Questions/Comments on the Quran

The essence (لب) of the Qur'an is Bismillah-ir-RaHmaan-ir-RaHeem بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ. It's on its start and all the rest of the Qur'an is an exposition of it. What does it mean? A proposition bi- has the same functions as English by. It always point to a reason (cause) and/or a tool (way) for something to happen/be. Word ism is different then in all other occurancies, for example in اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ, missing elif at its start. This is the case in 1141 also in بِسْمِ اللَّهِ, but er-RaHmaan-er-RaHeem doesn't stand here. We can see that ism with Allah is different with a proposition bi-. Word itself comes from the root which describes raising something to be seen clear, good, but the point is not in raising, but to clear vision. By seeing something our mind creates a picture of it. That picture is a name of a thing for us. Translated to a language it becomes a noun. So noun is a verbal name. Name and noun are both ism in a language of Arabs. The Qur'an is a tool for us to reverse the process to create names from nouns, in order to see. Since it's Allah's ism then we have to create names from nouns about Him, in order to see Him. This is the essence of the Qur'an - to see Allah, by His esmaa' (plural of ism). That's why I think ism here stands for a process of naming, not just name. Naming here doesn't mean to give a name we'd like, as in a verb semmaa سَمَّىٰ but to understand the name He gave to Himself. Then we see His first name, by which we can see Him. It has one verbal noun with intensified meaning and an adjective, both prefixed with el-. These are from the same root r-H-m. This root describes a process (Harf mim) in which some interrupted movement/life (harf Ha) continues or repeats (harf ra). In relation to us (readers, hearers), it's the help provided in situations we cannot find a solution, due to which we're stopping. His raHmet is help provided to us, besides our natural abilities. His speech in the Qur'an is a new creation, as His help to us who can understand it in seeing Him though His names. Er-RaHmaan is describing Him as the Provider of permanent help (in a situation we cannot solve), and er-RaHeem is describing Him as the Provider of help in everything (in a situation we cannot solve). As the name, this describes Him as the Provider of every permanent help. So, Bismillah-ir-RaHmaan-ir-RaHeem is telling us that what follows is for naming Him by His names, and He's the Provider of every permanent help we need in that. That's why mentioned example in 961 talks about learning by our Rabb's name, not learning random things. Rabb is a provider, and in this case He's the Provider of our knowledge, ie. Teacher.

By naming of Allah, erRaHmaan erRaheem, ( 1) and DuHaa, ( 2) and night after it became silent. ( 3) Didn't put you on hold ignoring your Rabb nor let you wait. ( 4) And what is last is better for your then the first. ( 5) And, for sure, He'll provide you, that you're pleased. ( 6) Is He finding you (left as) orphan then sheltered? ( 7) And He found you lost then guided? (8 ) And He found you poor and made self dependent? ( 9) So, as for an orphan, don't be coherent. (10) And, as for an beggar, don't crush. (11) And, as for (what's) by lenity of your Rabb - so, narrate! DuHaa is radiance, as a positive opposition to uniformity, why it's used as early morning, as opposition to night. In this case, as we'll see, it's we who need to be DuHaa, not to be uniform in some relation. Silent night is also what we need to be, as opposite to making noise, disturbance and disruption. Last, letting wait, is better then first, putting on hold by ignoring. We (he) as orphans are when we have nobody to help us, to protect us, to give us home. This is 1st of 3 uses of jussive mood in this surah. Jussive mood is used to explain something, mostly consequences of previously told. In this case, as He is finding us (or him) orphans is a consequence of being put to wait (not ignored), and. What we're (or him) pleased of is given guidance and a provision not to depend on anybody. Rabb is One Who's taking care of us, our needs and our education (Sustainer and Teacher). Then we have 2 jussive moods as explanation of the start of surah. We're not DuHaa in relation to orphans, we're coherent to them, we behave the same as to other people. In relation with beggars we're not ones giving them silent night, but instead we crush them and disappoint them, not just putting them wait, but we ignore them. This verb is used only twice in the Qur'an, for parents and beggar - we cannot be like that in these relations. At the end, we should narrate of all we got out of His lenity. Said in surah can be the (main) reason for us not getting a provision for our Rabb in material and mental (spiritual), to be pleased with.

Reformers while condemning evil in the society often get rude which make them loose positive impact. The phrase in the subject of the topic has occurred repeatedly for example 3104, 3110, 3114 I believe this is a quality of a reformer advised by the Quran and a better translation of this phrase is "they enjoin reasonably while condemning evil". "reasonably, recognized way, acceptable way" are all common meanings of "لْمَعْرُوفِ" "while" is also a common meaning of "وَ" 3159 also corelates with this translation References https//tanzil.net/#3159 https//tanzil.net/#search/quran/%D8%A7%D9%84%D9%92%D9%85%D9%8F%D9%86%D9%83%D9%8E%D8%B1%D9%90 https//tanzil.net/#search/quran/%D9%85%D9%8E%D8%B9%D9%92%D8%B1%D9%8F%D9%88%D9%81%D9%90

