Attached Pronouns and their states.

Subhan Allah, if you understand the table below, insha Allah, you'll never have any issues with naming the state of a pronoun, ever! (Click on the image to enlarge)

“Alhamdulillah”

Nouman Ali Khan of Al Bayyinah Institute write:

A Variety of Ways to Make Hamd of Allah

Arabic offers great flexibility in communication. There are varying degrees of emphasis with which a statement can be made. There are multiple options that can be manipulated in sentence structure. Similar statements can be made such as :

أحمدُ اللهَ

“I praise Allah.”
نَحْمَدُ اللهَ

“We praise Allah.”

اِحْمَدُوْا اللهَ

“Praise Allah!”.

1. All of the above are Jumal Fi’liyyah. This sentence structure necessarily implies the occurrence of an act bound by time. Alhamdu Lillah is Jumlah Ismiyyah which, for one, is a far more emphatic form of declaration in Classical Arabic by comparison. Secondly, it implies continuity, stability and permanence. Another unique feature of the Ismiyyah structure is that it communicates a decisive statement.

2. Jumlah Fi’liyyah exclusively attributes an act to a specific subject. In the suggested alternatives above, ‘I’, ‘we’ and ‘you all’ are the specific subjects respectively. الحمد لله , being a Jumlah Ismiyyah, doesn’t identify the subject which makes it a universal declaration. I, we, you, they, people, animals, rocks, trees, rather all of creation can be understood as the subject! There is another beautiful subtlety here. Whether anyone or anything makes حمد of Allah or not, الحمد is still for Allah!

3. The Jumlah Fi’liyyah renditions above are limited by time and applicability. The original statement is timeless and has universal applicability. Through الحمد للهِ the way in which the praise is made is kept unspecified while in the Fi’liyyah format the praise would be by the tongue.

وَإنْ مِنْ شَيْئٍ إلا يُسَبِّحُ بِحَمْدِهِ ولكِنْ لا تَفْقَهُوْنَ تَسْبِيْحَهُمْ

4. In Jumlah Fi’liyyah there is the possibility of doing an act for an object that isn’t worthy of it. For instance, ‘I paid him’. It may be that ‘he’ didn’t deserve to get paid. In Jumlah Ismiyyah the necessary implication that this praise is actually rightfully placed is naturally implied, ALHAMDULILLAH!

5. In saying الحمد لله , we are also acknowledging that حمد is the property of Allah while this is not implied in alternative fi’liyyah renditions. When using the command form, ’Praise Allah’ instead of Alhamdulillah, there are a number of shortcomings. Firstly, there is the sense that this praise is being asked of the audience. By comparison الحمد لله declares the existence of حمد without dependence on an audience responding to an imperative. The imperative may also imply a response that may or may not be voluntary while Alhamdulillah is an observation of the voluntary praise done by all forms of creation.

Quoted from “Alhamdulillah” - A Linguistic Miracle of the Quran

Word form

Last week in my Quran Study Circle, we discussed a few verses from Surah Waqi’ah. The topic at hand was our dependence on Allah- and Allah alone. Quite often we forget that reality. Quran, over and over again, reminds us of our creation, and that we should give Shukr for His blessings. Starting from verse 57 to 74:

