Three Lines that Changed the World

[Biixi]

Three Lines that Changed the World: The Inimitability of the Shortest Chapter in the Qur'an

 

By Hamza Andreas Tzortzis

The Inimitable Qur'an

 

إِنَّا أَعْطَيْنَاكَ الْكَوْثَرَ

فَصَلِّ لِرَبِّكَ وَانْحَرْ

إِنَّ شَانِئَكَ هُوَ الْأَبْتَرُ

 

Inna aAtayna kal kawthar

Fasalli li rabbika wanhar

Inna shani-aka huwal abtar

 

Verily We have given to you the abundance

So pray to your Lord and sacrifice

Indeed your enemy is the one who is cut off

 

 

Chapter al-Kawthar (The Abundance) is the smallest chapter in the Qur’an consisting of only three lines. From a linguistic, literary, theological, rational and ideological point of view this chapter has the utmost significance. Being the smallest chapter in the Qur’an it is often cited by those who are involved in some form of polemic. This is due to the famous challenge of the Qur’an. The Qur’an states:

 

“If you (mankind) are in doubt concerning what We revealed to Our servant, than bring a chapter like it….” Qur’an 2:23

 

Muslim and non-Muslim exegetes have commented that these verses, and other verses similar to it, are an open challenge to humanity to try and match the literary and linguistic feature/nature of the divine text. It is not surprising that this chapter is often quoted and its significance highlighted by those propagating the Islamic way of life.

 

This chapter is used as a proof of the Islamic creed. If someone can meet the challenge the text cannot be from the Divine. However if the challenge can not be met, even though there are a finite set of literary and linguistic ‘tools’ at their disposal; then the question of authorship has great implications.

 

The Qur’an was revealed approximately 1400 years ago and for this amount of time the challenge has remained. This however does not mean that no one has attempted to match the literary and linguistic style/feature/nature of the text. Throughout the centuries thinkers, poets, theologians and literary critics have attempted to challenge the Qur’an. Some of these challengers include Musaylamah, Ibn Al-Mukaffa‘, Abu'l-'Ala Al-Marri, Yahya b. Al-Hakam al-Ghazal, Sayyid 'Ali Muhammad, Ibn al-Rawandi, Bassar bin Burd, Sahib Ibn 'Abbad, Abu'l - 'Atahiya and the contemporary Christian Missionaries who developed the ‘True Furqan’.

 

Without going into an analysis of why Muslim and non-Muslim scholars have agreed that those who have attempted to challenge the Qur’an have failed, the summary below should suffice:

 

Even though the challengers have had the same set of ‘tools’, which are the 29 letters, finite grammatical rules and the blue print of the challenge – which is the Qur’an itself; they have failed to:

 

Replicate the Qur’ans literary form

Match the unique linguistic genre of the Qur’an

Select and arrange words like that of the Qur’an.

Select and arrange particles like that of the Qur’an.

Match the Qur’ans phonetic superiority.

Equal the frequency of rhetorical devices

Match the level of informativity

Equal the Qur’ans conciseness and flexibility

 

For example if we take Musaylamah’s attempt to challenge the Qur’an,

 

The elephant.

What is the elephant?

And who shall tell you what is the elephant?

He has a ropy tail and a long trunk.

This is a [mere] trifle of our Lord's creations.

 

it can be clearly seen, with reference to the Arabic original, that the style of his speech is in the kahin style of rhymed prose. It lacks informativity and the words and phrases that have been used can be replaced with words that will express greater meaning and produce more eloquent discourse. In other words from a literary and stylistics point of view, this challenge fails.

 

In light of the above what makes the Qur’an, or in this case, what makes the shortest chapter in the Qur’an inimitable? To start, below is a summary of chapter al-Kawthar’s literary and linguistic features:

 

Unique Literary Form

Unique Linguistic Genre

Abundance of rhetorical devices/features:

- Emphasis

- Multiple Meaning

- Iltifaat – Grammatical shift

- Word order and Arrangement

- Ellipsis

- Conceptual Relatedness (Intertextuality)

- Intensification

- Choice of words & Particles

- Phonetics

- Semantically Orientated Repetition

- Intimacy

- Exaggeration

- Rebuke and contempt

- Conciseness

- Flexibility

- Prophesy/Factual

 

Unique Literary Form

 

This chapter like all the other chapters in the Qur’an can only be described as a unique literary form. This means that this chapter can not be explained as any of the known literary forms of the Arabic language.

