غرس القيم الدينية والتربوية وبناء الإنسان

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The Effect of the Qur’an on Hearts and Tongues

Among the wonders of the Qur’an is its effect on hearts and tongues, to the extent that you see a non-Arab man who does not know the Arabic language. If he wanted to learn the Qur’an, God made it easy for him, so he memorized it while he did not know its meanings. He did not know Arabic. Some non-Arabs memorize it from its beginning to its end. He tells you I don’t know.

Rather, it is surprising that some of the preachers among the Arab Muslims, when they delivered the sermon, some of the non-Arabs were listening to the sermon, because some of the non-believers used to distinguish the verses from others, as one of the Muslim preachers said that he delivered the Friday sermon to a group on a large ship, and there were Europeans and non-Arabs in it, and after the end of the prayer, he said: An old European woman came to congratulate us on the success of the mass. The closest thing in her understanding to what she saw in a mass – like a church gathering. Then she said: What did you talk about and what did you talk about? So he made us translate for her.

Then she said: But this speech of your fiancé included syllables that are not similar to other syllables. They are distinct syllables, have spirituality, and have different tastes. So we knew that they refer to the verses of the Qur’an, even though she does not know the Arabic language.

One of the wonders is that some preachers went to Abyssinia and preached to them, and the people did not know the Arabic language.

He said: I was amazed that they used to cry upon hearing the verses and not others.

Amazingly, the Qur’an affects the infidel in spelling with his disbelief, as Abu Saeed Al-Khudri did when he recited Surat Al-Fatihah seven times, and a living master of the polytheists was healed from the sting of a scorpion, and they had reconciled with them over several sheep.

So, this Qur’an affects, and there are experiments on non-Arabs, to whom ordinary words are read, and the Qur’an is read to them, so they distinguish that this is not this; Although they do not know the Arabic language.

The opening of some surahs of the Qur’an with cut-off letters

Among the wonders of the Qur’an are these openings with cut-off letters: pain, h, m, r, q, n.

It is a challenge, a miracle, and an indication that this Qur’an is from God in this language whose letters are these, so bring the same, O owners of the language whose letters are these.

Ibn Katheer – may God have mercy on him – said: “The sum of the letters mentioned at the beginning of the surahs by omitting the repeated ones, meaning in “alm” more than once, for example by omitting the repeated ones. , R, K, Y, A, I, S, H, Q, N. All of them are united by their saying: A wise definitive text that has a secret.

He said: It is half of the letters in number, these 14 are half of the letters of the alphabet.

Ibn Katheer said: “And what is mentioned of it is more honorable than what is left behind” [15].

These letters mentioned in the cut-off letters are more honorable than the others that are not mentioned in the cut-off letters.

Ibn Al-Qayyim – may God have mercy on him – said: Contemplate the secret of “alm” and how it contained these three letters. The alif, if it began with it first, was a hamza “e”, which is the first exit from the farthest part of the chest, and the lam from the middle of the exits of the letters.

We have letters from the extreme, letters from the middle, and letters from the introduction, in the science of exits.

Something from the extreme, something from the middle, and something from the front and the front.

He said, “A” is the alif from the farthest, and the lam from the middle, and it is the most dependent letter on the tongue; Because the letters when they are pronounced differ in the degree of their dependence on the tongue. He said: “The meem is the last of the letters and it comes out of the mouth.”

Something from the outermost part of the throat, from the side of the chest, something from the middle, and something from the front.

He said: “And these three are the origins of the exits of letters,” the origins of the exits, I mean the throat, the tongue, and the lips.

Letter exits stem from the throat, tongue, and lips.

He said: “Every surah opened with these three letters, as it includes the beginning of creation, its middle, and its end, so it includes the creation of the world and its purpose and the mediation between the beginning and the end through legislation and orders.”

Consider that in Al-Baqara and Al-Imran, the revelation of the prostration, and Surat Al-Rum, and contemplate the surahs that included individual letters, how do we find the surah based on that letter, for example: “Q”, and the surah is based on rhyming words from mentioning the Qur’an, mentioning creation, repeating the saying and reviewing it repeatedly, and being close to The son of Adam, receiving the two angels, the saying of the slave, the mention of the watchman, the mention of the driver and the companion, throwing into Hell, advancing with the threat, mentioning the pious, mentioning the heart and the horns, digging in the country, mentioning the gossip twice, cracking the ground, dropping the anchors, driving palm trees, sustenance, mentioning the people and the rights of the threat even if There was nothing but repetition of saying and dialogue, and another secret is that all the meanings of this surah are suitable for what is in the letter Qaf of intensity, loudness, height, and openness. With the Prophet, peace be upon him.

