?he should fast it? vs ?he should fast in it?

hawk99

Peace/Salam Mike,

I agree with you.

The easiest solution for this discussion I have always found is simply to refer back to 2183-184 which tells us 'the fast is for a period of 'limited' days' and therefore negates the 'full month' argument.

Just like the Hajj is explained as being 'months', but in another verse it tells us it is 'days' (days within months); so is the fast given as 'days' with a 'month'.

Also interesting, if we examine 2185 we will note that 'shahad' is not to witness, but to be aware of (see 1226). Thus the month may have already begun while you are just becoming 'aware' of it, negating the fast from start to finish.

"The month of Ramadhan, in which the Qur?an was sent down as a guide to the people and a clarification of the guidance and the criterion. Those of you who have become aware of the month shall fast it; and whoever is ill or traveling, then the same count from different days. God wants to bring you ease and not to bring you hardship; and so that you may complete the count, and magnify God for what He has guided you to, and that you may be thankful." (2185)

Regards,

Layth

I agree with layth and Mike mainly because of this "God wants to bring you ease and not
to bring you hardship" therefore in my understanding one should be comfortable
in "all" areas of the deen rather it's salat, fasting, zakat etc., Therefore, whatever number
of days one can comfortably fast they should do so!

@ Layth give your translation of 1226

peace

HP_TECH

Fasting the month is obligatory.

Why do you make claims for which you have no proof nor evidence, other than mere wishful thinking?

Stop making up stuff you faithless lot. Do you not fear Allah? You follow your desires and each other in all kinds of lawlessness.

Are you not worse than the sectarians you mock, when you invent your own laws with little to no evidence? Have you rejected (Sunna, Hadith )The Wisdom and Knowledge sent down and Quran in exchange of your own Assumptions? How ill is that!

Fasting is better for you if you know!

2183-184

-Ya ayyuha allatheena amanoo kutiba AAalaykumu alssiyamu kama kutiba AAala allatheena min qablikum laAAallakum tattaqoona
-Ayyaman maAAdoodatin faman kana minkum mareedan aw AAala safarin faAAiddatun min ayyamin okhara waAAala allatheena yuteeqoonahu fidyatun taAAamu miskeenin faman tatawwaAAa khayran fahuwa khayrun lahu waan tasoomoo khayrun lakum in kuntum taAAlamoona

-O you who believe! Is prescribed for you fasting as was prescribed to those from before you, so that you may (become) righteous.
-(Fasting for) days numbered. So whoever is among you sick or on a journey, then a prescribed number of days other. And on those who can afford it, a ransom (of) feeding a poor. And whoever volunteers good then it (is) better for him. And to fast (is) better for you, if you know.

FASTING IS IMPORTANT!
3335

Inna almuslimeena waalmuslimati waalmu/mineena waalmu/minati waalqaniteena waalqanitati waalssadiqeena waalssadiqati waalssabireena waalssabirati waalkhashiAAeena waalkhashiAAati waalmutasaddiqeena waalmutasaddiqati waalssa-imeena waalssa-imati waalhafitheena furoojahum waalhafithati waalththakireena Allaha katheeran waalththakirati aAAadda Allahu lahum maghfiratan waajran AAatheeman

Indeed, the Muslim men and the Muslim women, and the believing men and the believing women, and the obedient men and the obedient women, and the truthful men and the truthful women, and the patient men and the patient women, and the humble men and the humble women, and the men who give charity and the women who give charity and the men who fast and the women who fast, and the men who guard their chastity and the women who guard (it), and the men who remember Allah much and the women who remember Allah has prepared for them forgiveness and a reward great.

FASTING IS A THING OF MERIT WHICH IS MUCH REFERRED TO AND PRESCRIBED AS AN EXPIATION i.e. failing to fulfill your oath and commitment once promised, wanting reconciliation with wife after pronouncing zihar, and when accidentally murdering a believer; AND AS A MANDATE FOR OBSERVING THE SACRED RITES i.e. Ramadhan and Hajj.