 

The Arabic language can be categorised into ‘Prose’ and ‘Poetry’. Arabic Prose being further grouped into rhymed prose (saj’) and continuous speech (mursal). Arabic poetry differs from Arabic Prose as it ends with a rhyme and is distinguished by its metrical rhythmical patterns which are called the ‘al-Bihar.’ There are 16 al-Bihar which all Arabic poetry, pre and post Islamic, are based upon.

 

This chapter is unique as its internal rhythm can not be described as any of the al-Bihar and its end rhyme and literary bonds differ from any Arabic prose. Therefore its literary form is unlike any known literary forms of the Arabic language.

 

For more information please see http://www.theinimitablequran.com/QuranicStyle.html

 

Unique Linguistic Genre

 

Like all other chapters in the Qur’an, chapter al-Kawthar marry’s together rhetorical and cohesive elements in every sentence. This is a unique use of the Arabic language as Arabic texts mostly employ cohesive elements in every sentence. Below is an analysis of this chapter in light of the above:

 

This chapter can be split into two sentences:

 

[1] Verily We have given to you the abundance so pray to your Lord and sacrifice

 

[2] Indeed your enemy is the one who is cut off

 

In the first sentence the rhetorical aspects are (these will be explained later):

 

Emphasis/Intensification

Choice of Word & Particle

Rhythm and Sound

Iltifaat (grammatical shift)

Multiple meaning

Conceptual Relatedness (intertextuality)

 

The cohesive device used in this sentence is the ‘fa’ particle (which is causative) and links the structure ‘Verily We have given to you the abundance’ with the structure ‘pray to your Lord and sacrifice’.

 

In the second sentence the rhetorical aspects are:

 

Choice of Word and Particle

Rhythm and Sound

Semantically Orientated Repetition

Confinement/exclusivity

Rebuke and Contempt

Prophesy/Factual

Word order and Arrangement

 

The cohesive device used in this sentence is what is known as ‘Zero’ cohesion. This is a form of cohesion where a cohesive particle like waw (and) or fa’ (so) is not used. The cohesive element is easily understood via the readers’ linguistic intuition. The whole structure relates to the preceding sentence, if it was not apparent then a cohesive particle would have to be used. The way the Qur’an achieves cohesion in this sentence can also be seen as a rhetorical feature, not using a cohesive particle in this case creates conciseness in language; any needless or repetitive lexical items are removed. If the relationship between one sentence and another can be understood without the use of additional words or particles then they should not be used, as this achieves brevity and eloquent discourse. This is similar to the chapter al-Ihklas (Sincerity).

 

For more information please see http://www.theinimitablequran.com/UniqueGenre.html

 

Abundance of Rhetorical Devices/Features

 

This chapter like all the other chapters in the Qur’an has an abundance of rhetorical features and devices. According to Abu Musa, Abdul Raof and others the Qur’an has a greater use of rhetorical devices and features than any other text; past or present. Below are some examples of how chapter al-Kawthar achieves this ‘sea of rhetoric’. What is meant by rhetoric here is what is known in the Arabic tradition as ‘balagha’, this encompasses the use of language to please and persuade; expression in the best verbal forms, eloquence and interrelation between style, structure and meaning. The list below is not exhaustive but sheds some light into this chapter’s unique use of language.

 

Emphasis & Choice of Pronoun

 

إِنَّا

 

[Verily, We] This structure is emphatic (harf al-tawkid); also the plural is used to indicate power, certainty, ability, greater quantity or sometimes to stress the status and greatness (li-ta’zim al-mutakallim aw ihtimaman bi-dhikr rabbika wa ta’ziman). This is an apt choice of pronoun as its persuasive force can not be matched by any other pronoun. The effect is “The creator, who has power to do anything has indeed given you….”

 

Word Choice

 

أَعْطَيْن

 

[A’Tayn] This term as been used instead of ‘Aataaina’ because of a subtle difference. The difference as defined by Ibn Manzoor in his Lisan al-‘Arab differs conceptually. The Qur’anic choice indicates ‘to hand over with one’s own hand’ whereas the non Qur’anic selection does not provide this meaning. This choice of word is apt as it strengthens the sentence emphasizing the surety of giving, ability, greatness, power and intimacy (to console and strengthen the Prophet).