And their saying: I make the gods one God [Surah S:5]. Then the dispute of the highest public in knowledge; Which is degrees and expiations, then a dispute with Satan and his objection to his Lord in his command to prostrate to Adam, then a dispute with him secondly in the matter of his children and his oath to seduce them all except for the people of sincerity among them, so let the intelligent and discerning person ponder whether this surah is suitable for non-Saad? Is Surah Qaf different from its letter? And this is a drop from the sea of secrets of these letters.”[16]

This talk is a point of view from Ibn al-Qayyim – may God have mercy on him – and what is intended is an attempt by him – may God have mercy on him – to find a relationship between the letter and the intentions and meanings included in the surah, the subject of the surah and its relationship to the letter that begins with it.

Likewise, the Almighty said: O people, fear your Lord, who created you from a single soul [Surat Al-Nisa: 1].

With the Almighty saying: O people, fear your Lord, the earthquake of the Hour is a great thing [Al-Hajj:1].

Two surahs of the Qur’an are issued by them: O people, the first is Surat al-Nisa’ in the first half, and it is the fourth of its surahs.

The other is Hajj in the second half, which is the fourth of Surah as well.

Then the one in the first half is preceded by mentioning the principle: O people!

Notice… O people, it came at the beginning of two suras, the first, fourth surah of the first half, and the second, fourth surah of the second half, but the one from the first half: O people, fear your Lord, who created you from a single soul [Surat Al-Nisa: 1].

Creation principle.                                                                   

The second place: O people fear your Lord, for the earthquake of the Hour [Surat Al-Hajj: 1], the end of creation and life before the Hour begins.

The inclusion of the Qur’an on the upside-down level

One of the wonders is that it includes some subtleties, such as the straight upside down, and this talk is less important than the previous one, but some people of knowledge have noted, for example, we mentioned the first observation of Ibn al-Qayyim in the relationship between the cut letters and the subjects of the surah.

The second is from the interpretation of Al-Nisaburi in the case: Of o people.

The third is now the inverted plane, for example, all in an orbit they swim [Surat Al-Anbiya: 33].

Ibn Ashour said: “One of the wonders of the miracles in this verse is that the Almighty’s saying: Each in an orbit we notice that it is read from both sides in the same way: Each in an orbit it’s opposite: Each in an orbit

Al-Tahir bin Ashour said: “It has Muhsin Badi’i, for its letters are read from the end in the order as they are read from the beginning with the lightness of composition, an abundance of interest, and its flow in the same way as the proverb without dissonance or strangeness.”

He said: “The same is the saying of the Highest: “And your Lord is the Greatest.” [Al-Muddaththir: 3].

Reverse: And your Lord is great [Surat Al-Muddathir: 3].

He said: “By subtracting the waw of the conjunction, and both verses are built on seven letters, and this type Al-Sakaki called: “the level inverted” and he made it one of the types of a type he called: the heart, and he singled out this type of what comes from the heart in the letters of his words, and Al-Hariri called it in the maqamat: “what is not impossible by reflection.” What is not impossible means: that which does not change by reflection, “and the sixteenth denomination was built on it.”

Al-Hariri in the maqamat is originally the one who took the idea “Sir, so let the Persians not conquer you.” The phrase is read from the right and the left from each in a sphere [Surat Al-Anbiya: 33], and your Lord is the greatest [Surah Al-Muddaththir: 3], and he built the sixteenth maqam, Maqamat Al-Hariri on the inverted level, and illustrated examples of prose and composition” [17].

God Almighty says: And God erases falsehood and establishes the truth with His words. Indeed, He is Knowing of the breasts [Al-Shura: 24].

The word “erase” What do we notice in it? The method of writing in the Qur’an: Falsehood erases the waw!

It erases falsehood written in the Qur’an by deleting the waw, even though the waw is from the origin of the verb, although it is not categorical, and yet the waw is omitted, and the secret is in its omission: an indication of speed, indicating the speed of falsehood going away and its disappearance.

Al-Biqa’i said: “Wah was omitted from the calligraphy in all the Qur’ans.”

In the Uthmani Mushaf, all the Mushafs are not mentioned in the waw, they are not written in the script of the Mushaf even though the verb is not categorical and the waw “erases” but it erases the falsehood. Why did you omit the waw?

He said: “Because the Almighty erases falsehood absolutely, indicating that He, Glory is to Him, erases its exaltation, its height, and its dominance, as this waw erased, and in the omission also an analogy to Him by doing the matter until the occurrence of this erasure is inevitable.” [18]


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