Showing posts with label Quran. Show all posts
Showing posts with label Quran. Show all posts
Tuesday, 22 September 2009
Dua
"My Lord! Cause me to give thanks for the favour that which You have favoured me and my parents, and that I may do right acceptable to You. And be gracious to me in the matter of my offspring. I have turned to You repentant, and I am of those who surrender (to You)." [Surah Ahqaf:15]
Day of Resurrection
"And warn them (O Muhammad) of the day that is drawing near
(i.e. the day of resurrection), when the hearts will be choking the throats, and they can neither return them (hearts) to their chests nor can they throw them out.." [40:18]
(i.e. the day of resurrection), when the hearts will be choking the throats, and they can neither return them (hearts) to their chests nor can they throw them out.." [40:18]
Thursday, 27 August 2009
Significance of Bismillah
After attestation to faith (shahadah), the most cardinal and often-repeated phrase that Muslims use is bismillahir- rahmanir-rahim. The invocation (basmalah) has from the beginning occupied an important and special place in Muslim piety and practice.
Purpose of the basmalah
Of the many good practices instituted by Islam is that a person should begin all their activities in the Name of Allah . Remembering Allah before starting any act is an admission on the part of the individual that everything is the creation of Allah and that whatever activity or skill is to be exercised, has been granted by Allah ; thus developing a degree of proprietal consciousness and a sense of gratitude to the Creator. If the basmalah is thus consciously applied it could restrain wrongful conduct; since one in his right mind would not pronounce the Name of Allah and then commit evil, in-decency or wrongful acts. In this way, illegitimate activity would be avoided, thus ensuring that the initiation of deeds and the doer's mental orientation are good. In addition to that, when a person reads the basmalah, the Name of Allah is invoked and due to Allah's nobility, perfection, grandeur and sanctity, the activity which follows is Divinely blessed, protected from evil and thus sanctified.
Place of the basmalah
Scholars are agreed on the following:
The Basmalah is a verse of the Quran
It is a part of a verse of Surah Naml (Quran 27:30)
It is not part of the ninth chapter (Surah Taubah)
It is part of Surah al-Fatihah according to all seven Imams of Qira'ah
(i.e. Imams 'Asim, Kisa'i, Nafi', Abu 'Amru, Ibn 'Amir, Ibn Kathir and Hamzah) and according to the madhahib (schools of jurisprudence) of Shafi'i, Zaydi, Zahiri, 'Ibadi and Ja'fari. The Hanafi, Maliki and Hanbali schools differ with this view.
Importance of basmalah
The Quran documents its first revelation as: Read! In the Name of thy Rabb (Lord) Who Created (Quran 96:1). In the Old Testament (Deuteronomy, 18:18), we read: "I will raise them (the Semites) a Prophet from among their brethren, like unto thee (Moses) and I will put my words in his mouth, and he shall speak unto them all that I shall command him. And it shall come to pass that whosoever will not hearken unto my words which he shall speak in My Name, and I will require it from him."
As the Holy Prophet of Islam was raised in the likeness of Moses (Quran 73:15), so in fulfillment of the above prophecy, Allah so ordained that each time a new surah was revealed, it was begun by the words: In the Name of Allah, the Beneficent, Most Merciful.
The Holy Prophet Muhammad is reported to have said: "Any action of importance not begun with basmalah is devoid of blessing and therefore incomplete." The basmalah begins the Surah al-Fatihah and therefore opens the whole Quran.
The Almighty describes Himself by means of His Attributes. The Attributes of Allah are a means of us becoming knowledgeable about Him. Allah , in this respect, does not only introduce the Quran but He also introduces Himself. The basmalah is an invocation of the Divine Being by His supreme Name (Allah ), followed by two of His most beautiful names (Al-Rahman and Al-Rahim), which are in fact two of His principal Divine attributes. This headline, introduction or foreword called the basmalah, encapsulates in one brief sentence the Creator's relation to creation - the relation of love, care, concern, sympathy, compassion and mercy.
Bismillah literally means "In the Name of Allah", "By the Name of Allah", "via the Assistance and Blessing of the One called Allah."
The three parts to this phrase are B, Ism, and Allah.
"B" could mean "in", "by", or "through".
"Ism" means name. Names are given to objects in order to provide them with a sign by which they may be recognized and distinguished from other things. When the word "Ism" is used in relation to the Creator, it implies an inherent Divine Attribute. According to the Quran (59:24; 17:110), unto Allah belongs the most Beautiful Names. (Asma-ul-Husna) and according to Prophetic Tradition, Allah has 99 Names. These Attributes and Names are of a paramount importance since we know the Divine Being through them. It must be noted that no Name or Attribute of the Almighty is in contradistinction to another of His attributes or Names. He is Compassionate with all of His being, Merciful with all of His being; thus the essence of His many preferred attributes are not separate from one another. All His Names and attributes participate in all degree of His being through the unicity of His Essence. His Holy Names represent reflections of the reality of His Sacred Essence.
"Allah"- This word is a proper noun par excellence. Neither diminutive nor plural can be formed from it. It denotes all attributes of perfection in their infinitude, and refers to none other than the Absolute One, the Unique, Self- subsisting and Supreme Being. The word "Allah" is thus the most comprehensive Name of the Divine Being.
Both the words Rahman and Rahim are derived from the root RHM, which signifies tenderness, care, consideration, affection - requiring the exercise of beneficence, goodness, love, compassion, benevolence and mercy. Allah says in the Quran, "My Rahma encompasses everything." (Quran 7:155) To indicate the intensity and comprehensiveness of the Mercy of Allah, two intensive forms of the word Rahmah are used side by side and in Surah al- Fatihah it is repeated in the third verse as an independent ayah (Ar- Rahman-ir-Raheem). As a matter of fact, no other attribute of Allah as so often been stressed in the Holy Book (over 300 times) than this Divine attribute of Rahmah.
At the very threshold of one's study of the Sacred Scripture, one is ushered into the awareness of the Creator and made conscious of His Holy Presence and reminded of His boundless grace and limitless Mercy.
The Basmalah introduces the "Opening of the Book" (Al- Fatihah) and thus marks the inauguration of the Final Divine Communique - the Holy Quran.
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Source: ICOI
Sadullah Khan is the Director of Islamic Center of Irvine. He has presented lectures on Islamic Civilization at California State University at Dominguez Hills. He is a frequent lecturer for the Academy of Judaic, Christian and Islamic Studies at UCLA (University of California, Los Angeles). He is also an advisor to the Chancellor's Committee on Religion Ethics and Values at UCLA and serves as Director of Muslim Affairs at USC (University of Southern California).
Quranic Concept of Time
History as Memory - Back to the PresentWhen the Quran talks of past events it often speaks of them as if these events exist within our own memories or in a collective human memory as an integral part of our own selves and of our human heritage and nature. It has a unique methodology in that it asks us to recall some past historical occurrences in the same manner with which we remember events from our own lives, as if they exist in our own individual, personal storehouse of experiences. "And remember We gave Moses the Scripture and the Criterion (between right and wrong) Quran 2:54 .... And remember Abraham and Isma'il raised the foundations of the House Quran 2:127 ....And remember We divided the sea for you Quran 2:51 ....And remember We took your covenant Quran 2:63 .... Remember Your Lord inspired the angels Quran 8:12 ....This is a word of remembrance to those who remember Quran 11:114 ....And remember Jesus, the Son of Mary, said.... Quran 61:6 ." It uses a language and a direct mode of expression that encourages us to erase the distance between ourselves and these past events, these historical events, by pulling them to the forefront with a compelling immediacy of attention. It seems to be telling us, through its technique of expression, that this historical distance does not exist in any real, metaphysical, essential sense.
The Quran asks us to be present, in our own era, wherever truth requires us to be present and it requires that presence to be a deeply rooted presence, not a superficial, ineffective, fleeting presence. It asks us not to regard humanity's past as merely "tales of the ancients" Quran 83:13, or as quaint historical footnotes that are irrelevant to our times and our own modern notions about the nature of things, about the nature of society, of humanity, of morality. It presents the world as more than just matter, as more than a chronological string of occurrences. Rather, it posits an essence and reality to certain events that lifts those events out of time, giving them a presence in a higher reality, in a deeper, more substantial layer of existence, and thereby makes their essential truths accessible to all times and places. So when the Quran speaks of Moses and Aaron, of Zachariaha and Maryam, of the various prophets and men of knowledge that have walked the earth it raises their stories out of historical time and into a universal time. It presents them almost as universal memories and then it asks us to remember, to recall.
Then it tells us that these memories are family memories - the family is that of Adam , and Abraham , Moses and Aaron , Jesus and Muhammad and all the other messengers and their supporters recalled in the pages of the Qur'an. Between us and them there is to be no distance in love, respect, or honour. All distances are erased - the chronological time that separates us and them vanishes, like an ephemeral veil that dissolves at our touch. With the Qur'an's methodology we are with Moses when he confronts Pharoah, we are with Abraham when he destroys the idols, we are with the Prophet as he struggles to deliver the message. We are with him as he tells the story of mankind and awakens the memories and lessons and truths of our own past within us.
So the Quran teaches us a new way to look upon history. It is not "ancient stories" but living truths. It teaches us to erase the distance between ourselves and the past and to call forth the past like memories, till a total picture of the history of truth is formed - a history which spans all times and all places, a history whose essence is imprinted in the substance of reality and which is not restricted by any earthbound chronology.
Memories are not distinct from us, they are an integral part of us, of our knowledge, of who and what we are. They define and shape us, they are not intellectual abstractions but are a living part of us, shaping our consciousness and our personalities. The Quran asks us to extend our memory beyond our individual selves and so unites our separate histories with the total history of humanity with the aim of giving substance to our ephemeral, fleeting lives and uniting us with the common thread of truth that weaves its way across the centuries.
Meta-historical religion
In the Qur'an, the key "events" which determine man's metaphysical makeup all take place outside the flow of time as we know it. They take place in a different plane of existence than this material plane - in a "trans-historical" or "meta-historical" plane, where time has a different flow and flux so that the relation of that world to this must be viewed as a hierarchical rather than a linear relationship.
One of these events is the creation of Adam and the teaching of the names to him. The Quran says, "...Thy Lord said unto the angels: lo! I am about to create a mortal out of mire, And when I have fashioned him and breathed into him of My Spirit, then fall down before him prostrate....And We taught Adam the names (realities) of all things...." Quran 38:72... These events take place outside of the flow of history as we understand it. They are metaphysical, rather than exclusively physical in nature. They are metaphysical answers to the question "What is man? What is contained in his essential nature and what is his potential?"
Islam is not a religion rooted in a single historical event through which God enters history - instead all the key events take place outside history, in pre-eternity in a different hierarchy of existence. Then a "descent" to this world takes place through which these timeless events enter into the realm of cause, effect, and chronological, linear time.
Another event spoken of in the Quran is the pre-eternal covenant made between God and the human spirits (all of the descendants of Adam). This is expressed in the form of a question which God asks all of the human spirits before allowing them to enter into the physical plane of existence. He asks, "Am I not your Lord?" Quran 7:172. They all answer in the affirmative, the implication being that everyone who is born into this world has agreed in substance (in the essence of their soul) to this covenant, and that although we may have no conscious knowledge or memory of this pact, its reality is woven into our very nature. This world is a place of distraction and forgetfulness but at our core lies the metaphysical truth of this covenant and one of the purposes of religion is to awaken to consciousness an awareness of this bond between God and man as well as all the concealed potentials that flow from this bond. All of the Prophet's have come throughout the entirety of history to remind men of their promise of fidelity to this pact. The Quran also often refers to itself as "a reminder", as a call towards taqwa, towards an awakened, aware consciousness.
A third event spoken of in the Quran is mankind's acceptance of the "trust" offered to them by God. "We did indeed offer the trust to the heavens and the earth and the mountains; but they refused to undertake it, being afraid thereof. But man undertook it (the trust)...." Quran 33:72,73.
These key events all deal with the metaphysical nature and capacity with which man is created. A concurrent event, the teaching of the names (or realities) of all things to Adam, is an indicator that within man (within his metaphysical makeup) exist vast storehouses of knowledge, or a capacity for knowledge, through which he can comprehend mysteries that perhaps even the angels are unaware of (signified by their bowing down before Adam).
The Quran constantly urges mankind to "remember" - to become aware of their inner nature through this remembrance and to awaken that nature. These "pre-eternal" events are events that are perfectly real without taking place in historical time. If time is considered as a horizontal progression, these events take place along a vertical axis, one which stands hierarchically above all times and all places. Man's essence, because of his origin and nature, participates in this hierarchy. His actions, his movements (mental and physical) in this world, and the state of his nafs (essential self) that results from those actions has an impact on the full substance of his being - throughout its vertical axis. The Quran attempts to awaken us to this hidden aspect of ourselves - it is a reminder to a humanity that is "sleeping" and a call for us to awaken from our amnesia, our "forgetfulness" regarding the essential nature of our being. It is a reminder that beyond the horizontal aspect of our existence is a truly vast vertical dimension, an unseen ocean of possibilities and nascent potentials.
Irshaad Hussain is a contemporary Islamic thinker and author of Islam from Inside.
Tuesday, 25 August 2009
Some Thoughts on Surah al-Faatihah
Imaam Ibn al-Qayyim al-Jawziyyah rahimahullaah
"al-Madaarij"
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Reciting Sooratul-Faatihah as we all know, is an essential part of our daily prayers. It was narrated by Ubada bin As-Samit that Allah's Messenger (salla llaahu 'alaihi wa sallam) said, "Whoever does not recite Surat Al-Fatiha in his prayer, his prayer is invalid". This motivates every Muslim to understand the deep meanings behind the words of this Soorah. Consequently, this helps us in keeping Khushoo' while standing in front of Allaah in our prayers.
In this Soorah we start by praising Allah the Lord of mankind, jinns and all that exists, the most Beneficent, the most Merciful, and the only Owner of the Day of Recompense. Then we declare that we worship Him alone, and from Him alone we ask for help.
Then we ask Him to guide us to the straight path. In his valuable book "Al- Madaarij As-Saalikeen " Ibn Al-Qayyim points out three levels of guidance.
First , Guidance of Bayaan, "clarification". This does not happen except through Allah's prophets whom He sends to explain to mankind the essence of His message and to show them the way to the straight path.
Second, Guidance of Tawfeeq, "success" (on the straight path). In this level we ask Allah to open our hearts to his religion and to be steadfast upon it; by this it becomes the most precious thing in our lives.
Although these two levels of Guidance are separate, reaching the straight path would not be achieved except by them both. These two levels include gaining the knowledge of what we did not know about the truth and becoming anxious to follow it openly and secretly, the ability to fulfill our duty through our sayings, actions and intentions, and to ask Allah to keep us firm on this path till we die.
Some people would ask why do we need to ask for guidance while we are already guided; we know Allah and we believe in Him? We need to believe without doubt that we all are always in need to ask for guidance because the things which we do not know are more than the things which we know. The things which we do not do due to our carelessness or laziness are much more than the things which we do, the same can be said about the things which we are incapable of doing. Those of us who do not see any lack concerning their knowledge or practice need to ask the guidance from Allah to keep them in this state till they die.