 

According to Naishapuri this term also indicates the extra notion of ownership with it.

 

The verb has also been used in the past tense which indicates that is has already happened and makes it definitive. This further accentuates the meaning of surety, power and greatness. This also expresses certainty of a promise, in this case the Prophet will have al-Kawthar.

 

Word Choice

 

الْكَوْثَرَ

 

[al-Kawthar] The root stem for this word are the letters kaaf, tha and ra (=kathara). This signifies plentiful, multitude, overflowing, rich, unstinting and unending. Other derivations of this root include:

 

Katha-ratun: Multitude

Katheerun: Much, many, numerous

Ak’tharu: More numerous (emphasis)

Kath-thara: To multiply

Takathur: Act of multiplying

Is-thak-thara: To wish for much

 

Al-Qurtubi states that the Arabs used ‘Kawthar’ to denote anything which is great in quantity or value. This word can not be replaced with another, as its meaning can not be matched equally with any other Arabic word. Ibn Abbas mentioned that the al-Kawthar includes all types of good. (Ibn Abbas Tanwir al-Miqbas: this is of doubtful origin. However this is also the opinion of Sa‘id Ibn Jubayr, ‘Ikramah, Qatadah and Mujahid.)

 

Word Arrangement

 

The placement of al-Kawthar is an attribute; plentiful/abundance. However this word has been placed at the end of the verse with no word after to be attributed to it, as al-Qurtubi points out, this indicates that the Prophet has been given an abundance of everything. The Scholars state that if God had bestowed one thing in great multitude then that would have been mentioned, however due to giving the Prophet an abundance of everything nothing is mentioned to indicate everything or many things. Also within the science of eloquence and rhetoric mentioning all the things would be superfluous and not a good use of language.

 

Multiple Meaning

 

The word al-Kawthar has been given multiple meanings by the scholars. These meanings include:

 

That river of paradise from which rivers flow.

The fountain on the Day of Judgement from which the Prophet will quench the thirst of his people.

His prophethood.

The Qur’an, no other divine book is as comprehensive as the Qur’an.

The way of life called Islam.

The multitude of his companions, no other prophet had that many companions

Elevated status. No one is more researched, more mentioned and more praised than the prophet Muhammad.

It is multitude of goodness.

 

Grammatical Shift: Iltifaat

 

إِنَّا …ِرَبِّكَ ْ

 

[…to your Lord]. Iltifaat is a unique rhetorical and stylistic device employed by the Qur’an. The Qur’an is the only text to have the highest frequency of grammatical shifts and related rhetorical features. In this Surah, there is a change from the first person plural [We in innaa] to the second person […your Lord]. This change is not an abrupt shift; it is calculated and highlights the intimate relationship between God and the Prophet. The use of ‘We’ as described above is used to emphasize the majesty, power and ability of God whereas ‘Your Lord’ is used to indicate and emphasize intimacy, closeness and love; this is an apt use as the preceding concepts are about prayer, sacrifice and worship. [so to your Lord pray and sacrifice]. Furthermore, the purpose of this chapter is also to console the Prophet, using intimate language enhances the psycholinguistic effect.

 

For more information please see http://hamzatzortzis.blogspot.com/2007/05/another-rhetorical-feature-of-quran.html

 

Conceptual Relatedness (intertextuality)

 

فَصَلِّ لِرَبِّكَ وَانْحَرْ

 

[so to your Lord pray and sacrifice]

 

The ‘fa’ (so) particle is sababi (causative) this indicates a recommendation to the Prophet to be thankful for the abundance he has been given. This conceptually relates to tawhid (oneness of God). The Oneness of God is the central theme in the Qur’an which permeates every chapter. The Arabs at the time of revelation would worship, pray and sacrifice to other ‘deities’ rather than God. Therefore this statement is not only a logical and rational concept i.e. to be thankful as a result of being the beneficiary of abundant good, rather it is to show the difference to the polytheists who would offer worship and sacrifice to idols. This relates to a major theme in the Qur’an, the oneness of God.

