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The eloquence of the Qur’an: Choosing the appropriate word in the appropriate place

One of the miracles of the Qur’an is the choice of a specific word that no one else can take its place, as if you meditate on the Almighty’s saying: They want to extinguish the light of God with their mouths [Surat Al-Tawbah: 32].

Why did he use “to extinguish” and not use, for example, “to extinguish”?

When do Arabs use extinguishing or use it with what? In what condition? And quench in what condition?

Arabs use both in the fire.

The Arabs differentiate between extinguishing and extinguishing, although both are used in fire, on the one hand, that extinguishing is used in little and a lot, and extinguishing is used in a lot only.

So, what can you say: A fire broke out in the tissue box, and we extinguished it.

Extinguishing in both cases, in the case of a small fire and a large fire, it is correct to say “extinguish the big fire”, “extinguish the small fire”, “extinguish the flame”, “extinguish the candle”, and “extinguish the fire”.

But “put out” I put out the candle, don’t come.

What is its relationship to the topic of the verse? The unbelievers want to nullify anything they can nullify from the religion, little or much, so they try, O Muhammad, peace be upon him, and oh believers who are following his path, to deviate you from your religion or harm you in your religion or reduce your religion or fight against your little and much religion.

They could not, if they could make you leave a Sunnah they would do that, and if they could make you leave the whole religion they would do that. They want to extinguish God’s light

I mean, what they could, what they could of light, little or much.

They want to extinguish God’s light with their mouths, and even the word in their mouths is an expression of impotence. Who can extinguish God’s light with his mouth? Does his mouth only extinguish the light of God? And adding light to God means strength, that He is powerful and great, God’s light, and those with their mouths only, means they will not be able, so this is the meaning of the glad tidings.

So, in it, the infidels seek to extinguish the religion with little and a lot, some of the religion, all of the religion, as much as they can.

Then adding light to God benefits strength, and this light is spread, God’s light cannot be extinguished.

Then the explanation of the inability of the disbelievers has good tidings for the believers that the disbelievers, no matter what they do, will fail; Because their mouths cannot extinguish the light of God, so how about if he confirms the glad tidings by saying: And God perfects His light [Surah Al-Saff: 8].

Every word is intended, has a specific meaning, and has a specific benefit in its specific place, and so on.

And ponder God’s saying: The dear wife is courting her young man for himself.

This phrase came to vilify the beloved’s wife, and his saying “woman” is vilification given the family situation.

The women in the city said it, and they were disgusted and abhorred by what the dear woman did, and such a woman certainly has enemies and envious people for her position.

There is no doubt that the phrase is an insult to the beloved’s wife, but some women in the city said, “The beloved’s wife is seducing her young man about himself” [Surat Yusuf: 30].

Consider now the choice of words to denote defamation, what they said: so-and-so, nor Zuleikha intrigues her girl for himself, no, dear wife, so the word woman indicates defamation in terms of the family situation, that this woman is married, then she does this act? I mean, she was not satisfied with her husband and extended herself and her eyes to the forbidden.

The woman who committed the scandal was a married woman, and her act was disgraceful, and if it was an unmarried woman, the situation would be less in the scandal, dear wife [Surat Yusuf: 30]. About the class situation, the owner of the scandal, this is not the woman of one who is poor or obscure, this is the woman of the dear.

The vilification is greater in it, the ugliness is greater, the scandals leaking from the elite of the people are greater, and the healing, spite, and revenge will be greater on the part of women.

The scandal of the eldest is the biggest of scandals, then they say: her girl is seducing about.

She is tempted, considering the qualitative situation, the one with the scandal, who deviated from the norm of the girls of her gender and disavowed the mountainous shyness. She now did not respond to his call to her for immorality, it was not he who called her. Usually, the woman is wanted and the man is a seeker, even in the forbidden, the man is a seeker and the woman is wanted, but now we find that they said: “to intrude,” so she became the student, and this is the most severe in vilification.

Moreover, the word “coveting” means the difference between introspection and the wife of the dear, for example, who wants and does not want?

Introspection means repetition, what is once, introspection.

Courtship again and again, if you wanted to come up with another word, what would you say?

Her girl is courting [Surat Yusuf: 30] adding the boy to her, considering the moral status of the scandalous woman, meaning: she went to the servant? And to the slave?

I mean, if you went to someone like her in class or the status of the people, she went to her girl, she went down to the level of servants now, she went down to slaves and servants.

These words can’t come up with others to indicate the same meaning, and likewise, his saying: We sent Noah to his people, and he stayed among them for a thousand years minus fifty years, then the flood seized them and he wrongdoers [Surah Al-Ankabut: 14].

The benefit of mentioning the duration of his stay, may God’s prayers and peace be upon him, was that his chest was narrowed because the infidels did not enter Islam – meaning Muhammad, peace be upon him, so he was told: Noah stayed for almost a thousand years in the call and only a few of his people believed, and it is noted in the verse that he crossed the period of Noah’s stay with his people in Sunnah So he stayed among them for a thousand years [Surah Al-Ankabut: 14].

As for the days he lived after his people drowned, he expressed them in general terms.

note; So he stayed among them for a thousand years minus fifty years? No, but fifty years.

Likewise, he did not say: So he stayed among them for a thousand years minus fifty years. No, he said: A thousand years minus fifty years [Surah Al-Ankabut: 14].

Because the Sunnah for the Arabs has the meaning of hardship, famine, and drought, and We certainly took Pharaoh’s family with years [Surah Al-A’raf: 130]. With severity, famine, and drought, it is as if these 950 years that Noah spread among his people were drought in response, and barrenness in effect, while the “general” may be used in prosperity.

God Almighty said: Then a year will come after that, in which people will be given relief and in which they will be squeezed (Surat Yusuf: 49).


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