Signs of eloquence in Quran

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Salam

So far, we are seeing how every Surah has perfectly placed "reward verses". Here in Surah Hud, we see the reason is needed to be used in this respect, but when it says "use reason", it doesn't mean "have to believe" but just enough to "consider I'm on a clear proof". So this flows beautiful, that when Quran says to understand and use reason, it doesn't require you to believe, but just consider it a clear proof and reflect to see honestly. If that happens, yes, Quran says you will see the truth and hence believe. This the true way of believing, it's to see and understand. So we see the addition in the second reward verse in the Surah with addition "will you not understand" flows with the theme "Have you considered I'm on a clear proof from my Lord..." repeated and again perfectly placed words that belong here and not in the other Surahs.

And we see the first verse of reward it mentions also with the issue of the followers of Nuh (a) being of "low people" in reputation, that their society looked down upon.

And we the next reward verse talks about using reasoning, and it's through reasoning, that one can see "they are not low people" as well, simply, because of reputation of society is based on materialistic and vain reputation.

So these two reward verses compliment each other, and it's also revealed that they don't ask wealth, but they can be accused of other type of rewards, but those type of rewards is upon God to establish through his chosen ones.

I've decided it's too lengthy to post all the verses I talked about in the last post. So will move on to another "reward" verse and see how it's perfectly right where it belongs.

 

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Salam

What does this have to do with eloquence? One way to define eloquence, is to talk about words picked in a way that are very well placed with respect to one another. That out of the words picked as there are many ways to say the same thing, the choice of words are very well chosen.

Now with respect to the reward verses, I believe I have not only shown they are well chosen (eloquent) with respect to the Surahs, and that they fit there more then others, but that they are perfectly chosen words. That these words with respect to the Surahs they are in, are perfectly placed words.

Now humans are not going to do this. They are not going to repeat same message of verses, but paraphrased differently or with additions, that are perfectly suited exactly where they are.

Keep in mind that Surahs were dynamically built over time, and that the Quran surahs were not revealed in one go, this is another major sign.

To be this precise and calculative with picking these words is a major sign. Out of the reward verses, one stands unique however, and that's 42:23.

Yet as it's explicit it's the family of Mohammad (s), the Surah more then any other Surah, emphasizes Islam is not about Mohammad (s) or his family (a) but they are chosen means for God's Welayah on his creation and he has a unique Welayah. He sent Mohammad (s) because of this Welayah he has. He sent Messengers in the past because of this Welayah.

He distinguishes who he wants for himself and guides who he wishes.

The Surah is so calculatedly related to the issue "it's about Mohammad (s) but not really, it's about God Welayah through Mohammad (S)".

And this is why when it mentions the Al-Qurba in 42:23 it does so after mentioned "faith and good actions" and after mentions "whoever earns goodness, we will increase them therein in it's beauty" and emphasizing "indeed God is forgiving, thankful", but what is most eloquent is the verse right after with all this...

أَمْ يَقُولُونَ افْتَرَىٰ عَلَى اللَّهِ كَذِبًا ۖ فَإِنْ يَشَإِ اللَّهُ يَخْتِمْ عَلَىٰ قَلْبِكَ ۗ وَيَمْحُ اللَّهُ الْبَاطِلَ وَيُحِقُّ الْحَقَّ بِكَلِمَاتِهِ ۚ إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ | 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 shows, if not Mohammad (s), someone else, if not his Ahlulbayt (a), then another Ahlulbayt (a), and so don't make it personal about Mohammad (s).

It's about God and his Welayat. We see this theme in another Surahs, for example, Surah Furqan emphasizes on Mohammad (s) being the way to God and the reward he is accused of seeking to be in reality for who wants to, to take path to their Lord.

But this Surah has the most "it's about God, so don't make it personal".

It also has "there is no argument between us and you, to you is your actions and to us is our actions", and so to let the truth prevail, and let everyone present their religion and not make it personal.

Of course, God distinguishes for himself who he wishes, and Al-Qurba in 42:23 are obviously the center point of the message, and are the means to God, but it's not about them, because if not them, and Mohammad (S) lied, then a different Al-Qurba would be the object.

Al-Qurba is also stated in a way, that no matter what time and age, there is always an Al-Qurba to love and earn goodness through and are means to God and his signs, and way to believe in God's light and do good.

The ending of Surah Shura also very eloquent....it talks about God guiding through the spirit he inspired/revealed from his command, and that it's a light who he guides who he wants, but then says "...and indeed you guide to a straight path"

And we read in Surah Fatiha "the path of those who you favored upon..." but here we read "the path of God..." and ends with "alas to God return the affairs"

This too good. Too good for humans to calculate and place. And 42:23 stands unique and yet is explained by all the reward verses which are all perfectly placed and related to their Surahs. They interpret each other and woven each other to imply one meaning.

This way of Quranic interpreting itself and relating it's repeated themes to one another, is not a sign of boring repetition, but actually, it's a sign of calculating words to perfection from God. And nothing is repeated in vain.

It's very calculative repetition in a way, that things get woven together and interpret one another. We see for example in repeating the reward and how it's calculated to be in a Surah perfectly, is a miracle. Everything so precisely placed.

We also saw the names of Prophets and Messengers and how they appear and which order, in the Surahs, they appear, is also very precise and perfectly chosen words.

Again, eloquence can be said to measure the degree of how words are chosen out of all words. I believe I've objectively shown a lot of examples of how words are not just exalted and high in eloquence, that they are very good placement of words and hence eloquent, but they are precisely chosen in a subtle way humans do not know how to choose,

Keeping in mind Quran was dynamically revealed with events and the Sunnah, this perfectly placed words should be seen as a miracle for sure.

 

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Salam

As for 42:23. See post 96 and 97 as well as the previous post.

This will show it perfectly suited for where it is.

 

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Salam

فَقَالَ الْمَلَأُ الَّذِينَ كَفَرُوا مِنْ قَوْمِهِ مَا هَٰذَا إِلَّا بَشَرٌ مِثْلُكُمْ يُرِيدُ أَنْ يَتَفَضَّلَ عَلَيْكُمْ وَلَوْ شَاءَ اللَّهُ لَأَنْزَلَ مَلَائِكَةً مَا سَمِعْنَا بِهَٰذَا فِي آبَائِنَا الْأَوَّلِينَ | But the elite of the faithless from among his people said, ‘This is just a human being like you, who seeks to supremacy over you. Had Allah wished, He would have sent down angels. We never heard of such a thing among our forefathers. | Al-Muminoon : 24

Notice this an accusation of "reward", that he seeks supremacy over us and imposing it. Notice also the theme "a human being like you".

وَقَالَ الْمَلَأُ مِنْ قَوْمِهِ الَّذِينَ كَفَرُوا وَكَذَّبُوا بِلِقَاءِ الْآخِرَةِ وَأَتْرَفْنَاهُمْ فِي الْحَيَاةِ الدُّنْيَا مَا هَٰذَا إِلَّا بَشَرٌ مِثْلُكُمْ يَأْكُلُ مِمَّا تَأْكُلُونَ مِنْهُ وَيَشْرَبُ مِمَّا تَشْرَبُونَ | Said the elite of his people, who were faithless and who denied the encounter of the Hereafter and whom We had given affluence in the life of the world: ‘This is just a human being like yourselves: he eats what you eat, and drinks what you drink. | Al-Muminoon : 33

We see it repeated here again "human being like yourselves".