 

There are other verses that related to this particular verse, these include:

 

Say: "Verily, my Salah, my sacrifice, my living, and my dying are for Allah, the Lord of all that exists. He has no partner. And of this I have been commanded, and I am the first of the Muslims.'' Qur'an 6:162-163

 

And do not eat from what Allah's Name has not been pronounced over, indeed that is Fisq (transgression). Qur'an 6:121

 

It can be clearly seen that chapter al-Kawthar conceptually relates to other verses and chapters within the Qur’an. This feature from a linguistics point of view is called thematic intertextuality.

 

Word Choice

 

وَانْحَرْ

 

[Wanhar] The word ‘wanhar’ is from the root na, ha and ra (= nahara) which means to sacrifice an animal by cutting or piercing the jugular vein. The word ‘wanhar’ also has the meaning of standing facing Qibla for Salah (prayer). It also means raising hands while reciting Takbir (God is the Greatest).

 

This word is the most apt word for the meaning of sacrifice as it has multi layered meanings which are most appropriate for the ideas and concepts that are trying to be delivered in this structure. Surely it is only out of God’s Greatness that al-Kawthar is given to the Prophet and it should be received with thanks and sacrifice, which are manifested in Islam via sacrificing animals, prayer and recitation of Gods names (dhikr).

 

If anyone was to scan the Arabic language for a word that has such expression they would not be able to find one.

 

Emphasis and Choice of Particle

 

إِنَّ

 

[inna] ‘Indeed’ is used to emphasize and accentuate that it is the enemies of the Prophet that are cut off. The effect is ‘you enemies are certainly the ones you are cut off’.

 

Semantically Orientated Repetition & Rhythm

 

إِنَّا أَعْطَيْنَاكَ الْكَوْثَرَ

فَصَلِّ لِرَبِّكَ وَانْحَرْ

إِنَّ شَانِئَكَ هُوَ الْأَبْتَرُ

 

The repetition of the second person (ka = ‘you’ x 3) is singling out/focusing/making exclusive the Prophet as the target of the speaker. The emphasis (iqrar) is a stylistic move to fortify and strengthen the Prophet. The consistent use of the second person establishes continuity in the verse and generates rhythm. Moreover, there is a juxtaposition between the iltifaat of the speaker (al-mutakallim = God) with the fixity/repetition of ka in the second person (mukhatab = Prophet).

 

Rebuke and Contempt

 

إِنَّ شَانِئَكَ هُوَ الاٌّبْتَرُ

 

[it is your enemy that is cut off]

 

The use of the word ‘abtar’ (cut off) is most suitable as it was a word used by the enemies of the Prophet against him. This structure indicates that in reality the enemies of the Prophet are the ones who are cut off i.e. have acquired great loss. This is accentuated by the preceding two verses which are an intense, emphatic and exaggerated use of language to show that all good has been given to the Prophet. The contrast between the persuasive preceding structures and the use of the word ‘abtar’ gives the word more power and intensity.

 

Word Arrangement

 

إِنَّ شَانِئَكَ هُوَ الاٌّبْتَرُ

 

[abtar] This chapter uses the insult the enemies of the Prophet used to enhance the communicative effect. This word in the Arabic tradition means `Leave him, for indeed he is a man who is cut off having no descendants. So when he dies he will not be remembered.'

 

This return of insult is not merely done as a form of ‘tit for tat’ rather it is eloquently arranged as the last word used in the chapter to stress the meaning. The effect is, that it is they who are really cut off as the word ‘abtar’ is placed right at the end of the chapter to allude to this fact. There are no words after ‘abtar’ just like no remembrance and no offspring to continue someone’s lineage (Note: This is a linguistic indication and not a fact).

 

Choice of Particle: Confinement/Exclusivity

 

هُوَ الاٌّبْتَرُ

 

[…that is cut off]. The alif lam (a and l) after the ‘huwa’ denotes confinement and exclusivity (designates a specific person or thing i.e. the enemies of the Prophet). For the context of this chapter, the definite article (al-) may designate either definition (li ’l-ta’rif) i.e. refer to a specific person/thing or it may designate ‘familiarity’ (li ’l-‘ahd). The effect here is that the enemies specifically and not the Prophet who are really cut off. Such minutiae changes the power of the structure, which is a great use of language.

