In this thread, i hope to share some beautiful gems in the Quran, Insha Allah.

Check: http://www.linguisticmiracle.com/

Palindromes:

1 - , and Magnify your Master – [Muddathir 74:3].

       وربكف ك بر

[wa Rabaka Fa Kabir]

(focus on the consonants only in the arabic language)

And your Lord (Allah) magnify! [so magnify your Lord]
[Quran Surah Mudatthir 74:3]

What is a Palindrome?

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

Important notes

a) It was spoken and the one who spoke it was illiterate. It’s pretty hard to come up with a palindrome when you sit down and work it out, yet it might be possible, but to speak it out of the blue -> you only get one shot at getting it right because what is being is said is memorized instantly and written down. You can’t go back and modify it. Plus the speaker himself, the Messenger (saw), is illiterate so it’s not like he could have sat down before hand and worked through it.

b) It was recited together with the verses before and after it. I.e. it’s right in the middle of a passage and the fact that the verse being a palindrome fits so well in the context of what’s being said and doesn’t take anything away from the coherency and meaning.

c) It was unknown at the time but discovered later by linguistic scholars who spent their time looking through the Qur’an for such aspects of linguistic excellence. It’s not like the Prophet (saw) went around and said look, this verse has a palindrome. It’s just there.

2. لَا الشَّمْسُ يَنبَغِي لَهَا أَن تُدْرِكَ الْقَمَرَ وَلَا اللَّيْلُ سَابِقُ النَّهَارِ ۚ وَكُلٌّ فِي فَلَكٍ يَسْبَحُونَ

It is not permitted to the Sun to catch up the Moon, nor can the Night outstrip the Day: Each [just] swims along in [its own] orbit [



وَ كُ لٌّ فِ ي فَ لَكٍ يَ سْبَحُونَ

And all in swimming they (are) floating [in orbit]



NOTE: See the letters Orbitting/floating around the letter ‘Ya’

In this ayah Allah (SWT) is speaking about how the sun and the moon are in orbit. Look at the letters inred, brown and green; they are all floating around the letter in orange. The next word begins with the letter ya [YaSbah], which is referring to Floating (TaSbeeh is from the same root). SubhanAllah!

The letters are Floating around one another, since the concept being discussed is Orbit. Only the speech of Allah can be perfect in style and content!

Precise Word Selection:

1. Surah Feel 105:1:

الْفِيلِ أَصْحَابِ بِ فَعَلَ رَبُّكَ كَيْفَ تَرَ أَلَمْ

Alam tara kayfa fa’AAala rabbuka bi- as-haabi al feel
Have you not seen , [O Muhammad], how your Lord dealt with the companions of the elephant ?


As-haab al Feel.

Allah did not say aRbaab or aMlaak (the owners/masters) of the Elephant/s. He said as-haab, which means Companions.

Saahib can be a categorical statement, i.e.You are like those who you are companions (as-haab) with.

1 – So these people are calledAs-haab al Feel = Elephant people.
Allah is humiliating them and implying that these people are like animals, like elephants. In their morals and etiquettes – they have a lack of understanding and intellect (‘aql).

2 – Whenever there is companionship between two people;
it is said; lil adwanu innahoo saahib ul a’la – the lesser one is the companion of the higher one.

i.e.If there are 2 men, the one who has less skills than the other will be called the saahib (companion), and the higher skilled one will be called the higher one.

i.e. Allah’s Messenger is higher than the companions (sahaba), and this is why – they are called sahaba and Allah’s Messenger is not called a Sahabi/companion of his companions.

So these people in Abraha’s army are called the companions (as-hab) of the Elephant. It is like Allah is implying that the elephant/s are of a level higher than these people in the army!

So they are the elephants’ companions’, while the elephants are the higher ones!

وَلَقَدْ ذَرَأْنَا لِجَهَنَّمَ كَثِيرًا مِّنَ الْجِنِّ وَالْإِنسِ ۖ لَهُمْ قُلُوبٌ لَّا يَفْقَهُونَ بِهَا وَلَهُمْ أَعْيُنٌ لَّا يُبْصِرُونَ بِهَا وَلَهُمْ آذَانٌ لَّا يَسْمَعُونَ بِهَا ۚ أُولَٰئِكَ كَالْأَنْعَامِ بَلْ هُمْ أَضَلُّ ۚ أُولَٰئِكَ هُمُ الْغَافِلُونَ
And We have certainly created for Hell many of the jinn and mankind. They have hearts with which they do not understand, they have eyes with which they do not see, and they have ears with which they do not hear. Those are like livestock; rather, they are more astray. It is they who are the heedless. [al A'raf 7:179]

Nice write up i will gladly moving with you and reading from you may Allah strength you and continue with the thread tirelessly.

Embryonic Development:

ثُمَّ جَعَلَ نَسْلَهُ مِن سُلَالَةٍ مِّن مَّاءٍ مَّهِينٍ
Then He made his offspring from Sulaalah of worthless water,
- surah Sajdah 32:8

Scientific Miracle 1:

سُلَالَةٍ
Sulaalah:

Surah as-Sajdah 32: 7-9:

ا ۖ وَبَدَأَ خَلْقَ الْإِنسَانِ مِن طِينٍ
Ayah 7:, and [Allah] originated creation of Man [Adam] from clay.

ثُمَّ جَعَلَ نَسْلَهُ مِن سُلَالَةٍ مِّن مَّاءٍ مَّهِينٍ
thumma ja’ala naslahu min SULAALATINmin maa’in maheen-
Ayah 8:Then He made his [Adam's] Nasl (Offspring) from Sulaalatin from worthless water.

Definitions:
سُلَالَةٍ
Sulaalah [سلاله] is the singular of he Plurals: Sulaal [سلال] and Sulaalaat. [سلالات]

1stMeaning:
Arabic Definition:
انتزاع الشئ واخراجه من رفق
Sulaalah – something drawn out/separated – from something else.

2ndMeaning:
The word Saleel and Salsabeel – because the drink was Sulla (سلّ) = Purified.

Evidence:
الخالص الصافي(al-khaalis al-saafi) the best and the pure.

In Prophet Muhammad, Peace be upon him’s, Hadith (Saying):
و في الحديث: “اللهم اسقنا من سليل الجنة”,وهو صافي شرابها,قيل له سليل لأنه سلّ حتى خَلَصْ
O Allah, give us drink from the Paradise’s SALEELسليل,(lisan al-Arab dictionary explains)and the saleel is a purely extracted drink. And it is called SALEEL because it was SULLA ( سلّpurified) until it became pure and at its best خَلَصْ.