2196

Waatimmoo alhajja waalAAumrata lillahi fa-in ohsirtum fama istaysara mina alhadyi wala tahliqoo ruoosakum hatta yablugha alhadyu mahillahu faman kana minkum mareedan aw bihi athan min ra/sihi fafidyatun min siyamin aw sadaqatin aw nusukin fa-itha amintum faman tamattaAAa bialAAumrati ila alhajji fama istaysara mina alhadyi faman lam yajid fasiyamu thalathati ayyamin fee alhajji wasabAAatin itha rajaAAtum tilka AAasharatun kamilatun thalika liman lam yakun ahluhu hadiree almasjidi alharami waittaqoo Allaha waiAAlamoo anna Allaha shadeedu alAAiqabi

And complete the Hajj and the Umrah for Allah. And if you are held back then (offer) whatever (can be) obtained with ease of the sacrificial animal. And (do) not shave your heads until reaches the sacrificial animal (to) its destination. Then whoever is among you ill or he (has) an ailment of his head then a ransom of fasting or charity or sacrifice. Then when you are secure then whoever took advantage of the Umrah followed (by) the Hajj, then (offer) whatever (can be) obtained with ease of the sacrificial animal. But whoever (can) not find - then a fast (of) three days during the Hajj and seven (days) when you return. This (is) ten (days) in all. That (is) for (the one) whose, not is his family present (near) Al-Masjid Al-Haraam. And fear Allah and know that Allah (is) severe (in) retribution.

In the above paragraph we see fasting prescribed both as an expiation for those who are ill and also a as a sacred rite to fulfill while performing hajj and umrah.

492

Wama kana limu/minin an yaqtula mu/minan illa khataan waman qatala mu/minan khataan fatahreeru raqabatin mu/minatin wadiyatun musallamatun ila ahlihi illa an yassaddaqoo fa-in kana min qawmin AAaduwwin lakum wahuwa mu/minun fatahreeru raqabatin mu/minatin wa-in kana min qawmin baynakum wabaynahum meethaqun fadiyatun musallamatun ila ahlihi watahreeru raqabatin mu/minatin faman lam yajid fasiyamu shahrayni mutatabiAAayni tawbatan mina Allahi wakana Allahu AAaleeman hakeeman

And not is for a believer that he kills a believer except (by) mistake. And whoever killed a believer (by) mistake, then freeing (of) a believing slave and blood money (is to be) paid to his family unless that they remit (as) charity. But if (he) was from a people hostile to you and he was a believer then freeing (of) a believing slave. And if (he) was from a people between you and between them, (is) a treaty, then blood money (is to be) paid to his family, and freeing (of) a believing slave. And whoever (does) not find, then fasting (for) two months consecutively, (seeking) repentance from Allah, and Allah is All-Knowing, All-Wise.

589

La yu-akhithukumu Allahu biallaghwi fee aymanikum walakin yu-akhithukum bima AAaqqadtumu al-aymana fakaffaratuhu itAAamu AAasharati masakeena min awsati ma tutAAimoona ahleekum aw kiswatuhum aw tahreeru raqabatin faman lam yajid fasiyamu thalathati ayyamin thalika kaffaratu aymanikum itha halaftum waihfathoo aymanakum kathalika yubayyinu Allahu lakum ayatihi laAAallakum tashkuroona

Allah will not call you to account for the thoughtless utterances in your oaths but He for what you contracted (of) the oath. So its expiation (is) feeding (of) ten needy people of average (of) what you feed your families or clothing them or freeing a slave. But whoever (does) not find (that), then fasting (for) three days. That (is the) expiation (of) your oaths when you have sworn. And guard your oaths. Thus Allah makes clear to you His Verses so that you may (be) grateful.

595

Ya ayyuha allatheena amanoo la taqtuloo alssayda waantum hurumun waman qatalahu minkum mutaAAammidan fajazaon mithlu ma qatala mina alnnaAAami yahkumu bihi thawa AAadlin minkum hadyan baligha alkaAAbati aw kaffaratun taAAamu masakeena aw AAadlu thalika siyaman liyathooqa wabala amrihi AAafa Allahu AAamma salafa waman AAada fayantaqimu Allahu minhu waAllahu AAazeezun thoo intiqamin

O you who believe! (Do) not kill the game while you (are in). And whoever killed it among you intentionally, then penalty (is) similar (to) what he killed of the cattle, judging it two just men among you (as) an offering reaching the Kabah or an expiation - feeding needy people or equivalent (of) that (in) fasting, that he may taste (the) consequence (of) his deed. Allah pardoned what (has) passed, but whoever returned, then Allah will take retribution from him. And Allah (is) All-Mighty, Owner (of) Retribution.