The situation in Ukraine is a classical representation of the tussle between East and West that continues perpetually since throughout history. It is worth noting that similar conditions were also present around the time of prophet Muhammad whence the Romans and Persians were involved in the fight of the Empires of West and East respectively. The following is an account of this history I have quoted here from a Muslim website. This story has impressive parallels to the evolving saga of Ukraine conflict as the expression of the tight balance of power between East and West in the current times. The Romans have been defeated. In the nearer land, and they, after their defeat will be victorious. Within ten years - Allah's is the command in the former case and in the latter - and in that day believers will rejoice. In Allah's help to victory. He helpeth to victory whom He will. He is the Mighty, the Merciful. It is a promise of Allah. Allah faileth not His promise, but most of mankind know not. (30, 02-06) Name The Surah takes its name Ar-Rum from the second verse in which the words ghulibat-ir-Rum have occurred. Period of Revelation The period of the revelation of this Surah is determined absolutely by the historical event that has been mentioned at the outset. It says "The Romans have been vanquished in the neighboring land."In those days the Byzantine occupied territories adjacent to Arabia were Jordan, Syria and Palestine, and in these territories the Romans were completely overpowered by the Iranians in 615 A. D. Therefore, it can be said with absolute certainty that this Surah was sent down in the same year, and this was the year in which the migration to Habash took place. Historical Background The prediction made in the initial verses of this Surah is one of the most outstanding evidences of the Quran's being the Word of Allah and the Holy Prophet Muhammad's being a true Messenger of Allah. Let us have a look at the historical background relevant to the verses. Eight years before the Holy Prophet's advent as a Prophet the Byzantine Emperor Maurice was overthrown by Phocus, who captured the throne and became king. Phocus first got the Emperor's five sons executed in front of him, and then got the Emperor also killed and hung their heads in a thoroughfare in Constantinople. A few days after this he had the empress and her three daughters also put to death. The event provided Khusrau Parvez, the Sassanid king of Iran; a good moral excuse to attack Byzantium. For Emperor Maurice had been his benefactor; with his help he had got the throne of Iran. Therefore, he declared that he would avenge his godfather's and his children's murder upon Phocus, the usurper. So, he started war against Byzantium in 603 A. D. and within a few years, putting the Phocus armies to rout in succession, he reached Edessa (modern, Urfa) in Asia Minor, on the one hand, and Aleppo and Antioch in Syria, on the other. When the Byzantine ministers saw that Phocus could not save the country, they sought the African governor's help, who sent his son, Heraclius, to Constantinople with a strong fleet. Phocus was immediately deposed and Heraclius made emperor. He treated Phocus as he had treated Maurice. This happened in 610 A. D., the year the Holy Prophet was appointed to Prophethood. The moral excuse for which Khusrau Parvez had started the war was no more valid after the deposition and death of Phocus. Had the object of his war really been to avenge the murder of his ally on Phocus for his cruelty, he would have come to terms with the new Emperor after the death of Phocus. But he continued the war, and gave it the color of a crusade between Zoroastrianism and Christianity. The sympathies of the Christian sects (i. e. Nestorians and Jacobians, etc.) which had been excommunicated by the Roman ecclesiastical authority and tyrannized for years also went with the Magian (Zoroastrian) invaders, and the Jews also joined hands with them; so much so that the number of the Jews who enlisted in Khusrau's army rose up to 26,000. Heraclius could not stop this storm. The very first news that he received from the East after ascending the throne was that of the Iranian occupation of Antioch. After this Damascus fell in 613 A. D. Then in 614 A.D. the Iranians occupying Jerusalem played havoc with the Christian world. Ninety thousand Christians were massacred and the Holy Sepulcher was desecrated. The Original Cross on which, according to the Christian belief, Jesus had died was seized and carried to Mada'in. The chief priest Zacharia was taken prisoner and all the important churches of the city were destroyed. How puffed up was Khusrau Parvez at this victory can be judged from the letter that he wrote to Heraclius from Jerusalem. He wrote "From Khusrau, the greatest of all gods, the master of the whole world To Heraclius, his most wretched and most stupid servant You say that you have trust in your Lord. why didn't then your Lord save Jerusalem from me?" Within a year after this victory the Iranian armies over-ran Jordan, Palestine and the whole of the Sinai Peninsula, and reached the frontiers of Egypt. In those very days another conflict of a far greater historical consequence was going on in Makkah. The believers in One God, under the leadership of the Prophet Muhammad (may Allah's peace be upon him), were fighting for their existence against the followers of shirk under the command of the chiefs of the Quraish, and the conflict had reached such a stage that in 615 A. D., a substantial number of the Muslims had to leave their homes and take refuge with the Christian kingdom of Habash, which was an ally of the Byzantine Empire. In those days the Sassanid victories against Byzantium were the talk of the town, and the pagans of Makkah were delighted and were taunting the Muslims to the effect "Look the fire worshipers of Iran are winning victories and the Christian believers in Revelation and Prophethood are being routed everywhere. Likewise, we, the idol worshipers of Arabia, will exterminate you and your religion." These were the conditions when this Surah of the Quran was sent down, and in it a prediction was made, saying"The Romans have been vanquished in the neighboring land and within a few years after their defeat, they shall be victorious. And it will be the day when the believers will rejoice in the victory granted by Allah." It contained not one but two predictions First, the Romans shall be victorious; and second, the Muslims also shall win a victory at the same time. Apparently, there was not a remote chance of the fulfillment of the either prediction in the next few years. On the one hand, there were a handful of the Muslims, who were being beaten and tortured in Makkah, and even till eight years after this prediction there appeared no chance of their victory and domination. On the other, the Romans were losing more and more ground every next day. By 619 A. D. the whole of Egypt had passed into Sassanid hands and the Magian armies had reached as far as Tripoli. In Asia Minor they beat and pushed back the Romans to Bosporus, and in 617 A. D. they captured Chalcedon (modern, Kadikoy) just opposite Constantinople. The Emperor sent an envoy to Khusrau, praying that he was ready to have peace on any terms, but he replied, "I shall not give protection to the emperor until he is brought in chains before me and gives up obedience to his crucified god and adopts submission to the fire god." At last, the Emperor became so depressed by defeat that he decided to leave Constantinople and shift to Carthage (modern, Tunis). In short, as the British historian Gibbon says, even seven to eight years after this prediction of the Quran, the conditions were such that no one could even imagine that the Byzantine Empire would ever gain an upper hand over Iran. Not to speak of gaining domination, no one could hope that the Empire, under the circumstances, would even survive. bidi sinin, and the word bid in Arabic applies to a number upto ten. Therefore, make the bet for ten years and increase the number of camels to a hundred." So, Hadrat Abu Bakr spoke to Ubayy again and bet a hundred camels for ten years. In 622 A. D. as the Holy Prophet migrated to Madinah, the Emperor Heraclius set off quietly for Trabzon from Constantinople via the Black Sea and started preparations to attack Iran from rear. For this he asked the Church for money, and Pope Sergius lent him the Church collections on interest, in a bid to save Christianity from Zoroastrianism. Heraclius started his counter attack in 623 A. D. from Armenia. Next year, in 624 A. D., he entered Azerbaijan and destroyed Clorumia, the birthplace of Zoroaster, and ravaged the principal fire temple of Iran. Great are the powers of Allah, this was the very year when the Muslims achieved a decisive victory at Badr for the first time against the mushriks. Thus both the predictions made in Surah Rum were fulfilled simultaneously within the stipulated period of ten years. The Byzantine forces continued to press the Iranians hard and in the decisive battle at Nineveh (627 A.D.) they dealt them the hardest blow. They captured the royal residence of Dastagerd, and then pressing forward reached right opposite to Ctesiphon, capital of Iran in those days. In 628 A. D. in an internal revolt, Khusrau Parvez was imprisoned and 18 of his sons were executed in front of him and a few days later he himself died in the prison. This was the year when the peace treaty of Hudaibiya was concluded, which the Quran has termed as "the supreme victory", and in this very year Khusrau's son, Qubad II, gave up all the occupied Roman territories, restored the True Cross and made peace with Byzantium. In 628 A. D., the Emperor himself went to Jerusalem to install the "Holy Cross" in its place, and in the same year the Holy Prophet entered Makkah for the first time after the Hijrah to perform the Umra-tul-Qada'. After this no one could have any doubt about the truth of the prophecy of the Quran, with the result that most of the Arab polytheists accepted Islam. The heirs of Ubayy bin Khalaf lost their bet and had to give a hundred camels to Hadrat Abu Bakr Siddiq. He took them before the Holy Prophet, who ordered that they be given away in charity, because the bet had been made at a time when gambling had not yet been forbidden by the Shariah; now it was forbidden. Therefore, the bet was allowed to be accepted from the belligerent disbelievers, but instruction given that it should be given away in charity and should not be brought in personal use. Theme and Subject matter The discourse begins with the theme that the Romans have been overcome and the people the world over think that the empire is about to collapse, but the fact is that within a few years the tables will be turned and the vanquished will again become victorious. This introductory theme contains the great truth that man is accustomed to seeing only what is apparent and superficial. That which is behind the apparent and superficial he does not know. When in the petty matters of life, this habit to see only the apparent and superficial can lead man to misunderstandings and miscalculations, and when he is liable to make wrong estimates only due to lack of knowledge about "what will happen tomorrow", how stupendous will be his error if he risks his whole life-activity by placing reliance only upon what is visible and apparent with respect to his worldly life as a whole. In this connection, the Signs of the universe which have been presented as evidence to prove the doctrine of the Hereafter arc precisely the same which support the doctrine of Tauhid. Therefore from verse 28 onward, the discourse turns to the affirmation of Tauhid and the refutation of shirk, and it is stressed that the natural way of life for man is none else but to serve One God exclusively. Shirk is opposed to the nature of the universe as to the nature of man. Therefore, whenever man has adopted this deviation, chaos has resulted. Again here, an allusion has been made to the great chaos that had gripped the world on account of the war between the two major powers of the time, and it has been indicated that this chaos too, is the result of shirk, and all the nations who were ever involved in mischief and chaos in the history of mankind were also mushriks. In conclusion, a parable has been presented to make the people understand that just as dead earth comes to life, all of a sudden, by a shower of rain sent by God and swells with vegetation and plant life, so is the case with the dead humanity. When God sends a shower of His mercy in the form of Revelation and Prophethood, it also gives a new life to mankind and causes it to grow and develop and flourish. Therefore "If you take full advantage of this opportunity, the barren land of Arabia will bloom by Allah's mercy and the whole advantage will be yours. But if you do not take advantage of it, you will harm only your selves. Then no regret will avail and no opportunity will be provided to make amends."