3rdMeaning:
Sul / Sal =
Something which is unique and different from its group.Why?Because it has been Purified (Sulla), so it has become Shaadh ((شاذdifferent, unique)) = Different/Unique, beyond any Measuring/comparison (Qiyas).

4thMeaning:
السلسل(al-salsal):the pure and clear.
السلسل هو الماء العذب الصافي إذا شُرِبَ تسلسل في الحلق
The SALSAL سلسلis the pure and clear water that is when drank, it flows smoothly in the throat.
SoSalsal = pure and clear water.

5th Meaning:
Sulaalah is translated (or synonymous) to Jawhar = Quintessence[by al Mawrid Dictionary. section 4, page 751], or KhulaaSah (exclusive).
Quintessence means: : An extract from anything, containing its rarest virtue, or most subtle and essential constituent in a small quantity; pure or concentrated essence. [Dictionary.com].

Man is created and determined from a single flowing Sulaalah, with the above meanings.

Combining the Definitions and Summarising them, we see that;
1 – Sulaalah is a Pure (sul / sal) flowing liquid, drawn out/separated from a greater collection of flowing liquid.
2 -Sulaalah/sulaalatin is in the Singular form [sulaal / sulaalaat are plural].
3 – Salsal = it is Unique (Shaadh).
= The Sperm:

If we study this, what does it resemble? It resembles the liquid semen which the male ejaculates, which contains the Sperm.

The liquid then gradually disperses [separating the sperm cells] and there are millions of different sperm cells travelling towards the female Egg – each sperm cell is only a Singular cell, this Singular sperm cell is genetically Unique with different characteristics in its genes.

Doesn’t this perfectly describe the Sperm cell?

Purified?

Someone may wonder; how does the word ‘Purified’ fit into all of this?

We know that according to the Sunnah – Prophetic teachings, the ‘maniy’ (liquid semen which the male ejects at orgasm) is not Najis (impure), rather it is Pure [Tahir] [According to: IslamQA #2458].

Rather, we see in the Ahadith that Aa’isha (may Allah be pleased with her) would simply scratch off the dry ‘maniy’ from the clothes of Allah’s Messenger (sal Allah alayhi wasalam), and he would wear those clothes in prayer. [Sahih Muslim] This action of his proved that ‘maniy’ is Pure.

All the above is implied just through one word alone; Sulaalah.
ثُمَّ جَعَلَ نَسْلَهُ مِن سُلَالَةٍ مِّن مَّاءٍ مَّهِينٍ
Then He made his offspring from Sperm [sulaalah] of worthless water. – Sajdah 32:8

The praise is for Allah who explains so much through so little,

Nutfah:

إِنَّا خَلَقْنَا الْإِنسَانَ مِن نُّطْفَةٍأَمْشَاجٍ نَّبْتَلِيهِ فَجَعَلْنَاهُ سَمِيعًا بَصِيرًا
Surely We have created Man from NutfatinAmshaaj

- Surah Dahr/Insaan 76:2

Meaning 1:

Nutfah [ نطفه]-a Singular entity, which is a Part of a bigger group of its kind.

al-Nutaf [نطف] (Plural) – Nutaf are the karats (of gold), and a single karat of gold = a Nutfah.

The Nutfah is a single Sp.erm from a collection of millions of sp.erms. (one teaspoon of s.emen has millions of s.perms in it.)

The Nutfah can also refer to One female Egg (from a group of many other Eggs in the Ovaries).

See HERE for more examples.

2nd meaning:

Nutfah – Dribble/Leak/Drip.
نطفة
(nutfah):ماء الرجل والجمع نطف the man’s water or s.emen and the plural of it is nutaf.

النطفه التي يكون منها الولد
the nutfah is what the fetus forms from it.

ونطف الماء ينطف اذا قطر قليلا قليلا
the water natufa yantufu, which means the water was leaking few drops of water.

القربة تنطف اي تقطر
thewaterskin was tantufu, which means leaking drops of water.

و جاء سيفه ينطِف دماً
his sword was yantifu blood, meaning drops of blood were falling from it.

النطافه
(al-nattaafah):

القطاره
(al-qattarah) eye drop dispenser, dropping tube.

Or when a bucket of water is emptied, and the last drops dribble out.

So nutfah also has an implication of dripping water (i.e. dribbling.)

I.e. In this ayah’s context, the s.emen Dribbles.out.

Two meanings of Nutfah combined:

Nutfah = a Single sp.erm from millions of other s.perms which were Dribbled/dripped out by the male in his s.emen (i.e. in expulsion.)

And a single Egg cell from thousands of others in the Ovaries. (but this does not dribble out, so that definition does not need to be added.)

“Science has confirmed in recent times that only one of the 300 million s.perms is required for fertilisation of the ovum; this means that only a 1/300 millionth part or 0.000000003 quantity of sp.erms that are emitted is required for fertilisation.”
i.e. see: http://www.ehow.com/way_5506756_much-sper.m-needed-pregnant.html

Definitions (of the word Nutfah)
According to:
1. Lisan Al-Arab dictionary [1] , Book 5, Pages 725.
2. Al-Muheet dictionary [2], Page 791.
3. Al-Muajam Al-Waseet dictionary [3], Page 931.
4. Al-Mawrid dictionary Arabic-English section [4], Page 1177.
5. Al-Mawrid dictionary English-Arabic section [4], Page .
6. Arabic-English dictionary the Hans Wehr dictionary [6], Page .

Amshaj:
- to Mingle. I.e. Male and women nutfah’s mingle. -

The Male spe.rm, and the Female Egg merge together = Fertilization of the Egg cell.

mashaja - (synonymous in meaning to khalaTa – خلط= mingled)

NOTE: “”Nutfatin Amshajin” could also mean Mingled liquids which besides Sper.m fluid contain other fluids like Prostatic secretions, etc. which facilitate the movement of the spe.rm to help in fertilization.”

إِنَّا خَلَقْنَا الْإِنسَانَ مِن نُّطْفَةٍأَمْشَاجٍ نَّبْتَلِيهِ فَجَعَلْنَاهُ سَمِيعًا بَصِيرًا
Surely We have created Man from a S.perm of dribbled (s.emen) and an Egg Mingled,

- Surah Dahr/Insaan 76:2[Subhan'Allah]

Precise Word Selection

قَدْ خَلَقْنَا الْإِنسَانَ فِي كَبَدٍ
la qad khalaqna al insana fee kabad

We have certainly created man into hardship.
[Quran Surah Balad 90:4]

kabad – intense, laboursome, difficult, toil which is overwhelming you from all sides. An exhausting / endless / laboursome struggle.