The third level of guidance would be the guidance in the Day of Judgement to the way which leads to Paradise. Whoever is guided in life to Allah's path according to what He sent His messengers with, would be guided to the straight path in the Hereafter.
If we want to know how we are going to pass the straight path above Hell in the Hereafter we have to examine the way we are passing Allah's path in this life. We are going to walk there the same way we walk here. Some people would pass like a glimpse, some would pass like the wind ,some would walk slowly and some would creep and others would stuck and then would be thrown in hell fire. So let each one of us examine the way we will pass there from the way we are passing here. And let us examine carefully the things which are holding us from passing the straight pass whether they are our desires or confused ideas. These things are like chains which delay or stop our movement on the straight path. It is really fearful to say that if these chains are many, solid and heavy here in life they are going to be the same when we are going to pass the straight pass above Hell.
When we ask Allah in Sooratul-Faatihah to guide us to the straight path we ask Him to put us with those whom He has bestowed His Grace on. Here we need to ask two questions.
First, who are those people?
Second, if we choose to follow the straight path which leads to Allah why do we need to be accompanied with those people?
Ibn Al-Qayyim explained that the one who wants to follow the straight path in this life finds that the majority of people around him or her do not want to follow the same path. And because the human soul normally looks for a companion Allah (swt) pointed out the importance for having a company on this road. Allah (swt) defined this company by saying in Surah An-Nisa verse 69:
"Those on whom Allah has bestowed His Grace, of the Prophets, the Siddiqun (those followers of the prophets who were first and foremost to believe in them, like Abu Bakr As-Siddiq ) , the martyrs, and the righteous. And how excellent these companions are!"
If sometimes we feel lonely when passing Allah's path we need to think of those who passed or are passing the same path, to know that they are our company , and to make our best to follow their steps. At the same time we should not pay any attention to those who do not want to choose the same path and should be strong enough so we do not let them detain us.
One of Al-Salaf said: "Stick firmly to the path of truth and do not feel lonely because of the few number of people who would join you, and be aware of the path of misguidance and do not be mislead with the large number of the destroyed)."
And from Allaah is all help sought...
"al-Madaarij"
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Reciting Sooratul-Faatihah as we all know, is an essential part of our daily prayers. It was narrated by Ubada bin As-Samit that Allah's Messenger (salla llaahu 'alaihi wa sallam) said, "Whoever does not recite Surat Al-Fatiha in his prayer, his prayer is invalid". This motivates every Muslim to understand the deep meanings behind the words of this Soorah. Consequently, this helps us in keeping Khushoo' while standing in front of Allaah in our prayers.
In this Soorah we start by praising Allah the Lord of mankind, jinns and all that exists, the most Beneficent, the most Merciful, and the only Owner of the Day of Recompense. Then we declare that we worship Him alone, and from Him alone we ask for help.
Then we ask Him to guide us to the straight path. In his valuable book "Al- Madaarij As-Saalikeen " Ibn Al-Qayyim points out three levels of guidance.
First , Guidance of Bayaan, "clarification". This does not happen except through Allah's prophets whom He sends to explain to mankind the essence of His message and to show them the way to the straight path.
Second, Guidance of Tawfeeq, "success" (on the straight path). In this level we ask Allah to open our hearts to his religion and to be steadfast upon it; by this it becomes the most precious thing in our lives.
Although these two levels of Guidance are separate, reaching the straight path would not be achieved except by them both. These two levels include gaining the knowledge of what we did not know about the truth and becoming anxious to follow it openly and secretly, the ability to fulfill our duty through our sayings, actions and intentions, and to ask Allah to keep us firm on this path till we die.
Some people would ask why do we need to ask for guidance while we are already guided; we know Allah and we believe in Him? We need to believe without doubt that we all are always in need to ask for guidance because the things which we do not know are more than the things which we know. The things which we do not do due to our carelessness or laziness are much more than the things which we do, the same can be said about the things which we are incapable of doing. Those of us who do not see any lack concerning their knowledge or practice need to ask the guidance from Allah to keep them in this state till they die.
The third level of guidance would be the guidance in the Day of Judgement to the way which leads to Paradise. Whoever is guided in life to Allah's path according to what He sent His messengers with, would be guided to the straight path in the Hereafter.
If we want to know how we are going to pass the straight path above Hell in the Hereafter we have to examine the way we are passing Allah's path in this life. We are going to walk there the same way we walk here. Some people would pass like a glimpse, some would pass like the wind ,some would walk slowly and some would creep and others would stuck and then would be thrown in hell fire. So let each one of us examine the way we will pass there from the way we are passing here. And let us examine carefully the things which are holding us from passing the straight pass whether they are our desires or confused ideas. These things are like chains which delay or stop our movement on the straight path. It is really fearful to say that if these chains are many, solid and heavy here in life they are going to be the same when we are going to pass the straight pass above Hell.
When we ask Allah in Sooratul-Faatihah to guide us to the straight path we ask Him to put us with those whom He has bestowed His Grace on. Here we need to ask two questions.
First, who are those people?
Second, if we choose to follow the straight path which leads to Allah why do we need to be accompanied with those people?
Ibn Al-Qayyim explained that the one who wants to follow the straight path in this life finds that the majority of people around him or her do not want to follow the same path. And because the human soul normally looks for a companion Allah (swt) pointed out the importance for having a company on this road. Allah (swt) defined this company by saying in Surah An-Nisa verse 69:
"Those on whom Allah has bestowed His Grace, of the Prophets, the Siddiqun (those followers of the prophets who were first and foremost to believe in them, like Abu Bakr As-Siddiq ) , the martyrs, and the righteous. And how excellent these companions are!"
If sometimes we feel lonely when passing Allah's path we need to think of those who passed or are passing the same path, to know that they are our company , and to make our best to follow their steps. At the same time we should not pay any attention to those who do not want to choose the same path and should be strong enough so we do not let them detain us.
One of Al-Salaf said: "Stick firmly to the path of truth and do not feel lonely because of the few number of people who would join you, and be aware of the path of misguidance and do not be mislead with the large number of the destroyed)."
And from Allaah is all help sought...
Sunday, 8 February 2009
Becoming Companions of the Qur'aan
A Qur'aanic GenerationIn the spacious courtyard of the masjid, they sat together turning its glorious pages. The rays of sunlight gently bounced from the soft pages of the Qur'aan. Humbled by the greatness of its verses and captivated by the beauty of its words, they were often moved to tears but none uttered a word. Tranquillity descended over them as individual, melodious recitations began. This was no ordinary study circle and these were no ordinary students, the sight of them alone made eyes turn and hearts were drawn to them. These were young men who had gathered in the courtyard of the masjid – serious students studying the Glorious Qur'aan. With a powerful goal in mind and a firm focus, nothing could distract them.
Their soft recitations died down and silence took over as the teacher spoke…
"This Qur'aan… This is the Clear Book of Allaah that is not approached by falsehood neither from before it nor from behind it, sent down by the All-Wise, Worthy of all Praise.It is the never-ending, ever-lasting miracle that is continuous through the course of Time until Allaah inherits the earth and what is upon it.
It is the Strong Rope of Allaah, the Straight Path and the Light which guides to the truth and the right way.
In it is news of what was before you, what is to come after you and a source of judgement between you.
Whoever abandons it has indeed been destroyed by Allaah and whoever seeks guidance in other than it has been led astray.
Whoever speaks by it has been truthful, whoever rules by it has been just and whoever calls to it has indeed called to the straight path."
One of the students lowered his head as a tear strolled down his cheek. A young haafidh from the city, he often made his journey setting off early to join the rest of the students – many of whom like him were deeply moved by these sessions and couldn't afford to miss a single class. He was lost in thought, his mind immersed in recalling the greatness of the Qur'aan. As he wept in silence, the rest listened attentively.
"It is our role-model and the leader in our lives…
By it we are guided and to it we surrender.
Its commands and prohibitions we act according to, and at its Hudood (boundaries) we halt with firmness.It is that which ties the heavens to the earth.A covenant between Allaah and His servants.
The most Noble and honoured from the heavenly Scriptures.
What you have before you is the Way of Allaah, the Most Exalted, and the Greatest Revelation sent down to Mankind…".
It's true.
What we have before us is the Book that many lay claim to but only a few realise its value.
"Had We sent down this Qur'aan on a mountain, you would surely have seen it humbling itself and rending asunder by the fear of Allah. Such are the parables which We put forward to mankind that they may reflect." [Al-Hashr: 21]
Mountains are often mentioned in the Qur'aan as symbols of great stability, firmness, endurance and integrity. But even with these powerful characteristics, the mountains were unable to bear the Qur'aan… they could not bear the trust.
"Truly, We did offer the trust to the heavens and the earth, and the mountains, but they declined to bear it and were afraid of it. But man bore it. Verily, he was unjust and ignorant." [Al-Ahzaab: 72]
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The mountains knew their capacity and they knew the incredible weight of the Qur'aan. But man… man didn't know.
"Verily, he was unjust and ignorant."
For them to shatter into pieces, break apart and cleft asunder is no easy matter. They have a right to that because of what the Qur'aan contains. It's not a physical weight that humbles the mountains, but it's the Words of Allaah – they are indeed heavy.
"Verily, We shall send down to you a heavy Word." [Al-Muzzammil: 5]
One of the most difficult ways that the Qur'aan was revealed to the Prophet (sallallaahu `alayhi wa sallam) is when it came like the ringing of a bell – this was the most hardest for him to take. It physically burdened him and weighed down upon him greatly to the extent that if he was riding his camel, the camel would kneel on the ground due to the pressure from the Revelation. The Prophet's companion, Zaid was once seated next to him and his thigh was underneath that of the Prophet's when a Revelation descended. Zaid later reported that his thigh was almost injured because of the weight of the Revelation to the Prophet (sallallaahu `alayhi wa sallam).
"Verily, We shall send down to you a heavy Word."
This Qur'aan was revealed to bring a change to a lost people and direct Mankind back to the Path of Salvation and Truth. It was sent down to take people from darkness to light, from disbelief to belief and from this lowly Dunya (world) to the Hereafter.
The lives of the very first recipients of this Qur'aan are evident to the powerful influence of this Revelation on Mankind. Within just 23 years, a great empire was established and the Sahaabah were a transformed nation. A few years after the Messenger (sallallaahu `alayhi wa sallam) passed away, Islam had spread as far as Europe and Central Asia to the extent that it is said the graves of Mujaahideen (possibly Taabi'een) were found located within 100m from Paris itself. The cause of such a change? The source of such strength? Could it have been any other than the Magnificent Qur'aan and the unparalleled guidance of the Messenger?
"And if there had been a Qur'aan with which mountains could be moved or the earth could be cloven asunder or the dead could be made to speak (it would not have been other than this Qur'aan)…" [Ar-Ra'd: 31]
When discussing the miraculous nature of the Qur'aan, many tend to restrict their thoughts to scientific miracles alone. Others will highlight the many prophesies and predictions that the Qur'aan puts forth, the great challenge to reproduce something like the Qur'aan or the fact that Allaah has preserved and protected it unlike any other Scripture. These are no doubt, part of the miraculous nature of the Qur'aan, but by far, the greatest miracle which shook the heart of Makkah and consequently, the world, lies in the language of the Qur'aan – the eloquence, beauty and literary supremacy of the Tanzeel (Revelation).
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The Arabs were known as Ahlul-Shi'r and Ahlul-Lugha (people of poetry and language). They had a right to such a title as they were the masters in the field of eloquence and beauty of speech. In fact, every year in Makkah the annual fair of 'Ukaadh would take place where each poet would display his skill and recite many lines of poetry. They were unchallenged and nothing threatened their talent… nothing but a miracle could crush their superior position.
The Prophet (sallallaahu `alayhi wa sallam) said, "There has not been a single Prophet except that Allaah gave him miracles because of which people believed in him. I have been given (as a miracle) the Inspiration which Allaah revealed to me (i.e. the Qur'aan)." [Al-Bukhari]
So when the Qur'aan came, the people of Makkah were dumbfounded and left in astonishment at its eloquence and beauty. This was a speech which superceded their poetic capacity and since they were the leading masters at that time, they failed to comprehend that Muhammad (sallallaahu `alayhi wa sallam) – a man they did not categorise as a poet, could all of a sudden come with such a masterpiece. As a result, the people split - some believed while others refused to accept it, calling it magic and sorcery.
The Qur'aan affected all people that it reached and it continues to do so up until our current time today. Even the staunchest of the pagans in Makkah could not resist it. One fine example is the incident of al-Waleed ibn al-Mugheerah, the father of the great warrior Khalid ibn al-Waleed. He was an incredible poet, leading in high position and status among the poets and also in society. One day he passed by the Messenger (sallallaahu `alayhi wa sallam) who was reciting the Qur'aan which he overheard. This visibly had an affect on him which the people saw including Abu Jahl, who in turn tried to curb this affect. In a response to Abu Jahl's efforts, Al-Waleed replied, "And what can I say? For I swear by Allaah, there is none amongst you who knows poetry as well as I do nor can any compete with me in the composition or rhetoric – not even in the poetry of the jinns! And yet, I swear by Allaah, Muhammad's speech (i.e. the Qur'aan) does not bear any similarity to anything I know, and I swear by Allaah, the speech that he says is very sweet and is adorned with beauty and charm. Its first part is fruitful and its last part is abundant and it conquers and remains unconquered. It shatters and destroys all that has come before it."
Abu Jahl who was the staunchest of the pagan Makkans and a crude campaigner against the Call of Islaam was not happy. Al-Waleed promised to think things over. He thought and he pondered before finally arriving at a very insincere and dishonest answer saying, "This is nothing but magic from old." Al-Waleed saw the beauty, eloquence and above all the clear truth of the Qur'aan but al-Waleed disbelieved and reject the truth after it had come to him. As a result, Allaah (subhaanahu wa ta'aala) revealed 16 ground-shaking verses condemning him to eternal hell-fire.
"Leave Me Alone (to deal) with whom I created Alone (i.e. al-Waleed)… Nay! Verily, he has been stubborn and opposing Our Ayat." [Al-Muddathir: 11 and 16]
"Verily, he thought and plotted, so let him be cursed! How he plotted!
And once more let him be cursed, how he plotted!
Then he thought. Then he frowned and he looked in a bad tempered way
Then he turned back and was proud
Then he said: "This is nothing but magic from that of old; This is nothing but the word of a human being!"
I will cast him into Hell-fire." [Al-Muddathir: 18-26]
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Another incident is that of 'Utbah ibn Rabee' another pagan Makkan who was seen as the 'negotiator' of his time. He asked the chiefs of Makkah to leave him to Muhammad (sallallaahu `alayhi wa sallam) and that he will convince him that his Cause was not worth all this effort. Eloquently, he spoke and spoke employing all arguments to dissuade the Messenger (sallallaahu `alayhi wa sallam). A while later, the Prophet (sallallaahu `alayhi wa sallam) asked "Have you finished?" to which 'Utbah replied in the affirmative. "Then listen to me," said the Prophet (sallallaahu `alayhi wa sallam),
"In the Name of Allaah, the Most Gracious, the Most Merciful.