Peace, In these days of fasting in the lunar month of Ramadan, here is a useful article (originally in French) that discusses the "false truths" often conveyed in this forum or other websites. Original reference/link https//www.alajami.fr/index.php/2022/03/21/determination-de-ramadan-calendrier-lunaire-ou-calendrier-solaire-de-la-perversion-du-calendrier-hegirien/ (possibility to print or translate in english directly by the website you will find and orange button titled "Translate" at the bottom left of the screen)

Hello everybody Do we have a limit of repentance according to 417? I hope we do. May Allah forgive our sins, and help us to become a good slave for him.

My question is purely linguistic point of view. In Arabic grammar, singular irrational and rational nouns are treated as same. However, plural irrational nouns are treated with singular feminine verb. For example ذھبت الجمال In the following verse of Surah Al-Namal verse 2718 حَتَّىٰ إِذَا أَتَوْا عَلَىٰ وَادِ النَّمْلِ قَالَتْ نَمْلَةٌ يَا أَيُّهَا النَّمْلُ ادْخُلُوا مَسَاكِنَكُمْ لَا يَحْطِمَنَّكُمْ سُلَيْمَانُ وَجُنُودُهُ وَهُمْ لَا يَشْعُرُونَ Feminine verb قَالَتْ is used for feminine noun نَمْلَةٌ which is fine and in line with Arabic grammar rule. However, masculine verbs are used for irrational beings which is in my opinion a grammatical error. For example ادْخُلُوا second person masculine plural imperative verb For example يَحْطِمَنَّكُمْThird person masculine singular imperfect verb For example يَشْعُرُونَ Third person masculine plural imperfect verb I could be totally wrong unless someone correct me. Thanks.

