Signs of eloquence in Quran

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Salam

Notice the last two phrases in the last verse. It has a "nor" instead of an "and". Everyone can agree that some people God's Anger is upon, but notice the verse unlike most of the Quran didn't say "those who disbelieved" and didn't say "those who are in the fire". The Quran argues those who God's wrath is upon are in the fire. But as people can argue not all those who are astray God is angry with, even though the Quran shows those astray go to hell in other verses and God is angry with, it has a "nor".

This speaks volume of God's wisdom in making it neutral. Surah Fatiha is very non-argumentative.

Also, "name" some people can think God has chosen a title from words for himself as his name. I would argue the Quran argues God has no title over another, and that whatever title we address him with, we address him through instances of his perfect word brought to life, mainly those who are his names and books that are his names (holy scriptures).

The first verse also in Surah Fatiha appears with no other words after it. The second Surah, it says "By the name of God, the Compassionate, the Merciful; Alif Lam Meem. That book no doubt in it is a guidance for the guarding/fearing."

Alif Lam Meem is part of the first verse. Every Surah which begins with Bismallah (all do except Surah Tawba/Baraat) has a phrase that it's connected to.

In computer science, partial application is useful. I'm suggesting that this phrase is a partial application, with many uses.

The peak of eloquence of it is when you realized, that it's part of the Quran and not just a formality.

For example in Surah Ikhlas/Tawhid, it means "By the name of God...say he is the God, One. The God is Filled. " (left Ar-rahman ar-raheem out)

So say by the name of God that he is God, One.

What does this mean? It means, the name of God connects us to God that we can declare he is one. We know God is one through his name.

Every Surah has a partial fact about the name of God, and the phrase is a partial part of a sentence, not a whole part. Then in Surah Fatiha, it's singled out without anything but by itself. Only in Surah Fatiha is this the case.

Why? Because again, it's not controversial. But if you keep in mind how Quran talked about it through out, you will realize it connects to the second verse.

"By the name..the/all praise is for God the Lord of the Nations."

The whole Quran can be said to make an argument, that, these two sentences connect. Yet Surah Fatiha doesn't force this to non-Muslims for example. IT's what Quran explains, but they can see it as a formality.

The Compassionate... a lot of Quran is arguing that DESPITE HELL, God remains the compassionate being. He cares, is merciful, compassionate for all. His compassion embraces all things.

Yet as a non-Muslim, they can see "hell" violates his compassion. This speaks volumes of why "hell" nor "paradise" appears in these seven verses. It's implicit and Quran proves there is a hell and paradise, and proves God is the compassionate one, but won't treat evil and good alike, darkness and light the same, but none of these appear here.

Surah Fatiha is repeated in Salah. Then we pick a Surah. Then Fatiha in 2nd Qiyam, and a different Surah. We can also repeat Surah Tawhid.

Now what I find amazing is Mohammad (s) name can mean something that ALL Prophets (a) are, that they are praised. Ahmad, which Angels (a) refer to Mohammad (s) as would be unique to the best of God's creation.

Now a person WHO DOES NOT BELIEVE IN MOHAMMAD FULLY, can say, I testify that whoever is your praised one to the extent he is the most praised by you and is without any condemnation, is your Messenger.

Then the final part, he can connect to a person, "O you who are the Prophet".

Every Surah however is argumentative, to a degree. But it just needs you to either repeat Surah Ikhlas twice, or find two Surahs (for example, the two take refuge Surahs all Christians can agree with).

So then IT IS EVEN POSSIBLE, TO TESTIFY IN AN ABSRACT WAY FOR THE ABSRACT PRAISED ONE.

I use to do this when I was neutral about Islam. I had doubts about Mohammad (s), so said how can I do Salah. So I did it in this way. I picked the two seek refuge Surahs or mix with Surah Tawhid/Ikhlas.

Because for about a two years, I would believe in morning, disbelieve in the night, believe in the night, disbelieve in the morning, sort of scenario.

 

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Salam

Precision is what I find unique to Quran. The words picked are precisely chosen to the extent it's mind boggling. This includes it's musical tone in Arabic, but I can't prove that here.

One of these precisions I noticed, is the mention of Lut (a) where Ibrahim (a) is not mentioned. Lut (a) is a nephew of Ibrahim (a). As in the case of Haroun (a) appearing with Musa (a), Lut (a) although not always mentioned side to side with Ibrahim (a) is usually mentioned in Surahs Ibrahim (a) is mentioned in.