Ha Meem.
A Revelation from Allaah, the Most Gracious, Most Merciful.
A Book whose verses are explained in detail – A Qur'aan in Arabic for a people who reflect.
Giving glad tidings and warnings.
But most of them turn away so they listen not…" [Al-Fussilat: 1-5]
'Utbah stood there totally captivated and entranced by the verses of the Qur'aan. The Prophet (sallallaahu `alayhi wa sallam) continued to complete the entire chapter – and with 54 verses, this was no short Surah. During the whole recitation, 'Utbah did not once turn away. Amazed and in total awe, he remained immersed in listening until the Messenger (sallallaahu `alayhi wa sallam) said at the end, "You have heard what you have heard, so do as you please."
'Utbah returned to his people, a changed man, shaken to the heart, clearly moved yet silenced. He reported back to his people saying, "O people, I have heard a speech the like of which I have never heard before. I swear by Allaah, it is not magic, nor is it poetry, nor is it sorcery. O gathering of Quraysh! Listen to me. Leave this man alone; for I swear by Allaah, the speech that I have heard from him will soon be news…"
'Utbah was right. It not only became news, but it became the greatest news which shone the face of this earth and lighted up the hearts of a lost people.
However, it is with great sadness that I say in our communities today this particular aspect of the miraculous nature of the Qur'aan in language, style, usage of words and structure is the least spoken about. Much of the time, this is due to the language barrier and the inability to understand Arabic in general. Our lack of understanding this language has lead us to miss out on the biggest miracle of the Qur'aan – what a loss indeed. We fail to experience the powerful choice of words by Allaah (subhaanahu wa ta'aala), the abundant meanings of each verse as it is filled with concise yet overwhelming news – understood by all from kings to servants, from the masters of language to the lame and illiterate. A lofty, unparalleled and magnificent masterpiece, the Qur'aan indeed conquers and remains unconquered.
Becoming companions of the Qur'aan
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It is important for us to revive our relationship with the Qur'aan and restructure our lives around it. As the Messenger (sallallaahu `alayhi wa sallam) said,
"Read the Qur'aan, for indeed it will come on the Day of Judgement as an intercessor for its companions." [Sahih Muslim]
To be a companion of someone (or something) entails being in their presence most of the time and being with them wheresoever they are. To be a companion of the Qur'aan therefore means that we not only read it, but we accompany it throughout our lives – studying it, pondering over it, consulting it, memorising it, acting upon it, teaching it and defending it from the plots of its enemies. Indeed, to be from the people of Qur'aan amounts to being from the people of Allaah as Anas ibn Maalik narrates that the Messenger (sallallaahu `alayhi wa sallam) said,
"The people of Qur'aan, they are the people of Allaah and His specialties." [Ahmad, Nisaa'ee, Ibn Maajah]
It's important for us to strive to become companions of the Qur'aan and much of the destiny of this Ummah depends on this crucial factor – have we grasped it firmly, or have we abandoned it?
"And the Messenger will say: "O my Lord! Verily, my people deserted this Qur'aan." [Al-Furqaan: 30]
One of the ways that we can pull this Ummah out of its current suffering, oppression and disunity is to return to the Revelation as Imam Maalik once stated, "Nothing will rectify the latter part of this Ummah except that which rectified the first part of it."
We need to return to it as a source of judgment between us and make it the light which penetrates our hearts and illuminates it such that we become a people of strength who walk with light. We need to return to it as serious students, understanding what our Lord is telling us and thereby appreciating the ultimate I'jaaz of the Furqaan. Indeed, had there been a Qur'aan with which mountains could be moved or the earth could be cloven asunder or the dead could be made to speak, it would not have been other than this Qur'aan.
--
"Read your Book. You yourself are a sufficient as a reckoner against you this Day." [Surah Al-Israa' (17):14]
Wednesday, 26 November 2008
“Alhamdulillah” - A Linguistic Miracle of the Quran
“Alhamdulillah” - A Linguistic Miracle of the Quran
By Nouman Ali Khan
Writing about the literary dimension of the Qur’an for an audience that may or may not have background in Arabic grammar and rhetoric can be rather challenging. I’m going to attempt to navigate around technical lingo as much as possible. Building a basic familiarity with the subject is my goal, not presenting it in a sophisticated fashion.
The words AlHamdu Lillah are most commonly uttered from Muslim lips around the world. After the basmalah (the tag name used for BISMILLAHI ALRAHMANI ALRAHEEMI)¸ it is the first statement mentioned in the opening surah, al-Fatiha. One way to explore the beauty, precision , and thought provoking eloquence of the Qur’an’s words is to explore the very choice of each word. Arabic is a rich language full of terms similar in meaning.
Hamd, commonly translated ‘praise,’ has sister terms like shukr, madH and thanaa.
Comparing Madh’, Hamd, and Thanaa’
Madh’مَدح : Praise + Mention of noteworthy qualities and actions attributed to someone or something.
By Comparison
Hamdحَمد :Praise + Acknowledgement of noteworthy qualities and actions done out of genuine love, veneration, reverence, gratitude and appreciation.
Madh can be made for the living as well as the non-living, for beings of intellect (humans, angels, jinn) and animals.
Hamd is exclusively directed at the living & intellectual الحي العاقل .
Madh is possible before a noble deed or after (as a result of it). It is therefore possible to make Madh of a person who may not have done anything good and no good deed may ever have been attributed towards him/her.
Hamd can only be made after a noble/ praiseworthy contribution of some sort.
Thanaa’ is a more eloquent, more impressive, more flattering type of MadH.
Conclusion: By using Hamd instead of Madh or Thanaa’
a. we acknowledge Allah as Eternally living
b. we recognize His attributes and decisions as Hamd worthy
c. There is an element of sincerity in our praise of him stemming from love and reverence.
d. we not only praise His incredible being, attributes & works, we appreciate them as favors for which we are grateful
Comparing Hamd with Shukr
Shukr (thanks) is a consequence of whatever good comes to a person from someone else.
Hamd is a consequence of good that whose effects go beyond an individual favor.
Shukr is exclusively related with favors and doesn’t include appreciation or praise of any noteworthy attributes. For instance you don’t thank someone for being smart or wise or athletic.
Hamd is made because of favors and also over noteworthy attributes even if they don’t benefit oneself directly. For example I say Alhamdu Lillah when I hear that my friend passed his midterms or something.
a. Madh is too wide in scope and using it wouldn’t be precise enough.
b. Shukr is too narrow in scope and using it wouldn’t be comprehensive enough.
c. Hamd as opposed to Shukr & Madh also implies a genuine motive.
The Word ALLAH in alhamdulillah
We looked briefly at the choices that would have represented alternatives to the word Hamd in the divinely revealed phrase AlHamdu Lillah. Let us now take a look at the word Allah itself. It is the unique name of our Lord. We learn through His revelation that He possesses and rightfully owns the best Names and Attributes (thank you Sheikh Yasir for your awesome class!) . Why is it most appropriate to use His unique Name in this phrase rather than AlRahmaan (the exceedingly merciful), Al Khaaliq (the creator) etc.? Simply because any of these names might imply that His Hamd is associated with that particular power or attribute. By using the word Allah, Hamd is acknowledged for Him independent of any of His attributes, OR for all of them simultaneously!
A Variety of Ways to Make Hamd of Allah
Arabic offers great flexibility in communication. There are varying degrees of emphasis with which a statement can be made. There are multiple options that can be manipulated in sentence structure. Similar statements can be made such as :
أحمدُ اللهَ
“I praise Allah.”
نَحْمَدُ اللهَ
“We praise Allah.”
اِحْمَدُوْا اللهَ
“Praise Allah!”.
1. All of the above are Jumal Fi’liyyah. This sentence structure necessarily implies the occurrence of an act bound by time. Alhamdu Lillah is Jumlah Ismiyyah which, for one, is a far more emphatic form of declaration in Classical Arabic by comparison. Secondly, it implies continuity, stability and permanence. Another unique feature of the Ismiyyah structure is that it communicates a decisive statement.
2. Jumlah Fi’liyyah exclusively attributes an act to a specific subject. In the suggested alternatives above, ‘I’, ‘we’ and ‘you all’ are the specific subjects respectively. الحمد لله , being a Jumlah Ismiyyah, doesn’t identify the subject which makes it a universal declaration. I, we, you, they, people, animals, rocks, trees, rather all of creation can be understood as the subject! There is another beautiful subtlety here. Whether anyone or anything makes حمد of Allah or not, الحمد is still for Allah!
3. The Jumlah Fi’liyyah renditions above are limited by time and applicability. The original statement is timeless and has universal applicability. Through الحمد للهِ the way in which the praise is made is kept unspecified while in the Fi’liyyah format the praise would be by the tongue.
وَإنْ مِنْ شَيْئٍ إلا يُسَبِّحُ بِحَمْدِهِ ولكِنْ لا تَفْقَهُوْنَ تَسْبِيْحَهُمْ
4. In Jumlah Fi’liyyah there is the possibility of doing an act for an object that isn’t worthy of it. For instance, ‘I paid him’. It may be that ‘he’ didn’t deserve to get paid. In Jumlah Ismiyyah the necessary implication that this praise is actually rightfully placed is naturally implied, ALHAMDULILLAH!
5. In saying الحمد لله , we are also acknowledging that حمد is the property of Allah while this is not implied in alternative fi’liyyah renditions. When using the command form, ’Praise Allah’ instead of Alhamdulillah, there are a number of shortcomings. Firstly, there is the sense that this praise is being asked of the audience. By comparison الحمد لله declares the existence of حمد without dependence on an audience responding to an imperative. The imperative may also imply a response that may or may not be voluntary while Alhamdulillah is an observation of the voluntary praise done by all forms of creation.
Why the ‘Al’ in Alhamdu?
ALHAMDU is definite or proper as I like to call it in my intro course. As Dr. Fadel puts it in his article, the Al serves the meaning
الحمد المعروف بينكم هو لله
The distinguished, universally acknowledge form of Hamd known among you belongs particularly to Allah. The ‘AL’ also serves the implication of ‘istighraq’, a kind of absolute totality (All Hamd is Allah’s). None of these enhancements would come forth in the indefinite version HAMDUN.
Why Not Inna Alhamda Lillah?
Have you ever heard a khateeb say INNAL HAMDA LILLAHI? The word INNA means ‘certainly’ and is used to emphasize a statement. What benefit would there be in NOT emphasizing ALHAMDU LILLAH in the Fatiha? You see, Arabic sentences are divided and categorized from different angles and perspectives. One of these angles is Jumlah Khabriyyah vs. Jumlah Insha ‘iyyah. What this categorization basically means is that statements in the language are either declarative (which can be judged as either true or false) or they are statements communicating an emotion. The latter are a form of subjective communication which don’t necessarily communicate facts, but rather they serve to vocalize feelings and sentiments. When a statement has INNA, it can only serve to be informative and the emotional dimension of it is removed. By not stating the INNA, the phrase retains informative and emotional potential depending on the context. Think of it this way: If a bus whisks by you missing you by half an inch and you say ‘ALHAMDU LILLAH’, you are not really making a statement of fact, rather vocalizing your internal feelings. The emotionally charged dimension of AlHamdulillah is kept intact by not using the INNA.
What About Lillahilhamdu?
In Hajj season we say ALLAHU AKBAR wa LILLAHI ALHAMDU! We reverse ALHAMDU LILLAH with LILLAHI ALHAMDU. This is a form of TAQDEEM in Arabic grammar and serves to color a sentence with a shade of exclusivity, ‘ Hamd belongs ONLY to Allah’. It is appropriate particularly on the occasion of Hajj because that blessed house was misused for Shirk so in response a strong denial of it is implied even when we say LILLAHI ALHAMDU. This TAQDEEM also serves the function of IZAALAT ALSHAK ‘removing doubt’. Why now say it this way in the Fatiha then? The context of the Fatiha is not one that demands the removal of doubt. Also, exclusivity exists in response to a challenge to the original statement. If somebody is attributing Hamd to Allah and other than Him, he or she should be taught that Hamd is ONLY for Allah. The Fatiha is not a response in debate with those who falsely associate with Allah. But we do find LillahilHamdu in the Qur’an. Interestingly, it appears in Al Jathiah: 36
(فلله الحمد رب السموات ورب الأرض رب العالمين) الجاثية (لآية 36)
The context, unlike fatiha is one where disbelievers who credit life and death to other than Allah. Here, the exclusive, emphatic mode of declaration is more befitting so we see LILLAHILHAMDU. The Fatiha declares certain universal truths that are completely in line with the embedded fitrah (natural pre-disposition) you and I are born with. In our fitrah there is no competition between belief and disbelief, tauheed & shirk, iman & kufr. Rather our faith is an unchallenged manifest truth seeded deep within our conscience. In Fatiha, this truth is therefore uttered in a fashion (ALHAMDULILLAH and not LILLAHILHAMDU ) that doesn’t even indicate the existence of an alternate point of view because within our genuine conscience, there isn’t one.
By Nouman Ali Khan
Writing about the literary dimension of the Qur’an for an audience that may or may not have background in Arabic grammar and rhetoric can be rather challenging. I’m going to attempt to navigate around technical lingo as much as possible. Building a basic familiarity with the subject is my goal, not presenting it in a sophisticated fashion.
The words AlHamdu Lillah are most commonly uttered from Muslim lips around the world. After the basmalah (the tag name used for BISMILLAHI ALRAHMANI ALRAHEEMI)¸ it is the first statement mentioned in the opening surah, al-Fatiha. One way to explore the beauty, precision , and thought provoking eloquence of the Qur’an’s words is to explore the very choice of each word. Arabic is a rich language full of terms similar in meaning.
Hamd, commonly translated ‘praise,’ has sister terms like shukr, madH and thanaa.
Comparing Madh’, Hamd, and Thanaa’
Madh’مَدح : Praise + Mention of noteworthy qualities and actions attributed to someone or something.
By Comparison
Hamdحَمد :Praise + Acknowledgement of noteworthy qualities and actions done out of genuine love, veneration, reverence, gratitude and appreciation.
Madh can be made for the living as well as the non-living, for beings of intellect (humans, angels, jinn) and animals.
Hamd is exclusively directed at the living & intellectual الحي العاقل .
Madh is possible before a noble deed or after (as a result of it). It is therefore possible to make Madh of a person who may not have done anything good and no good deed may ever have been attributed towards him/her.
Hamd can only be made after a noble/ praiseworthy contribution of some sort.
Thanaa’ is a more eloquent, more impressive, more flattering type of MadH.