نَحْنُ خَلَقْنَاكُمْ فَلَوْلَا تُصَدِّقُونَ
أَفَرَأَيْتُم مَّا تُمْنُونَ
أَأَنتُمْ تَخْلُقُونَهُ أَمْ نَحْنُ الْخَالِقُونَ
نَحْنُ قَدَّرْنَا بَيْنَكُمُ الْمَوْتَ وَمَا نَحْنُ بِمَسْبُوقِينَ
عَلَى أَن نُّبَدِّلَ أَمْثَالَكُمْ وَنُنشِئَكُمْ فِي مَا لَا تَعْلَمُونَ
وَلَقَدْ عَلِمْتُمُ النَّشْأَةَ الْأُولَى فَلَوْلَا تَذكَّرُونَ
أَفَرَأَيْتُم مَّا تَحْرُثُونَ
أَأَنتُمْ تَزْرَعُونَهُ أَمْ نَحْنُ الزَّارِعُونَ
لَوْ نَشَاء لَجَعَلْنَاهُ حُطَامًا فَظَلَلْتُمْ تَفَكَّهُونَ
إِنَّا لَمُغْرَمُونَ
بَلْ نَحْنُ مَحْرُومُونَ
أَفَرَأَيْتُمُ الْمَاء الَّذِي تَشْرَبُونَ
أَأَنتُمْ أَنزَلْتُمُوهُ مِنَ الْمُزْنِ أَمْ نَحْنُ الْمُنزِلُونَ
لَوْ نَشَاء جَعَلْنَاهُ أُجَاجًا فَلَوْلَا تَشْكُرُونَ
أَفَرَأَيْتُمُ النَّارَ الَّتِي تُورُونَ
أَأَنتُمْ أَنشَأْتُمْ شَجَرَتَهَا أَمْ نَحْنُ الْمُنشِؤُونَ
نَحْنُ جَعَلْنَاهَا تَذْكِرَةً وَمَتَاعًا لِّلْمُقْوِينَ
فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ
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The verses reminded me of something I studied with Shaykh Sohail Hanif of Sunni Path. In the Quranic Sciences course, he had explained the difference between a verb usage and a noun usage of the same word.

Verbs are connected to time, and the action occurs during the stated time, while nouns indicate a permanent state. An example of this can be: a person who is riding versus a rider. “A person riding” might mean that he is riding for the first time, or possibly the last, while “rider” may indicate his profession.

Keeping the word usage in mind, let’s look at a verse from Surah Waqi’ah:

أَأَنتُمْ تَخْلُقُونَهُ أَمْ نَحْنُ الْخَالِقُونَ
56:59 Is it you who create it - or are We the source of its creation?

“Is it you who create it” [تَخْلُقُونَهُ] is the verb usage of “create”, while the last word, [الْخَالِقُونَ] translated as “We the source of its creation” is a noun. When Allah (swt) refers to us – the human being – He uses a verb – (that too, with a particle of interrogation). To imply: If you say you have the power to create, you have you ever created, even once?
But Allah’s attribute is a noun. It’s a state – a permanent one.

Similarly:
أَأَنتُمْ تَزْرَعُونَهُ أَمْ نَحْنُ الزَّارِعُونَ
56:64 Is it you who cause it to grow - or are We the cause of its growth?
Referring to human beings, the verb used for “causing to grow” is تَزْرَعُونَهُ. And the noun used as Allah’s attribute is “الزَّارِعُونَ”

Once again in:
أَأَنتُمْ أَنزَلْتُمُوهُ مِنَ الْمُزْنِ أَمْ نَحْنُ الْمُنزِلُونَ
56:69 Is it you who cause it to come down from the clouds - or are We the cause of its coming down?

And
أَأَنتُمْ أَنشَأْتُمْ شَجَرَتَهَا أَمْ نَحْنُ الْمُنشِؤُونَ
56:72 Is it you who have brought into being the tree that serves as its fuel - or are We the cause of its coming into being?

In the interrogation clause, a verb is used. Allah’s attribute is a noun.