The human has been created in intense struggle.


There are 2 paths discussed in this surah;
- Allah’s path.

- a path which distances from Allah.

Whatever path you choose – will have many different struggles. However, one struggle will bring Allah’s Mercy and reward, and the other path will lead to Allah’s anger and punishment.

People runaway from Allah’s commands out of fear that they will face alot of hardship. But they don’t realise – even if they turned away from the guidance – they would still face hardship and stress by other obstacles in life.

يُرِيدُ اللَّهُ أَن يُخَفِّفَ عَنكُمْ ۚ وَخُلِقَ الْإِنسَانُ ضَعِيفًا
Allah wishes to lighten (the burden) for you; and man was created weak.[Nisa 4:28]

Allah’s commands’ bring ease / comfort and relaxation for you.

kabad - the middle of the day (the hardest / hottest part of the day for the ‘arabs).

It also means to be immersed in the middle of a Sand Dune, since it is really hard to walk out of that if you are stuck there.

Kibd – when the Liver gets injured. There is alot of pain and hardship.

Some sahaba (companions of Prophet Muhammad) had the view that Kabad is the different stages of life;

When you come out of the womb (when you are born) – there is hardship.

When you grow up – you struggle and go through the different stages of learning how to eat, walk, talk, etc.

Each stage of life brings a form of hardship, and we continue to face different struggles in life till death.

Mufti Muhammad Shafee’: Humans are never free from worry. The richest one is worried about their relationship with their family members, and it might not be worrying to you – but it is extremely worrying to them.

The worries in the world are contrasting and scaled in many ways. Some people might be worried that they will be tortured in the next few minutes like many Muslims in the secret prisons, whereas another worries about why their carpet and curtains don’t match.

Each person has their own form of enormous struggle in life. So why not strive for the greatest of good deeds which hold the greatest rewards? Because aren’t you going to struggle – no matter what – anyway?

more copy-paste. No originality with these frauds.

chakula:

Nice write up i will gladly moving with you and reading from you may Allah strength you and continue with the thread tirelessly.

Jazakallahu Khairan Brother!!

More Linguistic Miracles

أَلَمْ يَكُ نُطْفَةً مِّن مَّنِيٍّ يُمْنَىٰ

Had he not been a sperm from Maniyin yuMNaa?
[Qiyamah 35:37]

Maniy منِيand Yamnaaيمْنَىٰare derived from ‘MaN’ من.
1st General Meaning:

Maniy means ‘Semen.’
yaMNaa means ‘to Eject‘.

[استمنى] istaMNaa = he Ejaculated the semen.

2nd Meaning:

Maniy – (darbu al shay’a) = Striking/hitting/Penetrating/Poking something.

i.e. yuMtaNa – synonymous in useage to – yuDRaB – Stricken/Penetrated.Stricken with Penetration.

يمتنى(yumtana)[Synonymous to]: يُضْرَبْ(yudrab)is stricken; is penetrated; is stricken with penetration.

و قوله:لم تُقْرَفْ لم تُدانْ لما يُمْتَنى له أي ينظر إذا ضُرِبَتْ ألاقح أم لا أي لم
تحمل الحمل الذي يمتنى له
And in his poem, don’t be disgusted from what is yumtanaيُمْتَنىto it, meaning (أي) when you look at it when it is stricken and penetrated (by his hand inserted into the animal’s vagina) ضُرِبَتْto determine if it were fertilized or not (ألاقح أم لا).

As is well known, DaRaBa = to Strike / hit.

So yuMtaNa has a synonymous meaning of ‘to Strike and Penetrate’.

3rd Meaning:

MaNa [ منى] = (he) Cut it.

= (QaTa’ah [قطعه]) (due to the meaning of ‘striking and penetration’ and in effect – Cutting.)

منىالشيءأيقطعه-[He]Mana the thing which means[He]Cut it.

4th meaning:

MuNiYa = to be Stricken / Afflicted with a hardship. (uSeeba i.e. muSeebah أُصيب).

مُنِيَ(muniya):أُصيب(o’seeba) to be afflicted with, hit by, stricken by, attacked by, smitten by.

مُنِيَ(muniya): to be afflicted with, hit by, stricken by, attacked by, smitten by, affected by, to suffer, sustain, undergo, experience.

منى(mana): hit, stricken, smitten, emit, to be afflicted, semen, sperm.

Definitions of ‘Maniy‘ and yuMNa‘ were according to:
1. Lisan Al-Arab dictionary [1] , Book 8, Pages 719-721.
2. Al-Muheet dictionary [2], Page 1226.
3. Al-Muajam Al-Waseet dictionary [3], Page 888.
4. Al-Mawrid dictionary Arabic-English section [4], Page 1131.
5. Arabic-English dictionary the Hans Wehr dictionary [6], Page 927-928

Now if we see surah; Najm 53.46

مِننُّطْفَةٍ إِذَا تُمْنَىٰ
Was he not a drop of sperm, Emitted forth (Ejected) and Penetrating?

We see the following Implications can be found from the words MaNy/yuMNa:

1 – Semen
2 – Emitted / Ejected.
3 – Striking / Hitting. (Darb)
4 – Cutting (QaTa’ah)
5 – Inflicting (i.e. a calamity Inflicts/strikes someone.)

If we use the definitions from above, we see the following;

The male Nutfah (sperm) is;
1 - Emitted/Ejected
2 – Strikes
3 – and Cuts.

أَلَمْ يَكُ نُطْفَةً مِّن مَّنِيٍّ يُمْنَىٰ
Had he not been a sperm from Maniyin yuMNaa[Ejected Semen- which Strikes, and Cuts."]
[Qiyamah 75:37]

Image: Sperm – Striking, Penetrating and Cutting into the Egg during Fertilisation.

Relation to Modern Science:

We know now through Modern Science that the male Sperm is Emitted from the male Semen, it swims towards the woman’s egg in the Fallopian tube, and Strikes and Penetrates into the egg. This is when both the male and female genes combine in the stage of Fertilization, and form a Zygote, and divide into further cells, gradually forming into a male or female baby.



All this has been described through just one word from the same root; “MaNiY” and “yuMNaa”.

Even More Amazing! :

Male’s Sperm Determines Gender of Child! :

Allah tells us that it is the Sperm that effects whether the child born will be a Male or Female;

فَجَعَلَمِنْهُ الزَّوْجَيْنِ الذَّكَرَ وَالْأُنثَىٰ
And made Min Hu [from him (the sperm)] two mates, the male and the female. [Qiyamah 75:39]

Through this verse – because of the words ‘minHU‘ [from HIM i.e. the sperm]) – Allah is telling us that it is the Male’s Sperm which determines whether the person to be born will be Male or Female.