Conclusion: By using Hamd instead of Madh or Thanaa’
a. we acknowledge Allah as Eternally living
b. we recognize His attributes and decisions as Hamd worthy
c. There is an element of sincerity in our praise of him stemming from love and reverence.
d. we not only praise His incredible being, attributes & works, we appreciate them as favors for which we are grateful
Comparing Hamd with Shukr
Shukr (thanks) is a consequence of whatever good comes to a person from someone else.
Hamd is a consequence of good that whose effects go beyond an individual favor.
Shukr is exclusively related with favors and doesn’t include appreciation or praise of any noteworthy attributes. For instance you don’t thank someone for being smart or wise or athletic.
Hamd is made because of favors and also over noteworthy attributes even if they don’t benefit oneself directly. For example I say Alhamdu Lillah when I hear that my friend passed his midterms or something.
a. Madh is too wide in scope and using it wouldn’t be precise enough.
b. Shukr is too narrow in scope and using it wouldn’t be comprehensive enough.
c. Hamd as opposed to Shukr & Madh also implies a genuine motive.
The Word ALLAH in alhamdulillah
We looked briefly at the choices that would have represented alternatives to the word Hamd in the divinely revealed phrase AlHamdu Lillah. Let us now take a look at the word Allah itself. It is the unique name of our Lord. We learn through His revelation that He possesses and rightfully owns the best Names and Attributes (thank you Sheikh Yasir for your awesome class!) . Why is it most appropriate to use His unique Name in this phrase rather than AlRahmaan (the exceedingly merciful), Al Khaaliq (the creator) etc.? Simply because any of these names might imply that His Hamd is associated with that particular power or attribute. By using the word Allah, Hamd is acknowledged for Him independent of any of His attributes, OR for all of them simultaneously!
A Variety of Ways to Make Hamd of Allah
Arabic offers great flexibility in communication. There are varying degrees of emphasis with which a statement can be made. There are multiple options that can be manipulated in sentence structure. Similar statements can be made such as :
أحمدُ اللهَ
“I praise Allah.”
نَحْمَدُ اللهَ
“We praise Allah.”
اِحْمَدُوْا اللهَ
“Praise Allah!”.
1. All of the above are Jumal Fi’liyyah. This sentence structure necessarily implies the occurrence of an act bound by time. Alhamdu Lillah is Jumlah Ismiyyah which, for one, is a far more emphatic form of declaration in Classical Arabic by comparison. Secondly, it implies continuity, stability and permanence. Another unique feature of the Ismiyyah structure is that it communicates a decisive statement.
2. Jumlah Fi’liyyah exclusively attributes an act to a specific subject. In the suggested alternatives above, ‘I’, ‘we’ and ‘you all’ are the specific subjects respectively. الحمد لله , being a Jumlah Ismiyyah, doesn’t identify the subject which makes it a universal declaration. I, we, you, they, people, animals, rocks, trees, rather all of creation can be understood as the subject! There is another beautiful subtlety here. Whether anyone or anything makes حمد of Allah or not, الحمد is still for Allah!
3. The Jumlah Fi’liyyah renditions above are limited by time and applicability. The original statement is timeless and has universal applicability. Through الحمد للهِ the way in which the praise is made is kept unspecified while in the Fi’liyyah format the praise would be by the tongue.
وَإنْ مِنْ شَيْئٍ إلا يُسَبِّحُ بِحَمْدِهِ ولكِنْ لا تَفْقَهُوْنَ تَسْبِيْحَهُمْ
4. In Jumlah Fi’liyyah there is the possibility of doing an act for an object that isn’t worthy of it. For instance, ‘I paid him’. It may be that ‘he’ didn’t deserve to get paid. In Jumlah Ismiyyah the necessary implication that this praise is actually rightfully placed is naturally implied, ALHAMDULILLAH!
5. In saying الحمد لله , we are also acknowledging that حمد is the property of Allah while this is not implied in alternative fi’liyyah renditions. When using the command form, ’Praise Allah’ instead of Alhamdulillah, there are a number of shortcomings. Firstly, there is the sense that this praise is being asked of the audience. By comparison الحمد لله declares the existence of حمد without dependence on an audience responding to an imperative. The imperative may also imply a response that may or may not be voluntary while Alhamdulillah is an observation of the voluntary praise done by all forms of creation.
Why the ‘Al’ in Alhamdu?
ALHAMDU is definite or proper as I like to call it in my intro course. As Dr. Fadel puts it in his article, the Al serves the meaning
الحمد المعروف بينكم هو لله
The distinguished, universally acknowledge form of Hamd known among you belongs particularly to Allah. The ‘AL’ also serves the implication of ‘istighraq’, a kind of absolute totality (All Hamd is Allah’s). None of these enhancements would come forth in the indefinite version HAMDUN.
Why Not Inna Alhamda Lillah?
Have you ever heard a khateeb say INNAL HAMDA LILLAHI? The word INNA means ‘certainly’ and is used to emphasize a statement. What benefit would there be in NOT emphasizing ALHAMDU LILLAH in the Fatiha? You see, Arabic sentences are divided and categorized from different angles and perspectives. One of these angles is Jumlah Khabriyyah vs. Jumlah Insha ‘iyyah. What this categorization basically means is that statements in the language are either declarative (which can be judged as either true or false) or they are statements communicating an emotion. The latter are a form of subjective communication which don’t necessarily communicate facts, but rather they serve to vocalize feelings and sentiments. When a statement has INNA, it can only serve to be informative and the emotional dimension of it is removed. By not stating the INNA, the phrase retains informative and emotional potential depending on the context. Think of it this way: If a bus whisks by you missing you by half an inch and you say ‘ALHAMDU LILLAH’, you are not really making a statement of fact, rather vocalizing your internal feelings. The emotionally charged dimension of AlHamdulillah is kept intact by not using the INNA.
What About Lillahilhamdu?
In Hajj season we say ALLAHU AKBAR wa LILLAHI ALHAMDU! We reverse ALHAMDU LILLAH with LILLAHI ALHAMDU. This is a form of TAQDEEM in Arabic grammar and serves to color a sentence with a shade of exclusivity, ‘ Hamd belongs ONLY to Allah’. It is appropriate particularly on the occasion of Hajj because that blessed house was misused for Shirk so in response a strong denial of it is implied even when we say LILLAHI ALHAMDU. This TAQDEEM also serves the function of IZAALAT ALSHAK ‘removing doubt’. Why now say it this way in the Fatiha then? The context of the Fatiha is not one that demands the removal of doubt. Also, exclusivity exists in response to a challenge to the original statement. If somebody is attributing Hamd to Allah and other than Him, he or she should be taught that Hamd is ONLY for Allah. The Fatiha is not a response in debate with those who falsely associate with Allah. But we do find LillahilHamdu in the Qur’an. Interestingly, it appears in Al Jathiah: 36
(فلله الحمد رب السموات ورب الأرض رب العالمين) الجاثية (لآية 36)
The context, unlike fatiha is one where disbelievers who credit life and death to other than Allah. Here, the exclusive, emphatic mode of declaration is more befitting so we see LILLAHILHAMDU. The Fatiha declares certain universal truths that are completely in line with the embedded fitrah (natural pre-disposition) you and I are born with. In our fitrah there is no competition between belief and disbelief, tauheed & shirk, iman & kufr. Rather our faith is an unchallenged manifest truth seeded deep within our conscience. In Fatiha, this truth is therefore uttered in a fashion (ALHAMDULILLAH and not LILLAHILHAMDU ) that doesn’t even indicate the existence of an alternate point of view because within our genuine conscience, there isn’t one.
Thursday, 24 July 2008
Responding to Channel 4’s “The Qur’an” Programme
Part 1: Preservations & Origins (Christoph Luxenberg & Dr G. Puin)
On Monday 14th July 2008, the British Television Channel, ‘Channel 4’ broadcast a Dispatches documentary entitled “The Qur’an”. As a result of showing this two hour long documentary many Muslims are now confused and non-Muslims misinformed.
While searching the internet for a review, response or rebuttal, I have come across many individuals who have sincere questions and unfortunately doubts about the origins and nature of the Islamic way of life. Consequently I have decided to explain, contextualise and refute some of the deliberate accusations against the Qur’an.
Firstly, I write about the ideas expressed concerning the history and textual integrity of the Qur’an. Before I go into the counter arguments and refutations I would like to highlight the efforts to avoid engaging in a sincere, ‘positive’ dialogue by Dispatches. Using Dr Puin’s and Christoph Luxenberg’s arguments on the Qur’an’s preservation and origins, is enough evidence to indicate Channel 4’s deliberate attempt to misinform.
Luxenberg’s argument that the Qur’an has Syro-Aramaic orgins has been widely discredited by the academic community. His attempts to identify an underlying Aramaic reading of the Qur’an have been viewed with great suspicion by other scholars. His methodology has been described by Angelika Neuwirth as “presupposing its very results”. D.J. Stewart describes Luxenberg’s attempts to reconstruct the Qur’an from an Aramaic reading as being “implausible and often demonstrably wrong”. Even Scholars who have questioned Orthodox Muslim understanding has described Luxemberg’s work as “arbitrary”.
Regarding Dr Puin’s work on the so called “revisions” of the Qur’an, why didn’t Channel 4 quote Arberry, Brockett or Taylor when discussing the static and preserved nature of the Qur’anic text? Adrian Brockett says (See his article "The Value of Hafs And Warsh Transmissions For The Textual History Of The Qur'an"):
“The transmission of the Qur'an after the death of Muhammad was essentially static, rather than organic. There was a single text, and nothing significant, not even allegedly abrogated material, could be taken out nor could anything be put in.”
In my opinion this highlights the lack of sincere enquiry of Dispatches, as they did not cater for the majority academic opinions for the origin and history of the Qur’anic text. Thus indicating their eagerness to create media hype and popular TV viewing rather than inform, educate and provide a platform for honest debate.
The argument that the Qur’an is a text manipulated from Syro-Aramaic will be dealt with first.
Argument 1: The Qur’an is a manipulated text borrowed from Syro-Aramaic Christian Documents
Christoph Luxenberg (a pseudonym) claims that the Qur’an or parts of the Qur’an are derived from pre-existing Christian Aramaic texts that were manipulated to create the Qur’an we know of today. This regurgitated and outdated argument falls on its face due to the baseless assumptions this study rests upon. Below are a list of Luxenbergs assumptions and the counter arguments exposing their lack of evidence.
Assumptions & Counter Arguments
Assumption 1:
The region of Mecca at the time of revelation (approximately 1400 years ago) was an initial Aramaic settlement.
Counter Argument:
There is an absence of historical Syriac-Christian works prevalent in Mecca at that period.
Assumption 2:
The language of the Meccans was a hybrid language of Arabic and Syriac.
Counter Argument:
No manuscript evidence or 5th /6th century inscriptions indicate this.
Assumption 3:
No presence of an Arab oral tradition and culture.
Counter Argument 3:
Historical information indicates that there was an adequate and thorough transmission of an oral culture.
Assumption 4:
The Arabs during the Prophet’s time forgot the Syriac language and lapsed into what is now known as classical Arabic.
Counter Argument 4:
This would entail that a mass loss of memory had plagued the Arabs during that time.
Assumption 5:
The Prophet could read and write fluently (knowing many dialects).
Counter Argument 5:
An assumption (or speculation) that is no stronger than the argument (or assumption) that he was illiterate.
Assumption 6:
Various scribes wrote the Qur’an from the Meccan hybrid (‘mutant’) language.
Counter Argument 6:
No analysis given that indicates different influences and linguistic sensitivities that arise out of multiple authors.
Assumption 7:
Employment of an exclusively philological approach.
Counter Argument 7:
This enables freedom to stretch interpretations as well as emend the Qur’anic text in order to make it correspond to the desired Syro-Aramaic texts.
Even though that Luxenberg’s study is based upon weak assumptions he attempts to substantiate his conspiratorial claims by re-interpreting single words in the Qur’an by using corresponding Aramaic words. As a result of finding similarities in words – which can be done with all the Semitic languages – he concludes that the Qur’anic text must then be borrowed from Syro-Aramaic Christian texts. This is equivilant of saying that Shakespeare was originally Homers work because many English words have Greek origins!
Marrying 'White Grapes'!
Luxenberg’s re-interpretation of the word for “hur”, meaning ‘chaste beautiful girls’ in Arabic exposes his fundamentally flawed approach to studying the Qur’an. In Aramaic “hur” means ‘white’ or ‘white grapes’ however Qur’anic commentators say that “hur” is the plural of the Arabic word “houri”’ meaning ‘chaste and beautiful girl’.
The word “hur” occurs in the Quran 4 times at 44:54, 52:20, 55:72 and 56:22. At each of these places the word “hur” is mentioned the context of marriage and paradise. For example in 44:54,
“…and We shall marry them with hur, having attractively wide eyes”
And at 55:72,
“They are hur, guarded in pavilions”
If anyone was to take Luxenberg’s view that this word means ‘white’ or ‘white grapes’, how could anyone fit this re-interpretation of the word in the Qur’anic context? Have you known or seen anyone marry ‘white grapes’ before?
How can Luxenberg show the link between the Qur’an and a supposedly Syro-Aramaic text when only one word has been provided as a link and the context of the verse and its literary structure have been ignored?
There are many more examples that demonstrate Luxenberg’s insistence that the Qur’an must be a manipulated text whose origins are a variety of Syro-Aramaic Christian sources. This persistence has blinded Luxemberg’s academic judgement as the Syro-Aramaic texts he accuses the Qura’n of ‘borrowing’ from are in fact post Quranic (dated after the written text of the Qur’an!)
So what came first? The Qur’an or the text that is supposedly borrowed by the Qur’an, but yet emerged after the Qur’an? Confused? I don’t blame you.
Just by discussing Luxenberg’s assumptions and the above example he uses, it can be easily pointed out that the evidence he provides is based upon weak assumptions and lacks historical evidence.
Argument 2: The Yemeni Parchments and Dr Puins Research provides evidence that the Qur'an has been ‘revised’
Dr Gerd. R. Puin wrote an article under the title of “Observations on early Qur’an manuscripts in Sana”. This article concludes that:
1) In a number of manuscripts the letter alif is written in an incorrect way
2) There are some differences in the numbering of verses in some surah’s (chapters of the Qur’an)
3) In 2 or 3 sheets he has found the surahs are written in an alternative order to that of the standard Quran
Before I start to discuss his claims, it must be noted that Dr Puin himself mentions that these discrepancies are minor and they would not probably lead to any sudden and significant advances in the filed of Qur’anic studies.
A Note on Recurrent Oral Tradition
The Qur’an is preserved historical document. There are two intellectual traditions regarding the preservation of the Qur’an, an oral tradition and a textual tradition. I will not detail the textual tradition here, but it will suffice to mention that we have many manuscripts of the Qur’an dated back to the first century after the hijra. These can be compared to the current copies we have today, and it can be seen that nothing has been altered.
