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Monday 29 March 2010

Miracle Sounds [Onomatopoeia] in al-Qur'an.




The use of delicate sounds.. exhibits the Qur’an’s ability to express meaning via the sound of its text:



The Still Night..


وَاللَّيْلِ إِذَا سَجَىٰ


wallayli izaa sajaa..

“And by the Night when it is still..[Qur'an 93: 2]



The way the Qur’an uses the word ‘when it is still’ produces a tranquil tone and a smooth sound. This indicates the peace, stillness and serenity that night time provides.




The Striking of Rocks to Produce Sparks:



The Qur’an also uses sound to build intense images, for example,


فَالْمُورِيَاتِ قَدْحًا

Faalmooriyaati Qad-han

“And the producers of sparks striking[Qur'an 100: 2]


The word for sparks striking, ‘Qad-han’, that is used here emits a sound that develops the sense of this image, the proximity of the Arabic letters ‘daal’ and the ‘ha’ is responsible for this sound.



Splattering and Scattering..


In another example,:


وَأَنزَلْنَا مِنَ الْمُعْصِرَاتِ مَاءً ثَجَّاجًا


Waanzalna mina almu'siraati maa'an thajjaja

And sent down, from the rain clouds, pouring water. [Naba' 78:14]

The use of the word 'thajjaja' in this verse, with its series of vowels emits a sound of splattering and scattering, which expresses the image of the drama.




For example in the verse below the Qur’an uses words that imitate the sound they denote. This rhetorical device called Onomatopoeia is widely used throughout the Qur’anic discourse.



Saaaakhah.. the loud deafening noise.


فَإِذَا جَاءَتِ الصَّاخَّةُ
Fa-itha jaa'ati-ssaaakhah

But when there comes the Deafening Blast. [Abasa 80:33]

The word for ‘deafening noise’, ‘alssaakhah,’ chosen here produces a sound eluding to its meaning.


The Arabic letters ‘kha’ connected with a 'ta [marboota = a 'ha' sound] emanate harsh sounds which conform to the meaning of the text.




The utilisation of sounds in the Qur’an also play a rhetorical role.

Sounds in the Qur’an are employed to increase the effect of its message. The Arabic language has many words for a single meaning, but yet the Qur’an selects and arranges the words to portray the intended meaning in addition to create sounds to conform to the image, scene and message the book conveys. This is not only done by selecting the right words but also arranging them in a specific way to develop sounds and rhythms. Just by touching upon a few simple examples it can be seen why Pickthall was lead to believe that the Qur’an had an “inimitable symphony”.



A famous Orientalist Arberry comments on his personal experience with the rhythm of the Qur’an:


“Whenever I hear the Quran chanted, it is as though I am listening to Music, underneath the flowing melody there is sounding… insistent beat of a drum, it is like the beating of my heart.”


Refer to this link for more Comments of non-muslim Orientalists on the Qur'an's miraculousness;
http://literarymiracle.blogspot.com/2010/02/al-qur-linguistic-miracle-hamza-tzortis.html






Refer to the following Aayaat/verses for more Onomatopoeias' in the Qur'an.

[al Waqi'ah 56:4], [Nazi'at 79:6-7], [Ta-Ha 20:120], [Zalzala 99:1].



There are more, and I will add them inshaa' Allah if I am able to find them.


The Power of Du'a [2:129]

Asalaam alaikum Warahmatulah Wabarakatuh


This verse shows the power of Du'a [calling upon Allah for your requests]
.



How?


Prophet Ibrahim [Abraham] and Isma'il [Ishmail] prayed to Allah that through their offspring comes a Messenger;

{ "Our Lord! Send amongst them a Messenger of their own, who shall recite unto them Your Verses and instruct them in the Book (this Quran) and Al-Hikmah (full knowledge of the Islamic laws and jurisprudence or wisdom or Prophethood, etc.), and sanctify them. Verily! You are the All-Mighty, the All-Wise."} [al Baqara 2:129]


Allah directly answered their du'a and sent Prophet Muhammad
(sal Allah alaihi wasalam)!


So ask from Allah, and He will give!

And he whom We grant long life, We reverse him in creation." [Yasin 36:38]


http://i256.photobucket.com/albums/hh162/speed2kx/3638.png

Miracle Story Timeline - of Surah Yusuf.

Asalaam alaikum warahmatulah wabarakatuh.