This is not an exaggeration because only two verses before this [in ayah 37], the sperm is being spoken about. So the discussion from that ayah on towards this ayah is continuous and still referring to the Sperm.

This is amazing, considering many cultures –over 1000years ago and some even today- blamed the woman if a female child was born, thinking it was the woman’s fault. Whereas it was the male’s sperm which caused the baby to be a female, by the permission of Allah.

Allahu Akbar!

Tbaba, jazakumllah khairan.

thanks for this

olawalebab:

Tbaba, jazakumllah khairan.

Wa Iyyakum

deols:

thanks for this

Jazaka Allahu Khair ya ukhti!

, and when I fall ill, He is the One who restores me to health

وَإِذَا مَرِضْتُفَهُوَ يَشْفِينِ

, and whenI fall ill, He is the One whorestores me to health.
(ash-Shu’ara 26:80)


مَرِضْتُ
I fall ill, There is a very delicate point here; the respect and care that the Prophets’/Messengers’ of Allah pay towards Allah (swt.)
Abraham/Ibraheem (peace be upon him) does not say “when Allah makes me ill” rather he says “when I fall ill”, therefore not directly attributing his illness to Allah swt. Though he knows well that both health and illness is from Allah (swt). However because we all look at illness as a test, a trial, something difficult, so from the amount of respect he has for Allah (swt), he does not say when Allah makes me sick, but rather he acknowledges his illness as his fault.


فَهُوَ يَشْفِينِ
Then he continues, to say that Allah (swt) is the one who restores his health (i.e. attributing the good to Allah).Giving Allah (swt) the prestige, and position of goodness. يَشْفِينِthis is in a tense that demonstrate that it will happen more than once. So on the one hand Abraham/Ibraheem says when I fall ill, meaning he knows he will, thenhe acknowledges that Allah (swt) will give him shifa [cure] more than once.It is due to the goodness of his heart and the goodness that he exhibited in his character, that Allah (swt) chose him – Abraham/Ibrahim – as His khaleel [close friend]. All these mannerisms of Prophet Ibrahim/Abraham towards Allah are described in just 5 words!

Rhyming Scheme in Surah Maryam

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

Listen to [or read] Surah Maryam [surah/chapter 19], starting from verse [19:]2, all the way to verse 33. This is a narrative of the story of Prophet Zakariyyah, and Maryam/Mary (peace be upon them.) Then it begins briefly on the birth of Prophet ‘Eesa/Jesus.
So at the end of every aayah/verse, there is an “iyya” sound at the end. I.e. زَكَرِيَّا [Zakariyyah] (in the 2nd verse), with شَقِيًّا [Shakkiyya] (on the 32nd verse), حَيًّاHayya [meaning 'Life'] (on the 33rd verse). With the 33rd verse referring to Jesus talking whilst being a baby.
Suddenly, a Drastic change takes place – the Rhyming Scheme changes totally:

ذَٰلِكَ عِيسَى ابْنُ مَرْيَمَ ۚ قَوْلَ الْحَقِّ الَّذِي فِيهِ يَمْتَرُونَ
That is Jesus, the son of Mary – the word of truth about which they are in dispute. [Maryam 19:34]
The last word now is ‘yamtaroon‘.
Why is this rhyming scheme changed?

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


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

Rhythm continues…

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

Subuana Allah!!

Precise Word Selection

al-Kahf 18:6:
فَ‍لَعَلَّ‍كَ بَاخِعٌ نَّفْسَكَ عَلَىٰ آثَارِهِمْإِن لَّمْ يُؤْمِنُوا بِهَٰذَا الْحَدِيثِ أَسَفًا
fa la’al-laka baakhi’un nafsika ‘alaa aathaarihim, in lam yu’minoo bi haadha al hadeethi asafa
Then perhaps [La'alla] you would kill yourself through grief over them, [O Muhammad], if they do not believe in this message, [and] out of sorrow.

Definition:

The word La’allahas a meaning of ‘Perhaps‘.

However, it has with it a feeling of: Fear and Hope.
So Perhaps (fearfully and hopefully) you would kill yourself through grief…
So this ayah has 2 implications(through the word “La’ala“):

1 – (It is) FEARED that you will kill yourself in grief…
2 -(The disbelievers) HOPE that you will kill yourself in grief, because they do not believe in this message.(is the hope of the disbelievers in wanting Allah’s Messenger to die so the message is given up and ended completely.)

Precise Word selection

Point #1:

Reading through Soorat Maryam had me thinking of various points, one of which was the repetitive use of the word فرد as opposed to the word واحد- they both mean ‘one’/single/aloneetc but people tend to use them interchangeably. I wondered if there was more to this & then I noticed that throughout the Qur’aan when it speaks of Mankind being raised up and the wrongdoers brought to Allaah for judgement it says that they will come, فرادى(alone) and the word waahid is not mentioned as much.

So why is this the case if they both mean the same thing?!
Well, do they both mean exactly the same thing?
No actually, not if we dig deep enough.

They say that:
الفرد: لا يفيد الانفراد من القرن
الواحد: يفيد الانفراد من القرن في الذات أو الصفة


In other words, the term fard has no special connotation to it, and the one who is described as beingfard is one that is alone, with no special value or rank. He is completely alone and carries nothing of material gain or even honour in some cases.

This is in contrast to the term waahid which indicates that although the person is one and alone, they have شأن (status), degree and is distinguished from others. They are alone but yet they carry with them much more, like respect, honour and value.

This is remarkable considering how Allaah (`azza wa jall) always describes Himself in the Qur’aan as being ‘Waahid’ and never ‘Fard’.

Point #2:

This is also the reason perhaps, that Allah says:
أَفَرَأَيْتَ الَّذِي كَفَرَ بِآيَاتِنَا وَقَالَ لَأُوتَيَنَّ مَالاً وَوَلَداً
“Have you seen him who disbelieved in Our Verses and says: “I shall certainly be given wealth and children.” [Maryam 19: 77]

وَنَرِثُهُ مَا يَقُولُ وَيَأْتِينَافَرْداً
“…We shall inherit from him all that he talks of (i.e. wealth and children), and he shall come to Usalone (fardan)” [Maryam: 80] – i.e. without all the materialistic gains and honour/position which he had attributed to himself.