وَلَئِنْ أَطَعْتُمْ بَشَرًا مِثْلَكُمْ إِنَّكُمْ إِذًا لَخَاسِرُونَ | If you obey a human being like yourselves, you will indeed be losers. | Al-Muminoon : 34

فَقَالُوا أَنُؤْمِنُ لِبَشَرَيْنِ مِثْلِنَا وَقَوْمُهُمَا لَنَا عَابِدُونَ | They said, ‘Shall we believe two humans like ourselves, while their people are our slaves?’ | Al-Muminoon : 47

Part of the reply:

وَجَعَلْنَا ابْنَ مَرْيَمَ وَأُمَّهُ آيَةً وَآوَيْنَاهُمَا إِلَىٰ رَبْوَةٍ ذَاتِ قَرَارٍ وَمَعِينٍ | and We made the son of Mary and his mother a sign, and sheltered them in a level highland with flowing water. | Al-Muminoon : 50
يَا أَيُّهَا الرُّسُلُ كُلُوا مِنَ الطَّيِّبَاتِ وَاعْمَلُوا صَالِحًا ۖ إِنِّي بِمَا تَعْمَلُونَ عَلِيمٌ | O apostles! Eat of the good things and act righteously. Indeed I know best what you do. | Al-Muminoon : 51

فَتَقَطَّعُوا أَمْرَهُمْ بَيْنَهُمْ زُبُرًا ۖ كُلُّ حِزْبٍ بِمَا لَدَيْهِمْ فَرِحُونَ | But they fragmented their religion among themselves, each party boasting about what it had. | Al-Muminoon : 53

Notice this response too:

أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُمْ بِهِ مِنْ مَالٍ وَبَنِينَ | Do they suppose that whatever aid We provide them in regard to wealth and children [is because] | Al-Muminoon : 55

نُسَارِعُ لَهُمْ فِي الْخَيْرَاتِ ۚ بَلْ لَا يَشْعُرُونَ | We are eager to bring them good? No, they are not aware! | Al-Muminoon : 56

بَلْ قُلُوبُهُمْ فِي غَمْرَةٍ مِنْ هَٰذَا وَلَهُمْ أَعْمَالٌ مِنْ دُونِ ذَٰلِكَ هُمْ لَهَا عَامِلُونَ | Indeed, their hearts are in a stupor in regard to this, and there are other deeds besides which they perpetrate. | Al-Muminoon : 63

We see this contextualizes why people see Prophets as greedy for power, because they themselves are enticed by it.

Then finally we will see the way reward is phrased in this Surah is best suited, it starts with:

أَمْ لَمْ يَعْرِفُوا رَسُولَهُمْ فَهُمْ لَهُ مُنْكِرُونَ | Is it that they do not recognize their apostle, and so they deny him? | Al-Muminoon : 69

This is part of why it's "a human like us" so we recognize our Messenger, and then it says:

أَمْ يَقُولُونَ بِهِ جِنَّةٌ ۚ بَلْ جَاءَهُمْ بِالْحَقِّ وَأَكْثَرُهُمْ لِلْحَقِّ كَارِهُونَ | Do they say, ‘There is madness/possession in him’? No, he has brought them the truth, and most of them are averse to the truth. | Al-Muminoon : 70

See the emphasis on how they hate the truth, due to materialism.

وَلَوِ اتَّبَعَ الْحَقُّ أَهْوَاءَهُمْ لَفَسَدَتِ السَّمَاوَاتُ وَالْأَرْضُ وَمَنْ فِيهِنَّ ۚ بَلْ أَتَيْنَاهُمْ بِذِكْرِهِمْ فَهُمْ عَنْ ذِكْرِهِمْ مُعْرِضُونَ | Had the truth followed their desires, the heavens and the earth would have surely fallen apart [along] with those who are in them. Indeed, We have brought them their Reminder, but they are disregardful of their Reminder. | Al-Muminoon : 71

This contextualizes that the reminder which Mohammad (s) is a living instance of the Quranic written reminder is truth from God and if there were other than that truth, it would be corruption:

أَمْ تَسْأَلُهُمْ خَرْجًا فَخَرَاجُ رَبِّكَ خَيْرٌ ۖ وَهُوَ خَيْرُ الرَّازِقِينَ | Do you ask a recompense from them? Your Lord’s recompense is better, and He is the best of providers. | Al-Muminoon : 72

وَإِنَّكَ لَتَدْعُوهُمْ إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ | And indeed you invite them to a straight path, | Al-Muminoon : 73

وَإِنَّ الَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ عَنِ الصِّرَاطِ لَنَاكِبُونَ | and those who do not believe in the Hereafter surely deviate from the path. | Al-Muminoon : 74

وَلَوْ رَحِمْنَاهُمْ وَكَشَفْنَا مَا بِهِمْ مِنْ ضُرٍّ لَلَجُّوا فِي طُغْيَانِهِمْ يَعْمَهُونَ | Should We have mercy upon them and remove their distress, they would surely persist, bewildered in their rebellion. | Al-Muminoon : 75



We see this is one of the more elaborate responses. First it emphasizes given the theme about "mortal like you", about recognizing Messenger, then shows God's sustenance is better than any reward people can give Mohammad (s) including that of 'supremacy' over others in reputation and domination in that sense.

Then emphasizes what he is calling to in reality in all that reward accusation is a straight path. Then expresses this as the bridge that all need to walk on and that people disbelieving next world are blind to. This goes well with "a human like yourselves" complaint in that such humans like ourselves are signs of God and the straight path.

Mohammad (s) and his family (a) are also a means of "God's sustenance" coming to believers, and is while God's sustenance is better, the reward which is less meaningful in itself and which God's recompense is better, is just a means to spread God's sustenance to believers and make them gain light and walk towards God.

So we see the relationship and light believers gain, is better then power, fame, reputation, etc, which all perish and are not worth an iota with regards to God's sustenance to believers. And in fact, the reward they accuse them of seeking is a straight path to receive God's sustenance and he is the best sustenance giver.

The Sustenance also has to do with the reminder and reality of prayer (Salah), which God provides believers with power and sustenance, and which has to do with oneness of God and him the source of the reminder and light and truth.

 

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Salam

With regards to Surah Poets, keep in mind the Surah before (Surah Furqan) emphasized that the reward (accusation) is (in reality) a path towards God.

We see in Surah Poets, an accusation is done to motivation/reward Musa (a) seeks:

يُرِيدُ أَنْ يُخْرِجَكُمْ مِنْ أَرْضِكُمْ بِسِحْرِهِ فَمَاذَا تَأْمُرُونَ | who seeks to expel you from your land with his magic. So what do you advise?’ | Ash-Shu'araa : 35


And when it gets to Ibrahim (a), it reminds:

وَمَا أَضَلَّنَا إِلَّا الْمُجْرِمُونَ | No one led us astray except the wicked. | Ash-Shu'araa : 99


The set up is what we see it's upon God to establish this authority because the wicked like Pharaoh will lead people astray if God doesn't intervene with his chosen guides and set up their reputation and authority.

We also see that they are the means to recognize God:

رَبِّ مُوسَىٰ وَهَارُونَ | the Lord of Moses and Aaron.’ | Ash-Shu'araa : 48

We also see the following is emphasized:

فَاتَّقُوا اللَّهَ وَأَطِيعُونِ | So be wary of Allah and obey me. | Ash-Shu'araa : 108 with Nuh (a).