Miracle Story Timeline - of Surah Yusuf



This is the layout of the plot of Surah Yusuf
:

1 – Yusuf (alayhis-Salam) has a dream.
2 – His brothers plot against him
3 – His owner’s wife attempts to seduce him
4 – Her friends attempt to seduce him
5 – He (as) is imprisoned

6 – The king has a dream
6 – The king’s dream is interpreted

5 – Yusuf (as) is released from prison
4 – The ladies confess
3 – His former owner’s wife confesses
2 – His brothers learn their lesson
1 – Yusuf (as)’s dream is interpreted and realized.


This is spread out in exactly this order over 100 ayaat. Problems are introduced and solved in reverse symmetric order. Remember, these are verses of speech. Qur’an wasn’t revealed as a book. It was revealed in parts over 23 years! The thing is, humans just don’t think like this! You need a stack to process a story and say it like this.

To have this kind of consistency in speech over 23 years, forming what would later be compiled as a book and analyzed as a book is beyond human capacity. Armies of the best authors couldn’t do it, even with the luxury of being able to make mistakes the first few times and correct them.


Your Life Summarised in 1 Aayah/verse! [Hadeed 57:20]

Asalaam alaikum Warahmatulah wabarakatuh


Your Life
Summarised in 1 Aayah/verse!



اعْلَمُوا أَنَّمَا الْحَيَاةُ الدُّنْيَا لَعِبٌ وَلَهْوٌ وَزِينَةٌ وَتَفَاخُرٌ بَيْنَكُمْ وَتَكَاثُرٌ فِي الْأَمْوَالِ وَالْأَوْلَادِ ۖ كَمَثَلِ غَيْثٍ أَعْجَبَ الْكُفَّارَ نَبَاتُهُ ثُمَّ يَهِيجُ فَتَرَاهُ مُصْفَرًّا ثُمَّ يَكُونُ حُطَامًا ۖ وَفِي الْآخِرَةِ عَذَابٌ شَدِيدٌ وَمَغْفِرَةٌ مِّنَ اللَّهِ وَرِضْوَانٌ ۚ وَمَا الْحَيَاةُ الدُّنْيَا إِلَّا مَتَاعُ الْغُرُورِ

Know that the life of this world is only play and amusement, pomp and mutual boasting among you, and rivalry in respect of wealth and children.

(It is) as the likeness of vegetation after rain, thereof the growth is pleasing to the tillers; afterwards it dries up and you see it turning yellow; then it becomes straw.

But in the Hereafter (there is) a severe torment (for the disbelievers – evildoers), and (there is) forgiveness from Allâh and (His) Good Pleasure (for the believers – good-doers). And the life of this world is only a deceiving enjoyment.

[Quran Surah Hadeed 57:20]



This one verse concisely summarizes and sums up our entire lives. And it’s not a pretty picture. Consider our lives:


1) We start as toddlers. This verse starts with play (la`ibun), which is what toddlers are engrossed in, it’s most important to them.

2) Then when we get a little older we need entertainment to keep us busy – amusement (lahwun).

3) A little later in our teens we are obsessed with pomp, or appearance and how things look (zeenatun).

4) Then as we get independent and make money we deal with urges to show off (boasting – tafaakhur).

5) Then we get married and have kids (rivalry in wealth and children – takaathur fi al-amwaal wa al-aulaad).


In just a few words, Allah (SWT) has compressed our entire thought process throughout our lives!


Then He (SWT) makes an analogy of it in the same verse.

- Heavy rain impresses the farmer as he is burying seeds, green shoots make him happy and make him feel like he’s close to achieving something big, and then the crop matures.

But why doesn’t the farmer cut it and harvest it? Why does he watch it turn yellow? It’s because we humans run after a lot of things, but when we get them we immediately lose interest most of the time and newer shinier things take our attention. Then those crops turn into straw and crust and eventually become worthless.

And so this is Allah SWT telling us that nothing in this life will make us content and that only Allah can give us true contentment (ridwaan).


And the verse finishes – And what is this life except a deceptive enjoyment?


Subhanallah … one verse!