However, in three Surahs he appears where Ibrahim (a) does not. Surah Qamar, Surah A'raaf, and Surah Naml.

Surah Qamar because it's highly emphasizing on destroyed nations and although Ibrahim (a) people who rejected him were destroyed we usually associate Ibrahim (a) with mercy in future generations and his prayer in his offspring and his legacy in that regard, it mentions Lut (a) without Ibrahim (a). When we think of Lut (a), we think automatically of a destroyed people who fell into sexual corruption and other corruptions.

So that place it makes sense. Surah Araaf is emphasizing similar with the Prophets (a) it goes through in start so again makes sense.

The odd one is Surah Naml. But it clicked to me, is that there it's to emphasize on that Prophets (a) don't care for worldly kingdom. For example, Sulaiman (a) has such but says what he has - is not that which you think he cares about, what God gave him is better and says they are celebrating and prideful about what they (Queen Sheba) is given in terms of material kingdom. It also doesn't mention Haroun (a) after Musa (a) is initiated and emphasizes more about spiritual experience. The Surah highly emphasizes on believing in the last abode/next world, more then any other Surah.

Now Haroun (a) is not mentioned, but the Prophethood and leadership continued in his offspring instead of Musa's (a). And so we find as well Ibrahim (a) is not mentioned who had prophethood and leadership in his offspring.

The Surah Taseen also mentions plans of a people to kill a certain Prophet of the past and then say to his heir, we don't know who did it and how it happened. This was similar to what happened to Imam Zainal Abideen (a) regarding his father Imam Hussain (a) by Yazid who pretended he didn't give orders himself to do what they did in Karbala.

Taseen is associated with Imam Zainal Abideen (a) for many reasons by me, but it can be saying, that Imam Hussain (a) didn't rise up and was not killed for monarchy in terms of greed for power.

Notice taseenmeem squishes this Surah and taseen is missing a meem. Meem is associated with Authority, kingdom, and God's Kingship and his kings.

Although the Surah emphasizes Sulaiman (a) was given a grand kingdom in this regard, it's emphasizing what he has is far greater then that, and what he has the other Prophets (a) who didn't rule worldly wise also have.

Its also associated with Imam Zainal Abideen (a) as a prophecy if things go wrong, and authority is taken away from Ahlulbayt (a), that what they have with God is much greater and does not mean God disgraced them or the religion.

It was easy to see why Lut (a) appeared without Ibrahim (a) in the other two Surahs, the subtle one was this Surah. And Haroun (a) not mentioned in this squeezed Surah with Musa (a) and the prayer missing in this regard, speaks volumes of precision.

Notice in the Surah preceding, both Lut (a) and Ibrahim (a) appear in the Surah. There is also emphasis on wisdom of succession in Haroun (a) and Musa (a) prayer is paraphrased in both taseenmeem surahs to interpret each other and to interpret Surah Taha prayer.

In the Taseenmeem Surahs the first one is all about emphasizing that reward accusation in terms of power is upon God to do, and emphasizes they all told people to fear God and obey them (ie. the Prophets have that power and authority by God). It understands that makes them look greedy. The second goes into the fear tyrants and evil societies have about the power going into these oppressed holy souls.

The Taseen however is emphasizing the most, it's not about this world. It's about the next. If they lose power in the land, it's not the end of the world, because they are mainly here to make us arrive at the hereafter. IT's not to say not to work for justice, but believers are still lead and directed in either case.

I've noticed there is precision in how the Prophets (a) that are in Quran are used and mentioned. This is a subtle point but if you reflect, it speaks of a higher wisdom, subtleness in speech, I've not witnessed from humans.

 

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Salam

One of the features of Quran, is that things all connect, but without paragraphs. The smaller Surahs are poetic, so it's easy to see the flow, but the larger Surahs, cannot be said to be poems. However even though there is no paragraphs, the way it's connected, is astonishing.

The flow can be seen verse to verse in Surah Shura for example, however, another way to connect is to skip verses too. And this makes sense since Quran was build dynamically and Surahs weren't revealed all at once nor the verses in order they appear.