Then followed with:

وَمَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ ۖ إِنْ أَجْرِيَ إِلَّا عَلَىٰ رَبِّ الْعَالَمِينَ |And what do I ask regarding it from a reward in that my reward is only upon the Lord of all the worlds? | Ash-Shu'araa : 109

Then followed with:

فَاتَّقُوا اللَّهَ وَأَطِيعُونِ | So be wary of Allah and obey me.’ | Ash-Shu'araa : 110

So we see fear of God and obedience to Messengers goes together, and hence this accusation of seeking authority is upon God to establish. Yes false Messengers would seek it, but true Messengers still would be appointed with it.

Then we see other Messengers (Hud (a)) similar style:

فَاتَّقُوا اللَّهَ وَأَطِيعُونِ | So be wary of Allah and obey me. | Ash-Shu'araa : 126

Followed by:

وَمَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ ۖ إِنْ أَجْرِيَ إِلَّا عَلَىٰ رَبِّ الْعَالَمِينَ |And what do I ask regarding it from a reward in that my reward is only upon the Lord of all the worlds? | Ash-Shu'araa : 127

And few verses later:

فَاتَّقُوا اللَّهَ وَأَطِيعُونِ | So be wary of Allah and obey me. | Ash-Shu'araa : 131


Then again Salih (a):

فَاتَّقُوا اللَّهَ وَأَطِيعُونِ | So be wary of Allah and obey me. | Ash-Shu'araa : 144

وَمَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ ۖ إِنْ أَجْرِيَ إِلَّا عَلَىٰ رَبِّ الْعَالَمِينَ | And what do I ask regarding it from a reward in that my reward is only upon the Lord of all the worlds? | Ash-Shu'araa : 145

Some verses later:

فَاتَّقُوا اللَّهَ وَأَطِيعُونِ | So be wary of Allah and obey me, | Ash-Shu'araa : 150


We see with Lut (a):

فَاتَّقُوا اللَّهَ وَأَطِيعُونِ | So be wary of Allah and obey me. | Ash-Shu'araa : 163

وَمَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ ۖ إِنْ أَجْرِيَ إِلَّا عَلَىٰ رَبِّ الْعَالَمِينَ | And what do I ask regarding it from a reward in that my reward is only upon the Lord of all the worlds? | Ash-Shu'araa : 164


And we see Shuaib (a):

فَاتَّقُوا اللَّهَ وَأَطِيعُونِ | So be wary of Allah and obey me. | Ash-Shu'araa : 179

وَمَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ ۖ إِنْ أَجْرِيَ إِلَّا عَلَىٰ رَبِّ الْعَالَمِينَ | And what do I ask regarding it from a reward in that my reward is only upon the Lord of all the worlds? | Ash-Shu'araa : 180

And says also:

وَمَا أَنْتَ إِلَّا بَشَرٌ مِثْلُنَا وَإِنْ نَظُنُّكَ لَمِنَ الْكَاذِبِينَ | You are just a human being like us, and we indeed consider you to be a liar. | Ash-Shu'araa : 186

Which was their response.

Then goes on with some reflections:

نَزَلَ بِهِ الرُّوحُ الْأَمِينُ | revealed by the Trustworthy Spirit | Ash-Shu'araa : 193

And says:

وَمَا تَنَزَّلَتْ بِهِ الشَّيَاطِينُ | It has not been brought down by the devils. | Ash-Shu'araa : 210


In contrast, the Poets lead people astray and do what they do not say:


هَلْ أُنَبِّئُكُمْ عَلَىٰ مَنْ تَنَزَّلُ الشَّيَاطِينُ | Should I inform you on whom the devils descend? | Ash-Shu'araa : 221

يُلْقُونَ السَّمْعَ وَأَكْثَرُهُمْ كَاذِبُونَ | They eavesdrop, and most of them are liars. | Ash-Shu'araa : 223

وَالشُّعَرَاءُ يَتَّبِعُهُمُ الْغَاوُونَ | As for the poets, [only] the perverse follow them. | Ash-Shu'araa : 224

So we see so that we do not follow devils and those who lead astray by fancy words, we need guides from God and he needs to set up their authority, it's upon God to do so.

We also see the Messengers mentioned in this Surah are those who bring out physical destruction to those warned.

The Quran warns of the future Mahdi in this Surah in this regard:

أَفَبِعَذَابِنَا يَسْتَعْجِلُونَ | So do they seek to hasten on Our punishment? | Ash-Shu'araa : 204

أَفَرَأَيْتَ إِنْ مَتَّعْنَاهُمْ سِنِينَ | Tell me, should We let them enjoy for some years, | Ash-Shu'araa : 205

ثُمَّ جَاءَهُمْ مَا كَانُوا يُوعَدُونَ | then there comes to them what they have been promised, | Ash-Shu'araa : 206

مَا أَغْنَىٰ عَنْهُمْ مَا كَانُوا يُمَتَّعُونَ | of what avail to them will be that which they were given to enjoy? | Ash-Shu'araa : 207

وَمَا أَهْلَكْنَا مِنْ قَرْيَةٍ إِلَّا لَهَا مُنْذِرُونَ | We have not destroyed any town without its having warners, | Ash-Shu'araa : 208

ذِكْرَىٰ وَمَا كُنَّا ظَالِمِينَ | for the sake of admonition, and We were not unjust. | Ash-Shu'araa : 209

The emphasis that its upon God is related to obedience to Messengers, and its upon God to establish such authority and exalted status, though people see personal motives in the Prophets, they do it for God and its upon God to establish such authority and reputation.

This Surah in flow with Surah before, shows its upon God to establish this because it's the way to make a path to God.

With the poetic repeated nature of verses in this Surah, this reflection of reward repeated in short words makes sense, and we find perfectly calculated and suited for the Surah again.

We also see again the "ma" instead of "la" is used for rhetorical question and makes it sound better.

We see in the start without mentioning the reward by Ibrahim or Musa, but contextualizes the framework for arguing the reward and giving context to what is meant by the accusation, is also very precise calculative way of arguing.

Also the "Lord of the worlds" goes back to "We believe in the Lord of the Worlds" "The Lord of Musa and Haroun", which emphasizes also why its upon God to establish such authority and there is no reward Messengers actually seek but an accusation from perspective Messengers are false, but from perspective they are true, the authority and power and leadership of his trusted spirits is upon God to establish.

 

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Salam

In Surah Yaseen.

The believer is the one talking and so God shows from perspective of believers, Messengers do not seek a reward, and they when arguing are more lopsided.

This is why through out Quran, God entertains the doubts of disbelievers, but believers when they talk often do not do that. This is useful in that God wants to show, believers see no reward on part of the sent ones.

So we see the perfect place to emphasize on they not seeking a reward and this also goes with that the Messengers here are unknown and we do not even know their names or anything about them other then that they were Messengers who were rejected by their people.

This again a perfect calculation here and the change here is suited for the Surah.

 

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Salam

In the two Surahs:

In Surah Toor:

أَمْ تَسْأَلُهُمْ أَجْرًا فَهُمْ مِنْ مَغْرَمٍ مُثْقَلُونَ

Or do you ask them a reward so that they are by debt overwhelmed?


In Surah Qalam:


أَمْ تَسْأَلُهُمْ أَجْرًا فَهُمْ مِنْ مَغْرَمٍ مُثْقَلُونَ

Or do you ask them a reward so that they are by debt overwhelmed?