583-4

Waallatheena yuthahiroona min nisa-ihim thumma yaAAoodoona lima qaloo fatahreeru raqabatin min qabli an yatamassa thalikum tooAAathoona bihi waAllahu bima taAAmaloona khabeerun
Faman lam yajid fasiyamu shahrayni mutatabiAAayni min qabli an yatamassa faman lam yastatiAA fa-itAAamu sitteena miskeenan thalika litu/minoo biAllahi warasoolihi watilka hudoodu Allahi walilkafireena AAathabun aleemun

And those who pronounce zihar (to) their wives then go back on what they said, then freeing (of) a slave before they touch each other. That you are admonished to it. And Allah of what you do (is) All-Aware.
Then whoever (does) not find, then fasting (for) two months consecutively before they both touch each other. But (he) who not is able then (the) feeding (of) sixty needy one(s). That - so that you may believe in Allah and His Messenger, and these (are the) limits (of) Allah, and for the disbelievers (is) a punishment painful.

Why did I daraba all these verses prescribing fasting you might ask?
Because they demonstrate clearly that fasting is of common place in the Deen. Also it shows that the duration of fasting which is prescribed for various situations ranges from three days to two months.
Two month fasting is in fact prescribed twice as an expiation for what can be simplified as essentially involuntary man slaughter and for unjustly renouncing marital vows.

Fasting is common place in the Deen.
Why does it then surprise you that fasting in the month is prescribed for you?

How do you read 2185 differently than it is clearly cited?

Shahru ramadana allathee onzila feehi alqur-anu hudan lilnnasi wabayyinatin mina alhuda waalfurqani faman shahida minkumu alshshahra falyasumhu waman kana mareedan aw AAala safarin faAAiddatun min ayyamin okhara yureedu Allahu bikumu alyusra wala yureedu bikumu alAAusra walitukmiloo alAAiddata walitukabbiroo Allaha AAala ma hadakum walaAAallakum tashkuroona

Month (of) Ramadhaan (is) that was revealed therein the Quran, a Guidance for mankind and clear proofs of Guidance and the Criterion. So whoever witnesses among you the month, then he should fast in it, and whoever is sick or on a journey then prescribed number (should be made up) from days other. Intends Allah for you ease and not intends for you hardship, so that you complete the prescribed period and that you magnify Allah for He guided you so that you may (be) grateful.

"Whoever witness among you the MONTH..."!
It is NOT saying "Whoever witness among you a specific number of days.." However a specific number of days can be a month!

Even if you claim the fast is for a number of days then

28-29 days is still a number of days
What is the number of days that is decreed by Allah other than the entire month of Ramadhaan, if ye are truthful?

Do not invent lies about Allah, or you will indubitably suffer a grievous punishment.

Hawk I am disappointed in your rationale and judgement concerning this.

Is it blindness in your eyes or herd mentality that drives you all to spew nonsense and lies?

"Intends Allah for you ease and not intends for you hardship" This simply means that Allah wants you to fulfill the prescribed number of days on different days, which do not have to be in sync or correlate with the rest of the ummah's fast, if you are traveling or sick, you can postpone, but this does not mean that since Allah intends for you ease then the fast is not the entire month.
The ease and lack of difficulty is in the opportunity to fulfill the fast regardless of being unable to fast at the exact time that it should begin. Period. Stop the gymnastics people.

I know your assumption is that since Allah uses ease then it would suggest that the fast is not the entire month. However there is as much evidence for such an assumption as there is evidence for the existence of unicorns.

It is also very biased and subjective to insinuate that one month fast is as difficult as you are all suggesting.

It is a shame to be a part of such an online community that is filled with hypocrisy and pretense. I have no relation to any of you who do not truly worship God Alone.

Layth

Salam,

@ Layth give your translation of 1226

1226 He said ?She is the one who seduced me from myself,? and a witness from her family gave testimony ?If his shirt was torn from the front, then she is truthful, and he is the liar.?

The witness did not "see" what transpired inside the room, nor was he present, but he gave testimony after the fact on the basis that he became "aware" (this is the same word 'shahida' as used in 2185).

hawk99

Salam,

1226 He said ?She is the one who seduced me from myself,? and a witness from her family gave testimony ?If his shirt was torn from the front, then she is truthful, and he is the liar.?