شَرَعَ لَكُمْ مِنَ الدِّينِ مَا وَصَّىٰ بِهِ نُوحًا وَالَّذِي أَوْحَيْنَا إِلَيْكَ وَمَا وَصَّيْنَا بِهِ إِبْرَاهِيمَ وَمُوسَىٰ وَعِيسَىٰ ۖ أَنْ أَقِيمُوا الدِّينَ وَلَا تَتَفَرَّقُوا فِيهِ ۚ كَبُرَ عَلَى الْمُشْرِكِينَ مَا تَدْعُوهُمْ إِلَيْهِ ۚ اللَّهُ يَجْتَبِي إِلَيْهِ مَنْ يَشَاءُ وَيَهْدِي إِلَيْهِ مَنْ يُنِيبُ | He has prescribed for you the religion which He had enjoined upon Noah and which We have [also] revealed to you, and which We had enjoined upon Abraham, Moses and Jesus, declaring, ‘Maintain the religion, and do not be divided in it.’ Hard on the polytheists is that to which you summon them. Allah chooses for it whomever He wishes, and He guides to it whomever returns penitently [to Him]. | Ash-Shura : 13

Take example this verse, it is prelude, and links to:

وَكَذَٰلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِنْ أَمْرِنَا ۚ مَا كُنْتَ تَدْرِي مَا الْكِتَابُ وَلَا الْإِيمَانُ وَلَٰكِنْ جَعَلْنَاهُ نُورًا نَهْدِي بِهِ مَنْ نَشَاءُ مِنْ عِبَادِنَا ۚ وَإِنَّكَ لَتَهْدِي إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ | Thus have We inspired you with a Spirit of Our command. You did not know what the Book is, nor what is faith; but We made it a light that We may guide by its means whomever We wish of Our servants. Indeed, you guide to a straight path, | Ash-Shura : 52

And the ending:

صِرَاطِ اللَّهِ الَّذِي لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۗ أَلَا إِلَى اللَّهِ تَصِيرُ الْأُمُورُ | the path of Allah, to whom belongs whatever is in the heavens and whatever is in the earth. Indeed all matters return to Allah! | Ash-Shura : 53

In that, the religion of God is constant in the past, but how? It's the spirit of God's Authority/Command which is a light by which God guides whoever he wishes. It also ends with calling straight path, the path of God, while in Surah Fatiha it's said to be the path of those God favored.

And of course, other verses are linked, for example 42:24:

أَمْ يَقُولُونَ افْتَرَىٰ عَلَى اللَّهِ كَذِبًا ۖ فَإِنْ يَشَإِ اللَّهُ يَخْتِمْ عَلَىٰ قَلْبِكَ ۗ وَيَمْحُ اللَّهُ الْبَاطِلَ وَيُحِقُّ الْحَقَّ بِكَلِمَاتِهِ ۚ إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ | Or do they say, ‘He has fabricated a lie against Allah’? If so, should Allah wish He would set a seal on your heart, and Allah will efface the falsehood and confirm the truth with His words. Indeed He knows well what is in the breasts. | Ash-Shura : 24

This means say Mohammad (s) is a forger, still would God not then show his lie and show the truth by another person he appoints and confirm the truth with his words?

Of course, this also is linked to the previous verse:

ذَٰلِكَ الَّذِي يُبَشِّرُ اللَّهُ عِبَادَهُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ ۗ قُلْ لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِي الْقُرْبَىٰ ۗ وَمَنْ يَقْتَرِفْ حَسَنَةً نَزِدْ لَهُ فِيهَا حُسْنًا ۚ إِنَّ اللَّهَ غَفُورٌ شَكُورٌ | Such is the good news that Allah gives to His servants who have faith and do righteous deeds! Say, ‘I do not ask you any reward for it except the love in Al-Qurba.’ Whoever performs a good deed, We shall increase him in it's beauty Indeed Allah is all-forgiving, all-appreciative. | Ash-Shura : 23

Now this verse means all that which you accuse Mohammad (s) in terms of ulterior motive and reward from you if he is false, what is that but just recognition and loving in affectionate way him and his family if he is true?

Going to the ending of the Surah, the Surah is saying this is not about them personally, but about the path of God. They are the light of God and each given that same spirit of God's Command/Authority but it's not about them and in fact, God's religion is consistent through out time whether Nuh (a), Ibrahim (a), etc...

And so the emphasis that God is the Wali in the start links with the ending and middle and through out. This is because while recognizing them is needed and loving them needed, we obey them only to obey God. God is the intention of the religion.