Peace, The full article in English (PDF format) https//reveniraucoran.fr/wp-content/uploads/2022/01/Rhetorical-analysis-of-Sura-74-al-Muddaththi-english.pdf The full article in French (PDF format) https//reveniraucoran.fr/wp-content/uploads/2022/01/Analyse_rhetorique_de_la_sourate_74.pdf

Peace, ---> THE FIRST PART (1-30) The part is composed of two parallel subparts (1-15; 16-30), each composed of three pieces arranged concentrically, around the theme of prophetic warning and man's unbelief. 1.1 THE FIRST SUBPART (1-15) The first piece of text (1-7) *1 O you covers-with-a-coat. +2 Stand up (fa) and warn. -3 And YOUR LORD (fa) magnify. *4 And your clothing (fa) PURIFY *5 And UNCLEANLINESS (fa) avoid. +6 And don't confer favor to acquire more, -7 And to YOUR LORD (fa) be patient ! After the address of member 1, which will be left as a common factor, the piece is composed of three synonymous bimember segments, all of which contain a verb in the imperative. The three segments are slightly concentric. The two extreme segments have in common a first member with a command aiming at an attitude of the Prophet towards men 'warn' (2) / 'don't confer favor to acquire more' (6) and a second member aiming at an attitude of the Prophet towards his Lord 'your Lord magnify' (3) / 'towards your Lord be patient' (7). The central piece differs more, concerning orders for purity 'your clothing purify' (4) / 'uncleanliness avoid' (5) (according to one of the possible meanings of rijs). Note the correspondence between 'clothing' in the central segment and 'covers-with-a-cloak' in v. 1 (a muddaththir is one who is clothed with a dithār, 'cloak&#039. The second piece of text (8-10) =8 Then when is blown in the trumpet, =9 That Day a Day difficult, =10 For the deniers not easy. Style, rhyme and theme differ from the previous verses the longer verses refer to the Day of Judgement, which will be terrible for the unbelievers. The piece of text is the size of a simple trimember of the form ABB' after a temporal subordinate ('8&#039, the last two members end with terms of antithetical form (positive/negative), but synonymous and paronymic 'difficult' / 'not easy', 'asīr / yasīr. The third piece of text (11-15) +11 Leave Me with whom I created alone *12 And I granted to him wealth extensive, *13 And children present, *14 And I spread for him ease. -15 Then he desires that I should add more. Commentators offer several possible interpretations for the term 'alone' (waḥīdan) either 'leave me alone with the one, etc.', or 'leave me with the one I created without the help of anyone', or 'leave me with the one I created stripped of everything', or 'leave me with the 'one' I created' (irony on Walīd ibn al-Mughīra, who called himself 'the One&#039. Rhetoric will probably prefer the third interpretation 'Leave me with the one I created stripped of everything'. Taken in this sense, this segment is indeed an antithesis to the next although I created him destitute in all respects / I then filled him with all kinds of blessings. The three segments form a crescendo God creates man deprived of everything / he then grants him all kinds of goods / but man always wants more. The third segment, unimember (15), is in antithesis to the central trimember segment (12-14) God's generosity man's insatiability. The whole subpart (1-15) *1 O you covers-with-a-coat +2 STAND UP and warn. -3 And your Lord magnify *4 And your clothing purify *5 And uncleanliness avoid. +6 And don't confer favor to acquire more, -7 And to your Lord be patient ! =8 Then when is blown in the trumpet, =9 That Day, a Day difficult, =10 For the deniers not easy ! +11 LEAVE ME with whom I created alone *12 And I granted to him wealth extensive, *13 And children present, *14 And I spread for him ease. -15 Then he desires that I should add more. The subpart is constructed in concentrism. The extreme pieces of text begin with an imperative verb addressed by God to his Prophet "Raise up" (2) / "Leave me" (11). They end with verbs that express the greed "do not confer favor to acquire more" (6) / "he desires that I should add more" (15). This clearly suggests a correspondence between these two pieces of text. In the middle (8-10) is a short piece of text in the third person, dealing with the last Day which will be painful for the deniers. The announcement of the Day is often located in the centre of concentric constructions in the Qur'an. Here it is the subject of the warning that the Prophet is commanded to give in v. 2 - there is a closeness of meaning between 'warn' (2) and 'when is blown' ('8&#039. But the threat in the centre also introduces the third piece of text, in which 'the deniers' are focused on the greedy man the person referred to is in the singular form, but it does not necessarily refer to a particular man, but rather to 'every man'.

