how to memorise the

Last week’s question was on the claim by the Orientalists that there is a contradiction in the Qur’aan regarding the aayat that it was revealed in the Arabic language and yet contains ‘foreign’ words.

The answer is:

“Linguistically the concept of foreign words in languages is described as ‘borrowing’. The idea of borrowing words is a universal observation that applies to all languages. English is a good example of this; take the word ‘Philosophy’. It comes from the Greek words ‘Philo’ which means love of and ‘Sophia’ which means wisdom. The concept of ‘foreign’ or ‘borrowed’ words comes from the fact that different races, cultures and peoples come in contact with one another.

What was specific about the Arabs at the time of revelation was that they came into contact with other cultures due to trade and had subsequently borrowed certain words. These foreign words in the Qur’aan had already been naturalised into the Arabic language before the revelation of the Qur’aan. These words were already in use in the Arabic language.  According to Imam Shafi’i these words had been fully integrated into Arabic and were already a part of the language.” [1]

“It should be noted that although the Qur’an has words of foreign origin in it, this does not detract from the purity of the language at all:

• Firstly, Arabic, Ethiopic, Syriac and Aramaic are cognate languages and have a good number of words in common because of their common roots.
• · Second, in the course of the Arabs’ long contact with the outside world, especially in the course of their trade and commerce, a number of words of non-Arabic origin entered the language through the Arabs’ long contact with the outside world, and so these words were naturalized, thus being considered part and parcel of the Arabic language (as with other languages).

The occurrence of such words and expressions in the Qur’an is thus quite natural because it was sent down in the language of its immediate audience, the Arabs. Thus, these “foreign” words had already been integrated into the Arabic language and were accepted as part of pure literary Arabic.” [2]

This week’s question:

Read the following verses and pay attention to the highlighted words:

وَقَالَ نِسْوَةٌ فِي الْمَدِينَةِ امْرَأَةُ الْعَزِيزِ تُرَاوِدُ فَتَاهَا عَن نَّفْسِهِ قَدْ شَغَفَهَا حُبًّا إِنَّا لَنَرَاهَا فِي ضَلاَلٍ مُّبِينٍ

And women in the city said: “The wife of Al-’Azîz is seeking to seduce her (slave) young man, indeed she loves him violently; verily we see her in plain error.” (Yoosuf 12:30)

تِلْكَ الرُّسُلُ فَضَّلْنَا بَعْضَهُمْ عَلَى بَعْضٍ

Those Messengers! We preferred some to others; to some of them Allaah spoke (directly); others He raised to degrees (of honour); and to ‘Iesa (Jesus), the son of Maryam (Mary), We gave clear proofs and evidences, and supported him with Rûh-ul-Qudus [Jibrael (Gabriel)]. If Allaah had willed, succeeding generations would not have fought against each other, after clear Verses of Allaah had come to them, but they differed – some of them believed and others disbelieved. If Allaah had willed, they would not have fought against one another, but Allaah does what He likes. (Al-Baqarah 2:253)

قَالَتِ الْأَعْرَابُ آمَنَّا قُل لَّمْ تُؤْمِنُوا وَلَكِن قُولُوا أَسْلَمْنَا

The bedouins say: “We believe.” Say: “You believe not but you only say, ‘We have surrendered (in Islaam),’ for Faith has not yet entered your hearts. But if you obey Allaah and His Messenger (SAW), He will not decrease anything in reward for your deeds. Verily, Allaah is Oft-Forgiving, Most Merciful.” (Al-Hujuraat 49:14)

If we look at the first aayah, the word qaala is highlighted and this means he said but yet Allaah is using a verb directed at a male subject for females where as it should be qaalat for females. In the second aayah, the word tilka means those and in the Arabic language there is a difference between pointing to female and male subjects. Tilka is used for females and its masculine equivalent is dhaalika, yet Allaah uses the feminine form to refer to the Messengers, who are all male. In the final aayah, Allaah uses the feminine verb which should have been in the first verse to refer to Bedouin men.

This is the Qur’aan and obviously there are no mistakes in it. It is permissible to interchange masculine forms for female subjects and vice-versa and this is from a rhetorical (balaaghah) perspective. But can you figure out the connection between interchanging the masculine and feminine forms and the reason Allaah did so in these verses?

Footnotes:

[1] http://hamzatzortzis.blogspot.com/2007/03/foreign-words.html

[2] http://understanding-islam.com/related/text.asp?type=article&aid=77&sscatid=89

If we look closely at the words of the Quran, we will find a Sovereign, to whom belongs all Dominion and all praise and thanks are due to him, all affairs are in his grasp, and he is the source and the end of all affairs. He rose over his throne, and no secret of his kingdom shall ever be hidden from him, as he is the knower of the servants souls. He alone is the planner of the kingdom’s affairs. He hears, see, grants, averts, rewards, punishes, honors, abases, creates, gives and takes life, provides estimates, judges, and conducts the affairs of man.

The decree, whether minor or major, descend and ascend by his permission. Nothing can move, even equal to the weight of an atom, except by his permission; not a leaf falls, but he knows it.

Lets think about the way, in which he praises and glorifies himself, and how he warns his servants and guides them to happiness and salvation, by directing their interest to the right path. He warns them against the way of destruction. He acquaints them with his Names and Attributes, and he gets closer to them by bestowing his blessings and grace upon them. He reminds them of his blessings, and orders them to the way of salvation. He warns them against his wrath, reminding them of the reward prepared for them if they are obedient, and also of the torment prepared for them if they are disobedient. He narrates the stories of the believers and the disbelievers as well as the end of both parties.

He praises the believers by virtue of their good deeds and qualities, and he dispraises his enemies by their wrong doings and evil qualities. He sets forth parables and provides evidence and proof. He refutes the lies of his enemies by portraying the best of answers, and believing the truthful and belying the liars. He says the truth and guides to the right path.

He calls to the dwelling of peace, mentioning its characteristics, and its bliss. He warns against the dwelling of destruction, mentioning its torment, awfulness and pain.

He mentions his servants and their need for him at all times: there is never a time when they are not in need of him, even for an twinking of an eye. He states his richness above all creatures, and the fact that all creatures stand in need of him, and no one can attain the least blessing or more except by his mercy and grace, and no one can be afflicted by the least amount of evil or more except by his justice and wisdom.

The speech of Allah implies his gentle admonition to the believers, because in spite of everything he raises them from their falls, forgives and excuses them, reforms their corruption, and supports them. For them, he is the defender, the supporte, the sustainer, and the rescuer from every distress. He always fulfills his promises. They have no protector other than him, for he is their true master, and their helper against their enemies, so what an excellent protector and what an excellent helper.

If the hearts witness through the Quran, a glorious, great bountiful, merciful sovereign like this, then how can these heart stop loving him, and how can they not compete in approaching him and getting closer to him? For them, that sovereign should be the most lovable of all, and his satisfaction should be sought more than the satisfaction of others.

Really, how can these hearts stop remembering him, since loving and longing for him are the source of power and remedy, to the extent that if the hearts do not have these things, then destruction and corruption would be their destiny, and their lives would be of no value……

Taken From The Book Al-Fawaid(Collection Of Wise Sayings), Ibn Al-Qayimm,pages 49-51