Why is 'Yathrib' used instead of Medinah? (in Surah Ahzab 33:13)

fAsalaam alaikum Warahmatulah Wabarakatuh


وَإِذْ قَالَت طَّائِفَةٌ مِّنْهُمْ يَا أَهْلَ يَثْرِبَ لَا مُقَامَ لَكُمْ فَارْجِعُوا ۚ وَيَسْتَأْذِنُ فَرِيقٌ مِّنْهُمُ النَّبِيَّ يَقُولُونَ إِنَّ بُيُوتَنَا عَوْرَةٌ وَمَا هِيَ بِعَوْرَةٍ ۖ إِن يُرِيدُونَ إِلَّا فِرَارًا

And when a party of them said: "O people of Yathrib! There is no stand (possible) for you (against the enemy attack!) Therefore go back!" And a band of them ask for permission of the Prophet ( SAW) saying: "Truly, our homes lie open (to the enemy)." And they lay not open. They but wished to flee.

[Ahzab 33:13]


Why is the word “Yathrib” used at [Ahzab 33:13] whereas in other places it’s always “Madinah” (e.g. Munafiqoon 63:8)?

Even more intriguingly, this surah is Madinan (revealed in Madinah), and the word Madinah is used later on in the same surah at verse 60 [Ahzab 33:60]!


One of the wisdoms for doing so (and Allah knows best) is that Madinah is a nickname (short for Madinat-un-Nabi – The City of the Prophet) given after Hijrah [emigration of the Prophet], and so the use of the the term “Madinah” by people signifies allegiance to the Prophet (sal Allah alaihi wasalam).

Now if we look closely at Ahzab 33:13, we see that it captures a part of the saying of the munafiqoon [hypocrites] at the time – they’re exposing their hypocrisy in the battle of/ Khandaq/Ahzab by calling on the people of Yathrib (not Madinah!) to give up and go home!

These were those who had lost their claim to power in the city as a result of Hijrah [emigration of Prophet Muhammad & his companions), and are using old associations to rouse the people, thereby making their nifaaq [hypocrisy] clear.


So the use of Yathrib is not a mistake or slip-up as people might assume, it’s actually perfectly positioned to suit the context of the situation.


Saturday 27 March 2010

Some gems from Divine Speech!


One of the ideas of the class is to show the perfect and always-consistent positioning of each word in the Qur’an. Each word means precisely what it’s supposed to in that context, there’s no mismatch. And the consistency of those words being used whenever a similar context arises is amazing and beyond human capacity. For example, one could ask why is the word “Yathrib” used at Ahzab:13 whereas in other places it’s always “Madinah” (e.g. Munafiqoon:8)? Even more intriguingly, this surah is Madinan, and the word Madinah is used later on in the same surah at verse 60! One of the wisdoms for doing so (and Allah knows best) is that Madinah is a nickname (short for Madinat-un-Nabi – The City of the Prophet) given after Hijrah, and so the use of the the term “Madinah” by people signifies allegiance to the Prophet (saws). Now if we look closely at Ahzab:13 we see that it captures a part of the saying of the munafiqoon at the time – they’re exposing their hypocrisy at Khandaq by calling on the people of Yathrib (not Madinah!) to give up and go home. These were those who had lost their claim to power in the city as a result of Hijrah, and are using old associations to rouse the people, thereby making their nifaaq clear. So the use of Yathrib is not a mistake or slip-up as people might assume, it’s actually perfectly positioned.

Another example of word choice is with the plural words for blessing at Nahl:121 and Luqman:20. In Surah Luqman, the word used is “ni`am” which is a stronger plural form of “ni`amah”, and in Surah Nahl it is “an`um”, which is still plural but a weaker form. Now if we look at the context, in Surah Luqman Allah SWT is talking about how He SWT has perfected and endowed His MANY blessings upon us. In Surah Nahl however, the context is about how we as humans are unable to account in thankfulness for even one blessing (and the fact that Ibrahim (as) did so for even a few is remarkable). So Allah blesses us with “ni`am” (many) but our gratitude is only for “an`um” (few).