Peace, Prerequisites 1 - For those who are not familiar with structuring a text according to the principles of rhetorical analysis, then I suggest that they at least consult the summary sheets on my site (https//reveniraucoran.fr/pour-approfondir/) - sheets in English (english flag) and French. 2 - This is essentially a popularisation in English of a work already published in French 3 - For practical reasons the basic translation will be that of this site (FM) I. AN ENIGMATIC STRUCTURE The structure of Sura 74, al-Muddaththir ('He who is clothed with a mantle&#039, is presented in a variety of ways by orientalists and modern Muslim commentators. Thematically, the following units can be roughly distinguished a sending of the Prophet on a mission by God (vv. 1-7), an announcement of the punishment that threatens the unbelievers on the Last Day (8-10), an account of a rich man who refuses to believe in the prophetic proclamation (11-26), considerations on Hell (27-37), a threat to those who refuse to believe (38-56). Tradition recognises the great antiquity of verses 1-7 if they are not the first to be revealed (this honour is generally attributed to Sura 96, "Adherence&quot, at least they would have followed the first revelation after a long period of silence, thus inaugurating the time of uninterrupted revelation. According to Tradition, the following verses (8-56) would have been revealed during the first pilgrimage after the Prophet began his public preaching in Mecca. Mawdūdī, who takes up this tradition, distinguishes five textual units in v. 8-56 v. 8-10 a warning to the deniers of the Truth, v. 11-26 the account of a wealthy person, identified by all of Tradition with Walīd ibn al-Mughīra, who, in order to save his interests, refuses to believe in the Prophet's preaching, v. 27-48 a description of Hell and those destined for it (with an incision that covers almost the entire long verse 31), v. 49-53, the roots of disbelief the lack of fear of the Hereafter is the reason why men flee from the Qur'an. v. 54-56 a theological conclusion. Orientalists all agree with Tradition in recognising the specificity and antiquity of the first seven verses. Most consider v. 8-10 as forming a distinct textual unit. On the other and, the rest of the text is divided in various ways. R. Blachère divides it into two units v. 11-37 and v. 38-56, dated to the end of the first Meccan period, the long v. 31 being "a Medinian addition to be dated to 623 or 624; it is a refutation of the objections raised in Medinian Jewish circles by the content of v. 30". By its form, this very long verse differs considerably from the others, and, since it is a response to objections raised by v. 30, it was logical that a certain amount of time should have elapsed between v. 30 and v. 31 (Tradition places the revelation of this verse, like all the others, from v. 8 to v. 56, within the framework of the history of Walīd al-Mughīra). J. Berque roughly follows Blachère's division, distinguishing three sequences in this sura v.1-10 (he thus groups together the two units clearly distinguished in Blachère, v.1-7 and 8-10, and we shall see that the rhetoric proves him right), v.11-37 and 38-53. Like Mawdūdī, he regards v. 54-56 as a theological conclusion. Taking up the opinion of Muhammad 'Ali and Yusuf Ali, the American version of the Qur'an, due to T.B. Irving, divides the sura into two sections v. 1-31 and 32-56. The first section is said to be a description of the Last Trumpet, the Proud Man and the Hellfire, while the second section is said to set out the conditions of individual responsibility. For Muhammad Ali, in the first section, the Prophet is invited to warn, while the second section contains the warning itself. P. Crapon de Caprona, based on his metrical theory, takes up Blachère's divisions, but groups them into two 'elements' element A comprising v. 1-7 + v. 11-37, and element B, v. 8-10 + v. 38-56. The obvious disadvantage of this division is that it does not respect the order of the text as it appears in the final Qur'an. A. Neuwirth, based on the study of rhyme and content, discerns three sections in this sura v. 1-10 (subdivided into 1-7 and 8-10), v. 11-48 (subdivided into 11-17, 18-26, 27-37, 38-4 and v. 49-55. The list of these attempts to divide Sura 74 is not exhaustive. It can be seen that some divisions are unanimous (vv. 1-7), while others differ completely, or are variously grouped vv. 8-10, for example, do they relate to what precedes (Berque, Neuwirth), or to what follows (Blachère, Mawdūdī)? In the face of these hesitations of translators and critics, can rhetorical analysis shed some light on the attempt to discern, from the data of the text itself, what the structure of this sura is in the end, in its canonical version? The aim is not only to make a thematic division of the text, but to seek how its different parts are organised in order to constitute a meaningful whole. The interest of the rhetorical method is to show that a text which at first sight seems rather disjointed is not a simple juxtaposition of scattered units assembled in a more or less arbitrary manner, but that a whole editorial work has presided over the structuring of these units into a coherent and logical whole, even if this logic does not correspond to ours! It should be noted that this is a study of the composition of the text, and not a complete exegesis of the sura. II. RHETORICAL ANALYSIS OF SURA 74 As will gradually become apparent, rhetorical analysis allows us to distinguish, in this sura, three parts arranged in a concentric form AXA', the centre X corresponding to verse 31. The first part A (1-30) is composed of two sub-parts (1-15; 16-30). Part 3 consists of three subparts (32-37; 38-53; 54-56), also arranged in a concentric form. The second part A' consists of verse 31 alone, which forms a (central) subpart. The first part will be analysed from the level of the piece. The next two parts will be analysed from the level of the part or subpart**. ** Let us recall the scale of rhetorical levels that we will use, in their ascending order the term < the member < the segment < the piece < the part < the passage. See M. CUYPERS, La composition du Coran, Rhétorique Sémitique 9, Pendé 2012 (chap. 3, "Les levels of composition", 35-70).