The witness did not "see" what transpired inside the room, nor was he present, but he gave testimony after the fact on the basis that he became "aware" (this is the same word 'shahida' as used in 2185).

makes sense, thanks handshake

Novice

1226 He said ?She is the one who seduced me from myself,? and a witness from her family gave testimony ?If his shirt was torn from the front, then she is truthful, and he is the liar.?

The witness did not "see" what transpired inside the room, nor was he present, but he gave testimony after the fact on the basis that he became "aware" (this is the same word 'shahida' as used in 2185).

Salam

There are two way of looking at 1226, A and B as under

A- The witness did not see what transpired inside the room, nor was he
present. It is an assumption and does not fit with the definition of a witness.

wit?ness /witns/

noun

a person who sees an event, typically a crime or accident, take place
"police are appealing for witnesses to the accident"
synonyms observer, onlooker, eyewitness, spectator, viewer, ... more
evidence; proof
"the memorial service was witness to the wide circle of his interest"

verb

see (an event, typically a crime or accident) take place
"a bartender who witnessed the murder"
synonyms see, observe, watch, view, notice, ... more
give or serve as evidence of; testify to
"his writings witness to an inner toughness"

Powered by Oxford Dictionaries
Witness | Definition of Witness by Merriam-Webster

B- The witness did saw what transpired inside the room and became a witness
as per definition of a witness.

Novice

Novice

I agree with layth and Mike mainly because of this "God wants to bring you ease and not to bring you hardship"

Salam

My purpose is not to challenge but to learn. Please see the following

2184 ..... ...... and if/that Tasumu better for you all

2185.... ..... Allah intends to bring ease with you and not to bring hardshipwith you...

I guess there is diferrence between for you and with you.

Novice

The_Sardar

Salam

My purpose is not to challenge but to learn. Please see the following

2184 ..... ...... and if/that Tasumu better for you all

2185.... ..... Allah intends to bring ease with you and not to bring hardshipwith you...

I guess there is diferrence between for you and with you.

Novice

Could you tell us the difference?

Novice

Could you tell us the difference?

Peace The Sardar

means for you which is used in 2184, and
means with you which is used in 2185

At present I can only say that I do not see traditional translation fitting with the Arabic words of Quran in 2185.

Novice

HP_TECH

And what's the benefit from it according to you and why?

You think your thoughts are yours and original but to me your question is from the same stock of ignorant mentality that floods this forum.

You have disconnected yourselves from the rope of Allah, from the fear of Allah.

You have neglected the apparent fact that our sole reason for existence in this life of the world is to receive redemption.

Hence you seek the pleasure and enjoyment in this world.

One who understands the dynamics of this reality, who is cognizant of the inherent paradigm knows that any clear and direct ordinance from The Creator is not to be contested or even questioned but be followed.

The idea that, whatever The God commands needs to immediately provide some physical benefit to us, is ridiculous and demonstrative of this online community's perdition, defiance and arrogance.

It has become your culture "If I cannot witness that this thing rends some immediate concrete benefit to me then I will refrain from it".
Pathetic.

Indubitably the benefits in all of our Creator's ordinances can be listed, analyzed, studied and proven to be infinitely revealing.

However, one who's heart is fearful of his Lord needs not to know or scrutinize the immediate temporal benefit of that which is commanded, for the benefit of the Hereafter is the only benefit that matters.

hawk99

Salam

There are two ways of looking at 1226, A and B as under

A- The witness did not see what transpired inside the room, nor was he
present. It is an assumption and does not fit with the definition of a witness.

wit?ness /witns/

noun

a person who sees an event, typically a crime or accident, take place
"police are appealing for witnesses to the accident"
synonyms observer, onlooker, eyewitness, spectator, viewer, ... more
evidence; proof
"the memorial service was witness to the wide circle of his interest"

verb

see (an event, typically a crime or accident) take place
"a bartender who witnessed the murder"
synonyms see, observe, watch, view, notice, ... more
give or serve as evidence of; testify to
"his writings witness to an inner toughness"

Powered by Oxford Dictionaries
Witness | Definition of Witness by Merriam-Webster

B- The witness did saw what transpired inside the room and became a witness
as per definition of a witness.

Novice

Peace Novice, It appears to fit the second definition of witness
i.e., 2. evidence; proof

It seems that if the witness saw the incident with his own eyes he
would have said so, but instead he used the evidence of the shirt
being torn from the rear, also, do you think she would have
behaved in such a manner if that person was actually present!