We see in Surah Qalam, there is a story of materialistic farmers who lost their land. In Surah Toor it is said with some rhetorical questions I will put here:

أَمْ تَأْمُرُهُمْ أَحْلَامُهُمْ بِهَٰذَا ۚ أَمْ هُمْ قَوْمٌ طَاغُونَ | Is it their intellect which prompts them to [say] this, or are they a rebellious lot? | At-Tur : 32
أَمْ يَقُولُونَ تَقَوَّلَهُ ۚ بَلْ لَا يُؤْمِنُونَ | Do they say, ‘He has improvised it [himself]?’ Rather, they have no faith! | At-Tur : 33
فَلْيَأْتُوا بِحَدِيثٍ مِثْلِهِ إِنْ كَانُوا صَادِقِينَ | Let them bring a narration like it, if they are truthful. | At-Tur : 34
أَمْ خُلِقُوا مِنْ غَيْرِ شَيْءٍ أَمْ هُمُ الْخَالِقُونَ | Were they created from nothing? Or are they [their own] creators? | At-Tur : 35
أَمْ خَلَقُوا السَّمَاوَاتِ وَالْأَرْضَ ۚ بَلْ لَا يُوقِنُونَ | Did they create the heavens and the earth? Rather, they have no certainty! | At-Tur : 36
أَمْ عِنْدَهُمْ خَزَائِنُ رَبِّكَ أَمْ هُمُ الْمُصَيْطِرُونَ | Do they possess the treasuries of your Lord? Or do they control [them]? | At-Tur : 37
أَمْ لَهُمْ سُلَّمٌ يَسْتَمِعُونَ فِيهِ ۖ فَلْيَأْتِ مُسْتَمِعُهُمْ بِسُلْطَانٍ مُبِينٍ | Do they have a ladder [leading up to heaven] whereby they eavesdrop? If so, let their eavesdropper produce a manifest authority. | At-Tur : 38
أَمْ لَهُ الْبَنَاتُ وَلَكُمُ الْبَنُونَ | Does He have daughters while you have sons? | At-Tur : 39
أَمْ تَسْأَلُهُمْ أَجْرًا فَهُمْ مِنْ مَغْرَمٍ مُثْقَلُونَ | Do you ask them for a reward, so that they are [wary of] being weighed down with debt? | At-Tur : 40
أَمْ عِنْدَهُمُ الْغَيْبُ فَهُمْ يَكْتُبُونَ | Do they have [access to] the Unseen, which they write down? | At-Tur : 41
أَمْ يُرِيدُونَ كَيْدًا ۖ فَالَّذِينَ كَفَرُوا هُمُ الْمَكِيدُونَ | Do they seek to outmaneuver [Allah]? But it is the faithless who are the outmaneuvered ones! | At-Tur : 42
أَمْ لَهُمْ إِلَٰهٌ غَيْرُ اللَّهِ ۚ سُبْحَانَ اللَّهِ عَمَّا يُشْرِكُونَ | Do they have any god other than Allah? Clear is Allah of any partners that they may ascribe [to Him]! | At-Tur : 43


So first the reflection appears with many reflections.

But then its singled out and put into context in Surah Qalam, which shows, this is a very important question from it as well. Its repeated exact words means God wants us to reflect about it.

In fact the line following it also appears:

أَمْ تَسْأَلُهُمْ أَجْرًا فَهُمْ مِنْ مَغْرَمٍ مُثْقَلُونَ | Do you ask them for a reward, so that they are weighed down with debt? | Al-Qalam : 46
أَمْ عِنْدَهُمُ الْغَيْبُ فَهُمْ يَكْتُبُونَ | Do they possess [access to] the Unseen, so that they write it down? | Al-Qalam : 47


So we see God singles out these two reflection in a series of many in Surah Toor. Surah Qalam is more specific to these two reflections.

With regards to the second, we see it starts with "And by the pen and what they write", and this flows well. While the story of the farmers being stingy and materialistic goes to the reflection, Messengers do not ask money, but if they did and we would have to compensate them, we would be overwhelmed by debt and not be able to. The favor of God's chosen and what they do for us, is immense, and so this about appreciating them for what they given and its expression what they gave us in terms of religion is PRICELESS. If God were to a price for it, we would never be able to come up with the money for it.

The second reflection also compliments the first, in that, what they give us is priceless, because it is unseen, and that is also why they would not seek material possession as a reward, because, the latter is not worth anything in terms of the unseen favors they bestow upon us, the wisdom and knowledge of unseen and the light they illuminate for us is unseen.

So we see even the exact repeated words here is calculated and perfect, as God singles out these two reflections within a Surah, to help us out, while the other reflections, have reflections else where in Quran as well and answers through out.

But we see calculative repetition here, and its perfectly calculated and purposeful again.

 

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Salam

The last Surah to talk about reward is Surah Saad. There it ends and has some additions not found else where.

(1) It ends with the fact its a tiding we will know after a time. That is God is reminding us of the reality of his chosen ones, which is related to the reality of day of judgment and its truth. We will also know the value of their Authority and love and relationship to us then.
(2) It has a side comment "(and I am not of those who pretend)"

The "And I not of those who pretend" is unique here.

"It is only a reminder" is not unique, but it being linked to day of judgment is unique.

Let us see why this is the case and why these additions appear here.



ص ۚ وَالْقُرْآنِ ذِي الذِّكْرِ | By the name of God, the Compassionate (wide mercy), the Compassionate (intensely), Saad and by the Quran bearing the Reminder, | Saad : 1

It starts with the accusation:

وَعَجِبُوا أَنْ جَاءَهُمْ مُنْذِرٌ مِنْهُمْ ۖ وَقَالَ الْكَافِرُونَ هَٰذَا سَاحِرٌ كَذَّابٌ | They consider it odd that there should come to them a warner from among themselves, and the faithless say, ‘This is a sorcerer, a mendacious liar.’ | Saad : 4

So we see the "I am not of the pretentious" links back to this verse. But this Surah has a whole theme about this.

It talks about the reminder and their doubt, which links to the ending:

أَأُنْزِلَ عَلَيْهِ الذِّكْرُ مِنْ بَيْنِنَا ۚ بَلْ هُمْ فِي شَكٍّ مِنْ ذِكْرِي ۖ بَلْ لَمَّا يَذُوقُوا عَذَابِ | Has the Reminder been sent down to him out of [all of] us?’ Indeed, they are in doubt concerning My Reminder. Indeed, they have not yet tasted My punishment. | Saad : 8

This links it to the "They will come to know its tiding after some time"

The Quran also makes an argument:

أَمْ لَهُمْ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا ۖ فَلْيَرْتَقُوا فِي الْأَسْبَابِ | Do they have the authority of the heavens and the earth and whatever is between them? [If so,] let them ascend [to the higher spheres] by the means [of ascension]. | Saad : 10

And so pretentious cannot do that, while the true possess of the authority can. So we see again a link to the ending of it.

And it reminds of the past about accusation:

كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍ وَعَادٌ وَفِرْعَوْنُ ذُو الْأَوْتَادِ | Before them Noah’s people impugned [their apostle] and [so did the people of] ‘Ad, and Pharaoh, the Impaler [of his victims], | Saad : 12

إِنْ كُلٌّ إِلَّا كَذَّبَ الرُّسُلَ فَحَقَّ عِقَابِ | There was not any one but such as impugned the apostles; so My retribution became due [against them]. | Saad : 14

And says:

وَمَا يَنْظُرُ هَٰؤُلَاءِ إِلَّا صَيْحَةً وَاحِدَةً مَا لَهَا مِنْ فَوَاقٍ | These [too] do not await but a single Cry, which will not grant [them] any respite. | Saad : 15

Then says:

وَقَالُوا رَبَّنَا عَجِّلْ لَنَا قِطَّنَا قَبْلَ يَوْمِ الْحِسَابِ | They say, ‘Our Lord! Hasten on for us our share before the Day of Reckoning.’ | Saad : 16

We see there is heavy emphasis on the accusation of being a liar and hastening punishment, before day of judgment.