Interestingly, it also says in Soorah al-An’aam:

وَلَقَدْ جِئْتُمُونَا فُرَادَى كَمَا خَلَقْنَاكُمْ أَوَّلَ مَرَّةٍ

“And truly you have come unto Us alone (furaada) as We created you the first time…”
[al-An'aam 694]

In tafseer al-Kashaaf [by Zamakshari], it mentions that this verse actually came down regarding al-Waleed ibn al-Mugheerah who incredibly was nicknamed ‘al-Waheed’ by the people They say that he was called so due to his leadership, wealth and honour.

Subhanallaah, what a powerful message then this ayah sends to him, when Allaah says, ‘You have come to Us alone’ – using the term fard instead of waahid [so Allah has replaced Waleeds/Waheed's honorable name into a humiliated one (Fard)].

Point #3:

If you thought that was something, see what He `azza wa jall says in al-Muddathir (in those 16 verses that were revealed about al-Waleed):

ذَرْنِي وَمَنْ خَلَقْتُ وَحِيداً

“Leave Me Alone (to deal) with whom I created Alone (waheed).”
Subhanallaah! Indeed, what a humiliation for al-Waleed ibn al-Mugheerah. Truly, Allaah alone is al-Waahid al-Waheed.
Allaahu akbar.

Source: Fajr Blog.

FOOTNOTE: Al Waleed ibn al Mugheerah was the father of Khalid ibn al Waleed, a Noble from Quraysh and from the clan of Bani Makhzoom. He was so rich, wealthy and honored by the Quraysh – that he was titled as al Waheed/Independent from anyone else in wealth/honor/children etc. (as explained above.)

The following is an example of al Waleed’s reaction to the Qur’an;

Ibn ‘Abbas narrated:
“al-Walid bin al-Mughirah (a polytheist) came to the Messenger of Allah. The Messenger of Allah recited the Qur’an to him, and al-Walid seemed to become affected and softened by it. Abu Jahl came to know of this, so, he came to al-Walid and said: “Don’t you see that your people are collecting charity for you?”

He said: “And why is that?”

Abu Jahl replied: “So that they can give it to you, as they see that you went to Muhammad to get some of his food.”
al-Walid said: “Quraysh knows that I am of the wealthiest of its sons.”
Abu Jahl said: “So, say to Muhammad something that would convince your people that you oppose him.”

al-Walid replied: “And what can I possibly say? There is not a single man who is more knowledgable of poetry or prose than I, or even that of the Jinn, and by Allah, what he says bears no resemblance to these things. By Allah, what he says has a sweetness to it, and a charm upon it; the highest part of it is fruitful and the lowest part of it is gushing forth with bounty; it dominates and cannot be dominated, and it crushes all that is under it.”"

Precise Word selection

Allaah `azza wa jall, says in Soorah al-Nisaa:


مَّن يَشْفَعْ شَفَاعَةً حَسَنَةً يَكُن لَّهُ نَصِيبٌمِّنْهَا ۖ وَمَن يَشْفَعْ شَفَاعَةً سَيِّئَةً يَكُن لَّهُ كِفْلٌمِّنْهَا ۗ وَكَانَ اللَّهُ عَلَىٰ كُلِّ شَيْءٍ مُّقِيتًا
“Whosoever intercedes for a good cause will have a ‘naseeb’ thereof, and whosoever intercedes for an evil cause will have a ‘kifl’ of it. And Allah is Ever All-Able to do everything.”
[al-Nisaa 4: 85]



Let’s have a look at these 2 separate words (in bold):
نصيبٌ
كِفْلٌ
They both mean the same thing – they both mean ‘ portion’ or ‘a part of something’.

Allaah (`azza wa jall) is informing us that the one who intercedes for a good or a bad cause will receive a portion of that deed written down for him.



But why the 2 different words if they both mean the same thing? Well, do they mean exactly the same thing? Let’s take a look.

Kifl:
The word ‘kifl’ is very ‘muhaddad’ – restricted and bounded. In language it means: a portion that is equal in all spheres, as they say النصيب المساوي – an equal portion, no shortcoming thereinnor any ‘ziyaada’ – increase.
Allaah `azza wa jall used this word here to inform us thatthe one who does intercede for an evil cause will only receive an equal portion thereof – there is no injustice. As He says in Soorah al-Ghaafir:

مَنْ عَمِلَ سَيِّئَةً فَلَا يُجْزَىٰ إِلَّا مِثْلَهَا ۖ وَمَنْ عَمِلَ صَالِحًا مِّن ذَكَرٍ أَوْ أُنثَىٰ وَهُوَ مُؤْمِنٌ فَأُولَٰئِكَ يَدْخُلُونَ الْجَنَّةَ يُرْزَقُونَ فِيهَا بِغَيْرِ حِسَابٍ
“Whosoever does an evil deed, will not be requited except the like thereof…”[al-Ghaafir: 40]


Naseeb:
As for the word ‘naseeb’ then again it also means ‘ portion’ but amazingly it has an addedmeaning of ‘ziyaada’ (increase) and that the portion can be multiplied. It is for this reason that when speaking of the reward/portion of the one who intercedes for a good cause, Allaah subhaanahu wa ta’aala uses the word ‘naseeb’. As is known, out the mercy, favour and generosity of Allaah,the reward for good deeds are multiplied by ten times and more (up to 700 times)whereas the evil deed is only written down once and this is highlightedever so subtly and yet so profoundly in the simple ayah above:

“Whosoever intercedes for a good cause will have a ‘naseeb’ thereof, and whosoever intercedes for an evil cause will have a ‘kifl’ of it. And Allah is Ever All-Able to do everything.” [al-Nisaa: 85]


It is for this reason that the above ayah in Soorah al-Ghaafir ends with…

“Whosoever does an evil deed, will not be requited except the like thereof, and whosoever does a righteous deed, whether male or female and is a true believer, such will enter Paradise, where they will be provided thereinwithout limit.” [al-Ghaafir: 40]

SubuanAllah!

Precise Word Selection

The Angels Write down What you Do [Taf'aloon].



وَإِنَّ عَلَيْكُمْ لَحَافِظِينَ
And indeed, [appointed] over you are keepers,

كِرَامًا كَاتِبِين
Noble and recording;

يَعْلَمُونَ مَا تَفْعَلُونَ
They know whatever you do.

(Infitar 82: 10-12)


Two words could be used to describe the angels writing the actions that you do:

‘Aml orFi’l.

Both words loosely translated would mean; To do an action. So why do the angels write down what you Taf’aloon?