Allah (SWT) refers to the Quran as best of content and best of form (Quran 39:23). Shaykh Sohail in the Sunnipath course explains how every word is fit perfectly in the verse, how every word so measured and carefully selected to match the situation. Ibn ‘Atiyya, a great Spanish mufassir, said: if a words was to be removed from it, and one would go through the entire of Arabic language to find a word other than this word to replace it, you couldn’t be able to find it, I couldn’t find another word for it.
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Translation
56:57 WE who have created you, [O men:] why, then, do you not accept the truth?
56:58 Have you ever considered that [seed] which you emit?
56:59 Is it you who create it - or are We the source of its creation?
56:60 We have [indeed] decreed that death shall be [ever-present] among you: but there is nothing to prevent Us
56:61 from changing the nature of your existence and bringing you into being [anew] in a manner [as yet] unknown to you.
56:62 And [since] you are indeed aware of the [miracle of your] coming into being in the first instance - why, then, do you not bethink yourselves [of Us]?
56:63 Have you ever considered the seed which you cast upon the soil?
56:64 Is it you who cause it to grow - or are We the cause of its growth?
56:65 [For,] were it Our will, We could indeed turn it into chaff, and you would be left to wonder [and to lament],
56:66 “Verily, we are ruined!
56:67 Nay, but we have been deprived [of our livelihood]!”
56:68 Have you ever considered the water which you drink?
56:69 Is it you who cause it to come down from the clouds - or are We the cause of its coming down?
56:70 [It comes down sweet - but] were it Our will, We could make it burningly salty and bitter: why, then, do you not give thanks [unto Us]?
56:71 Have you ever considered the fire which you kindle?
56:72 Is it you who have brought into being the tree that serves as its fuel - or are We the cause of its coming into being?
56:73 It is We who have made it a means to remind [you of Us], and a comfort for all who are lost and hungry in the wilderness [of their lives].
56:74 Extol, then, the limitless glory of thy Sustainer’s mighty name!

Cross posted on SunniPath Blog

Expressions in the Qur'an II

A simile is described as a comparison of two unlike things, typically marked by use of "like", "as", "than", or "resembles" ¹


The Qur’an employs similes (amthal, singular mathal (مَثَلُ)) to explain certain truths or to drive home important points of the message. Similes are used by likening it to something well known or describing it in a pictorial, vivid manner. They are referred to the natural phenomena and existential situation the Arab was most familiar with, but one does not have to be an Arab to feel their force.

The particle كَ is used in the meaning of "like", "as", "than", or "resembles". It is also interesting to note that the كَ is a harfe Jar, therefore the word following it will be Majroor (in the state of Jar)


1. Jews who have the Torah but do not profit by it are compared to an ass loaded with books:

مَثَلُ الَّذِينَ حُمِّلُوا التَّوْرَاةَ ثُمَّ لَمْ يَحْمِلُوهَا كَمَثَلِ الْحِمَارِ يَحْمِلُ أَسْفَارًا
THE PARABLE of those who were graced with the burden of the Torah, and thereafter failed to bear this burden, is that of an ass that carries a load of books [but cannot benefit from them] [62.5].

2. The works of unbelievers, from which they hope to benefit at the Judgement, are like ashes blown away by the wind [14.18], or like a mirage which appears to be water, but, when one comes to it, turns out to be nothing [24.39].

مَّثَلُ الَّذِينَ كَفَرُواْ بِرَبِّهِمْ أَعْمَالُهُمْ كَرَمَادٍ اشْتَدَّتْ بِهِ الرِّيحُ فِي يَوْمٍ عَاصِفٍ
the parable of those who are bent on denying their Sustainer: all their works are as ashes which the wind blows about fiercely on a stormy day [14.18]

وَالَّذِينَ كَفَرُوا أَعْمَالُهُمْ كَسَرَابٍ بِقِيعَةٍ يَحْسَبُهُ الظَّمْآنُ مَاء حَتَّى إِذَا جَاءهُ لَمْ يَجِدْهُ شَيْئًا
But as for those who are bent on denying the truth, their [good] deeds are like a mirage in the desert, which the thirsty supposes to be water - until, when he approaches it, he finds that it was nothing [24.39].

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References:
1. Wikipedia

Expressions in the Qur'an

There are a number of expressions used in the Quran. Some are used to clarify, others used to draw an imagery.