اصْبِرْ عَلَىٰ مَا يَقُولُونَ وَاذْكُرْ عَبْدَنَا دَاوُودَ ذَا الْأَيْدِ ۖ إِنَّهُ أَوَّابٌ | Be patient over what they say, and remember Our servant, David, [the man] of strength. Indeed he was a penitent [soul]. | Saad : 17


Then it makes it impersonal and really that disbelievers believe the universe is created in vain and without purpose:

وَمَا خَلَقْنَا السَّمَاءَ وَالْأَرْضَ وَمَا بَيْنَهُمَا بَاطِلًا ۚ ذَٰلِكَ ظَنُّ الَّذِينَ كَفَرُوا ۚ فَوَيْلٌ لِلَّذِينَ كَفَرُوا مِنَ النَّارِ | We did not create the sky and the earth and whatever is between them in vain. That is a conjecture of the faithless. So woe to the faithless for the Fire! | Saad : 27


Then it shows, they do not want to distinguish between good and evil and follow their desires:


أَمْ نَجْعَلُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ كَالْمُفْسِدِينَ فِي الْأَرْضِ أَمْ نَجْعَلُ الْمُتَّقِينَ كَالْفُجَّارِ | Shall We treat those who have faith and do righteous deeds like those who cause corruption on the earth? Shall We treat the Godwary like the vicious? | Saad : 28

Then emphasizes the book is perceived by those who understand and they will remember:

كِتَابٌ أَنْزَلْنَاهُ إِلَيْكَ مُبَارَكٌ لِيَدَّبَّرُوا آيَاتِهِ وَلِيَتَذَكَّرَ أُولُو الْأَلْبَابِ | [This is] a blessed Book that We have sent down to you, so that they may contemplate its signs, and that those who possess intellect will be reminded. | Saad : 29



It also reminds of Sulaiman (a) and Dawood (a), but reminds that they were strengthen authority and it was for benefit of humanity. Therefore linking to fact if Mohammad (s) gains authority and his authority strengthened and his successors as well, then this is for the benefit of humanity.

So the reminder of Dawood (a) and Sulaiman (a) is also linked to reminding and arguing against the reward accusation.

قَالَ رَبِّ اغْفِرْ لِي وَهَبْ لِي مُلْكًا لَا يَنْبَغِي لِأَحَدٍ مِنْ بَعْدِي ۖ إِنَّكَ أَنْتَ الْوَهَّابُ | He said, ‘My Lord! Forgive me, and grant me a authority that will not befit anyone except me. Indeed You are the All-munificent.’ | Saad : 35

The authority was that of the type that forced devils to obey him, but we see force only increased people to accuse of sorcery. Sulaiman (a) wanted this authority to be one time and prove something with that.

And it emphasizes despite the material wealth and kingdom and authority he held on devils:

وَإِنَّ لَهُ عِنْدَنَا لَزُلْفَىٰ وَحُسْنَ مَآبٍ | Indeed he has [a station of] nearness with Us and a good destination. | Saad : 40

Regarding Ayub (a), it says:

وَوَهَبْنَا لَهُ أَهْلَهُ وَمِثْلَهُمْ مَعَهُمْ رَحْمَةً مِنَّا وَذِكْرَىٰ لِأُولِي الْأَلْبَابِ | We gave his family to him along with others like them, as a mercy from Us and a reminder for those who possess intellect. | Saad : 43


The chosen Ahlulbayt of his and those like them were a mercy from God and a reminder to those who possess intellect, and the chosen holy souls of his family were with Ayub (a) in his intense trials as well as other Ahlulbayts of the past.

This is again emphasize Ahlulbayts always exist, and so do not make it personal against Mohammad (s). You are denying ALL chosen ones, not just him.

Then goes on to emphasize on Ahlulbayt (a) of Ibrahim (a):

وَاذْكُرْ عِبَادَنَا إِبْرَاهِيمَ وَإِسْحَاقَ وَيَعْقُوبَ أُولِي الْأَيْدِي وَالْأَبْصَارِ | And remember Our servants, Abraham, Isaac and Jacob, men of strength and insight. | Saad : 45

Which are agreed upon by Jews, and for sake of argument left out Ismail (a).

إِنَّا أَخْلَصْنَاهُمْ بِخَالِصَةٍ ذِكْرَى الدَّارِ | Indeed We purified them with exclusive remembrance of the abode [of the Hereafter]. | Saad : 46

Showing they had no personal reward, because their reward lied in the next world with God.

وَإِنَّهُمْ عِنْدَنَا لَمِنَ الْمُصْطَفَيْنَ الْأَخْيَارِ | Indeed they are surely with Us among the chosen of those picked | Saad : 47

Then it reminds of Ismail (a) arguing for him, but reminds of Elyasa and his successor Dul-Kifl (peace be upon them two as well)

وَاذْكُرْ إِسْمَاعِيلَ وَالْيَسَعَ وَذَا الْكِفْلِ ۖ وَكُلٌّ مِنَ الْأَخْيَارِ | And remember Ishmael, Elisha and Dhu’l-Kifl—each [of whom was] among the elect. | Saad : 48

I talked about this specific verse before, and why Dul-Kifl is mentioned here with Alyasa, these two Prophets appear twice in the Quran, and here they appear together to emphasize succession to one another. And this reminds that Mohammad (s) does not come alone, but will have later successors as well.

It reminds that misguiding elites always bring people to hell, this goes with themes we saw earlier in other Surahs with respect to reward:

قَالُوا بَلْ أَنْتُمْ لَا مَرْحَبًا بِكُمْ ۖ أَنْتُمْ قَدَّمْتُمُوهُ لَنَا ۖ فَبِئْسَ الْقَرَارُ | They will say, ‘No, may wretchedness be your lot! You prepared this [hell] for us. What an evil abode!’ | Saad : 60
قَالُوا رَبَّنَا مَنْ قَدَّمَ لَنَا هَٰذَا فَزِدْهُ عَذَابًا ضِعْفًا فِي النَّارِ | They will say, ‘Our Lord! Whoever has prepared this for us, double his punishment in the Fire!’ | Saad : 61

Then it brings a huge argument in that disbelievers do not recognize good and evil, and will see no one they use to count among the evil from the friends of God:

وَقَالُوا مَا لَنَا لَا نَرَىٰ رِجَالًا كُنَّا نَعُدُّهُمْ مِنَ الْأَشْرَارِ | And they will say, ‘Why is it that we do not see [here] men whom we used to count among the bad ones? | Saad : 62
أَتَّخَذْنَاهُمْ سِخْرِيًّا أَمْ زَاغَتْ عَنْهُمُ الْأَبْصَارُ | ridiculing them, or do [our] eyes miss them [here]?’ | Saad : 63


The word tiding also appears, then says:

مَا كَانَ لِيَ مِنْ عِلْمٍ بِالْمَلَإِ الْأَعْلَىٰ إِذْ يَخْتَصِمُونَ | I have no knowledge of the Supernal Elite when they contended. | Saad : 69

Then reminds the most highest/exalted council was souls who did not need to prostrate to Adam (a):

قَالَ يَا إِبْلِيسُ مَا مَنَعَكَ أَنْ تَسْجُدَ لِمَا خَلَقْتُ بِيَدَيَّ ۖ أَسْتَكْبَرْتَ أَمْ كُنْتَ مِنَ الْعَالِينَ | He said, ‘O Iblis! What keeps you from prostrating before that which I have created with My [own] two hands? Are you arrogant, or are you one of the exalted ones?’ | Saad : 75

And so we see in makes the argument, that disbelievers can not distinguish between good and evil and acting similarly as Iblis did with Adam with respect to the exalted ones who Mohammad (s) is one of.