Peace, After having dealt with the theme of the earth and mountains in episode 1 (https//free-minds.org/forum/index.php?topic=9611683.0), we will now discuss the creation ad the function of the sky, al-samâ, in the singular, or the heavens, al-samawât, in the plural, from a Quranic point of view without falling into anachronism. 1/ - Its elevation The representation of the created sky is notably characterised by its "elevation", raf' (with the consonant 'ayn), above the earth. This elevation is visually obvious. It is mentioned from the outset in some passages presumably from Mecca. This is the case in , a verse that is part of a creative sequence whose logic may be surprising from a point of view outside the milieu and the period under consideration, but which again refers to a perfectly determined framework of life. This time, in fact, instead of evoking man through his harmonious shaping as in , it is the camels, ibil, that are suddenly installed at the centre of the Creation device as if to focus all attention on them. Here we find a focus on one of the vital elements that condition the survival of the Arabian tribes. "And at the sky, how it is raised aloft, wa-ilā l-samāi kayfa rufiʿa?" 2/ - A construction that does not collapse The main theme that concerns the Qur'anic sky is indeed that of its "construction", binâ'. This term (root BNY) refers to the house in sedentary areas as well as to the tent that is erected in the camp. But whether it is one or the other, they must constitute a safe shelter for the man and his family. Thus, the sky must be solid so that it does not leak, as can happen to human dwellings (a human fear). "Have you not seen that Allah, alam tara anna l-laha, holds fast the sky, yum'siku l-samāa, so that it does not fall to the earth, an taqaʿa ʿalā l- arḍi, except because He would have allowed it, illā bi-idh'nihi ?" - His creative action refers to the image of an assembly whose parts have been properly adjusted. This meaning is found in the root SWY, which is present in . "Above you , fawqa-kum, We have built, banaynā, seven, sabʿan, of unfailing solidity, shidāda." The passage is ancient. It is elliptical. Here The Quran doesn't told us what these "seven" are. The intention is not to identify a material or an element of the construction of heaven. It is to give a measure of its importance, which goes beyond the imaginable norms of earthly construction for these tribesmen of the 7th century. The nature of these seven elements is discovered shortly afterwards. The sky is then presented in well nested tiers, tibâq, while the number seven is repeated. ", it is He who has fashioned, khalaqa, seven heavens, sab' samawât, by fitting them perfectly together, tibâqan." The root TBQ (with the consonant of the emphatic t) gives the idea of covering by perfectly fitting the shape of the covered object. Tibâq is the verbal noun of the derived verbal form tâbaqqa. The Qur'an takes up the number seven, which is found in a Babylonian ancestry and then passes through the biblical field. The verse , which mirrors the seven heavens with seven earths, is probably related to the midrash. 3/ - The defence of heaven or how to repel the Jinn An adornment intervenes as a reported element that is attached to what is called the "lower heaven", al-samâ' al -dunyâ. The "lower heaven" is that which is seen when one is below it, from the earth. It is therefore the sky in a visual relationship from a human perspective. In this ornament given to be contemplated is that of the "towers/constellations", burûdj, which line the sky. They serve as a defense against any intrusion of the "demons" (shayâtîn, which designates here the demon-jinns). This celestial security perimeter seems to be modelled on the towers linked by the earthen walls that protect the cities of Arabia. There is also an earthly use of the word burûdj in . Three passages refer to that which is placed in the lower sky above the earth. These are luminaries. In two cases the term masabîh (plural of misbâh) is used, the meaning of which is a "small light". In another case, it refers to the round and shining heavenly body/stars, kawâkib. They have above all a defensive function. "And We have adorned the lower heaven with lamps, masabîh, and We made it with projectiles against the devils; and We prepared for them the retribution of the blazing Fire" "We have adorned the lower heaven with the decoration of stars," "to guard against every rebellious devil." ... "But if any of them who snatches a part, he is pursued by a piercing flame ."