The oral tradition of the Qur’an is a phenomenon unique to Islam. There is an estimate of over 20 Million hufadh (people who have memorised the Qur’an) in the world, and millions of these hufadh have learnt the Qur’an via a direct transmission starting from the Prophet (s) himself. The implications of this are astonishing. If millions of people who have memorised the Qur’an can trace their oral memorisation of the Qur’an down the centuries of teachers and scholars all the way back to the Prophet himself, who could doubt the authenticity of this oral tradition? Especially if these millions of hufadh live in different places in the world and have learnt the Qur’an via different teachers and scholars. The amount of varying oral transmissions and the amount of people who have learnt the Qur’an – in addition to there being no discrepancy in what they have memorised – is not a historical accident. The conclusion can only be that the Qur’an memorised today is the one that was taught 1400 years ago. There is no other rational explanation for this unique oral phenomenon.
Arguments that attempt to undermine the oral tradition can only be described as conspiratorial and absurd. Unless someone argues that all of these hufadh throughout the ages - at different points in time and different places in the world - somehow came together to ensure that they all memorised and recited the exact same Qur’an, then there is no alternative explanation. To pose such an argument is irrational.
Refuting the claims
1) The incorrect writing of the alif at some places does not in any way effect the integrity of the text as a whole. This is due to the fact that the oral recurrent reporting of the Quranic text has always been used as the standard reference. The skeletal form or the representation of the text in the Arabic language has always been used as a secondary reference. Hence when a hafidh (someone who has memorised the Quran) refers to a copy of the Qur’an with a small mistake such as an incorrect alif, he will easily understand the word and make the correction. Take for example the word ‘understanding’ in English. If read the following way: “understndng” anyone could comprehend the meaning, especially if the incorrectly spelt word was placed in a sentence.
2) Differences in the numbering of verses have never been a cause for concern with regards to the textual integrity of the Qur’anic text. Classical Muslim scholarship has debated many opinions on the where a verse starts and where one should finish, hence difference in numbering. This difference in numbering doesn’t affect the text as a whole. Even Flugel, a famous Orientalist numbered the Qur’an differently from the standard text. It must be noted that Dr Puin doesn’t mention changes to the text, only in the numbering of the verses, which has no impact on the text as a whole.
3) It is well known that for academic and other purposes the Qur’an has been published from time to time with surahs arranged according to the order of their revelation. Thus for instance, A. Rodwell published a English translation of the Qur’an in 1861 rearranging the surahs according to their order of publication. And early in the twentieth century a Muslim of Bengal, Mirza Abul Fazl, issued a new translation arranging the surahs according to the order of their revelation. Similarly Richard Bell made another translation in the early thirties with what he called a “critical rearrangement of the surahs.” Moreover, it has been reported that the companions of the Prophet Muhammed used to keep copies whose arrangement of surahs was different though there were no differences in the verse arrangement.
The existence of a Qur’an with a different arrangement of the surahs or with what is called “revisions” – even though they are irrelevant and minor – is not evidence for a revised Qur’an. The oral tradition of the Qur’an is so well established that any minor textual “error” can be easily rectified. The arrangement of the surahs and verses do not effect the text but are arbitrary methods to counting and splitting the text up; which has no bearing on the textual integrity of the Qur’an.
This brief article has highlighted the inconsistencies in Christoph Luxenberg’s and Dr Gerd Puin’s study of the Qur’an.
In light of the above Dispatches can be accused of creating unnecessary hype and controversy, as they refused to provide a balanced view that is reflected by current Western and Eastern scholarship.
The Quran, the book of the Muslims, is a preserved text which has a unique oral and textual history. It is a linguistic and literary miracle sent by God to his final Prophet Muhammad. It is no wonder that Channel 4 did not mention its miracle or even what western scholarship has to make of it. Prof. Bruce Lawrence states:
“Qur’anic verses are expressive of an inexhaustible truth; they signify meaning layered within meaning, light upon light, miracle after miracle”
By Hamza Andreas Tzortzis
On Monday 14th July 2008, the British Television Channel, ‘Channel 4’ broadcast a Dispatches documentary entitled “The Qur’an”. As a result of showing this two hour long documentary many Muslims are now confused and non-Muslims misinformed.
While searching the internet for a review, response or rebuttal, I have come across many individuals who have sincere questions and unfortunately doubts about the origins and nature of the Islamic way of life. Consequently I have decided to explain, contextualise and refute some of the deliberate accusations against the Qur’an.
Firstly, I write about the ideas expressed concerning the history and textual integrity of the Qur’an. Before I go into the counter arguments and refutations I would like to highlight the efforts to avoid engaging in a sincere, ‘positive’ dialogue by Dispatches. Using Dr Puin’s and Christoph Luxenberg’s arguments on the Qur’an’s preservation and origins, is enough evidence to indicate Channel 4’s deliberate attempt to misinform.
Luxenberg’s argument that the Qur’an has Syro-Aramaic orgins has been widely discredited by the academic community. His attempts to identify an underlying Aramaic reading of the Qur’an have been viewed with great suspicion by other scholars. His methodology has been described by Angelika Neuwirth as “presupposing its very results”. D.J. Stewart describes Luxenberg’s attempts to reconstruct the Qur’an from an Aramaic reading as being “implausible and often demonstrably wrong”. Even Scholars who have questioned Orthodox Muslim understanding has described Luxemberg’s work as “arbitrary”.
Regarding Dr Puin’s work on the so called “revisions” of the Qur’an, why didn’t Channel 4 quote Arberry, Brockett or Taylor when discussing the static and preserved nature of the Qur’anic text? Adrian Brockett says (See his article "The Value of Hafs And Warsh Transmissions For The Textual History Of The Qur'an"):
“The transmission of the Qur'an after the death of Muhammad was essentially static, rather than organic. There was a single text, and nothing significant, not even allegedly abrogated material, could be taken out nor could anything be put in.”
In my opinion this highlights the lack of sincere enquiry of Dispatches, as they did not cater for the majority academic opinions for the origin and history of the Qur’anic text. Thus indicating their eagerness to create media hype and popular TV viewing rather than inform, educate and provide a platform for honest debate.
The argument that the Qur’an is a text manipulated from Syro-Aramaic will be dealt with first.
Argument 1: The Qur’an is a manipulated text borrowed from Syro-Aramaic Christian Documents
Christoph Luxenberg (a pseudonym) claims that the Qur’an or parts of the Qur’an are derived from pre-existing Christian Aramaic texts that were manipulated to create the Qur’an we know of today. This regurgitated and outdated argument falls on its face due to the baseless assumptions this study rests upon. Below are a list of Luxenbergs assumptions and the counter arguments exposing their lack of evidence.
Assumptions & Counter Arguments
Assumption 1:
The region of Mecca at the time of revelation (approximately 1400 years ago) was an initial Aramaic settlement.
Counter Argument:
There is an absence of historical Syriac-Christian works prevalent in Mecca at that period.
Assumption 2:
The language of the Meccans was a hybrid language of Arabic and Syriac.
Counter Argument:
No manuscript evidence or 5th /6th century inscriptions indicate this.
Assumption 3:
No presence of an Arab oral tradition and culture.
Counter Argument 3:
Historical information indicates that there was an adequate and thorough transmission of an oral culture.
Assumption 4:
The Arabs during the Prophet’s time forgot the Syriac language and lapsed into what is now known as classical Arabic.
Counter Argument 4:
This would entail that a mass loss of memory had plagued the Arabs during that time.
Assumption 5:
The Prophet could read and write fluently (knowing many dialects).
Counter Argument 5:
An assumption (or speculation) that is no stronger than the argument (or assumption) that he was illiterate.
Assumption 6:
Various scribes wrote the Qur’an from the Meccan hybrid (‘mutant’) language.
Counter Argument 6:
No analysis given that indicates different influences and linguistic sensitivities that arise out of multiple authors.
Assumption 7:
Employment of an exclusively philological approach.
Counter Argument 7:
This enables freedom to stretch interpretations as well as emend the Qur’anic text in order to make it correspond to the desired Syro-Aramaic texts.
Even though that Luxenberg’s study is based upon weak assumptions he attempts to substantiate his conspiratorial claims by re-interpreting single words in the Qur’an by using corresponding Aramaic words. As a result of finding similarities in words – which can be done with all the Semitic languages – he concludes that the Qur’anic text must then be borrowed from Syro-Aramaic Christian texts. This is equivilant of saying that Shakespeare was originally Homers work because many English words have Greek origins!
Marrying 'White Grapes'!
Luxenberg’s re-interpretation of the word for “hur”, meaning ‘chaste beautiful girls’ in Arabic exposes his fundamentally flawed approach to studying the Qur’an. In Aramaic “hur” means ‘white’ or ‘white grapes’ however Qur’anic commentators say that “hur” is the plural of the Arabic word “houri”’ meaning ‘chaste and beautiful girl’.
The word “hur” occurs in the Quran 4 times at 44:54, 52:20, 55:72 and 56:22. At each of these places the word “hur” is mentioned the context of marriage and paradise. For example in 44:54,
“…and We shall marry them with hur, having attractively wide eyes”
And at 55:72,
“They are hur, guarded in pavilions”
If anyone was to take Luxenberg’s view that this word means ‘white’ or ‘white grapes’, how could anyone fit this re-interpretation of the word in the Qur’anic context? Have you known or seen anyone marry ‘white grapes’ before?
How can Luxenberg show the link between the Qur’an and a supposedly Syro-Aramaic text when only one word has been provided as a link and the context of the verse and its literary structure have been ignored?
There are many more examples that demonstrate Luxenberg’s insistence that the Qur’an must be a manipulated text whose origins are a variety of Syro-Aramaic Christian sources. This persistence has blinded Luxemberg’s academic judgement as the Syro-Aramaic texts he accuses the Qura’n of ‘borrowing’ from are in fact post Quranic (dated after the written text of the Qur’an!)
So what came first? The Qur’an or the text that is supposedly borrowed by the Qur’an, but yet emerged after the Qur’an? Confused? I don’t blame you.
Just by discussing Luxenberg’s assumptions and the above example he uses, it can be easily pointed out that the evidence he provides is based upon weak assumptions and lacks historical evidence.
Argument 2: The Yemeni Parchments and Dr Puins Research provides evidence that the Qur'an has been ‘revised’
Dr Gerd. R. Puin wrote an article under the title of “Observations on early Qur’an manuscripts in Sana”. This article concludes that:
1) In a number of manuscripts the letter alif is written in an incorrect way
2) There are some differences in the numbering of verses in some surah’s (chapters of the Qur’an)
3) In 2 or 3 sheets he has found the surahs are written in an alternative order to that of the standard Quran
Before I start to discuss his claims, it must be noted that Dr Puin himself mentions that these discrepancies are minor and they would not probably lead to any sudden and significant advances in the filed of Qur’anic studies.
A Note on Recurrent Oral Tradition
The Qur’an is preserved historical document. There are two intellectual traditions regarding the preservation of the Qur’an, an oral tradition and a textual tradition. I will not detail the textual tradition here, but it will suffice to mention that we have many manuscripts of the Qur’an dated back to the first century after the hijra. These can be compared to the current copies we have today, and it can be seen that nothing has been altered.
The oral tradition of the Qur’an is a phenomenon unique to Islam. There is an estimate of over 20 Million hufadh (people who have memorised the Qur’an) in the world, and millions of these hufadh have learnt the Qur’an via a direct transmission starting from the Prophet (s) himself. The implications of this are astonishing. If millions of people who have memorised the Qur’an can trace their oral memorisation of the Qur’an down the centuries of teachers and scholars all the way back to the Prophet himself, who could doubt the authenticity of this oral tradition? Especially if these millions of hufadh live in different places in the world and have learnt the Qur’an via different teachers and scholars. The amount of varying oral transmissions and the amount of people who have learnt the Qur’an – in addition to there being no discrepancy in what they have memorised – is not a historical accident. The conclusion can only be that the Qur’an memorised today is the one that was taught 1400 years ago. There is no other rational explanation for this unique oral phenomenon.
Arguments that attempt to undermine the oral tradition can only be described as conspiratorial and absurd. Unless someone argues that all of these hufadh throughout the ages - at different points in time and different places in the world - somehow came together to ensure that they all memorised and recited the exact same Qur’an, then there is no alternative explanation. To pose such an argument is irrational.
Refuting the claims
1) The incorrect writing of the alif at some places does not in any way effect the integrity of the text as a whole. This is due to the fact that the oral recurrent reporting of the Quranic text has always been used as the standard reference. The skeletal form or the representation of the text in the Arabic language has always been used as a secondary reference. Hence when a hafidh (someone who has memorised the Quran) refers to a copy of the Qur’an with a small mistake such as an incorrect alif, he will easily understand the word and make the correction. Take for example the word ‘understanding’ in English. If read the following way: “understndng” anyone could comprehend the meaning, especially if the incorrectly spelt word was placed in a sentence.
2) Differences in the numbering of verses have never been a cause for concern with regards to the textual integrity of the Qur’anic text. Classical Muslim scholarship has debated many opinions on the where a verse starts and where one should finish, hence difference in numbering. This difference in numbering doesn’t affect the text as a whole. Even Flugel, a famous Orientalist numbered the Qur’an differently from the standard text. It must be noted that Dr Puin doesn’t mention changes to the text, only in the numbering of the verses, which has no impact on the text as a whole.
3) It is well known that for academic and other purposes the Qur’an has been published from time to time with surahs arranged according to the order of their revelation. Thus for instance, A. Rodwell published a English translation of the Qur’an in 1861 rearranging the surahs according to their order of publication. And early in the twentieth century a Muslim of Bengal, Mirza Abul Fazl, issued a new translation arranging the surahs according to the order of their revelation. Similarly Richard Bell made another translation in the early thirties with what he called a “critical rearrangement of the surahs.” Moreover, it has been reported that the companions of the Prophet Muhammed used to keep copies whose arrangement of surahs was different though there were no differences in the verse arrangement.
The existence of a Qur’an with a different arrangement of the surahs or with what is called “revisions” – even though they are irrelevant and minor – is not evidence for a revised Qur’an. The oral tradition of the Qur’an is so well established that any minor textual “error” can be easily rectified. The arrangement of the surahs and verses do not effect the text but are arbitrary methods to counting and splitting the text up; which has no bearing on the textual integrity of the Qur’an.
This brief article has highlighted the inconsistencies in Christoph Luxenberg’s and Dr Gerd Puin’s study of the Qur’an.
In light of the above Dispatches can be accused of creating unnecessary hype and controversy, as they refused to provide a balanced view that is reflected by current Western and Eastern scholarship.