So we see the ending of the Surah:


قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ وَمَا أَنَا مِنَ الْمُتَكَلِّفِينَ

Say: what reward do I ask of it - and I am not of the pretentious -

إِنْ هُوَ إِلَّا ذِكْرٌ لِلْعَالَمِينَ

In that is only a reminder to the worlds?

وَلَتَعْلَمُنَّ نَبَأَهُ بَعْدَ حِينٍ

And you will know of it's tiding after a time.

Is again very well suited for the Surah. In fact, the "and I am not the pretentious" and the ending of reward shows this an important theme. And it emphasizes what has been emphasized through out the Surah and links to the reward.

And it links it to the promise of destruction with the Mahdi (a) as well as Day of judgment, when we realize the favor Mohammad (a) and his exalted family (a) are and were, and will know of its reality then and how connected to God it was.

The final line also links back to:

قُلْ هُوَ نَبَأٌ عَظِيمٌ | Say, ‘It is a great tiding, | Saad : 67
أَنْتُمْ عَنْهُ مُعْرِضُونَ | of which you are turning away from | Saad : 68

Showing the Quran is reminding of Ahlulbayt (a) and Ahlulbayt (a) remind of Quran, together, they are one reminder and their light reality, power, and sky lanterns weapon reality, is linked to the day of judgment as well.

The fact these verses were put at the ending also shows the whole Surah flowing to it.

And going back to start:


ص ۚ وَالْقُرْآنِ ذِي الذِّكْرِ | By the name of God, the Compassionate (wide mercy), the Compassionate (intensely), Saad and by the Quran bearing the Reminder, | Saad : 1

It proves indeed:

بَلِ الَّذِينَ كَفَرُوا فِي عِزَّةٍ وَشِقَاقٍ | the faithless indeed dwell in conceit and defiance. | Saad : 2

 

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We are done showing all the reward verses. Conclusion: The way each reward accusation appears and in which response, is beautifully worded in a calculated way suited for the Surah. Humans I believe would have screwed up and got at least one of these in a wrong Surah or said in a place less suited for it or in a way less suited for the Surah.

 

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Salam

The Quran ends with some Surahs that relate to themes in the Quran and summarizes them and put's new dimensions.

By the name of God The Benevolent, the Compassionate, say: he is God, One
God is Filled
He begets nor nor is begotten
Nor is there on par with him someone

This summarizes Tawhid but has dimensions not found else where.

As he is God, he must be a divine unity and no divisions or would be formed of parts. But God is One, does not mean he lacks anything, and so the next phrase shows he filled of all positive praise, glory, beauty, and life. As life is included and he is the absolute amount, he does not beget and if he does beget he is not begotten nor is there anything near on par with him.

This also proves the truth of God's Name - is a connection to God that proves God exists.

While different things have different definitions, for example, man can be of different race and colors or hair type etc, and everything has different instances, God definition is one and the same with his reality, there cannot be difference instances or types of the absolute being. Only conjecture about that.

But the way to know who he is, is through his name.

 

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Salam

Surah Abu Lahab, there is a theme of leaders who call to the fire with respect to Pharaoh and his chiefs.

The Quran also has discussed the Taghut and Jibt, the first means a person who Satan is his companion to, and the latter is same but from perspective he the sorcerer of all sorcerer.

Abu Lahab is an expression of this too, that he is the caller to fire. The call here is unseen and seen, its not merely words, but also a pull to Satan from this person.

Abu Lahab is the "father of the fire", and his wife the carrier of the wood.

This also related to the concept of Gog, which is related to Magog, and this an ancient society that is responsible for killing of Prophets of old.

Surah Abu Lahab begins with:

By the name of God... which is a caller to God and father of paradise, and through that light, we hope that the hands of Abu Lahab be destroyed.

The Quran says "Those who disbelieve, their Awliya are the Taghut, it brings them out of light to darkness, these are the inmates of the fire..." in Surah Baqara.

 

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Salam

So we see some summarizing of Major themes with these two Surahs (Surah Tawhid, and Surah Abu Lahab), but with additional dimensions.

Surah Fil is related to how God destroyed the plans against Messengers, but this was during a period when no Messenger in the open. Showing, God may do wonders even in a time when a Messenger is not in the open.

Surah Quraysh however is the summary of all summaries and beautiful so.

Quraysh is not a tribe, but a word used for a group of tribes that got together to protect the Kaba and were bound by that. The Quran however says it's true Awliya are the Mutaqeen (God-fearing).

The Quran also expressed the concept of chosen family and Guides and related it with the meaning and purpose of Hajj. It also expressed "he" in a way sometimes for emphasis, "they belittled HIM and followed HIM", the first him being Musa, and the second him being the Pharaoh, and this expression is for emphasis.

It can be "by the name of God.." has means "for the binding of Quraysh. Is the binding of the THEM the journey of the winter and summer."

Who is them? Who else, but the house/family emphasized through out Quran. This saying for the unity and binding of the protectors of the Kaba, the Ahlulbayt exist bound together. But what binds them together, is the name of God. The name of God is the true purpose of rituals of Kaba, and hence, its their followers who truly protect the Kaba, which is meant to be a way of humans rising and being upright.

As Tafsirs realized "for the binding is the binding" is not eloquent, they related the line to the Surah Fil (the Elephant) and said that occurred for unity of Quraysh. But to me, every Surah while relates to Surah before, is saying something independent of the Surah before.

Then the Surah continues "So let them Worship the Lord of this House/family"

This goes with the theme "Lord of Haroun and Musa" "Lord of Musa and Haroun" (the latter twice).

It also shows that wisdom of God binding the household in time and place and Fatima (a) is believed to have said "and our leadership for their unity".

The rope of God and the emphasis "God chose Adam and Nuh and the family of Ibrahim and family of Imran over the worlds" and rope of God emphasis in that Surah.

The journey since is one and the same in winter and summer is obviously about the spiritual journey expressed by Lut "Indeed I am emigrating towards my Lord" and the Ahlulbayt (a) are bound together to lead Mutaqeen on that journey.

We see this Surah eloquently in few words shows and summarizes themes in Quran:


(1) Why have the Kaba and binding God-fearing people to it and its ritual meanings.
(2) The name of God is the true direction inward of the journey and purpose of Kaba rituals and protecting its purpose is only possible by those who understand and fear God.
(3) The spiritual journey occurs all seasons, never ending and reminds of the journey towards God
(4) Why have an Ahlulbayt and bind them together by the name of God
(5) Why worship of God is linked to recognizing this family "Lord of this House"
(6) The Ahlulbayt (a) have no fear or hunger - they have God as their direct sustainer and protector
(7) The fear is linked to the Surah before, God can do wonders when the planners plan against the Mutaqeen and guardians of Islam.
(8) Emphasizing God binding believes is through his name and Ahlulbayt (a) are his name, and they are to worship God through his name and this family "Lord of this bayt/house/family".
(9) Ahlulbayt (A) are in the journey of God-fearing and masterful companions of the way.
(10) Believers are united by this mystic link that binds them.

 

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Quraysh means brought together.


By the name of God, the Benevolent, the Compassionate for the binding of the Togetherness.
Is the binding of them the journey of the winter and summer.
So let them worship the Lord of this family/house.
The one who fed them from hunger and gave them safety from fear.

This Surah when understood with the themes in Quran about these issues, becomes a wonder. So few words possessing so much luminosity.