In Surah Al bayyinah (96) verse 16, Allah SWT uses a hyperbole. A hyperbole is a figure of speech in which statements are exaggerated. It may be used to evoke strong feelings or to create a strong impression, and is not meant to be taken literally¹

نَاصِيَةٍ۬ كَـٰذِبَةٍ خَاطِئَةٍ۬ - translated as "The lying, sinful forelock"

If you look back at verse 13, there's a mention of a "kadhib" - a liar, someone who denies. From there on the verses describe the punishment of such a person. And verse under question declares the forelock as lying and sinful, as if to say, the person is so sinful, that every part of him is sinful.

This is an instance of a part of the body being attributed with the attribute of the whole. He is such a big liar that, it is as if every part of his body lies seperately. That's the stage of his sins - gives us an idea of the extreme²

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References:
1. Defination of Hyperbole, Wikipedia
2. Tafseer Ruhul Ma 'aani

Conjunctions in the Qur'an III

او

Indicates choice. Can also mean unless, except, that when followed by a subject.

Here's a beautiful ayah, that starts with this conjunction:


أَوْ كَالَّذِي مَرَّ عَلَى قَرْيَةٍ وَهِيَ خَاوِيَةٌ عَلَى عُرُوشِهَا قَالَ أَنَّىَ يُحْيِـي هَـَذِهِ اللّهُ بَعْدَ مَوْتِهَا فَأَمَاتَهُ اللّهُ مِئَةَ عَامٍ ثُمَّ بَعَثَهُ قَالَ كَمْ لَبِثْتَ قَالَ لَبِثْتُ يَوْمًا أَوْ بَعْضَ يَوْمٍ قَالَ بَل لَّبِثْتَ مِئَةَ عَامٍ فَانظُرْ إِلَى طَعَامِكَ وَشَرَابِكَ لَمْ يَتَسَنَّهْ وَانظُرْ إِلَى حِمَارِكَ وَلِنَجْعَلَكَ آيَةً لِّلنَّاسِ وَانظُرْ إِلَى العِظَامِ كَيْفَ نُنشِزُهَا ثُمَّ نَكْسُوهَا لَحْمًا فَلَمَّا تَبَيَّنَ لَهُ قَالَ أَعْلَمُ أَنَّ اللّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ
Or (take) the similitude of one who passed by a hamlet, all in ruins to its roofs. He said: "Oh! how shall Allah bring it (ever) to life, after (this) its death?" but Allah caused him to die for a hundred years, then raised him up (again). He said: "How long didst thou tarry (thus)?" He said: (Perhaps) a day or part of a day." He said: "Nay, thou hast tarried thus a hundred years; but look at thy food and thy drink; they show no signs of age; and look at thy donkey: And that We may make of thee a sign unto the people, Look further at the bones, how We bring them together and clothe them with flesh." When this was shown clearly to him, he said: "I know that Allah hath power over all things." [2:259]


It's interesting that this ayah follows the one where Ibrahim (as) asks the King to bring the sun from the West, but the King disbelieves. And in the ayah after it, the one above, Allah (swt) shows that even Ibrahim (as) wondered about life after death.

Conjunctions in the Qur'an II

و

Meaning: and, and also, and... too

و ان : even if, even though, although

و لو : even if, even though, even in case that

و لكن : but, however, yet

This conjunction, with the all too familiar meaning of 'and' (simultaneity) conveys slightly different meanings depending on how it's used in sentences, although it's usage is fairly flexible.

In a previous post, Hafsa discussed the different types of "ifs". That will give you an idea of how the different meanings appear in the Qur'an.
As much as using these particles are important to convey the meaning you want, when such particles are omitted in parallel ayahs in the Qur'an, there's a significance to that which Sh Sohail Hanif explains¹ .

In Surah Ash-Shu'ara two verses are repeated, with a subtle difference.

