْدِ مَا أَرَاكُم مَّا تُحِبُّونَ مِنكُم مَّن يُرِيدُ الدُّنْيَا وَمِنكُم مَّن يُرِيدُ الآخِرَةَ ثُمَّ صَرَفَكُمْ عَنْهُمْ لِيَبْتَلِيَكُمْ وَلَقَدْ عَفَا عَنكُمْ وَاللّهُ ذُو فَضْلٍ عَلَى الْمُؤْمِنِينَ

إِذْ تُصْعِدُونَ وَلاَ تَلْوُونَ عَلَى أحَدٍ وَالرَّسُولُ يَدْعُوكُمْ فِي أُخْرَاكُمْ فَأَثَابَكُمْ غُمَّاً بِغَمٍّ لِّكَيْلاَ تَحْزَنُواْ عَلَى مَا فَاتَكُمْ وَلاَ مَا أَصَابَكُمْ وَاللّهُ خَبِيرٌ بِمَا تَعْمَلُونَ


If in the above last example,the word order of وَاللّهُ خَبِيرٌ بِمَا تَعْمَلُونَ

to be وَاللّهُ بِمَا تَعْمَلُونَ خَبِير instead,that would change the context of the rhyme

النَّاصِرِينَ-الظَّالِمِينَ-الْمُؤْمِنِينَ-تَعْمَلُونَ

and not

النَّاصِرِينَ-الظَّالِمِينَ-الْمُؤْمِنِينَ-خَبِيرٌ




but notice:

Though The rhythm of some Quranic verses resemble the
regularity of Arabic rhymed prose (saj3) and Some parts of the Qur’an follow some of the rules of poetry,It it was recognized by Quraysh critics to belong to neither one nor the other category.

The Qur’an is truly unique in composition. It is neither prose nor poetry.This
inimitable style is achieved by intermingling metrical and non-metrical composition and
by not adhering to the rules of poetry or prose. In addition to this, the Qur’an uses expressions that are eloquent, full of sublime rhetoric and adheres to the grammatical rules of Classical Arabic.


while The Quranic carefully maintains the rhymed form as the Arabic Saj and poetry it is still unique in its style for some reasons:

1-intermingling metrical and non-Metrical
speech in such a way that the difference can not be perceived.

2-it doesn’t adhere to any of the rules known to poetry
and prose.

3-its use of literary and stylistic elements that render it inimitable. This unique use of literary elements has not been found in any Arabic Prose, past or present.


in sum, the only reasonable answer to your question brother Ubaydullah.is that it is a matter of rhyme and not Balagah.....

The Quranic balagah has another examples just as the ones I mentioned before (the accurate profound use of the prepositions) etc...................

the rhyme is very helpful while memorizing the holy Quran in Arabic....
though still we can't call the Quran neither poetry nor Saj.....

May Allah bless you

 

[Muhammad]

Jazakallah Khayr for the explanation Bro. Are there any books in English that concentrate on this subject? Is there any material available online?

Wa iyyaak Insha'Allaah! I'm afraid I don't know about the books.

in Surah ar-Rahman, is it part of Balagha? Or is it being repeated only for emphasis? or both?

Or is it: The position of the verse each time is part of the Balagha, but when its reason for being repeated is for emphasis?

Regarding repetitions in the Qur'an, you may be interested to read this thread:

http://www.islamicboard.com/quran/50085-repetition-qur-aan-types-benefits.html

And from the above thread:

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:

There is no pointless repetition in the Qur’aan, rather there are benefits in every repetition.

Majmoo’ al-Fataawa (14/408)

 

[Ibn Abi Ahmed]

Jazakallah Khayr for the explanation Akhi, I understand it much better now.

 

[Ummu Sufyaan]

Regarding the verse:

Surely with every difficulty there is relief
(Ash-Sharh 94.5-6)

It is true that The way in which words are said and the choice of words have a powerful spiritual impact and (eloquence), too..

you know what is the eloquence is that verse?
It is the use of the letter (maa) مع (means,with)!!!
another words could be used such as:بعد (after) and the verse might be

Surely after every difficulty there is relief.

but the great profound Quranic style used a letter (with)to affirm that if one to have difficulty,is to be sure that the relief is accompanied with it !!! and the elements which caused the difficulty to be the same element which cause the relief...
After lots of incidents in my life,I found out the profound meaning of this verse !! Relief indeed comes with difficulty,not after.

So, basically almost everyone has misunderstood that verse then?

another profound use of letters is in the verse:

Al-'Ankabut [29:20]
"قل سيروا في الأرض فانظروا كيف بدأ الخلق ثم الله ينشيء النشأة الآخرة إن الله على كل شيء قدير
Say: "Travel through the earth and see how Allah did originate creation; so will Allah produce a later creation: for Allah has power over all things.

the common saying in Arabic if we talk about earth is

walk on(على) the earth .

but in the verse the letter (فى) which means (through,in) is used instead,why?

It shows how a perfect,miracelous use of a letter...

cause we know when we use on earth what is the tool(on foot,using animals,cars etc)

but when we use (through earth) it is a broad meaning and a hint for (the planes,the underground metro etc...)

so, in other words, the 'travelling'(siyaaha) used here, is means of encouraging us to observe the things that come from the ground, etc, as opposed to just merly trvaling through the earth. does that make sense??

 

[Imam]

So, basically almost everyone has misunderstood that verse then?
so, in other words, the 'travelling'(siyaaha) used here, is means of encouraging us to observe the things that come from the ground, etc, as opposed to just merly trvaling through the earth. does that make sense??

Surely with every difficulty there is relief
(Ash-Sharh 94.5-6)


So, basically almost everyone has misunderstood that verse then?



Why you think so?

the meaning is clear for all...but the use of (with ) instead of (after) has a profound meaning I explained...




Al-'Ankabut [29:20]
"قل سيروا في الأرض فانظروا كيف بدأ الخلق ثم الله ينشيء النشأة الآخرة إن الله على كل شيء قدير
Say: "Travel through the earth and see how Allah did originate creation; so will Allah produce a later creation: for Allah has power over all things.


so, in other words, the 'travelling'(siyaaha) used here, is means of encouraging us to observe the things that come from the ground, etc, as opposed to just merly trvaling through the earth. does that make sense??


the encouraging here is to travel THROUGH the earth ,and that is a broad meaning means not only the surface of the earth (the ground) but also Earth's atmosphere (planes etc....)

for those people living in the time of the prophet peace be upon him,they know what it means by (travel,walk on earth) but we now knows what it means (travel THROUGH earth)...

The Quranic liguestic miracles hits all linguestic aspects,even the prepositions...!!!!

 

[Ummu Sufyaan]

Why you think so?

the meaning is clear for all...but the use of (with ) instead of (after) has a profound meaning I explained...

because it has been translated wrong. it has been translated as after. so thereofere every non-arabic speaker has misunderstood it, due to the translation.