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Signs of eloquence in Quran


Veteran Member
Premium Member

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).


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.


Veteran Member
Premium Member

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.