• قَالُوا إِنَّمَا أَنتَ مِنَ الْمُسَحَّرِين مَا أَنتَ إِلَّا بَشَرٌ مِّثْلُنَا
  Thay said: "Thou art only one of those bewitched! "Thou art no more than a mortal like us: ..." [26:153-154]
• قَالُوا إِنَّمَا أَنتَ مِنَ الْمُسَحَّرِين و مَا أَنتَ إِلَّا بَشَرٌ مِّثْلُنَا
  They said: "Thou art only one of those bewitched! "Thou art no more than a mortal like us, ..." [26:185-186]

In the first instance, people are speaking to Prophet Saleh (pbuh), and in the second, it's to Prophet Shuaib (pbuh). Yusuf Ali translated (الْمُسَحَّرِين) musahharin as bewitched in both the ayahs. However, musahharin has two meanings- one is to be bewitched, and the other is "to be from from those who eat and drink"- In other words, you are nothing but a man like us.

Scholars have differed in the meanings of these verses- Are the people saying you are bewitched, or are they saying you are from those who eat and drink?
In the second ayah, the و means and. So the translation is, You are from the musahharin, and you are like us.

Dr Fadhl Abbas says because of the missing و in the first instance, both ayahs refer to the same meaning, which is, you are from those who eat and drink, you are like us. And in the latter it means bewitched, because the two verses are separated by an and.
This is not only a miracle in the concise use of language, but also in historical accuracy. The early prophets weren't accused of being bewitched. And it appears that sorcery became a widespread phenomena in the Pharoanic Egypt. Shuaib (as) was in Madyan as the same time as Prophet Musa (as). Prophet Saleh was from the Prophets of early Arabia.

And we derive all these facts because of the و .

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¹ Introduction to the Qur'an- SunniPath

Types of "if"

لَوْ

A harf; used when you are looking back at events. It is also used for hypothetical statements. ل indicates the start of the second phrase


Example:

لَوْ أَنزَلْنَا هَذَا الْقُرْآنَ عَلَى جَبَلٍ لَّرَأَيْتَهُ خَاشِعًا مُّتَصَدِّعًا مِّنْ خَشْيَةِ اللَّهِ
Had We sent down this Qur'an on a mountain, verily, thou wouldst have seen it humble itself and cleave asunder for fear of Allah. Al-Hashr [59:21]


إِن

A harf; used for connecting two future events. For instance, 'if something happens, something will happen'. If إِن enter on a ماضى (past) verb, then the meaning of the verb changes to present.

انْ جَاءك زيدٌ
here the verb - جَاء - is a ماضى (past) verb, but the translation is, if Zaid comes to you. The verb has changed to مضارى (present)
If it enters on a مضارى (present) verb, then the meaning is restricted to مستقبل (future)


Example:

وَإِن كُنتُمْ فِي رَيْبٍ مِّمَّا نَزَّلْنَا عَلَى عَبْدِنَا
And if you doubt any part of what We have, bestowed from on high, step by step, upon Our servant [Muhammad]...... 2:23

Rabbi Zidni 'ilma

(20:114) وقُلْ ربِّ زِدْنِي عِلْماً

ربِّ	قُلْ	و
منادى مضاف لياء المتكلم المحذوفه	فعل امر	عطف
Evocation (Calling out, hidden “oh”) Rabb is connected to pronoun “my” (which has been dropped) to form “my lord”. The “my” pronoun can be dropped because nasb pronouns are allowed to be omitted. The indication of the drop is with the kasra on "ب"	second person command verb (active) the object of the verb is the rest of the sentence	conjunction

عِلْما	زِدْنِي

وعملا ً مفعول به ثان اؤ تميز	فعل امر والنون للوقاية والياء مفعول به اوٌل
Second object to the command verb تميز is a noun that removes the ambiguity or vagueness	Command verb (Active) The “nun” is the “nun” of protection (because it protects the end of the word from any change. It doesn’t hold any meaning) “ya” (meaning “my”) is the first object of the command verb

Meaning: and say: My Lord! Increase me in knowledge.

Source: Irab-ul-Quran - Muhuddin Darwish