The definitions:

‘Aml عمل :To do an action based on Intent. An action you do with intent/with conscience. Ie. Your intended actions/deeds; Eating, Watching with focused intent, hearing with focused intent, reading etc.

or

Fi’lفعل : To do any action. an action you do, even without thinking about it. Ie. Breathing. Seeing, hearing, blinking etc.

The Angels witness and write down what you Taf’aloon; anything you do – they write it down without exception.

They don’t know your intentions, so they don’t write down any of your intentions.

Allah will judge people on Judgment Day, and some people will have mountains of good actions recorded for them by the angels. However, they will not be rewarded for them – because they had no sincerety to Allah in their actions.

So we should strive to do good‘Aml, not just good Fi’l.

Bismillah walhamdulillah.

Point #1:

In Suratul Hajj (22:75) Allah ta’ala uses two distinct words to give the meaning of “selection”. ( اجتبى and اصطفى)

Allah ta’ala says in ayah 75:


اللَّهُ يَصْطَفِي مِنَ الْمَلَائِكَةِ رُسُلًا وَمِنَ النَّاسِ
Allah selects messengers out of angels and man.

Then He ta’ala says in ayah 78:

هُوَ اجْتَبَاكُمْ
He has selected you (muslims).

Both of these words carry the same English meaning of ’selection’ or ‘to choose’, yet there is a profound difference between the two which shows the precise choice of these words.

Istafaa’ is from the root saad-fa-wow ( ص ف و) and it means to be chosen based on purity. When Allah ta’ala selects Messengers, He selectsthe purest of mankind. We learn this from our creed (aqeedah) that the Messengers are all pure. The Jews and Christians on the other hand did not keep this standard and in their books that they claim to be divine, there are references to these Messengers that are lewd and horrifying. When we hear anything horrendous, we automatically know it is wrong based on this ayah. We know it cannot be from the revelation because it questions the purity of the Messengers.

Another meaning of istafaa’ is to make a choice that is purely your own, no explanation is needed for this choice and it is free from any agendas, pressures and dictates. This protects another aspect of the Messengers. At the time of the Prophet sal Allahu alayhi wa sallam, the Jews and the Quraysh denied the Messengership of the Prophet sal Allahu alayhi wa sallam just because he was not Jewish or not rich; they questioned the choice of Allah ta’ala. Allah’s Choice is BEYOND our question, and by using istafaa’ Allah ta’ala makes that clear. We cannot say the Messenger alayhi salaatu wa salaam was picked for X, Y or Z reasons–we should stop at: Allah chose Him.

Ijtibaa’ on the other hand is from jeem-ba-ya (ج ب ي),Ijtibaa’ is to pick something for a purpose, an agenda, and based on qualifications. For example, this word is used to collect taxes, and when collecting taxes there is a purpose: to store the money in the treasury. Another example is when a recruiter hires an employee: he chooses based on the qualifications of the employee. There is a reason for ijtibaa’.

Everyone who has the priviledge of saying la ilaaha il Allah [there is no god but Allah]has been selected. Allah ta’ala did not just select us, but there is areason, something thatHe the Most High sees in us that He sees us as qualified for this task and the mission of this ummah [muslim Nation].

The vast majority of the people on this earth were not chosen; yet we make up the small minority of those whom Allah ta’ala selected.

This shows great honor, but at the same time: great responsibility. SubhanAllah.

Point #2:

These two examples are from Surat al-Hajj, and it connects with the last ayah of this surah which is an emotional roller coaster:
وَجَاهِدُوا فِي اللَّهِ حَقَّ جِهَادِهِ ۚ هُوَ اجْتَبَاكُمْ وَمَا جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ ۚ مِلَّةَ أَبِيكُمْ إِبْرَاهِيمَ ۚ هُوَ سَمَّاكُمُ الْمُسْلِمِينَ مِنْ قَبْلُ وَفِي هَـٰذَا لِيَكُونَ الرَّسُولُ شَهِيدًا عَلَيْكُمْ وَتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ ۚ فَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ وَاعْتَصِمُوا بِاللَّهِ هُوَ مَوْلَاكُمْ ۖ فَنِعْمَ الْمَوْلَىٰ وَنِعْمَ النَّصِيرُ

[Surah Hajj 22:78]

(I did not translate this ayah for a reason)

In a previous ayah, ayah 22:74, Allah ta’ala said:مَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِthey did not make a just estimate of Allah as He deserves.The ayah above begins [22:78] with an impossible goal: جَاهِدُوا فِي اللَّهِ حَقَّ جِهَادِهِto struggle before Allah as much as He deserves/a true striving.

SubhanAllah! Can we ever thank Allah as He deserves? Can we ever pray to Allah as He deserves? Can we ever fear Allah as He deserves? The first thing we think of when reading this statement is that we cannot do it! It’s too difficult!

But directly after this statement, Allah azza wa jal says: هُوَ اجْتَبَاكُمْ He selectedyou. Allah azza wa jal sees it in us to carry this task.

He says after that: وَمَا جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍHe did not place in this deen/religion for you any difficulty. Our deen is not that hard.

Then He reminds us that we are the continuation of a legacy before us: مِلَّةَ أَبِيكُمْ إِبْرَاهِيمَthe religion of your father Ibrahim (alayhi salaam).

Ibrahim alayhi salaam struggled so much in his life: he was thrown into the fire, sought to slaughter his beloved son, leaving his wife and child in the desert. Ibrahim alayhi salaam left his child [Isma'il] and wife in a barren desert, a certain death (except that Allah kept them alive and lookaftered them)! The last thing we think of about his life alayhi salaam is that it was easy, yet Allah ta’ala says that there is no haraj (hardship) in this deen.

What is the lesson here? If Allah ta’ala can make jumping into the fire easy for Ibrahim, if He can substitute a ram in place of his son, if He can send a river in the middle of the desert for his family…then what do you have that is so hard? There is no comparison.

Point #3:

Then Allah ta’ala reminds us that: هُوَ سَمَّاكُمُ الْمُسْلِمِينَHe is the one who named you “Muslims”. In Surat ul Baqarah, Allah states that Ibrahim made the duaa while building the Ka’bah and said to Allah to make us “ummatan Muslimatan.” [people who submit to Allah/are Muslims] If this ayah means that Allah named accepted his du’a & made us Muslims, then we should be in trust to Allah that He chose us and named us.

How do you feel now? Encouraged, right?