Indeed, the smaller Surahs are a wonder in themselves, when you realize how they compliment and bring together and add to and even better express entire themes in Quran, but the sublimity is realized with context of all that.

This how Quran is. Every Surah takes a proper place with the Quran. They are perfect words for where they are and with respect to the rest of Quran.

A poem for this Surah:

Who are They in Surah Quraysh?

Who are they if you would see?
Who else can they be?
They who those squished together are bound towards to lean?
Who else but the family of Taha and Yaseen?

The beautiful names of God
Together one course to God
Together one name of God

Let us worship the Lord of this exalted kin
Who are of the houses God permitted to be risen
And his name remembered therein
Where the light of God is found in

They are the rope
To hold on to in hope
God will be there through them
And the journey is towards them and by them

In all that God is the goal
So let us walk this road
In that journey we will never be bored

For they will be there as weapons against the devils when in the darkness
And beautiful treasures to look at once in the light no longer lost in the wilderness

God bound them together out of wisdom
In that binding lies the salvation of the wise
Do not be caught for deceptions of freedom
For in their service lies all we wish for which the sun is to rise

 

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Salam

Another sign in Quran, is how often Surahs are linked in the order they are in.

Good example is Surah Falaq and Surah Naas. Another example, is Surah Yaseen "By the...Yaseen, surely you are of the sent ones" and Surah Saffat with "peace be upon the family of Yaseen".

Another is Surah Najm, with Surah Qamar with Surah Rahman.

وَالْمُؤْتَفِكَةَ أَهْوَىٰ | and He overthrew the town that was overturned, | An-Najm : 53
فَغَشَّاهَا مَا غَشَّىٰ | covering it with what covered it. | An-Najm : 54
فَبِأَيِّ آلَاءِ رَبِّكَ تَتَمَارَىٰ | Then which of the bounties of your Lord will you dispute? | An-Najm : 55
هَٰذَا نَذِيرٌ مِنَ النُّذُرِ الْأُولَىٰ | This is a warner, [in the tradition] of the warners of old. | An-Najm : 56

The verses surrounding it are expanded in Surah Qamar, with emphasizing on the past warnings of destroyed nations repeated with "how was then my punishment and warning?"
Then you get the "which of your bounties of your Lord will you both (- ie humans and Jinn) deny?" in Surah Rahman.

Thus we see wisdom of both repeated things in the Surahs preceded by Surah Najm and this little foreshadowing to them both.

These foreshadows or expansions are found through out Quran.

We Surah Nisa emphasizes on Ulil-Amr and then Ghadeer Favor and completion deen is emphasized in Surah Maeeda.

We see the Talut (a) battle verses and it leading to Ayatul Kursi - expanded and emphasized in Surah Auli-Imran in greater detail, as that was the peak.

We see the emphasis on "Auli-Ibrahim" in 3:33 leads nicely to 4:54 which leads nicely to 4:59.

The way Surahs are linked together is an amazing thing in itself. I can go one forever about this.

This a subtle linking of Surahs to one another.

 

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Salam

One of the features that I believe is unique to Quran is how it has scattered themes that interlock different themes to one another. Now I've said something very unclear and I understand. I will try to expand this and show what I mean.

Let us look at the following themes:

Ibrahim's creed
The witnesses
The leaders
The course(s)
The divinely appointed families
The Twelve

What I mean is this is scattered through out the Quran, but in a way that interlocks meanings. That is when you are reciting a Chapter, because of interlocks of themes, you are gatewaying to other chapters and returning.

In this way Quran doesn't need to refer to paragraph type writing. It has a unique style. It also does not have one thesis in a chapter nor any paragraphs, but multiple facts are being proven with respect to one another. However, the verses in each chapter are woven with many verses that warp to other verses. It also flows all these topics and every chapter has a unique signature whether by unique details or unique emphasis.

We will do this gateway linking right now, and then link more topics. This also a proper way for Quran to interpret itself on clear signs.

 

[josefmolana]

Salam

Philosophy of fasting Ramadan and the Surah it's mentioned in

One of the things in Quran is that it repeats a lot, but there is still uniqueness to Surahs repeating same facts. I talked a lot about how the precise chosen ones mentioned and in the way they are mentioned upon reflection is not random at all.

Today I want you guys to notice something unique about Surah Baqara:

1. The emphasis on belief in "the hidden/unseen" is unique
2. The mention of fasting is unique
3. The mention of Talut (a) is only found in this chapter and his story only appears here.

This is not coincidence.

To explain, fasting, the Quran integrates some subjects here. There is a verse with "seek help from patience and Salah and indeed it is hard except on the humble", the it is singular and not dual plural, and this is because if you are patient it is implied you will perform Salah. But it's said patience is also linked and what is alluded to here, is fasting. If you are patient, you will be able to fast, and Salah will be formed, and so it's one and the same thing. This is usage of singular against plural.

Another place we find this is that there is a singular reference to "left" imply the family of Musa and family of Haroun are one family and this is used to emphasize on Talut's (a) Authority.

Talut (a) tests his followers with water, most are unable to not drink from it, and hence he says "they are not from him", what does it mean to be from Talut? Believers are from Talut and he is their leader and light.

Before that there was also talk of the Mana and that Bani-Israel didn't want to be patient on one food. The mana from sister of Haroun (a) and Musa (a), Mariam (a) the first one, was supernatural and linked to God's light and next world. Thus it shows preferring food of lower type, was in a way, succumbing to the lower self over the higher spiritual reality.

This emphasis is also uniquely found here in this Surah.

Government and justice, needs discipline by followers. Linking to how Bani-Israel got established government in an oppressed state, shows, that God wants pious to help enforce justice and did not want government to be build on superficial worldly impatient reasons. This is why Samuel (a) warned them, they may not fight. They could not foresee the test, but this shows, fighting in God's way should be with full submission to the leader and guide of their time. Talut (a) and Samuel (a) appear no where else.

Also, Samuel (a) name doesn't appear, but in the start of every chapter but one, it says "by the name of God..", that is Arabic version of Samuel's (a) name without shortened. Imam Ali (a) in a ziyarat we address him as "Peace be upon you name of God that he is pleased with"

There is many topics in this Surah and they are all linked. But we can see, that fasting is about being disciplined to obey God and his Messengers. Talut (a) was disobeyed with respect to thirst. They were thirsty, but he said, you can drink a bit. So they all drank a lot and were not disciplined. Same with the Mana of Mariam (a) the first one, they were not patient.

God is the reward per hadiths of fasting. Also linked with this, is the impatience of followers of Musa in that they didn't support the Prophets and didn't drink of the Twelver rivers alluded to by Musa's(a) miracle, in form of Guides after Musa, but sought even dark arts from devils of Jinn and their friends of humans, and accused Sulaiman (a) of it.

The Quran is said to be revealed in Ramadan. But we know not all of it was revealed that month. It can be that this saying something else about month of Ramadan. It can be saying the month itself is a time where the universe is in a state where Quran is revealed at higher level. Somehow the Ramadan, has Quran in it, in a way other months do not.

God is telling us we can drink and eat of the Quran in Ramadan, in ways, other months it's not as accessible. Thus the month of Ramadan, has been revealed the Quran or it's brought down in it.

The family of Mohammad and Ali (peace be upon them) in this time are well received. The devils have less control. They are in a way shackled. What does shackled mean?

This holy month, because the reminder which is in Mohammad's (s) heart is easier and found therein over all months.