The Quran, the book of the Muslims, is a preserved text which has a unique oral and textual history. It is a linguistic and literary miracle sent by God to his final Prophet Muhammad. It is no wonder that Channel 4 did not mention its miracle or even what western scholarship has to make of it. Prof. Bruce Lawrence states:
“Qur’anic verses are expressive of an inexhaustible truth; they signify meaning layered within meaning, light upon light, miracle after miracle”
By Hamza Andreas Tzortzis
Tuesday, 15 July 2008
The Mystery of Iron
"Indeed We have sent Messengers with clear proofs, and sent down with them the Book and the Balance, that mankind may observe justice; And We sent down (Nazala) iron, in which is (material for) mighty power, as well as many benefits for mankind....." (The Quran, 57:25.)It is remarkable that the Quran uses the word Nazala for iron, stating that it was sent down to earth. Geologists now agree that the entire energy of our solar system is not sufficient to produce one atom of iron. Additionally, they state that four times as much energy as that of our solar system would be needed to make one atom of iron on the surface of earth. The geologists thus conclude that iron is an extra-terrestrial material that came to earth from some other planet. The word Nazala to the early commentators of the Quran was one the mysteries of the Quran. Recent advancement of knowledge has changed this mystery of the Quran to a fact of science. Who besides God could have such absolute knowledge which excels and encompasses all levels of human knowledge?
Source: 130 Evident Miracles of the Holy Quran by Dr. M Kazi.
Friday, 30 May 2008
Small Kindness
Qura'nic Translation Surah (Chapter) 107In the Name of God the Compassionate the Caring.
Do you see him who calls the reckoning a lie?
He is the one who casts the orphan away, who fails to urge the feeding of one in need.
Cursed are those who perform the prayer unmindfully, who make of themselves a big show but hold back the small kindness.
The small kindness relates a series of activities in a way that grounds much of Islamic moral theology. The first act is rejecting or calling a lie the din, a word that can mean either the religion or the day of reckoning. Just as the word often translated as "believe" is more passive than the Qur'anic conception of holding fast to the belief or keeping the faith, so the concept of calling the reckoning (or religion) a lie is more active than standard English translation such as "unbelief." Those who reject the reckoning - which, in early Meccan revelations, is the foundation of religion - are those who abuse the orphan, who are indifferent to those suffering in their midst, and who are neglectful in performing the prayer. This neglectfulness has been interpreted in two ways by Qur'anic commentators: either as neglecting the proper timing and posture in performing the physical movements or as performing them mechanically while thinking about other things, without following through on the implications of the prayer for other aspects of life and behavior. The second interpretation is supported by the fact that the verse on prayer is followed by two verses on self-display and neglecting the small kindness.
Display, particularly of one's own acts of worship or piety, betrays a lack of true generosity. Self-display ends as a form of self-delusion, as a person ignores what the Qur'an announces will be ultimate in the evaluation of each life at the moment of reckoning : a genuine act of kindness, however small it might seem. There is a moral circle of causality implied in the Qur'anic on this issue. The refusal to acknowledge the moment of reckoning results in blindness to the small act of kindness. On the other hand, the true weight of that small act will be revealed on the day of reckoning to those who have carried it out and to those who have neglected it alike.
Excerpted from 'Approaching The Qura'n" by Professor Michael Sells, who is a Professor of Comparative Religions at Haverford College.
The small kindness relates a series of activities in a way that grounds much of Islamic moral theology. The first act is rejecting or calling a lie the din, a word that can mean either the religion or the day of reckoning. Just as the word often translated as "believe" is more passive than the Qur'anic conception of holding fast to the belief or keeping the faith, so the concept of calling the reckoning (or religion) a lie is more active than standard English translation such as "unbelief." Those who reject the reckoning - which, in early Meccan revelations, is the foundation of religion - are those who abuse the orphan, who are indifferent to those suffering in their midst, and who are neglectful in performing the prayer. This neglectfulness has been interpreted in two ways by Qur'anic commentators: either as neglecting the proper timing and posture in performing the physical movements or as performing them mechanically while thinking about other things, without following through on the implications of the prayer for other aspects of life and behavior. The second interpretation is supported by the fact that the verse on prayer is followed by two verses on self-display and neglecting the small kindness.
Display, particularly of one's own acts of worship or piety, betrays a lack of true generosity. Self-display ends as a form of self-delusion, as a person ignores what the Qur'an announces will be ultimate in the evaluation of each life at the moment of reckoning : a genuine act of kindness, however small it might seem. There is a moral circle of causality implied in the Qur'anic on this issue. The refusal to acknowledge the moment of reckoning results in blindness to the small act of kindness. On the other hand, the true weight of that small act will be revealed on the day of reckoning to those who have carried it out and to those who have neglected it alike.
Excerpted from 'Approaching The Qura'n" by Professor Michael Sells, who is a Professor of Comparative Religions at Haverford College.
Wednesday, 28 May 2008
Arabic - The Language of the Qur’ân
The Praise is for Allâh, the one who has honoured us with the Qur’ân, and chosen for us the noblest of languages, and the peace and the blessings be upon the best one of the ones who articulated themselves in Arabic, and the most-preferred from the servants of Allâh, Our Prophet Muhammad (Peace be upon him), and his family and his distinguished companions.
The Arabic language is the language of the Noble Qur’ân, and with it, the Qur’ân was revealed upon the seal of the Messengers, so attention to the Arabic language is to have attention to the Book of Allâh the Most High and the studying and the practising of it helps in the understanding of the Noble Book of Allâh and the narration of the master of the Prophets, Muhammad (Peace be upon him). It is also the language of our esteemed Islamic law (As-Sharee’ah), so when we defend it we are not proceeding on a path of nationalism or racism or culturalism, but in fact we are defending the language of our religion (way of life) and it is the cloak of our Islamic Civilisation.
As such, Shaykh-ul-Islam Ibn Taymiyah said: “The Arabic Language is from the Religion, and the knowledge of it is an obligation. For surely the understanding of the Qur’ân and the Sunnah is an obligation, and these two are not understood except with the understanding of the Arabic Language, and whatever obligation is not fulfilled except by certain steps then those steps themselves become obligatory (to fulfil the initial obligation)” [The Necessity Of The Straight Path by Ibn Taymiyyah ( 1/470)]
So then the knowledge of the Arabic language is essential for every Muslim so that he can perform his religious acts of worship and he can be proficient in the recitation of the Noble Qur’ân. Allâh says in His Book (which means):
“Verily we have sent it down as an Arabic Qur’ân in order that you may understand” (Surah Yusuf: 2)
And likewise the Most-Glorious said (which means):
“And thus We have inspired unto you (O Muhammad) an Arabic Qur’ân that you may warn the mother of the towns (Makkah) and all around it” (Surah ash-Shura: 7)
And The Exalted said (which means):
“And truly this (the Qur’ân) is a revelation from the Lord of the 'Alamin (mankind, jinns and all that exists), which the trustworthy Ruh (Jibreel) has brought down upon your heart (O Muhammad) that you may be (one) of the warners, in the plain Arabic language” (Surah ash-Shura: 192-195)
“And truly this (the Qur’ân) is a revelation from the Lord of the 'Alamin (mankind, jinns and all that exists), which the trustworthy Ruh (Jibreel) has brought down upon your heart (O Muhammad) that you may be (one) of the warners, in the plain Arabic language” (Surah ash-Shura: 192-195)
And He the Most High also said (which means):
“A Book whereof the verses are explained in detail, a Qur’ân in Arabic for people who know” (Surah Fussilat: 3)
“A Book whereof the verses are explained in detail, a Qur’ân in Arabic for people who know” (Surah Fussilat: 3)
So from these verses we see why the Arabic Language has reached its station due to the fact that Allâh has guaranteed its protection when He undertook upon Himself the preservation of this Noble Qur’ân since it is the language of that Book.
The Most Merciful said (which means):
“Verily! It is We who have sent down the Reminder (i.e. the Qur’ân) and surely We will guard it (from corruption)” (Surah Hijr: 9)
“Verily! It is We who have sent down the Reminder (i.e. the Qur’ân) and surely We will guard it (from corruption)” (Surah Hijr: 9)
Despite this, many of the Muslims are content by spending their whole lives reading a translation of the Qur’ân and so depriving themselves of the miracle of the Speech Of Allâh. Also a translation implies a human factor, which goes against the very essence of the Book of Allâh. Also, the person who does not know Arabic, will have added difficulty in his concentration during his prayers and also in his understanding of the Sunnah. This is because a language is just not a collection of words which can readily be translated into another language but is a whole way of thinking.
Dr. Muhammad Taqi-ud-Din Al-Hilali (Translator of the Noble Qur’ân) writes:
“It is a pity that many nations are only satisfied in the translated meaning of the Qur’ân and Prophet's Sunnah instead of studying the (true) Arabic text of the Qur’ân and Prophet’s Sunnah. For this reason they are divided into various sects (due to the lack of knowledge about the religion of Islam) e.g. as regards to the ways of religious education, etc. so they are plunged in differences, which was prohibited by Allâh. If the translation of the meaning of the Qur’ân is meant for the above said purpose then it is a real mischief-doing, and an evil action and is against what was brought by Allâh’s Messenger (Peace be upon him) and also against the opinions of the early present day religious scholars. All the religious scholars unanimously agree that the Qur’ân and the Sunnah should be taught in the language of the Qur’ân (i.e. Arabic Language). So did the early religious scholars of the Muslim nation when they conquered different countries.
“It is a pity that many nations are only satisfied in the translated meaning of the Qur’ân and Prophet's Sunnah instead of studying the (true) Arabic text of the Qur’ân and Prophet’s Sunnah. For this reason they are divided into various sects (due to the lack of knowledge about the religion of Islam) e.g. as regards to the ways of religious education, etc. so they are plunged in differences, which was prohibited by Allâh. If the translation of the meaning of the Qur’ân is meant for the above said purpose then it is a real mischief-doing, and an evil action and is against what was brought by Allâh’s Messenger (Peace be upon him) and also against the opinions of the early present day religious scholars. All the religious scholars unanimously agree that the Qur’ân and the Sunnah should be taught in the language of the Qur’ân (i.e. Arabic Language). So did the early religious scholars of the Muslim nation when they conquered different countries.
Translations are mainly meant for informing the people who have not yet embraced Islam to make clear to them the principles of Islam and the teachings of Muhammad (Peace be upon him) and to know its exact facts. When they reach this state and Allâh has blessed them with Islam, they must take the Qur’ânic and the Messenger’s Language (i.e. Arabic) as the only language to understand Islam. May Allâh's mercy be on Shaykh 'Umar Uzbak, a great Turkish man, who strove for Islam in Uzbakistan under the Russian government, after his long fight against the enemies of Islam with fire (iron) and tongue (speech), he took refuge in Afghanistan at Kabul, where the government honoured him. I met him there in 1352 A.H. (approx. 1932 CE) i.e. nearly 40 years ago, and he had vowed to Allâh that he will never speak to a relative or anybody else except in the Qur’ânic and Messenger's (Arabic) language. His wife sent a man for me to intercede for her to him that he should speak with her and her children in the Turkish language even for an hour everyday. So when I spoke to him about it, he said: 'Russians had compelled us to learn perfectly the Russian language (by force), so we learnt it. And unless they knew that the learning of the Russian language will make the person who learns it, follow their ways of thinking, characters, and their traditions, they would not have forced anybody to learn it.' He further said to me, 'I have vowed to Allâh long ago not to speak except in the language of the Qur’ân and Sunnah (i.e. Arabic) and I do that only for Allâh's sake. If my wife and children desire to enjoy speaking with me, they should learn the language of the Qur’ân and of the Prophet (Peace be upon him) (i.e. Arabic) and I am ready to teach them the Qur’ânic language whenever they desire that” [The Noble Quran in the english language by Dr. Muhammad Taqi-ud-Din Al- Hilali & Dr. Muhammad Muhsin Khan , page xxiv ( 1994 edition )]
by Shaykh Ahmed ibn ‘Abdullah al-Baatilee. Courtesy Of: SunnahOnline.com
Saturday, 24 May 2008
Phonology: The integrity of Chapter 103
Surah (Chapter) 103, which is entirely devoted to polemic, comprises three ayahs of unequal length. Although the third ayah has the same rhyme as the others, it is by far the longest. Moreover, the phraseology of this ayah is characteristic of relatively late revelations. For these reasons most European Scholars (including Noldeke, Bell, Blachere, Paret and Neuwirth) think it must have been added later to introduce an exception to the categorical denunciation in v.2.Here is the whole surah in transliteration, together with a literal translation:
Impersonal oath
By the late afternoon!
Categorical denunciation
Lo! Humankind is indeed in loss!
Exception clause
Except those who believe
And do good works,
And encourage one another in truth,
And encourage one another in patience/endurance
WaalAAasr
Inna al-insana lafee khusr
Illa allatheena amanoo
Illa allatheena amanoo
waAAamiloo 'ssalihat
watawasaw bi'lhaqq
watawasaw bi'lssabr
The noun ‘aSR is derived from the verb ‘aSaRa, to press or squeeze, which is used in 12.36 and 49 to denote the action of pressing grapes to make wine. From this verse we also get the non-Qur’anic word ‘aSiR, ‘juice’ – so-called because it is extracted by pressing or squeezing fruit. Highly appropriately, the very production of these words requires considerable pressing and squeezing in the throat and the mouth. Use your muscles to tighten your throat and squeeze your larynx before pronouncing a short a. this will give you ‘a. nw press the tip of your tongue against your lower teeth while squeezing the blade up against the teeth ridge to pronounce the emphatic ‘s’ –‘as. Finally, follow this up with a rolled ‘r’ – ‘as.
The precise meaning of ‘asr is disputed. In pre-Islamic times, it sometimes meant ‘age’ or‘destiny’, but here it probably has the sense of ‘late afternoon’. As that is the time of daywhen merchants add up their takings, and when Muslims meet for prayer, the message of the surahwould thus be quite simple: no matter how great their financial profit, human beings are in danger of eternal loss unless they are believers.
Mere belief is not, however, sufficient. What is required is explained in the second half of the third ayah which, phonologically speaking, is squeezed out of the initial oath. The first of thethree consonants of ‘asr recurs at the beginning of ‘amilu; the second recurs no less than six times in the next few words; and the surah ends on the third:
Late afternoon
Do good works, encourage truth and encourage endurance.
‘sr
‘a s’s s s s-s r
I have indicated this by printing all three consonants in bold type (and orange font) in the original transliteration. The extreme length of the third ayah is thus entirely explicable, and there is no need to suppose that it was added later.