But Allah reminds us that with this Qualification comes Responsibility:

لِيَكُونَ الرَّسُولُ شَهِيدًا عَلَيْكُمْ so that the Messenger is a witness against you. Allah ta’ala says عَلَيْكُمْ, ‘alaa here means against. If the Messenger alayhi salaam is a witness against us, then that means we have a mission to complete. Just because of the qualification, doesn’t mean we will do the job. Allah ta’ala is reminding us here, if we do not fulfill our mission then our Messenger will be the one complaining to Allah azza wa jal!

Furthermore, وَتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ and that you all are witnesses against mankind. Not only is the Messenger alayhi salaatu wa salaam a witness against us; we will also be a proof and witness against humanity, if we fulfilled our mission or not. SubhanAllah, on one side it is the Messenger sal Allahu alayhi wa sallam complaining and on the other side it’s humanity!

Now we realize the magnitude of our mission, but before you become uneasy, Allah ta’ala consoles us again:

فَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَt hen perfectly establish the prayer and give zakah.Salah is the therapy and reinforcement for the Muslim, and through giving zakah, Allah ta’ala ensures our purification. And if you want to pray and give zakah properly: وَاعْتَصِمُوا بِاللَّهِ and hold fast to Allah. Hold fast to the rope of Allah, the Qur’an.

Then Allah ta’ala says at the end of this ayah:
هُوَ مَوْلَاكُمْHe is your Mawlaa. Not only is a Mawlaa a friend, but a Mawlaa is the ONLY ONE who can protect you. When you embark on this hard journey, this great mission, He is the One who will help you.

and how awesome a Mawlaa, and how awesome a Helper.فَنِعْمَ الْمَوْلَىٰ وَنِعْمَ النَّصِيرُ
SubhanAllahil A’dheem. O Allah we ask you to grant us istqaamah and to make us bearers of Your deen, and to grant us success as callers. Ameen.

Bismillah.

In surah Shu’ara (26:106), Allah ta’ala mentions the stories of many Prophets, and He says:

إِذْ قَالَ لَهُمْ أَخُوهُمْنُوحٌ

When their brother Nuh (alayhi salaam) said to them [Shu'ara 26:106], and this format repeats for Saalih, Lut and Hud (alayhum assalaam). Whenever a nation is mentioned, Allah says “ أَخُوهُمْ” their brother about the specific Prophet mentioned.

However, when Allah ta’ala mentions Shu’ayb alayhi salaam, He says:


كَذَّبَأَصْحَابُ الْأَيْكَةِ الْمُرْسَلِينَ
The companions of the thicket/forest/trees denied the messengers

إِذْ قَالَ لَهُمْ شُعَيْبٌ

When Shu’ayb (alayhi salaam) said to them.

(Shu’ara 26: 176-177)

Why see that the other Prophets receive the title; “their brother”, and Shu’ayb (alayhi salaam) does not. However, in another ayah/verse, Allah says about Shu’ayb;


وَإِلَىٰ مَدْيَنَ أَخَاهُمْ شُعَيْبًا

And to Madyan, their brother Shu’ayb (al-A’raf 7:85). Allah mentions Shu’ayb being their ‘their brother’ in this ayah.

So why is Shu’ayb mentioned as brother in one ayah and not in another?

To understand this, we need to look at the city of Madyan itself. There are two names of Madyan in the Qur’an:

The first one is Madyan and the second one is As-haabul Aykah (companions of the tree/forest). Aykah refers to a giant tree that they used to worship.

So, when it comes tolocation, the city is referred to as Madyan. When it comes to the people, the city is referred to as As-haabul Aykah.

How does Allah ta’ala refer to them in Surah Shu’ara, where “their brother” is not mentioned? He says:

كَذَّبَأَصْحَابُ الْأَيْكَةِ الْمُرْسَلِينَ

As-haabul Aykah denied the messengers. (Shu’ara 26:176)

When Allah ta’ala mentions the location(such as 7:85), He ta’ala says أَخَاهُمْ their brother.

When it comes to their religious identity, Allah ta’ala does not say “أَخَاهُمْ“ [their brother].

When it comes to the location, Shu’ayb alayhi salaam is their brother. But when it comes to the religion, they are notbrothers even though they have the same blood line, the same citizenship, the same identity and the same geographical location.

The precision of the Qur’an, SubhanAllah!

Bismillah walhamdulillah.

Quick gem from suratul Ahzaab, Allah azza wa jal says:
مَا جَعَلَ اللَّهُ لِرَجُلٍ مِنْ قَلْبَيْنِفِي جَوْفِهِ

Allah has not put for any man two hearts inside his body. (Ahzab 33:4)

Why didn’t Allah mention women?

Think about it: a woman has the ability to get pregnant and therefore may have two, or even three or four or more hearts in her body!!

SubhanAllah the Qur’an is so precise even in this minute detail!

May Allah ta’ala grant us understanding of His Book, Ameen.

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


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

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

[Israa' 17:23]

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

The word ‘lid‘ = to produce something.

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

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

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

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

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

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

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

In arabic, the Walid is the one fathered you.

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

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

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

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

The Pregnant Um

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


How is this?

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

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

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

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

However, for the father to get the title of Abu [the providing father], he will have to provide for you and give you an upbringing, otherwise his status will remain as a Walid [the one who you are born from (biologically)]. (even though you still respect your Walid).

حدثنا ‏ ‏قتيبة بن سعيد بن جميل بن طريف الثقفي ‏ ‏وزهير بن حرب ‏ ‏قالا حدثنا ‏ ‏جرير ‏ ‏عن ‏ ‏
عمارة بن القعقاع ‏ ‏عن ‏ ‏أبي زرعة ‏ ‏عن ‏ ‏أبي هريرة ‏ ‏قال ‏
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جاء ‏ ‏رجل ‏ ‏إلى رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏فقال من أحق الناس بحسن صحابتي قال ‏ ‏
أمك قال ثم من قال ثم أمك قال ثم من قال ثم أمك قال ثم من قال ثمأبوك ‏
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وفي حديث ‏ ‏قتيبة ‏ ‏من أحق بحسن صحابتي ولم يذكر الناس ‏

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

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

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

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

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

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

And when the wild beasts are herded together, [Surah Takweer 81:5]

Wahsh – an animal that does not have affection for others on the land. I.e. It’s undomesticated.

An animal which will attack directly when seeing another animal in focus.

its opposite is Ins (i.e. From Uns = affection).

wahsh also is used for someone who – walked by himself. Hard to get along with. The same way the beast animal does not get along with other animals.

wahsh (plural: wuhoosh) – will be – Hushirat (herded).

Gather:
Hashr – to gather/herd animals.
jam’ – more general term of gathering.