Thinking about intelligent design Examples from Quran; The Heifer (Al-Baqarah) 164-164. Behold! in the creation of the heavens and the earth; in the alternation of the night and the day; in the sailing of the ships through the ocean for the profit of mankind; in the rain which Allah Sends down from the skies, and the life which He gives therewith to an earth that is dead; in the beasts of all kinds that He scatters through the earth; in the change of the winds, and the clouds which they trail like their slaves between the sky and the earth;- (Here) indeed are Signs for a people that are wise. The Family Of Ìmrán (Al-Ìmrán) Behold! In the creation of the heavens and the earth, and the alternation of night and day,- there are indeed Signs for men of understanding,- Men who celebrate the praises of Allah, standing, sitting, and lying down on their sides, and contemplate the (wonders of) creation in the heavens and the earth, (with the thought) "Our Lord! Not for naught Hast Thou created (all) this! Glory to Thee! Give us salvation from the Chastisement of the Fire." Bowing the Knee (Al-Játhiya) And in the creation of yourselves and the fact that animals are scattered (through the earth), are Signs for those of assured Faith. The Overwhelming Event (Al-Gáshiya) Do they not look at the Camels, how they are made?- And at the Sky, how it is raised high?- And at the Mountains, how they are fixed firm?- And at the Earth, how it is spread out? The Dominion (Al-Mulk) He Who created the seven heavens one above another no want of proportion wilt thou see in the Creation of the Most Gracious. So turn thy vision again seest thou any flaw? Again turn thy vision a second time (thy) vision will come back to thee dull and discomfited, in a state worn out. The Heights (Al-Aráf) Do they see nothing in the kingdom of the heavens and the earth and all that Allah hath created? (Do they not see) that it may well be that their terms is nigh drawing to an end? In what message after this will they then believe? The Criterion (Al-Furqán) That with it We may give life to a dead land, and slake the thirst of things We have created,- cattle and men in great numbers. The Ants (An-Naml) See they not that We have made the Night for them to rest in and the Day to give them light? Verily in this are Signs for any people that believe! The Moon (Al-Qamar) Verily, all things have We created in proportion and measure. The Inevitable Event (Al-Wáqiá) It is We Who have created you why will ye not witness the Truth? The Fig (At-Tín) We have indeed created man in the best of moulds, The (Great) News (An-Nabaa) And the mountains as pegs? And created you in pairs, And made your sleep for rest, And made the night as a covering, And made the day as a means of subsistence? And (have We not) built over you the seven firmaments, And placed (therein) a blazing lamp? And do We not send down from the clouds water in abundance, That We may produce therewith corn and vegetables, And gardens of luxurious growth? The Spider (Al-Ànkabüt) See they not how Allah originates creation, then repeats it truly that is easy for Allah. Say "Travel through the earth and see how Allah did originate creation; so will Allah produce a later creation for Allah has power over all things. The Prophets (Al-Anbiyáa) Do not the Unbelievers see that the heavens and the earth were joined together (as one unit of creation), before we clove them asunder? We made from water every living thing. Will they not then believe? And ye certainly know already the first form of creation why then do ye not take heed? See ye the seed that ye sow in the ground? Is it ye that cause it to grow, or are We the Cause? Were it Our Will, We could make it broken orts, and ye would be left in wonderment, (Saying), "We are indeed left with debts (for nothing) "Indeed we are deprived" See ye the water which ye drink? Do ye bring it down (in rain) from the cloud or do We? Were it Our Will, We could make it saltish (and unpalatable) then why do ye not give thanks? See ye the Fire which ye kindle? Is it ye who grow the tree which feeds the fire, or do We grow it? We have made it a reminder and an article of comfort and convenience for the denizens of deserts. Then glorify the name of thy Lord, the Supreme! Furthermore I swear by the setting of the Stars,- And that is indeed a mighty adjuration if ye but knew,- The Romans (Ar-Rüm) And among His Signs is the creation of the heavens and the earth, and the variations in your languages and your colors verily in that are Signs for those who know. The Groups (Az-Zumar) He created you (all) from a single person then created, of like nature, his mate; and He sent down for you eight head of cattle in pairs He creates you, in the wombs of your mothers, in stages, one after another, in three veils of darkness. Such is Allah, your Lord and Cherisher to Him belongs (all) dominion. There is no god but He then how are ye turned away (from your true Lord)? The Believer (Al-Mümin) Assuredly the creation of the heavens and the earth is a greater (matter) than the creation of men Yet most men know not. The Mount (At-Tür) Were they created of nothing, or were they themselves the creators? The Pilgrimage (Al-Hajj) O mankind! if ye have a doubt about the Resurrection, (consider) that We created you out of dust, then out of sperm, then out of a leech-like clot, then out of a morsel of flesh, partly formed and partly unformed, in order that We may manifest (Our power) to you; and We cause whom We will to rest in the wombs for an appointed term, then do We bring you out as babes, then (foster you) that ye may reach your age of full strength; and some of you are called to die, and some are sent back to the feeblest old age, so that they know nothing after having known (much), and (further), thou seest the earth barren and lifeless, but when We pour down rain on it, it is stirred (to life), it swells, and it puts forth every kind of beautiful growth (in pairs). Jonah (Yünus) Verily, in the alternation of the night and the day, and in all that Allah hath created, in the heavens and the earth, are Signs for those who fear Him. The Winds that Scatter (Az-Záriyát) And of every thing We have created pairs that ye may reflect. Yá-Sín And the Sun runs unto a resting place that is the decree of (Him), the Exalted in Might, the All-Knowing. The Spider (Al-Ànkabüt) And such are the Parables We set forth for mankind, but only those understand them who have knowledge. Those Sent Forth (Al-Mursalát) Then when the stars become dim; (dies of stars-like black holes) Light (An-Nür) Seest thou not that Allah makes the clouds move gently, then joins them together, then makes them into a heap? - then wilt thou see rain issue forth from their midst. And He sends down from the sky mountain masses (of clouds) wherein is hail He strikes therewith whom He pleases and He turns it away from whom He pleases, the vivid flash of its lightning well-nigh blinds the sight. Yasin Doth not man see that it is We Who created him from sperm? Yet behold! he (stands forth) as an open adversary! And he makes comparisons for Us, and forgets his own (origin and) Creation he says, "Who can give life to (dry) bones and decomposed ones (at that)?" Say, "He will give them life Who created them for the first time! For He fully knows all!- "The same Who produces for you fire out of the green tree, when behold! ye kindle therewith (your own fires)! "Is not He Who created the heavens and the earth able to create the like thereof?" - Yea, indeed! for He is the Creator Supreme, of skill and knowledge (infinite)! Peace http//emre1974tr.blogspot.com/2011/07/thinking-about-intelligent-design.html

HANYF and MILAT ABRAHYM Hnf root Hnyf adjective Hnyfa a Hanyf Hnfay noun The words come from the root Hnf. Verses10105,106;3030; 2230,31; and 985 contain part of the idea behind the noun Hnfay, and from that a clearer idea for the adjetive Hnyf. But it is dificult to find a word that enbraces/encircles the whole idea behind it, so it could be said that it is untranslatable. Also, the other part of the idea behind the word Hnyf is found in Mlt Abrahym, 2130-135; 367,95; 4125; 674-79,161; 16120-123 Mll root Mlt femenine noun (hot ashes/dictate/ sketch/creed) Hot ashes seem to have a deeper meaning, because in the hot ashes left after a fire, a person could find remains/evidence of what kind of fuel was fueling that fire, or even better, an amber to light his own fire. Cleaned verses where the word Hnfay appears, and its meaning can be seen. word by word 2230. That. And whoever he honoring prohibitions The God, then he/it better for him near his Lord. And she/it has been allowed for you the cattle, except what He narrating on you. You shall avoid the abomination/filth of the idols, and you shall avoid to speak falsehood. 2231. ¡Hnfay(monoteism/righteousness/etc.) for God, other than associators with Him. And who he asociating with The God, then as if he has fallen from the heaven, and she/it grabbing him, the bird, or she blowing to him, the wind, to place distant. 985. And not He has commanded except that they serve The God, devout/sincere for Him, the judgement/religion/way Hnfay, and they shall establish the Salat, and they shall give the Zakat. And this judgement/religion/way, the straight/constant. It is imposible to put the white light of God in another language, because there is a lot of meaning lost just by changing the gender of a word which could be giving a metaphorical meaning of a related verse or idea. But God willing with these cleaned verses a believer can perceive some colors of the rainbow, istead of the darkness of the hypocrite sectarians. May God increase our knowledge and give us wisdom.