 

Rhythm and Sound

 

The Qur’an has been described as an “inimitable symphony” whose rhythm moves men to tears and ecstasy. The Qur’an not only selects the most apt words and phrases, but also achieves a unique sound within a unique literary form. This chapter has the following verse end rhyme:

 

Kawthar

…nhar

…tar

 

What is noticeable about the rhyme in this chapter is that the end rhyme of the last two verses resonate the sound of the word ‘al-kawthar’, what is meant here is as if the sound of the word ‘al-kawthar’ is extended to support the overall theme that the Prophet has really been given an abundance. It is as though the word ‘al-kawthar’ has been exaggerated and phonetically elongated to further highlight its meaning and enhance the overall persuasive power of the structure. Please also see ‘Semantically Orientated Repetition & Rhythm’ above.

 

For more information please see http://hamzatzortzis.blogspot.com/2007/04/quran-and-sound.html

 

Prophesy/Factual

 

An interesting observation of the chapter is that it also is factual and accurate. At the time when this chapter was revealed the Prophet was in one of the lowest points in his life. His enemies were the ones who seemed to have prosperity and power. However, the reality soon changed. The Prophet turned out to be the most successful Prophet both as a man delivering a message and as a statesman. His enemies eventually lost their power.

 

However the Qur’an used the word ‘abtar’ here, this describes the Prophet gaining power and success but it should also indicate something more specific for it to be appreciated as a factual description and a form of prophesy.

 

There are major opinions of the reason for this revelation. The first opinion is that Al-`As bin Wa'il would say, whenever the Prophet would be mentioned (in his presence), `Leave him, for indeed he is a man who is cut off having no descendants. So when he dies he will not be remembered.' Therefore this chapter was revealed to console the Prophet.

 

The other opinion is that Abu Lahab, another leading member of the Quraish, exlaimed `Muhammad has been cut off (i.e., from progeny) tonight.' when the Prophet’s son passed away.

 

What makes this chapter a prophesy and factual is the events that took place after this revelation.

 

With regards to Abu Lahab he died of a form of plague and was not buried by his sons until one the leading tribe leaders noticed how his body was rotting. His sons eventual placed the remains of the body on a wall and threw stones on it. Abu Lahab had lost power, honour and dignity.

 

‘As bin Wa’il faced similar humiliation. His sons had converted to Islam thus becoming his enemies, as he was an active enemy of Islam. Furthermore his sons did not take any inheritance from him. So in reality his lineage was broken.

 

This is Prophetic and factual.

 

Please read the exegesis and the historical background of this chapter to find out more details.

 

Conclusion

 

This chapter is truly unique and inimitable.

 

This chapter has less than 15 words yet briefly analysing this chapter more than 15 rhetorical devices and related features have been found. These features are not just mediocre attempts to please and persuade, rather they are sublime features that if removed or altered will distort the impact and communicative effect of the text.

 

Not one feature or any words can be changed or improved upon.

 

It doesn’t stop there. In addition to the above this chapter is structured within its own literary form and linguistic genre.

 

How can a human being create a unique literary form and linguistic genre, select the most apt words placed in the most perfect arrangement, produce a unique rhythm and semantically orientated sounds, provide factual prophetic information in concise eloquent expression with an abundance of rhetorical devices, in less than 15 words?

 

It was no wonder that those best placed to challenge the Qur’an failed.

 

This article intends to provoke further questions and sufficiently stimulate the reader to research further, particularly the question of authorship of the Qur’an. At the heart of that question lies only a limited set of possible answers. The Qur'an can only have come from an Arab, a non-Arab, the Prophet - if you believe he had a mastery of Arabic better than the Arabs of his time - or, as Muslims suggest, the Creator, which only counts as a possible source if you believe in its existence (that is of course a subject unto itself but an important pre-requisite).

 

From the above evidence the Qur’an is acknowledged to be written with the utmost beauty and purity of Language. It is incontestably the standard of the Arabic tongue, inimitable by any human pen, and because it still exists today, it insists on as a permanent miracle sufficient to convince the world of its divine origin. If the Qur’an was written by Muhammad, why were not Arab scholars and linguists able to rival the Qur’an?