Source: Neal Robinson. The Qur'an: A Contemporary Approach to a Veiled Text
Tuesday, 6 May 2008
Three Lines that Changed the World
Three Lines the Changed the World:
The Inimitability of the Shortest Chapter in the Qur’an
By Hamza Andreas Tzortzis
hamza.tzortzis@theinimitablequran.com
Draft 0.3
[To be updated with references etc]
إِنَّا أَعْطَيْنَاكَ الْكَوْثَرَ
فَصَلِّ لِرَبِّكَ وَانْحَرْ
إِنَّ شَانِئَكَ هُوَ الْأَبْتَرُ
Inna aAtayna kal kawthar
Fasalli li rabbika wanhar
Inna shani-aka huwal abtar
Verily We have given to you the abundance
So pray to your Lord and sacrifice
Indeed your enemy is the one who is cut off
The Inimitability of the Shortest Chapter in the Qur’an
By Hamza Andreas Tzortzis
hamza.tzortzis@theinimitablequran.com
Draft 0.3
[To be updated with references etc]
إِنَّا أَعْطَيْنَاكَ الْكَوْثَرَ
فَصَلِّ لِرَبِّكَ وَانْحَرْ
إِنَّ شَانِئَكَ هُوَ الْأَبْتَرُ
Inna aAtayna kal kawthar
Fasalli li rabbika wanhar
Inna shani-aka huwal abtar
Verily We have given to you the abundance
So pray to your Lord and sacrifice
Indeed your enemy is the one who is cut off
Chapter al-Kawthar (The Abundance) is the smallest chapter in the Qur’an consisting of only three lines. From a linguistic, literary, theological, rational and ideological point of view this chapter has the utmost significance. Being the smallest chapter in the Qur’an it is often cited by those who are involved in some form of polemic. This is due to the famous challenge of the Qur’an. The Qur’an states:
“If you (mankind) are in doubt concerning what We revealed to Our servant, than bring a chapter like it….” Qur’an 2:23
Muslim and non-Muslim exegetes have commented that these verses, and other verses similar to it, are an open challenge to humanity to try and match the literary and linguistic feature/nature of the divine text. It is not surprising that this chapter is often quoted and its significance highlighted by those propagating the Islamic way of life.
This chapter is used as a proof of the Islamic creed. If someone can meet the challenge the text cannot be from the Divine. However if the challenge can not be met, even though there are a finite set of literary and linguistic ‘tools’ at their disposal; then the question of authorship has great implications.
The Qur’an was revealed approximately 1400 years ago and for this amount of time the challenge has remained. This however does not mean that no one has attempted to match the literary and linguistic style/feature/nature of the text. Throughout the centuries thinkers, poets, theologians and literary critics have attempted to challenge the Qur’an. Some of these challengers include Musaylamah, Ibn Al-Mukaffa‘, Abu'l-'Ala Al-Marri, Yahya b. Al-Hakam al-Ghazal, Sayyid 'Ali Muhammad, Ibn al-Rawandi, Bassar bin Burd, Sahib Ibn 'Abbad, Abu'l - 'Atahiya and the contemporary Christian Missionaries who developed the ‘True Furqan’.
Without going into an analysis of why Muslim and non-Muslim scholars have agreed that those who have attempted to challenge the Qur’an have failed, the summary below should suffice:
Even though the challengers have had the same set of ‘tools’, which are the 29 letters, finite grammatical rules and the blue print of the challenge – which is the Qur’an itself; they have failed to:
Replicate the Qur’ans literary form
Match the unique linguistic genre of the Qur’an
Select and arrange words like that of the Qur’an.
Select and arrange particles like that of the Qur’an.
Match the Qur’ans phonetic superiority.
Equal the frequency of rhetorical devices
Match the level of informativity
Equal the Qur’ans conciseness and flexibility
For example if we take Musaylamah’s attempt to challenge the Qur’an,
The elephant.
What is the elephant?
And who shall tell you what is the elephant?
He has a ropy tail and a long trunk.
This is a [mere] trifle of our Lord's creations.
it can be clearly seen, with reference to the Arabic original, that the style of his speech is in the kahin style of rhymed prose. It lacks informativity and the words and phrases that have been used can be replaced with words that will express greater meaning and produce more eloquent discourse. In other words from a literary and stylistics point of view, this challenge fails.
In light of the above what makes the Qur’an, or in this case, what makes the shortest chapter in the Qur’an inimitable? To start, below is a summary of chapter al-Kawthar’s literary and linguistic features:
Unique Literary Form
Unique Linguistic Genre
Abundance of rhetorical devices/features:
- Emphasis
- Multiple Meaning
- Iltifaat – Grammatical shift
- Word order and Arrangement
- Ellipsis
- Conceptual Relatedness (Intertextuality)
- Intensification
- Choice of words & Particles
- Phonetics
- Semantically Orientated Repetition
- Intimacy
- Exaggeration
- Rebuke and contempt
- Conciseness
- Flexibility
- Prophesy/Factual
Unique Literary Form
This chapter like all the other chapters in the Qur’an can only be described as a unique literary form. This means that this chapter can not be explained as any of the known literary forms of the Arabic language.
The Arabic language can be categorised into ‘Prose’ and ‘Poetry’. Arabic Prose being further grouped into rhymed prose (saj’) and continuous speech (mursal). Arabic poetry differs from Arabic Prose as it ends with a rhyme and is distinguished by its metrical rhythmical patterns which are called the ‘al-Bihar.’ There are 16 al-Bihar which all Arabic poetry, pre and post Islamic, are based upon.
This chapter is unique as its internal rhythm can not be described as any of the al-Bihar and its end rhyme and literary bonds differ from any Arabic prose. Therefore its literary form is unlike any known literary forms of the Arabic language.
For more information please see http://www.theinimitablequran.com/QuranicStyle.html
Unique Linguistic Genre
Like all other chapters in the Qur’an, chapter al-Kawthar marry’s together rhetorical and cohesive elements in every sentence. This is a unique use of the Arabic language as Arabic texts mostly employ cohesive elements in every sentence. Below is an analysis of this chapter in light of the above:
This chapter can be split into two sentences:
[1] Verily We have given to you the abundance so pray to your Lord and sacrifice
[2] Indeed your enemy is the one who is cut off
In the first sentence the rhetorical aspects are (these will be explained later):
Emphasis/Intensification
Choice of Word & Particle
Rhythm and Sound
Iltifaat (grammatical shift)
Multiple meaning
Conceptual Relatedness (intertextuality)
The cohesive device used in this sentence is the ‘fa’ particle (which is causative) and links the structure ‘Verily We have given to you the abundance’ with the structure ‘pray to your Lord and sacrifice’.
In the second sentence the rhetorical aspects are:
Choice of Word and Particle
Rhythm and Sound
Semantically Orientated Repetition
Confinement/exclusivity
Rebuke and Contempt
Prophesy/Factual
Word order and Arrangement
The cohesive device used in this sentence is what is known as ‘Zero’ cohesion. This is a form of cohesion where a cohesive particle like waw (and) or fa’ (so) is not used. The cohesive element is easily understood via the readers’ linguistic intuition. The whole structure relates to the preceding sentence, if it was not apparent then a cohesive particle would have to be used. The way the Qur’an achieves cohesion in this sentence can also be seen as a rhetorical feature, not using a cohesive particle in this case creates conciseness in language; any needless or repetitive lexical items are removed. If the relationship between one sentence and another can be understood without the use of additional words or particles then they should not be used, as this achieves brevity and eloquent discourse. This is similar to the chapter al-Ihklas (Sincerity).
For more information please see http://www.theinimitablequran.com/UniqueGenre.html
Abundance of Rhetorical Devices/Features
This chapter like all the other chapters in the Qur’an has an abundance of rhetorical features and devices. According to Abu Musa, Abdul Raof and others the Qur’an has a greater use of rhetorical devices and features than any other text; past or present. Below are some examples of how chapter al-Kawthar achieves this ‘sea of rhetoric’. What is meant by rhetoric here is what is known in the Arabic tradition as ‘balagha’, this encompasses the use of language to please and persuade; expression in the best verbal forms, eloquence and interrelation between style, structure and meaning. The list below is not exhaustive but sheds some light into this chapter’s unique use of language.
Emphasis & Choice of Pronoun
إِنَّا
[Verily, We] This structure is emphatic (harf al-tawkid); also the plural is used to indicate power, certainty, ability, greater quantity or sometimes to stress the status and greatness (li-ta’zim al-mutakallim aw ihtimaman bi-dhikr rabbika wa ta’ziman). This is an apt choice of pronoun as its persuasive force can not be matched by any other pronoun. The effect is “The creator, who has power to do anything has indeed given you….”
Word Choice
أَعْطَيْن
[A’Tayn] This term as been used instead of ‘Aataaina’ because of a subtle difference. The difference as defined by Ibn Manzoor in his Lisan al-‘Arab differs conceptually. The Qur’anic choice indicates ‘to hand over with one’s own hand’ whereas the non Qur’anic selection does not provide this meaning. This choice of word is apt as it strengthens the sentence emphasizing the surety of giving, ability, greatness, power and intimacy (to console and strengthen the Prophet).
According to Naishapuri this term also indicates the extra notion of ownership with it.
The verb has also been used in the past tense which indicates that is has already happened and makes it definitive. This further accentuates the meaning of surety, power and greatness. This also expresses certainty of a promise, in this case the Prophet will have al-Kawthar.
Word Choice
الْكَوْثَرَ
[al-Kawthar] The root stem for this word are the letters kaaf, tha and ra (=kathara). This signifies plentiful, multitude, overflowing, rich, unstinting and unending. Other derivations of this root include:
Katha-ratun: Multitude
Katheerun: Much, many, numerous
Ak’tharu: More numerous (emphasis)
Kath-thara: To multiply
Takathur: Act of multiplying
Is-thak-thara: To wish for much
Al-Qurtubi states that the Arabs used ‘Kawthar’ to denote anything which is great in quantity or value. This word can not be replaced with another, as its meaning can not be matched equally with any other Arabic word. Ibn Abbas mentioned that the al-Kawthar includes all types of good. (Ibn Abbas Tanwir al-Miqbas: this is of doubtful origin. However this is also the opinion of Sa‘id Ibn Jubayr, ‘Ikramah, Qatadah and Mujahid.)
Word Arrangement
The placement of al-Kawthar is an attribute; plentiful/abundance. However this word has been placed at the end of the verse with no word after to be attributed to it, as al-Qurtubi points out, this indicates that the Prophet has been given an abundance of everything. The Scholars state that if God had bestowed one thing in great multitude then that would have been mentioned, however due to giving the Prophet an abundance of everything nothing is mentioned to indicate everything or many things. Also within the science of eloquence and rhetoric mentioning all the things would be superfluous and not a good use of language.
Multiple Meaning
The word al-Kawthar has been given multiple meanings by the scholars. These meanings include:
That river of paradise from which rivers flow.
The fountain on the Day of Judgement from which the Prophet will quench the thirst of his people.
His prophethood.
The Qur’an, no other divine book is as comprehensive as the Qur’an.
The way of life called Islam.
The multitude of his companions, no other prophet had that many companions
Elevated status. No one is more researched, more mentioned and more praised than the prophet Muhammad.
It is multitude of goodness.
Grammatical Shift: Iltifaat
Select and arrange particles like that of the Qur’an.
Match the Qur’ans phonetic superiority.
Equal the frequency of rhetorical devices
Match the level of informativity
Equal the Qur’ans conciseness and flexibility
For example if we take Musaylamah’s attempt to challenge the Qur’an,
The elephant.
What is the elephant?
And who shall tell you what is the elephant?
He has a ropy tail and a long trunk.
This is a [mere] trifle of our Lord's creations.
it can be clearly seen, with reference to the Arabic original, that the style of his speech is in the kahin style of rhymed prose. It lacks informativity and the words and phrases that have been used can be replaced with words that will express greater meaning and produce more eloquent discourse. In other words from a literary and stylistics point of view, this challenge fails.
In light of the above what makes the Qur’an, or in this case, what makes the shortest chapter in the Qur’an inimitable? To start, below is a summary of chapter al-Kawthar’s literary and linguistic features:
Unique Literary Form
Unique Linguistic Genre
Abundance of rhetorical devices/features:
- Emphasis
- Multiple Meaning
- Iltifaat – Grammatical shift
- Word order and Arrangement
- Ellipsis
- Conceptual Relatedness (Intertextuality)
- Intensification
- Choice of words & Particles
- Phonetics
- Semantically Orientated Repetition
- Intimacy
- Exaggeration
- Rebuke and contempt
- Conciseness
- Flexibility
- Prophesy/Factual
Unique Literary Form
This chapter like all the other chapters in the Qur’an can only be described as a unique literary form. This means that this chapter can not be explained as any of the known literary forms of the Arabic language.
The Arabic language can be categorised into ‘Prose’ and ‘Poetry’. Arabic Prose being further grouped into rhymed prose (saj’) and continuous speech (mursal). Arabic poetry differs from Arabic Prose as it ends with a rhyme and is distinguished by its metrical rhythmical patterns which are called the ‘al-Bihar.’ There are 16 al-Bihar which all Arabic poetry, pre and post Islamic, are based upon.
This chapter is unique as its internal rhythm can not be described as any of the al-Bihar and its end rhyme and literary bonds differ from any Arabic prose. Therefore its literary form is unlike any known literary forms of the Arabic language.
For more information please see http://www.theinimitablequran.com/QuranicStyle.html
Unique Linguistic Genre
Like all other chapters in the Qur’an, chapter al-Kawthar marry’s together rhetorical and cohesive elements in every sentence. This is a unique use of the Arabic language as Arabic texts mostly employ cohesive elements in every sentence. Below is an analysis of this chapter in light of the above:
This chapter can be split into two sentences:
[1] Verily We have given to you the abundance so pray to your Lord and sacrifice
[2] Indeed your enemy is the one who is cut off
In the first sentence the rhetorical aspects are (these will be explained later):
Emphasis/Intensification
Choice of Word & Particle
Rhythm and Sound
Iltifaat (grammatical shift)
Multiple meaning
Conceptual Relatedness (intertextuality)
The cohesive device used in this sentence is the ‘fa’ particle (which is causative) and links the structure ‘Verily We have given to you the abundance’ with the structure ‘pray to your Lord and sacrifice’.
In the second sentence the rhetorical aspects are:
Choice of Word and Particle
Rhythm and Sound
Semantically Orientated Repetition
Confinement/exclusivity
Rebuke and Contempt
Prophesy/Factual
Word order and Arrangement
The cohesive device used in this sentence is what is known as ‘Zero’ cohesion. This is a form of cohesion where a cohesive particle like waw (and) or fa’ (so) is not used. The cohesive element is easily understood via the readers’ linguistic intuition. The whole structure relates to the preceding sentence, if it was not apparent then a cohesive particle would have to be used. The way the Qur’an achieves cohesion in this sentence can also be seen as a rhetorical feature, not using a cohesive particle in this case creates conciseness in language; any needless or repetitive lexical items are removed. If the relationship between one sentence and another can be understood without the use of additional words or particles then they should not be used, as this achieves brevity and eloquent discourse. This is similar to the chapter al-Ihklas (Sincerity).
For more information please see http://www.theinimitablequran.com/UniqueGenre.html
Abundance of Rhetorical Devices/Features
This chapter like all the other chapters in the Qur’an has an abundance of rhetorical features and devices. According to Abu Musa, Abdul Raof and others the Qur’an has a greater use of rhetorical devices and features than any other text; past or present. Below are some examples of how chapter al-Kawthar achieves this ‘sea of rhetoric’. What is meant by rhetoric here is what is known in the Arabic tradition as ‘balagha’, this encompasses the use of language to please and persuade; expression in the best verbal forms, eloquence and interrelation between style, structure and meaning. The list below is not exhaustive but sheds some light into this chapter’s unique use of language.