Thus Quranic light and Wilayat of the Twelve Jaffars (oceans/lakes/rivers) after Mohammad (s), is heavily alluded to. We see there is emphasis on bani-ISrael to eat the sustenance of God and that all knew their drinking place with respect to the Twelve Rivers and they are condemned for instead killing and denying the Prophets.

What does this all mean? The unseen reality of Ramadan is witnessed by the heart. The Quran is reminding of a higher reality, that higher reality has more influence in Ramadan. The Quran is somehow found and brought down in this month over all other months.

The Ayat Kursi is also peak of Quran. The word Mulk in Quran appears 40 times in Quran. It's as if also that this peak is supposed to give spiritual water and life to all the "mulk" verses because it's God's seat that extends to all things and over whole of universe.

This is what was actually entrusted to Musa (a), and his successors (1) Haroun (a), (2) Samuel (a), (3)Talut (a), (4) Dawood (a), (5)Sulaiman (A), (6) Elyas (a),(7) Alyasa (a), (8) Dul-Kifl, (9) Imran (a), (10)Zakaria (a), (11) Yahya (a), (12) Isa (a) in Bani-Israel, and now given to Ahlulbayt of Mohammad (s) and his Twelve Successors (a) for rest of humanity till the day of judgment.

Tranquility is found in these holy souls and fasting is about connecting to the unseen hidden reality of God's Authority (mulk) and it's by his name that God reigns through his seat. That is how God is upon his seat. Through his name.

Ramadan is itself unseen belief. It's signs are hidden except for those who seek help from God through patience and through connecting to God through ritual prayers.

The households chosen by God - they are meant to be entered through their doors and not from behind. Most of humanity wants to claim one of these houses for themselves, and go to leaders that are not doors of God.

So we see Samuel (a) and Talut (a) appearing and his story appearing in this Surah and no where else, is calculative and associating the story with fasting. The link to Ayat Kursi and his authority which is God's Authority which he gives to who he pleases, is undeniable.

Than a cool down happens after Ayatul Kursi, in which, it's mentioned Tyrants reject God's Kings like Ibrahim (a) in the past, because of what God has given Ibrahim (a) of the authority, they can't submit to it. People largely arguing and disputing the truth of God, heaven and hell, also do so so they don't submit to God's Authority on earth.

People want to follow their low desires and hence argue about God only due their knowledge, God has given his authority to who he pleases. They don't want to submit.

Fasting is a way, to fight lower desires then as well. It's a leap of faith with the unseen reality of Ramadan (the month) but it's also a choice to not want the lower world, but the higher unseen pleasures and sustenance of God. It also is a huge contrast that one connects to God's chosen ones and means than to succumb to dark magic and that world of demons.

Patience is heavily emphasized and we see this is the longest Surah also with the longest verse in Quran. The link of that, with Mohammad (s) and Ali (a), and their chosen offspring through Fatima (a) is undeniable.

But the nation was reckless in preferring the Dunya and let the Imams (a) be killed one by one. To God is the complaint and we do with what the cards we been dealt.

I have talked about somethings that if you reflect, should begin to see, the Quran although repeats, is also calculative in what it repeats and what it does not, and in which place something or someone is mentioned. Indeed these are signs for a people who reflect.

Absolutely, my apologies for the oversight. It's fascinating how Ayat Kursi latin is considered the peak of the Quran and the repetition of "Mulk" 40 times adds a profound layer of significance. It symbolizes God's seat extending over the entirety of the universe, infusing spiritual water and life into all "mulk" verses

 

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Absolutely, my apologies for the oversight. It's fascinating how Ayat Kursi latin is considered the peak of the Quran and the repetition of "Mulk" 40 times adds a profound layer of significance. It symbolizes God's seat extending over the entirety of the universe, infusing spiritual water and life into all "mulk" verses

Salam

Thanks for the feedback. You are also welcome to add to this thread if you so wish from insights you have.

 

[josefmolana]

Salam

Thanks for the feedback. You are also welcome to add to this thread if you so wish from insights you have.

recently i posted the thing i want to say i mentioned the ayat kursi from quran so i dont need to post again if you want so we can continue

 

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recently i posted the thing i want to say i mentioned the ayat kursi from quran so i dont need to post again if you want so we can continue

Salam

I think part of the wisdom of Ayatul Kursi is to preserve the meaning of what god, exalted, great mean with respect to each other. Just as the "Kursi" and "to him belongs what is in..." compliment each other to perserve the meaning of "Mulk" through out's forty places in the Quran, so does these three words preserve the meaning of (1) God's unique level, (2) Exalted ones higher status derived from their sincerity to God and love of God, (3) Greatness of believers is derived with their love of God and attachment to exalted ones. This to emphasize that the greatness of believers is from the highness of the exalted souls, and that the exalted nature of their holy souls is from God's greatness derived from his right.

This way, the right of God, the right of God's chosen, and the right of believers is linked. God emphasizes he is both exalted and great though being God he excels in all that, but to remind that the rights of believers is linked to himself and God's chosen.

N^5 contains n^2 but not the other way. I think this keeping the definition speaks of wisdom of Quran in preserving meaning of itself to the extent it analyzes terms that it emphasized on so as for humans not to go astray.

 

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Salam

I want to talk about Surah Fatiha, today we hear a lot of people translate it as "You alone we Worship". But this is not true.

Surah Fatiha is a very neutral Surah yet Quran proves through those words that every religion agrees upon, what each is. The most controversial of it is the first verse.

That is because whether God has a name or not, is disputable. And indeed Quran will show the name meant is a parable, and it has other terms including his face, and that he has no real name, although many titles and attributes and words he can be referred to by.

Everything else, everyone including polytheists can agree upon. And Surah Fatiha was invitation of people of all backgrounds to want to be guided by God.

While to worship God - you can't worship others as Quran proves that truly recognizing him means you see none equal to him. The verse itself does not say "ALONE".

"You We worship, You we seek help (from)"- that's the verse in it's pure form.

A lot of Quran proves we shouldn't pray to other than God, but Surah Fatiha is neutral for a reason.

Everyone agrees one day they will be judged (all religions), but not everyone believes that the day of manifestation of his judgment will take the dramatic way described in the Quran. So much of Quran is about proving what the day of judgment has to be.

As Muslims, we automatically think of our day of judgment. The straight path with Quran and Ahlulbayt (A) as Shias.

The favored ones for the task of guidance now, per hadiths is Ahlulbayt (A). However, the Surah itself didn't say "Ahlulbayt", but left it so that people can think their scholars or it maybe their gurus or just good people that help one another be good, but the true meaning is Ahlulbayt (a) just as the day of judgment is not a judgment then reincarnation thing, but a dramatic day.

Although "Worshiping God" means we should not worship others as Quran argues, the Surah itself is designed so many humans can be attracted to then see what Quran argues are these concepts and compare it to theirs.

"You we seek help from" includes seeking help of Quran and part relying on God per Surah Nahl is to ask the family of reminder for knowledge, but also for miracles. The latter is the context in Surah Anbiya. And seeking the company of Mohammad (S) and his family (a) and using their light to hit devils, is talked about through out Quran. They are the stars/lanterns in the sky/heavenly realm connected to this world per hadiths and Quranic context in Surah Hijr shows that too.

Mohammad (S) connecting people by the sign is talked about in Surah Anaam and he will connect whoever he can, same with the Mahdi (a).

While "You we worship" is done for God alone per Quran since God has no equals, the Quran expands "You we seek help from" includes seeking the Waseela he appointed, Quran and Ahlulbayt (A) and part of relying on God is asking the family of the reminder when we are lost and in need of guidance. This is true of today as well.