 

Bibliography & References

 

Source: http://www.khilafah.com/kcom/islamic-thoughts/islamic-thoughts/three-lines-that-changed-the-world-th e-inimitability-of-the-shortest-chapter-in-the-qur-an.html

[Khayr]

Salamz,

 

JazakAllah khayrun for sharing this linguistic tafsir of sura al-kawathar.

 

The greateness of the quran is not in its language specifically. It is in its layered meaning. It is a well that never runs dry - as long as there are people willing to drink from it.

 

BarakAllah fikum

[Positive]

Previously posted by Khayr

The greateness of the quran is not in its language specifically.

It is in its layered meaning. It is a well that never runs dry - as long as there are people willing to drink from it

.

Well said.

 

But how would you reconcile the understanding of those who recieve a deeper layered meaning with those who only understand the aparent?

 

The Awakener2

[Khayr]

What is noticeable about the rhyme in this chapter is that the end rhyme of the last two verses resonate the sound of the word ‘al-kawthar’, what is meant here is as if the sound of the word ‘al-kawthar’ is extended to support the overall theme that the Prophet has really been given an abundance. It is as though the word ‘al-kawthar’ has been exaggerated and phonetically elongated to further highlight its meaning and enhance the overall persuasive power of the structure. Please also see ‘Semantically Orientated Repetition & Rhythm’ above.

I really like this brother's usuage of linguistic tafsir turned sabab an nuzual(historical reason/situation of the revelation,tawail (quranic exegsis)

 

Well said.

 

But how would you reconcile the understanding of those who recieve a deeper layered meaning with those who only understand the aparent?

 

The Awakener2

At the end of the day, it is really a gift from God and not something that is just earned, although reading the quran and doing qiyamul layal may help. Ofcourse, the dhahiry ulama did the same yet didn't have the understanding of greats like Imam Ghazzali, Suyuti, Qunawi, Razi etc.

 

What some of the shuyukh have suggested is making analogies and infact, that is how Allah communicates to Bani Adam when describing Heaven/Hell i.e. river of honey, burning fire etc.

 

Fi Amanillah

[Kashafa]

But how would you reconcile the understanding of

those

who

receive a deeper layered meaning

with those who only understand the apparent

Yeah, this is where that sorta confused thinking is gonna take ya ----->

 

The Ismailis understand the Qur'an to have several layers of meaning, but generally divide those types of meanings into two: the exterior (zahir) meaning and the interior (batin) meaning. While a believer can understand the batin meaning to some extent, the Imam alone has the complete understanding of the Qur'an and it is to him alone to interpret it according to the times

Every escapee from a mental asylum will claim to have recieved 'special and exclusive knowledge of the deepest layers' of the Qur'an. And they will hide their utter ignorance by saying : "I am an 'Aarif', you could never understand my level of knowledge"

 

Iska ilaali slippery slope-kaas, once you start formulating Islam calaa kayfak, min jaybak, religion cusub aala soo baxaysaa like the Ismailis.

[Positive]

Every escapee from a mental asylum will claim to have recieved 'special and exclusive knowledge of the deepest layers' of the Qur'an. And they will hide their utter ignorance by saying : "I am an 'Aarif', you could never understand my level of knowledge"

 

Iska ilaali slippery slope-kaas, once you start formulating Islam calaa kayfak, min jaybak, religion cusub aala soo baxaysaa like the Ismailis.

There is truth in what you say but it is not the whole truth. Regardless of whether one is pursuing understanding through exoteric or esoteric path there are always those who become lost in their jungle of ignorance.

 

When two conditions are met the same slippery slopes you mentioned could lead one to fertile land with meadows in which one may gain both in wisdom and Love. Because then he becomes nearer to God and by virtue of it understands better the religious information which God has sent to us through His messengers in all ages.

 

The first condition is the mercy of God which delivers a person from ignorance and misunderstanding. The second condition is the rightful devotion by which a person utilizes his abilities to his best and consequently comes in pact with the will of God by INTENTION and ACTION, as laid in the Quran and Sunnah.

 

Under the above two conditions everything is possible and there is no limitation as what Allah might unveil to His devotee except eventual limitations God Himself WILLS.

 

We should know that God The Sovereign and Ruler is Almighty and does whatever He wishes for His devotees. Both in here and hereafter an unthinkable Good, wisdom and love can be given to one person by Allah while the opposite might engulf another person. Such are the affairs of God with His creation.

