Surah Al Anbiya V: 95/96

ORIGINALLY  POSTED BY AL GHURABA
 (Assalamoalikum, Brother please see my comments in red font between the narrations of your post.)
I don't know yet if my previous post was activated when you replied, but I explained why "futihat" was used, so you can have a look above.

Now, as for the reason why Allah (SWT) switches "Qur'an" and "Book", we don't know why. Only God knows. But we CAN see the wisdom behind this, eventhough we still don't know why God chose to write like that.

As you may or may not know, the Qur'an is not just any book, but it is a masterpiece. You'll find verses following each other with miracles in each; like insane rhymes that cannot be compared to ANYTHING.

You'll also find that it is very relaxing to listen to, obviously, because it's from God. You'll ALSO find that it is very EASY to memorise, in comparison with other books. Not only because of the rhymes, but also because of the structure, and the grammar, and things like that. God Himself said that the Qur'an is easy to memorise! So whatever He does in His Book, it ALL has wisdom behind it. But, we don't know WHAT that wisdom is (sometimes)...


Now as for those two verses... I personally think that God switched those two up, because it would then be easier to memorise. Why? Because if He didn't switch those two words, the sentence would look alike. So much alike, that you could get confused when you're reciting, and you might accidentally switch the chapters up, because the beginning is pretty much the same. So both of those verses are unique, and can be distinguished from each other.

That's what I think, so don't take what I said as the answer, because I could be wrong. Only God knows why He does things that He does.
Comment Begins.
(Brother there are several surahs which begin with exactly same words and verses. So the argument that Allah (SWT) switched the word to make the surahs identifiable is not valid. Please see below surahs which begin with same verses:

بِسۡمِ اللهِ الرَّحۡمٰنِ الرَّحِيۡمِ

Ashua'ra-(The Poets)-26:1-2

طٰسٓمٓ‏ ﴿۱﴾  تِلۡكَ اٰيٰتُ الۡـكِتٰبِ الۡمُبِيۡنِ‏ ﴿۲

Al Qasas (The Narration) 28: 1-2

طٰسٓمٓ‏ ﴿۱﴾  تِلۡكَ اٰيٰتُ الۡـكِتٰبِ الۡمُبِيۡنِ‏ ﴿۲

Al-Hashr (The Gathering)-59:-1

 سَبَّحَ لِلّٰهِ مَا فِى السَّمٰوٰتِ وَمَا فِى الۡاَرۡضِۚ وَهُوَ الۡعَزِيۡزُ الۡحَكِيۡمُ‏ ﴿۱﴾  

  AS-Saff (The Row)- 61:1

 سَبَّحَ لِلّٰهِ مَا فِى السَّمٰوٰتِ وَمَا فِى الۡاَرۡضِۚ وَهُوَ الۡعَزِيۡزُ الۡحَكِيۡمُ‏ ﴿۱﴾  

Comment Ends.

Another interesting thing is the following verse of each verse. Let's have a look:

"Alif, Lam, Ra. These are the verses of the Book and a clear Qur'an. Perhaps those who disbelieve will wish that they had been Muslims." - 15:1-2

It first talks about the Qur'an, and then He talks about the disbelievers, and He CONTINUES ON talking about them. While as we look at the other one:

"Ta, Seen. These are the verses of the Qur'an and a clear Book. As guidance and good tidings for the believers." - 27:1-2
Allahu akbar! God SWITCHES "Qur'an" and "Book" with each other, AND He talks about the believers now, INSTEAD of the disbelievers! Subhanullah! He first switches up, and then He writes something that is completely opposite to the previous one! And when we continue to read those two chapters we find out that in chapter 15 (the chapter where God first talks about the disbelievers), God AGAIN switches up from talking about the disbelievers, to talking about the believers (He talks about the Prophets)! Allahu akbar! Same thing with the other one (27)! There He first talked about the believers, and THEN about the disbelievers!
Praise be to Allah; Lord of the Worlds.
But like I said, the wisdom behind it, is (only) known to Allah (SWT). I hope this helped.
As-salaam-aleikum.
Comment Begins.
The above explanation is a very good attempt but still the logic of switching is not established. May be if you can identify the difference between Kitab and Quran (As far as the contents are concerned there is no difference)and then establish the link to foregoing subject you may be able to explain the wisdom behind it. Wallah O Alam. May Allah reward you for the effort.I am also trying. Comment Ends.