I can link up all verses in the Surah together, but would be long. But what I'm saying, part of the Quran feature is that you can see connecting from start to end, even if you skip verses. Because it does not write in paragraph form.

We also see the Surahs link up by themes, for example, the reward accusation theme through out many Surahs. They this way interpret each other and hold on to each other in meaning.

 

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Salam

This a niche point, but I believe Quran signs is about seeing pinpoint accuracy in subtle points and majestic subtle ways of speaking.

The Quran in many places says in some sort of way "if God willed/desired he could've guided all people all together". But in all those places it's past tense.

The Quran however says "How can God guide a people who...." in Surah Auli-Imran. As in it's become impossible to guide such people.

To me this would be a contradiction if the Quran said "If God will/desired, he could guide all people all together". You never find this though.

Putting it together, it means, God could've created the world in a way that all souls would be given their guidance in a guaranteed way. However, after creating the world he did, and with constraints, it's become impossible for God to guide everyone.

This a niche point, but it must be kept in terms of the problem of evil/suffering.

God could've said "if God wills, he could give all souls their guidance", but again said "If God willed, he could've gave every soul it's guidance". This means the world could've been created in a way to guarantee guidance of all souls.

This niche point is mind boggling. Not one place, does it screw up in this regard. It's on point, consistent.

To me a human would fumble this, and say it at least once "God can guide all humans all together", because people naturally don't think of constraints and logical impossibilities.

This niche point speaks volumes when Quran says "God doesn't guide a people unless they change what is in themselves first", there it uses it as in current state and a fact about God and people. But you never find this "yahdi" (present) as opposed "hada" (past tense) anywhere in regards to what I said above.

Speaks volumes of precise wisdom and subtle nature of the precision of God's speech.

 

[Michael Junior]

Salam

The first sign of eloquence, I would like to mention and analyze is verse 2:255. The Prophet (s) has been reported to have said, everything has a peak, and the peak of Quran is the sign of the chair or verse of the chair.

Now keeping this in mind, it maybe that it means your emotions reach a climax here at this point 2:255 in Quran, spiritual emotion elevated higher then everywhere else. There are many reasons for this, among them the foundation starting with "and they believe in that which is hidden" and the tone of this chapter.

But something I would like us to observe is the mirror way of this verse:

God there is no God but he(1a)
the Living The Subsisting no slumber him takes nor sleep(2a)
to him belongs what is in the earth and heavens(3a)
who can intercede with him except by his permission(4a)
he knows what precedes them(5a)
and what comes after them(5b)
nor do they encompass in knowledge except what he pleases(4b)
encompasses his seat the heavens and the earth(3b)
Nor does keeping them tire him(2b)
And he is the exalted the great(1b)

As for 1a and 1b, God means the same thing as Exalted but it's absoluter greater then "exalted" such that his exalted ones should not be equated with God, and exalted means the same thing as great, except believers are great and the exalted ones are chosen MUCH above them and it's evil to think we can reach their high status with God "nor can you reach the mountains in height." But what is wonderful about this mirror is the end is a cool down of the former, and so we can see the peak is going down from the beginning of the verse with the end.

As for 2a and 2b we can tiredness is related to slumber doesn't take nor sleep, that explains subsisting and that explains the living.

As for 3a and 3b, the first explains universe and earth belongs to God, and the other shows his seat encompasses everything in it and so God rules his creation, which is an argument for his religion, since those who take position of seat are his representatives.

As for 4a and 4b, this about God's chosen ones, they intercede by his permission, and Quran has emphasizes God chosen them out of his knowledge of their path they will remain upon and trusts them to walk that path, and so again we see relationship between two statements in mirror.

5a and 5b are next to each other, one is about before and the other after them....

This way we can see the verse is like a mirror with respect to it's verses. In it we see also a relationship between the titles God Exalted and Great.

As for the seat verse, it's mirror with "to him belongs what is in the heavens and earth" with "his seat encompasses the heavens and the earth" and dialogue of authority of David and Talut, it's as if water flows down from this verse in emotion to all verses about "to him is what is in the heavens and the earth" with "to him is the authority of the heavens and earth" with "authority" (mulk) and so we see it's as if this is rain cloud from Quran, that waters all the verses through out Quran about mulk (40 verses about Arabic word "mulk" (authority) and that in turn is related to "Amr" and that relates to the holy spirit and the spirit from his command (same thing), which is about those honored servants which God knows what is before them and after them and hence chose them.