Also in bold does it translate as washahida shhidun.

peace

Novice

Peace Novice, It appears to fit the second definition of witness
i.e., 2. evidence; proof

It seems that if the witness saw the incident with his own eyes he
would have said so, but instead he used the evidence of the shirt
being torn from the rear, also, do you think she would have
behaved in such a manner if that person was actually present!

Also in bold does it translate as washahida shhidun.

Salaam Hawk99

It appears the witness told what he saw.

She tried to seduce Yousuf. He refused to accept it and tried to run away from her. She tried to stop him by holding his shirt from behind and tore it away.

He gave evidence to prove the incident by suggesting to inspect Yousuf's shirt if it was torn from the back or otherwise.

Is it possible that the witness saw the incident without her became aware of being watched?

Novice

hawk99

Salaam Hawk99

It appears the witness told what he saw.

She tried to seduce Yousuf. He refused to accept it and tried to run away from her. She tried to stop him by holding his shirt from behind and tore it away.

He gave evidence to prove the incident by suggesting to inspect Yousuf's shirt if it was torn from the back or otherwise.

Is it possible that the witness saw the incident without her became aware of being watched?

Novice

Peace Novice, so the witness was in the room when the assault happened
and saw the incident with his own eyes, my problem is, would she behave
that way with another person present! Therefore if
translates as "the witness testified" you may be correct. Now back to 2185
can have the verbal meaning of see, observe, watch,
view, notice, spot, be present at, attend, behold. Therefore I conclude from
my understanding that you are correct in your anaylsis.

@ Layth "aware" does not appear to fit as per the occurrences of Khabir

peace

Novice

so the witness was in the room when the assault happened
and saw the incident with his own eyes, my problem is, would she behave
that way with another person present!

Salaam hawk99

Witness does not have to be inside the room and could have witnessed the incident may be through a window or from the roof etc. So if witness was watching from outside of the room then it is possible that she was not aware of someone watching.

Another point that she was not a shy woman as she was telling other women about her plans regarding Yusuf and finally she accepted her fault as well.

Novice

huruf

I think that what should be clear is what is testified. The witness need not see the fact that th woman assaulted Yusuf, but testifies to something fact that shows that Yusuf was assaulted, such as pointing out the torn garment. That is what the witness testifies to. That his garment is torn. Since Yusuf is not accusing anybody but he is being accused, the garment being torn and the woman asserting that he tried to assault her, whe should have her garment torn not he and his garment should be torn in the front if he was trying to assault her.

The witness is testifying to that. And it is enough to exonerate Yusuf, because there is no reason why his garment should be torn on his back.

Salaam

hawk99

Salaam hawk99

Witness does not have to be inside the room and could have witnessed the incident may be through a window or from the roof etc. So if witness was watching from outside of the room then it is possible that she was not aware of someone watching.

very possible

Another point that she was not a shy woman as she was telling other women about her plans regarding Yusuf and finally she accepted her fault as well.

Novice

Point well taken, she definitely appears not to be the shy type.

I think that what should be clear is what is testified. The witness need not see the fact that the woman assaulted Yusuf, but testifies to something fact that shows that Yusuf was assaulted, such as pointing out the torn garment. That is what the witness testifies to. That his garment is torn. Since Yusuf is not accusing anybody but he is being accused, the garment being torn and the woman asserting that he tried to assault her, she should have her garment torn not he and his garment should be torn in the front if he was trying to assault her.

The witness is testifying to that. And it is enough to exonerate Yusuf, because there is no reason why his garment should be torn on his back.

Salaam

The shirt being torn from the back is evidence I would say.

Anyway, getting back to 2185, according to corpus
falyaum'hu translates as
"then he should fast in it"

peace

Novice

Anyway, getting back to 2185, according to corpus
falyaum'hu translates as
"then he should fast in it"

My confusion is where this "in" comes from. The text in Arabic does not have it.

MikeJ

Sorry for the late reply, I was kind of busy lately and did not manage to come back to this thread.

My confusion is where this "in" comes from. The text in Arabic does not have it.

Let me repeat my earlier quote from the Qur'an

1911

Then he came out to his people from the mirb and he signaled to them to glorify in the morning and in the evening

Your reply

Salaam

There is no "in" in this verse as per my humble understanding.