Edited by Qamar Faruqui - 19 November 2015 at 7:01pm

Brother Al  Ghuraba , Assalamoalikum,
First of all I regret the error of Hakeem and Mubeen in Q 10-1 and Q 12-1. I have edited the post and now the remaining verses posted in this respect are correct that is the surahs mentioned have identical opening verses.

Secondly this is a discussion forum and one should not become aggressive during the discussion. If there is debate to achieve something one should not become aggressive if his point of view is not proved , in no way it undermines the participant.

We all know what  Quran is meant for so it is not good to tell anybody that you leave this and do that. Lot of research is being done on the structure , composition and comprehension of the Quran . So your advice to me using words like wasting my time and grinding etc. are not worthy . One should be very humble and try to appreciate all efforts which give  more and more knowledge of this wonderful , glorious book. I was just reading an account of a court doctor of King Faisal of Saudi Arabia. He states that the king was very humble person . The doctor says he was an excellent scholar of Quran and when he used to recite Quran in front of him and made mistakes he would never snub  and say you made mistake but said read this ayah again. The doctor says he used to advise that seek explanation of the words and verses from the quran itself thus encouraging research.
Today in order to prepare ourselves for Dawah we must prepare ourselves to answer all possible questions. Your remarks that even prophet cannot answer or ask question in the hereafter are highly objectionable from the point of view of Dawah and decorum of discussions in a forum.
Take an example of questions posted by Qanoos which you have also answered. We should be prepared to face such questions in in a very polite and humble way. You have the right to express yourself but must never become personal by saying  objectionable things. I have not undermined  you in any way.
Deriving any type of knowledge whether from the linguistic point of view or to find deeper meanings of the words and verses does not go meaningless but such discoveries uncover the miraculous nature of the Quran and help during the Dawah particularly to draw the attention of those who do not consider it a divine book.
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In your post What will perish? and what wont?
You have very nicely replied to your own questions but most humbly I would like to add my humble effort in elaborating your reply to Q.#1 regarding "Face of Allah". Considering your immense knowledge my effort is like showing torch to the sun so with all due apologies in case you get annoyed I give the following presentation:
First of all analysis of the word "Wajhiya"
I have tried to explain this word using the explanation from Quran itself.
                                
    (  My face  )    وَجْهِيَ

                                   

                                                                                       Face ,  Visage or Countenance.

                                يَ- وَجْهِ         

     Ya mutakallim ( 1^st. person pronoun meaning my )
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Quran 3:20
    فَإنْ حَآجُّوكَ فَقُلْ أَسْلَمْتُ وَجْهِيَ لِلّهِ وَمَنِ اتَّبَعَنِ وَقُل لِّلَّذِينَ أُوْتُواْ الْكِتَابَ وَالأُمِّيِّينَ أَأَسْلَمْتُمْ فَإِنْ أَسْلَمُواْ فَقَدِ اهْتَدَواْ وَّإِن تَوَلَّوْاْ فَإِنَّمَا عَلَيْكَ الْبَلاَغُ وَاللّهُ بَصِيرٌ بِالْعِبَادِ

Explanation of underlined words of this verse no.20 of Ale Imran:                               Allah (SWT) is advising the Prophet (SAW):

Fa-In :  Fa is the prefixed resumption particle meaning �Then� -" In" is conditional particle meaning �IF�. (Then if)

Haajj-u-ka : Haajj is 3^rd  person masculine plural form III perfect verb meaning  � to argue�-  U is 3^rd person plural subject pronoun meaning �they� when joined to the verb it becomes Haajju meaning �they argue�-  Ka is second person masculine singular object pronoun meaning � you�. (They argue with you).

Fa-qul : Fa is prefixed result particle meaning� Then � -  Qul is second person masculine singular imperative verb meaning � say �.