It's as if this verses gives all the mulk verses emotional life, and so this also goes well with the living discussion.

And since religion is often described to be submission, this highly important to recognize as the peak.

In this regard the Prophet describing it as the climax, and the mirror way it flows, and how that relates to the Quran and many topics within this verse, and how it gives it life, is no doubt amazing.

Now this just observing one verse. I will explain more about it with respect to the chapter and context, then we will see something amazing on that, with respect to the next chapter (Auli-Imran).

This is just noting the position of Ayatul Kursi. We are so far discussing the place of one verse with respect to Quran and looking at what Nabi (s) said about it.

It's amazing. Also, when discussing Suratal Ikhlas (chapter 112), I will come back to the importance of "Al-Hayu" and we will see how Quran discussed this through out.

Hi friend, did you know that quran has 102 errors in it. do you want to see them

 

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Salam

In Surah Shura, it mentions that all we can accuse the Prophet (s) in terms of selfish reward from point of view he is false, is nothing but love of him along with his holy family and recognition of who they are and acceptance, from point of view he is true. He is not setting up monarchy but rather these are chosen people by God we ought to love and honor the special relation they have with the Prophet (s) and recognize they are close to each other. This is in verse 42:23.

How the Surah ends with keeping this in mind is beautiful.

وَكَذَٰلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِنْ أَمْرِنَا ۚ مَا كُنْتَ تَدْرِي مَا الْكِتَابُ وَلَا الْإِيمَانُ وَلَٰكِنْ جَعَلْنَاهُ نُورًا نَهْدِي بِهِ مَنْ نَشَاءُ مِنْ عِبَادِنَا ۚ وَإِنَّكَ لَتَهْدِي إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ | Thus have We imbued you with a Spirit of Our command. You did not know what the Book is, nor what is faith; but We made it a light that We may guide by its means whomever We wish of Our servants. Indeed, you guide to a straight path, | Ash-Shura : 52

صِرَاطِ اللَّهِ الَّذِي لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۗ أَلَا إِلَى اللَّهِ تَصِيرُ الْأُمُورُ | the path of Allah, to whom belongs whatever is in the heavens and whatever is in the earth. Indeed all matters return to Allah! | Ash-Shura : 53

In Surah Fatiha, this is inverted. That is we ask God to guide us to the straight path, and the it's the path of those who God favored (ie. his chosen ones).

Here we see that it emphasizes that Mohammad (s) guides to the straight path, and that it's the path of God.

There is a subtle cleverness in this.

The Surah where it emphasizes to love Ahlulbayt (a), the Surah through out emphasizes it's about God's relationship to mankind and that is why he sent Mohammad (s). Ultimately talking about the straight path, at the end it says that is the path/bridge of God and indeed, all affairs return to God. What connects these two is that God has inspired/revealed a spirit from his command and made it a light by which he guides whoever he wants. Mohammad (s) being one of the instances of this spirit, is said to guide to the path.

The emphasis it's the path of God is to say loving Ahlulbayt (a) is a means towards God and he established their exalted status to be honored as a means to God. God guides through Mohammad (s) who is one of the instances of his light.

This is similar to one of the posts except that I'm emphasizing that Surah Fatiha has this inverted. Also, I want to mention that through out Quran, God talks about that Mohammad (s) can't guide the blind but rather God guides... it's seen who Mohammad (s) would guide is God's guidance but that in stating rather God guides people with such traits and does not guide people with other traits means that is who Mohammad (s) can guide and who he cannt. It's ultimately understood that who God doesn't guide has no guide, means God's guidance is the guidance, and other than God's guide who we have to come to, we won't find a guide.

Therefore keeping in mind this theme, the "and indeed you guide to a straight path" is ultra eloquent and it also explains all these verses.

 

[ChieftheCef]

I think cutting baby clits is very elegant. The excruciating cry of his own infants offers such an elegance as to be correct, no?
Women are garbage anyway, huh? Not good for anything but pumping out a unit.

 

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I think cutting baby clits is very elegant. The excruciating cry of his own infants offers such an elegance as to be correct, no?
Women are garbage anyway, huh? Not good for anything but pumping out a unit.

Red-herring.

 

[ChieftheCef]

Red-herring.

Even twas it bad judgement it's meaning is still true. Go harm your children, *******.