Say, (O Muhammad, to mankind) If ye love Allah, follow me; Allah will love you and forgive you your sins. Allah is Forgiving, Merciful. (0331) The fundamental tenet in monotheism for the worship of the eternal deity is the specific love directed towards that deity. However, there are notions of love that are inauthentic causing perverse attachments in human minds leading them to idolatry. Thus, throughout history people have worshiped idols of their ancestors, heroes, mythical elements, and natural phenomena for the sake of false inspiration and fraudulent disposition. Consequently, when the impact of false idols fail and so does the magical energy of love associated with them fades with it, alongside all the endeavors of those cultures based upon their worship. Therefore, the value of worshiping ancestral idols in the fashion of the ancestors is always very limited in the scope of time and space, such that it would never allow people to progressively improve their cultures, and to follow the living revolution of self-determination. The love is meaningless without the freedom of choice that can only be offered through the living deity associated with the loving heart. Allah hath not assigned unto any man two hearts within his body, nor hath He made your wives whom ye declare (to be your mothers) your mothers, nor hath He made those whom ye claim (to be your sons) your sons. This is but a saying of your mouths. But Allah saith the truth and He showeth the way. (33,04)

Surah Al-Fatihah is somewhat like a preface to the Quran. It establishes the founding principles of Islam, and its beliefs for the Muslims. The initial three verses of the Surah represents the belief section, and the actions reflected from those beliefs are defined in the last three verses. For instance, the first verse praises God, and the fourth verse worships Him; the second verse expresses His attributes, and the fifth verse seeks guidance from Him; the third verse determines His authority, and the sixth verse calls for His judgement against the disbelievers. So the thoughts in the first three verses correspond to the actions in the last three verses. Therefore, it is a symmetrical prayer that represents the complete code of Islamic ideals in both theory and practice, and also very effectively demonstrates the purpose of Islamic creed through constant reminder of its message in the Islamic prayers.

Selamun aleykum! The truth is that the whole sura 113 speaks of "sharr" coming from creations in various forms that we should seek God's protection. The masculine 3rd person in singular form that is connected to the verbs "khalaqa", "waqaba" and "ḥasada" in the same sura can only represent other masculine forms in singular such as. insaan, iblis, shaytan etc. but never God himself. According to the Qur'an, humans can also create (khaleqa) for the purpose of misleading. And to mislead leads to "sharr". Just look at what 2917 says. Here the expression "we takhluqune" is used. According to my understanding this verse should be interpreted as 1132 "From evil what he has created," and not "From evil what He has created"

In the name of God Salam أَلَمْ نَخْلُقكُّم مِّن مَّآءٍ مَّهِينٍ فَجَعَلْنَاٰهُ فِى قَرَارٍ مَّكِينٍ إِلَىاٰ قَدَرٍ مَّعْلُومٍ Can you explain this verses? Does this verses say human created from a water?(probaly semen?) Does they say that the water stays in secure place(womb?) Until appointed time?… and if we see this verse along with 2313-14 does this verse says that water/liquid stays in womb and it became alaqah and mazaqah? When i red 2313 without this above verse i thought it refers to zygote…. But today i came to this verse and it look likes that it says that its about liquid…. I am mistaken? Please help

My Turkish article transleted with machine https//emre1974tr-blogspot-com.translate.goog/2013/03/iyiler-mutlaka-kazanr.html?_x_tr_sl=tr&_x_tr_tl=en&_x_tr_hl=tr&_x_tr_pto=nui

In the name of God Salam Can someone say what is the meaning of نطفة ? What is the its meaning throughout the Quran… all of the translarions available are in contrast with modern science Same for قرار مکین in 2313… i mean if we translate nutfah —->zygote and قرار مکین —-> womb its wrong …. Zygote doesnt enter the womb…. And if we translate nutfah—->sperm and قرار مکین ——> into the 2nd ovocyte/ovule its wrong…. Cuz sperm doesnt enter 2nd ovocyte/ovule … and sperm doesnt become علقة or مضقة… sperm dies after it release its nucleus Thanks for coming explanations Peace

Al-Kawthar is the 108th and shortest chapter of the Quran. It consists of three verses ۝ We have given thee abundance. ۝ So pray to your Lord and sacrifice . ۝ Indeed, your enemy is the one cut off. The chapter lays great significance to the ‘Power of Imagination’. It indicates that the abundance of imaginative quality in a person can be of great utility to dissipate the negativity and depression of all kinds. The mental devotion to God in the form of prayers accompanied by the sacrifice of noble deeds or physical acts would constitute the magical efforts required to defeat the designs of ones enemies. The chapter teaches a form of higher magic called Kawthar or Abundance, because the ‘true abundance’ always represents a certain state of mind and strength of character. However much poverty might strike a man that be rich in his mental faculty of imagination, would never resort to either stealing or begging, for the integrity and strength of his character shall remain intact under all circumstances. These verses are addressed to the prophet, but through him to the rest of the Muslims as well. The theme of this chapter seems to be of psychological struggle with the enemies, for which the suggested remedy is prayers and sacrifices. And abundance (kawthar) therefore is the imaginative capacity that can produce the best prayers, and think of the most suitable sacrifices. In all sorts of psychological trials, the power of imagination is always the key to success because it may offer the best insights for the solution to every problem.