Then he came out to his people from the mihrab and signalled to them to sabbahu "all possible times"

When we say he was working day and night in English, it does not mean "working in the day and in the night" but all possible times.

You say that it means all possible times. But this is clearly not a translation, rather an interpretation. And I have no problem with your interpretation, it could very well mean that they are to glorify at all times.
But do you agree that literally it means in the morning and in the evening and not glorify the morning and the evening?

Let me add more examples
2113 So God will judge between them on the day of resurrection
2187 Permitted for you in the nights of fasting is the approach to your wives
6141 Eat of its fruit when it yields and give its due on the day of its harvest
1003 And the chargers at dawn

In Arabic sentences a temporal meaning can be expressed by making a word an adverb of time. Most of the time there is no real equivalent in English, so to translate it we need to add a preposition like in, on or at which is not present in the original text.

I argue that the -hu in is an adverb of time rather than a direct object (from a grammar perspective, to my understanding, it could be both as both adverbs of time and direct objects are in the accusative case). If it is we need to use a preposition in the translation to get the correct meaning. Thats where the in is coming from.

I hope this makes the issue a little clearer.

Peace,
Mike

Novice

Salaam MikeJ

Than you for your reply.

Let me repeat my earlier quote from the Qur'an
1911

Then he came out to his people from the mirb and he signaled to them to glorify in the morning and in the evening

There is no "in the" in the Arabic text of 1911
......to sabbahu morning and evening idiomatically means, to subbahu all the time or to sabbahu hard, like we say "he worked day and night" in English. It does not mean that he was working in the day and in the morning rather he was working hard.

Your reply
You say that it means ?all possible times?. But this is clearly not a translation, rather an interpretation. And I have no problem with your interpretation, it could very well mean that they are to glorify at all times.
But do you agree that literally it means ?in the morning and in the evening? and not ?glorify the morning and the evening??

Sorry but no, idiomatically it means "to sabbahu all the times or sabbahu hard. I added "possible" earlier because human beings have some limitations like sleeping so they cannot work at all times.

Let me add more examples
2113 So God will judge between them on the day of resurrection
2187 Permitted for you in the nights of fasting is the approach to your wives
6141 Eat of its fruit when it yields and give its due on the day of its harvest
1003 And the chargers at dawn

All these examples can be explained if understood with the context but lets stay with the subject ayat.

In Arabic sentences a temporal meaning can be expressed by making a word an ?adverb of time?. Most of the time there is no real equivalent in English, so to translate it we need to add a preposition like ?in?, ?on? or ?at? which is not present in the original text.

I argue that the -hu in is an adverb of time rather than a direct object (from a grammar perspective, to my understanding, it could be both as both adverbs of time and direct objects are in the accusative case). If it is we need to use a preposition in the translation to get the correct meaning. That?s where the ?in? is coming from.

2185
...... ...... ...So whoever witness al-shahar from among you then he stops it...

The root means to stop something or to stop from something. Now you have to explore further what is al-shahar that you can witness and if you witness it why you are to stop it?

2185

The Quran was revealed in shahru ramadhan -
1-a guidance for people
2-clarity from the guidance
3-and the criteria.

These three attributes are to be used to stop al-shahar. Do we need these three attributes of al-Quran to abstain from eating etc?

Novice

TellMeTheTruth

Salam All!

I have a simple question. Hope someone could help me understand. There are almost 114 occurrences of the words and , collectively. In almost all occurrences, these words indicate a person or some persons or a group/category of persons. I think this Ramadhan Ayat is the only one where is indicating some thing other than a person. Why it is so? Could Ramadhan be a person? Can someone share any other occurrence of where it is used for something other than person/persons.

Novice

Salam All!

I have a simple question. Hope someone could help me understand. There are almost 114 occurrences of the words and , collectively. In almost all occurrences, these words indicate a person or some persons or a group/category of persons. I think this Ramadhan Ayat is the only one where is indicating some thing other than a person. Why it is so? Could Ramadhan be a person? Can someone share any other occurrence of where it is used for something other than person/persons.

Lets start with Surah No. 2 in Quran

Fist occurance is "allati" and next is "alladhi" There are many other occurances where Alladhi is referred to inanimate things. Here allati is referring to al-Naar and alladhi is referring to provisions.

224-25
(&#65279 (

And here alladhi is referring to revelation
1330
(

Novice