Surahs Isra’ and Kahf are very closely intertwined. In fact according to one of Amin Ahsan Islahi’s theories (author of Tadabbur-e-Qur’an) all 114 surahs can be divided into consecutive pairs, with such connections between each pair. Both talk about how the angels and Iblees were told to prostrate before Adam (as), but Iblees refused. Now Surah Isra (or Bani Israeel) is about the refusal of the Jews to accept Muhammad (saws) as a Prophet because he wasn’t “one of them.” The reason given for Iblees’ refusal in that surah is that he claimed he was superior because he was made of fire and Adam (as) of clay. So Allah SWT is drawing a parallel between the two refusals (being Arab vs. being Bani Israeel and being made of fire vs. clay) and warning the Jews of Iblees’ fate. In Surah Kahf, partly directed at the Christians (toward the beginning Allah SWT destroys their argument of having taken a son (audhubillah)) the reason given in Surah Kahf is that he was of the jinn and he disobeyed the command of Allah (fa-fasaqa `an amri rabbih). And this is a warning to the Christians who made one into three and who mistakenly believe they’re already saved – they need to hear what happened to the Disobeyer who also abandoned Allah’s Command. Also it refutes their theology of Iblees being a fallen angel – this verse categorically states he was of the jinn.

Another fascinating connection in those two surahs: they begin respectively by saying that the Prophet (saws) was raised up and the Book came down. And if you look at the beginnings and ends of both surahs, they cover all four popular dhikrs: at the beginning of Surah Isra you have tasbiH and at the end you have takbir, and with Surah Kahf you start off with taHmid and end with tahlil!

There are more that Br. Nouman talks about in class, but the point is that these are intricate connections that we can only appreciate superficially – imagine a human being actually constructing them. It’s just not possible.

Consider Hadid:20.

Know that the life of this world is only play and amusement, pomp and mutual boasting among you, and rivalry in respect of wealth and children. (It is) as the likeness of vegetation after rain, thereof the growth is pleasing to the tillers; afterwards it dries up and you see it turning yellow; then it becomes straw. But in the Hereafter (there is) a severe torment (for the disbelievers – evildoers), and (there is) forgiveness from Allâh and (His) Good Pleasure (for the believers – good-doers). And the life of this world is only a deceiving enjoyment.

We’ve all read this verse and moved on. At least I didn’t pay much attention to it. But if you think about it, this one verse concisely summarizes and sums up our entire lives. And it’s not a pretty picture. Consider our lives – we start as toddlers. This verse starts with play (la`ibun), which is what toddlers are engrossed in, it’s most important to them. Then when we get a little older we need entertainment to keep us busy – amusement (lahwun). A little later in our teens we are obsessed with pomp, or appearance and how things look (zeenatun). Then as we get independent and make money we deal with urges to show off (boasting – tafaakhur). Then we get married and have kids (rivalry in wealth and children – takaathur fi al-amwaal wa al-aulaad). In just a few words, Allah SWT has compressed our entire thought process throughout our lives! Then He (SWT) makes an analogy of it in the same verse. Heavy rain impresses the farmer as he is burying seeds, green shoots make him happy and make him feel like he’s close to achieving something big, and then the crop matures. But why doesn’t the farmer cut it and harvest it? Why does he watch it turn yellow? It’s because we humans run after a lot of things, but when we get them we immediately lose interest most of the time and newer shinier things take our attention. Then those crops turn into straw and crust and eventually become worthless. And so this is Allah SWT telling us that nothing in this life will make us content and that only Allah can give us true contentment (riDwaan). And the verse finishes – and what is this life except a deceptive enjoyment?

Subhanallah … one verse!

I’ll finish with the example from Surah Yusuf. That one really blew my mind. There are a number of noteworthy connections to be drawn from the story of Yusuf (as) as detailed in that surah but consider this. This is the layout of the plot:

1 – Yusuf (as) has a dream
2 – His brothers plot against him
3 – His owner’s wife attempts to seduce him
4 – Her friends attempt to seduce him
5 – He (as) is imprisoned
6 – The king has a dream
6 – The king’s dream is interpreted
5 – Yusuf (as) is released from prison
4 – The ladies confess
3 – His former owner’s wife confesses
2 – His brothers learn their lesson
1 – Yusuf (as)’s dream is interpreted and realized

This is spread out in exactly this order over 100 ayaat. Problems are introduced and solved in reverse symmetric order. Remember, these are verses of speech. Qur’an wasn’t revealed as a book. It was revealed in parts over 23 years! The thing is, humans just don’t think like this! You need a stack to process a story and say it like this.

To have this kind of consistency in speech over 23 years, forming what would later be compiled as a book and analyzed as a book is beyond human capacity. Armies of the best authors couldn’t do it, even with the luxury of being able to make mistakes the first few times and correct them.


http://fikrpad.wordpress.com/2010/03/03/some-gems-from-divine-speech/