Emphasis & Choice of Pronoun
إِنَّا
[Verily, We] This structure is emphatic (harf al-tawkid); also the plural is used to indicate power, certainty, ability, greater quantity or sometimes to stress the status and greatness (li-ta’zim al-mutakallim aw ihtimaman bi-dhikr rabbika wa ta’ziman). This is an apt choice of pronoun as its persuasive force can not be matched by any other pronoun. The effect is “The creator, who has power to do anything has indeed given you….”
Word Choice
أَعْطَيْن
[A’Tayn] This term as been used instead of ‘Aataaina’ because of a subtle difference. The difference as defined by Ibn Manzoor in his Lisan al-‘Arab differs conceptually. The Qur’anic choice indicates ‘to hand over with one’s own hand’ whereas the non Qur’anic selection does not provide this meaning. This choice of word is apt as it strengthens the sentence emphasizing the surety of giving, ability, greatness, power and intimacy (to console and strengthen the Prophet).
According to Naishapuri this term also indicates the extra notion of ownership with it.
The verb has also been used in the past tense which indicates that is has already happened and makes it definitive. This further accentuates the meaning of surety, power and greatness. This also expresses certainty of a promise, in this case the Prophet will have al-Kawthar.
Word Choice
الْكَوْثَرَ
[al-Kawthar] The root stem for this word are the letters kaaf, tha and ra (=kathara). This signifies plentiful, multitude, overflowing, rich, unstinting and unending. Other derivations of this root include:
Katha-ratun: Multitude
Katheerun: Much, many, numerous
Ak’tharu: More numerous (emphasis)
Kath-thara: To multiply
Takathur: Act of multiplying
Is-thak-thara: To wish for much
Al-Qurtubi states that the Arabs used ‘Kawthar’ to denote anything which is great in quantity or value. This word can not be replaced with another, as its meaning can not be matched equally with any other Arabic word. Ibn Abbas mentioned that the al-Kawthar includes all types of good. (Ibn Abbas Tanwir al-Miqbas: this is of doubtful origin. However this is also the opinion of Sa‘id Ibn Jubayr, ‘Ikramah, Qatadah and Mujahid.)
Word Arrangement
The placement of al-Kawthar is an attribute; plentiful/abundance. However this word has been placed at the end of the verse with no word after to be attributed to it, as al-Qurtubi points out, this indicates that the Prophet has been given an abundance of everything. The Scholars state that if God had bestowed one thing in great multitude then that would have been mentioned, however due to giving the Prophet an abundance of everything nothing is mentioned to indicate everything or many things. Also within the science of eloquence and rhetoric mentioning all the things would be superfluous and not a good use of language.
Multiple Meaning
The word al-Kawthar has been given multiple meanings by the scholars. These meanings include:
That river of paradise from which rivers flow.
The fountain on the Day of Judgement from which the Prophet will quench the thirst of his people.
His prophethood.
The Qur’an, no other divine book is as comprehensive as the Qur’an.
The way of life called Islam.
The multitude of his companions, no other prophet had that many companions
Elevated status. No one is more researched, more mentioned and more praised than the prophet Muhammad.
It is multitude of goodness.
Grammatical Shift: Iltifaat
إِنَّا …ِرَبِّكَ ْ
[…to your Lord]. Iltifaat is a unique rhetorical and stylistic device employed by the Qur’an. The Qur’an is the only text to have the highest frequency of grammatical shifts and related rhetorical features. In this Surah, there is a change from the first person plural [We in innaa] to the second person […your Lord]. This change is not an abrupt shift; it is calculated and highlights the intimate relationship between God and the Prophet. The use of ‘We’ as described above is used to emphasize the majesty, power and ability of God whereas ‘Your Lord’ is used to indicate and emphasize intimacy, closeness and love; this is an apt use as the preceding concepts are about prayer, sacrifice and worship. [So to your Lord pray and sacrifice]. Furthermore, the purpose of this chapter is also to console the Prophet, using intimate language enhances the psycholinguistic effect.
For more information please see http://hamzatzortzis.blogspot.com/2007/05/another-rhetorical-feature-of-quran.html
Conceptual Relatedness (intertextuality)
فَصَلِّ لِرَبِّكَ وَانْحَرْ
[So to your Lord pray and sacrifice]
The ‘fa’ (so) particle is sababi (causative) this indicates a recommendation to the Prophet to be thankful for the abundance he has been given. This conceptually relates to tawhid (oneness of God). The Oneness of God is the central theme in the Qur’an which permeates every chapter. The Arabs at the time of revelation would worship, pray and sacrifice to other ‘deities’ rather than God. Therefore this statement is not only a logical and rational concept i.e. to be thankful as a result of being the beneficiary of abundant good, rather it is to show the difference to the polytheists who would offer worship and sacrifice to idols. This relates to a major theme in the Qur’an, the oneness of God.
There are other verses that related to this particular verse, these include:
Say: "Verily, my Salah, my sacrifice, my living, and my dying are for Allah, the Lord of all that exists. He has no partner. And of this I have been commanded, and I am the first of the Muslims.'' Qur'an 6:162-163
And do not eat from what Allah's Name has not been pronounced over, indeed that is Fisq (transgression). Qur'an 6:121
It can be clearly seen that chapter al-Kawthar conceptually relates to other verses and chapters within the Qur’an. This feature from a linguistics point of view is called thematic intertextuality.
Word Choice
وَانْحَرْ
[Wanhar] The word ‘wanhar’ is from the root na, ha and ra (= nahara) which means to sacrifice an animal by cutting or piercing the jugular vein. The word ‘wanhar’ also has the meaning of standing facing Qibla for Salah (prayer). It also means raising hands while reciting Takbir (God is the Greatest).
This word is the most apt word for the meaning of sacrifice as it has multi layered meanings which are most appropriate for the ideas and concepts that are trying to be delivered in this structure. Surely it is only out of God’s Greatness that al-Kawthar is given to the Prophet and it should be received with thanks and sacrifice, which are manifested in Islam via sacrificing animals, prayer and recitation of Gods names (dhikr).
If anyone was to scan the Arabic language for a word that has such expression they would not be able to find one.
Emphasis and Choice of Particle
إِنَّ
[Inna] ‘Indeed’ is used to emphasize and accentuate that it is the enemies of the Prophet that are cut off. The effect is ‘you enemies are certainly the ones you are cut off’.
Semantically Orientated Repetition & Rhythm
For more information please see http://hamzatzortzis.blogspot.com/2007/05/another-rhetorical-feature-of-quran.html
Conceptual Relatedness (intertextuality)
فَصَلِّ لِرَبِّكَ وَانْحَرْ
[So to your Lord pray and sacrifice]
The ‘fa’ (so) particle is sababi (causative) this indicates a recommendation to the Prophet to be thankful for the abundance he has been given. This conceptually relates to tawhid (oneness of God). The Oneness of God is the central theme in the Qur’an which permeates every chapter. The Arabs at the time of revelation would worship, pray and sacrifice to other ‘deities’ rather than God. Therefore this statement is not only a logical and rational concept i.e. to be thankful as a result of being the beneficiary of abundant good, rather it is to show the difference to the polytheists who would offer worship and sacrifice to idols. This relates to a major theme in the Qur’an, the oneness of God.
There are other verses that related to this particular verse, these include:
Say: "Verily, my Salah, my sacrifice, my living, and my dying are for Allah, the Lord of all that exists. He has no partner. And of this I have been commanded, and I am the first of the Muslims.'' Qur'an 6:162-163
And do not eat from what Allah's Name has not been pronounced over, indeed that is Fisq (transgression). Qur'an 6:121
It can be clearly seen that chapter al-Kawthar conceptually relates to other verses and chapters within the Qur’an. This feature from a linguistics point of view is called thematic intertextuality.
Word Choice
وَانْحَرْ
[Wanhar] The word ‘wanhar’ is from the root na, ha and ra (= nahara) which means to sacrifice an animal by cutting or piercing the jugular vein. The word ‘wanhar’ also has the meaning of standing facing Qibla for Salah (prayer). It also means raising hands while reciting Takbir (God is the Greatest).
This word is the most apt word for the meaning of sacrifice as it has multi layered meanings which are most appropriate for the ideas and concepts that are trying to be delivered in this structure. Surely it is only out of God’s Greatness that al-Kawthar is given to the Prophet and it should be received with thanks and sacrifice, which are manifested in Islam via sacrificing animals, prayer and recitation of Gods names (dhikr).
If anyone was to scan the Arabic language for a word that has such expression they would not be able to find one.
Emphasis and Choice of Particle
إِنَّ
[Inna] ‘Indeed’ is used to emphasize and accentuate that it is the enemies of the Prophet that are cut off. The effect is ‘you enemies are certainly the ones you are cut off’.
Semantically Orientated Repetition & Rhythm
إِنَّا أَعْطَيْنَاكَ الْكَوْثَرَ
فَصَلِّ لِرَبِّكَ وَانْحَرْ
إِنَّ شَانِئَكَ هُوَ الْأَبْتَرُ
The repetition of the second person (ka = ‘you’ x 3) is singling out/focusing/making exclusive the Prophet as the target of the speaker. The emphasis (iqrar) is a stylistic move to fortify and strengthen the Prophet. The consistent use of the second person establishes continuity in the verse and generates rhythm. Moreover, there is a juxtaposition between the iltifaat of the speaker (al-mutakallim = God) with the fixity/repetition of ka in the second person (mukhatab = Prophet).
Rebuke and Contempt
إِنَّ شَانِئَكَ هُوَ الاٌّبْتَرُ
[It is your enemy that is cut off]
The use of the word ‘abtar’ (cut off) is most suitable as it was a word used by the enemies of the Prophet against him. This structure indicates that in reality the enemies of the Prophet are the ones who are cut off i.e. have acquired great loss. This is accentuated by the preceding two verses which are an intense, emphatic and exaggerated use of language to show that all good has been given to the Prophet. The contrast between the persuasive preceding structures and the use of the word ‘abtar’ gives the word more power and intensity.
Word Arrangement
إِنَّ شَانِئَكَ هُوَ الاٌّبْتَرُ
[abtar] This chapter uses the insult the enemies of the Prophet used to enhance the communicative effect. This word in the Arabic tradition means `Leave him, for indeed he is a man who is cut off having no descendants. So when he dies he will not be remembered.'
This return of insult is not merely done as a form of ‘tit for tat’ rather it is eloquently arranged as the last word used in the chapter to stress the meaning. The effect is, that it is they who are really cut off as the word ‘abtar’ is placed right at the end of the chapter to allude to this fact. There are no words after ‘abtar’ just like no remembrance and no offspring to continue someone’s lineage (Note: This is a linguistic indication and not a fact).
Choice of Particle: Confinement/Exclusivity
هُوَ الاٌّبْتَرُ
[…that is cut off]. The alif lam (a and l) after the ‘huwa’ denotes confinement and exclusivity (designates a specific person or thing i.e. the enemies of the Prophet). For the context of this chapter, the definite article (al-) may designate either definition (li ’l-ta’rif) i.e. refer to a specific person/thing or it may designate ‘familiarity’ (li ’l-‘ahd). The effect here is that the enemies specifically and not the Prophet who are really cut off. Such minutiae changes the power of the structure, which is a great use of language.
Rhythm and Sound
The Qur’an has been described as an “inimitable symphony” whose rhythm moves men to tears and ecstasy. The Qur’an not only selects the most apt words and phrases, but also achieves a unique sound within a unique literary form. This chapter has the following verse end rhyme:
Kawthar
…nhar
…tar
What is noticeable about the rhyme in this chapter is that the end rhyme of the last two verses resonate the sound of the word ‘al-kawthar’, what is meant here is as if the sound of the word ‘al-kawthar’ is extended to support the overall theme that the Prophet has really been given an abundance. It is as though the word ‘al-kawthar’ has been exaggerated and phonetically elongated to further highlight its meaning and enhance the overall persuasive power of the structure. Please also see ‘Semantically Orientated Repetition & Rhythm’ above.
For more information please see http://hamzatzortzis.blogspot.com/2007/04/quran-and-sound.html
Prophesy/Factual
An interesting observation of the chapter is that it also is factual and accurate. At the time when this chapter was revealed the Prophet was in one of the lowest points in his life. His enemies were the ones who seemed to have prosperity and power. However, the reality soon changed. The Prophet turned out to be the most successful Prophet both as a man delivering a message and as a statesman. His enemies eventually lost their power.
However the Qur’an used the word ‘abtar’ here, this describes the Prophet gaining power and success but it should also indicate something more specific for it to be appreciated as a factual description and a form of prophesy.
There are major opinions of the reason for this revelation. The first opinion is that Al-`As bin Wa'il would say, whenever the Prophet would be mentioned (in his presence), `Leave him, for indeed he is a man who is cut off having no descendants. So when he dies he will not be remembered.' Therefore this chapter was revealed to console the Prophet.
The other opinion is that Abu Lahab, another leading member of the Quraish, exlaimed `Muhammad has been cut off (i.e., from progeny) tonight.' when the Prophet’s son passed away.
What makes this chapter a prophesy and factual is the events that took place after this revelation.
With regards to Abu Lahab he died of a form of plague and was not buried by his sons until one the leading tribe leaders noticed how his body was rotting. His sons eventual placed the remains of the body on a wall and threw stones on it. Abu Lahab had lost power, honour and dignity.
‘As bin Wa’il faced similar humiliation. His sons had converted to Islam thus becoming his enemies, as he was an active enemy of Islam. Furthermore his sons did not take any inheritance from him. So in reality his lineage was broken.
This is Prophetic and factual.
Please read the exegesis and the historical background of this chapter to find out more details.
Conclusion
This chapter is truly unique and inimitable.
This chapter has less than 15 words yet briefly analysing this chapter more than 15 rhetorical devices and related features have been found. These features are not just mediocre attempts to please and persuade, rather they are sublime features that if removed or altered will distort the impact and communicative effect of the text.
Not one feature or any words can be changed or improved upon.
It doesn’t stop there. In addition to the above this chapter is structured within its own literary form and linguistic genre.
How can a human being create a unique literary form and linguistic genre, select the most apt words placed in the most perfect arrangement, produce a unique rhythm and semantically orientated sounds, provide factual prophetic information in concise eloquent expression with an abundance of rhetorical devices, in less than 15 words?
It was no wonder that those best placed to challenge the Qur’an failed.
This article intends to provoke further questions and sufficiently stimulate the reader to research further, particularly the question of authorship of the Qur’an. At the heart of that question lies only a limited set of possible answers. The Qur'an can only have come from an Arab, a non-Arab, the Prophet - if you believe he had a mastery of Arabic better than the Arabs of his time - or, as Muslims suggest, the Creator, which only counts as a possible source if you believe in its existence (that is of course a subject unto itself but an important pre-requisite).
From the above evidence the Qur’an is acknowledged to be written with the utmost beauty and purity of Language. It is incontestably the standard of the Arabic tongue, inimitable by any human pen, and because it still exists today, it insists on as a permanent miracle sufficient to convince the world of its divine origin. If the Qur’an was written by Muhammad, why were not Arab scholars and linguists able to rival the Qur’an?
Bibliography & References
To be updated
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