Animals do not like to be gathered willingly, but the shepherd gathers them – even if they are unwilling.

This is why the Day of Ressurection is called Yawm al Hashr – The Day of Herding. Because we – humans, jinn, and animals – will be herded together at ‘Arafah to be judged on what we did.

Allah didn’t say al An’amu hushirat (the domesticated cattle will be herded.) No, He said Wuhooshu hushirat (the undomesticated wild beasts will be herded).

Animals that would never stand together – are now gathered and standing right next to each other.

The closest thing you’ll see of this in this world is when there is a flood, and only a small amount of land for safety. So all the wild beasts will run to that small area of land, the hunter will not think that his food is standing next to him, and the would-be-food animal does not think that his hunter is next to him. Rather, both have a greater fear of the flood.

So when the mountains are moving out of place, the sun is darkened, the stars are falling, the animals have a greater fear – causing them to lose their natural instincts.

Hashr also means to gather things together, even on top of each other.

In surah Abasa – humans were together in this world, and on this Day are running away from each other.
in Takweer – the wild beasts were apart and now are running towards each other.

Total reversal of the world’s normal patterns. All because of the extreme fear on that Day.

Wali vs Mawlaa.

Point #1:

Allah ta’ala says in suratul Baqarah ayah [2:257]:
وَلِيُّالَّذِينَ آمَنُوا يُخْرِجُهُمْ مِنَ الظُّلُمَاتِ إِلَى النُّورِ

‘Allah is the Waliof those who believe, He brings take them from the darknesses into the light.’
اللَّهُ وَالَّذِينَ كَفَرُواأَوْلِيَاؤُهُمُ الطَّاغُوتُ يُخْرِجُونَهُمْ مِنَ النُّورِ إِلَى الظُّلُمَاتِ

‘and those who disblieve their Awliyaa’ are taghoot, they bring them out of the light to darknesses.’

Waliis a special type of friend, who expresses the will to help to you and support you. A wali is a friend that you turn to for help, protection and support. The wali is the primary in the relationship, they are the dominant party.

Take for example, if a father is the wali to his son, then the father is the primary in the relationship.

Allah ta’ala says in the beginning of the ayah that He is the Wali for the believers.Those who disbelieve have Taghoot (anything and everything that is worshipped besides Allah) as their Awliyaa (plural of wali).

There are two comparisons taking place in this verse:

1) The believers and those who disbelieve, and

2) Allah (azza wa jal) and taghoot [those worshipped besides Him].


Looking at the verse again, we see that there is a different arrangement for each comparison: when Allah ta’ala says He is the Wali of the believers, He comes first.

But for those who disbelieve, their wali[those who are worshipped along with Allah] is mentioned last(as a sign of humiliation to them).

Why is the arrangment different?

Allah ta’ala is being ‘compared’ to taghoot [i.e. the disbelievers attempt to take their taghoot as equals to Allah], yet: there is NOTHING like Him, NOTHING can be compared to Him. These taghoot do not deserve to be mentioned in the same place as Allah (azza wa jal) was mentioned. They do not deserve to be mentioned in even the same sentence. So the Taghoot are placed the furthest away from Allah’s Name.



Point #2:

Allah ta’ala says in Surat Muhammad ayah 11,
ذَ*ٰلِكَ بِأَنَّ اللَّهَمَوْلَى الَّذِينَ آمَنُوا وَأَنَّ الْكَافِرِينَ لَا مَوْلَىٰلَهُمْ

‘That is because certainly Allah is the Mawlaa of those who believe, and indeed the disbelievers have no Mawlaa.’

Mawlaais more than a Wali; a Mawlaa is someone who can protect you and actually doesso–they areprotecting you, while a Waliis someone who is willing to protect you.

When it came to Wali, both the believers and disbelievers had one, but when it comes to Mawlaa – someone who CAN protect you – only the believers have One, and the disbelievers have no Mawlaa [Protector].

SubhanAllah.

Allahumma faqihnaa fid deen, O Allah grant us understanding of the deen [religion], Ameen.

فَالْيَوْمَ لَا يُؤْخَذُ مِنكُمْ فِدْيَةٌ وَلَا مِنَ الَّذِينَ كَفَرُوا ۚ مَأْوَاكُمُ النَّارُ ۖ هِيَ مَوْلَاكُمْ ۖ وَبِئْسَ الْمَصِيرُ

So today no ransom will be taken from you or from those who disbelieved. Your Mawla is the Fire. It is most worthy of you, and wretched is the destination.

[Surah Hadeed 57:15]


As we know; ‘That is because certainly Allah is the Mawlaa of those who believe, and indeed the disbelievers have no Mawlaa.’[Surah Muhammad 47:11]

The meaning of Mawlaa is one who is willing to protect you, and does protect you.

Your Mawlaa is An-Naar [the fire] – which can not protect anyone, so in reality its not a “mawlaa” [protector]. By what we understand from the word is like “the only thing that you could take for a mawlaa is an-naar [the fire]” “that is your only refuge”, when that is not even really a protector. Infact, it’s your own enemy.

This is similar to when Allah says;


وَالَّذِينَ كَفَرُوا وَكَذَّبُوا بِآيَاتِنَا أُولَٰئِكَ أَصْحَابُ الْجَحِيمِ

But those who disbelieve and deny Our signs – those are the companions (As-haab) of Hellfire.[Ma'idah 5:10]


Because the hellfire is not a good companion, rather it is your enemy. And a Sahabi [companion] is someone who is always with you.

this is a message to the moderator (Maclatunji) who is banning Shia members (including my senior brother "LagosShia") on the forum in a bid to silence them.you should know firstly that this forum isn't your father's property.even the owner appreciates the fact that the forum is a public forum.

you are abusing your mandate and portraying yourself as insane.May Allah (swt) hold you accountable for your tyranny online.you should know that we are many and if we wish,we can gather up to 100 members in this forum to make sure nothing but Islam as the Shia follow it in its pure form (not sunnism/wahhabism) prevails.

be mindful of Allah tabaraka.if you refuse to act responsibly,we'd make sure you get fed-up in moderating this forum.we'd turn it into a mess.your planned assault at a specific group of people is disgraceful.

i hope Seun sees this or if things do not change i'd make sure the nonsense prevailing here gets to his knowledge.i wonder what type of moderator take sides.

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

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

فَرِحِينَ بِمَا آَتَاهُمُ اللَّهُ مِنْ فَضْلِهِ
They rejoice in what Allah has bestowed upon them of His Bounty
And of the reward of the pious believers [al-Insaan, verse 11],

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

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

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

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

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

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

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