(Then say)

Aslam-tu : (Here Sa La Ma is the root word meaning submission, it is noun)  Aslama becomes form IV first person perfect verb meaning � have submitted� . Tu is first person subject pronoun meaning  � I� . When Aslama is joined to tu the short vowel � a� which is fatha is removed by Arabic rule and ma becomes sukoon and the word becomes Aslamtu meaning              � I have submitted �. (I have submitted)

Wajhi-ya :  Wajhi is accusative  masculine noun meaning � SELF� . Ya is first person masculine singular pronoun meaning

� My �.  So the complete word becomes � Myself � . ( Here if the literal meaning of Wajhi is taken which is �Face� the word becomes � MY FACE�  and then the meaning becomes absurd  it would be read as � Say I have submitted my face�.

This meaning of  �Self � attached to Wajhu is typical  metonymic example of classical Arabic of Quraish and  is also prevalent in Semitic Judeo-Christianity.

Li-(A)LLahi: Li is the prefixed preposition meaning � to � or �for� here  � to� will be used . (A)LLahi is genitive noun which is the name we are so familiar with.  When preposition Li is joined to proper noun Allah then by Arabic rule Alif is omitted and it becomes Lillahi meaning � To Allah�.    ( To Allah )

So the meaningful translation becomes � Then if they argue with you then say � I have submitted myself to Allah�.

Thus this is the method of finding the explanation of Quran from the Quran itself.

So wherever �Wajhu� occurs in Quran attached to �Allah� that is � Face of Allah� the meaning would be Allah himself with all his attributes , examples are surah Qasas 28:88 and surah Rehman 55:27.

This is my very humble effort as a student of Quran. Errors and omissions if any are mine and if it depicts any wisdom its from Allah (SWT) alone (Hadha Rehmatum miRRabbi).

I am no where near you in knowledge but sometimes Allah (SWT) gives wisdom to an ordinary person also to produce something worth while.

 Thanks


Edited by Qamar Faruqui - 24 December 2015 at 1:50am

And also, like I said, this question just will not be answered, I guarantee you. If you think otherwise, then you must also be thinking that we are able to pinpoint the start of the Day of Judgement, because that's also a thing that ONLY God knows, and no one else.

This is just like that.

You'll be searching for a long time, and people who want to know about Islam won't be asking the same question as this. They won't wonder "why" God writes in this fashion. They just want someone to tell them why they are in this hideous place, and what their purpose is.

First look at the picture, and if you're done with that, THEN look at the pixel.

 Assalamoalikum,
 Brother I have explained everything which you are asking now , I have already written about how to respond in a forum.
What you are advising regarding leaving a research and continue to next is your perception .
 You also cannot guess about any body's level of Taqwa and piety about how much time one spends on prayers and whether they are done attentively or carelessly unless you  have been with a person for at least some time.
How have you assessed that I am only stuck on one or two things and not doing anything else?  What knowledge do you have regarding my routines? All these matters which go to ones  personal level must not be projected on a forum. Therefore you should not tell any body to leave this and do that. If you have an opinion give it and stick to the subject instead of telling the questioner to stop it and do something else, its the administrator who has the right to asses whether the rules are being followed or not and act accordingly.

I am very thankful to Abu Loren for bringing out the Tafsir of Jalalayn regarding Surah 21: 95-96 . I reproduce the remark of the mufassir regarding the gender of the verb used :
" there is an implicit genitive annexation before this clause, namely, the [gates of the] sadd, �the barrier�, [built] against them)"
Here the mufassir is pointing out to implicit annexation of the gender of the verb as I had already mentioned that sadd , radma are all masculine noun. The only thing is that the mufassir has not explained the reason of annexation. How ever it is very valuable information and it is the only tafsir
which has mentioned this. This is the purpose of the forum and not to go into personal side. Participation should be on the subject without unnecessary remarks . If one thinks its waist of time he should not participate and start forcing his personal views such as to concentrate on correcting prayers instead of doing this or that this not the decorum of a forum. You may not reply to this post.With best wishes.
Jazak Allah Khairun.