 

In the above context we can postulate that there will always be those who rightfully say " I'm aarif".

 

 

The Awakener2

[Nur]

Brother Awakener.

 

Quraan is revealed in Arabic and in addition to the eloquent prose carried within the message, the Quran covers, with detail at times, events that took place during the formation of Islamic community as well as old accounts of the Prophets, thus, a deeper understanding of the Quraan requires an equal depth in the Arabic, the Seerah, the Hadeeth (which expains the Quraan).

 

My Questions for you today are:

 

1. Can a person become an Arif without the sound command of the Arabic, Seerah, Hadeeth etc. aka Sharia as opposed to Haqeeqah!?

 

2. What explains the abundance of Arifs among those whose mother tongue and curriculum did not include the above requirements?

 

3. Has anyone during the time of Rasulullah SAWS classify the term Arif from other followers?

 

4. Did Prophet Muhammad SAWS deliver Allahs message both spiritual and judicial in its entirety or did He depart with some unfinished work work to be completed by an Arif and then added to the body of Islam?

 

5. Does boasting to be an Arif conflict with the verse " Fa laa tuzakuu anfusakum, huwa aclamu biman ittaqaa"?

 

 

Nur

[Positive]

Brother Nur,

 

First the definition of the word “Arif “ as I mean it is someone who is a Muslim. Who by his devotional worship, his virtuous Life and his LOVE of Allah has became a friend With God- and Allah has became an ally to him. In essence I’m referring to Awliya. It is my contention that the a Friend of Allah is entitled to say “ I’m an Arif” -when he reaches a spiritual station from where he can say so.

 

Please make your perspective about the Awliya and others in that category clear as this is important for me to know.

 

As to your questions you ask:

 

Q:.Can a person become an Arif without the above ?

 

A:Yes indeed! If it where not so the blind, the deaf or those who have less ability to learn would have been in disadvantageous position when it comes receiving the divine merits of Allah. Such merits would have been reserved for the learned and intellectually superior people- which is not true. Our beloved prophet Mohamed (SCW), was neither learned man nor intellectually superior. But Still he was chosen by Allah. In brief the ways of Allah is not something we humans understand in its entirety. So Awliya and their true relationship with God is not something which is apparent neither to the eyes or intellect. Such relationship is a secret between the lover ( man ) and his beloved ( Allah ).

 

Q: What explains the abundance of Arifs among those whose mother tongue and curriculum did not include the above requirements.

 

A: Tongue and Curriculum are not prerequisite to Divine merits. Being Muslim, devotional worship of Allah according to the way He has prescribed, leading a virtuous Life and above all the mercy of God which may unveil the devotee for higher understanding, are the requirements.

 

Q: Has anyone during the time of Rasulullah SAWS classify the term Arif from other followers?

 

A: We are speaking here about Muslims. Other religions are not a topic we have been discussing.

 

Q: Did Prophet Muhammad SAWS deliver Allahs message both spiritual and judicial in its

entirety or has He departs with some missing work to be done and then added to the body of Islam?

 

A:The message is delivered to us in its entirety. But Islam is intended to bring people back to God in ALL times until the end of the world. There is something for everyone to understand and learn in all ages. To claim that people in our age understand Islam in its totality is naive to say the least. We understand it though according to our own capacity and time. And those who come after us will understand it according to theirs.

 

As the knowledge and intellectual understanding of humanity progresses so will understanding of Islam mature. That is how Islam is intended to be useful to humanity in all ages.

 

 

Q: Does boasting to be an Arif conflict with the verse " Fa laa tuzakuu anfusakum, huwa aclamu biman ittaqaa"?

 

A: The true Arif never boasts about his knowledge. He is humble and most forgiving. If you see someone who is boasting about his knowledge that its self is a sign that the person is not what he claims to be.

 

I have answered your questions sincerely and any mistakes in my answers are not intentional from my side but rather reflect my limited knowledge.

 

May God enlighten us with His wisdom and LOVE- aamin

 

The Awakener2

[Khayr]

The shaytan always tries to sleep through any cracks-SubhanAllah!

[xiinfaniin]

I have nothing but great envy for those who devotedly love Allah. Whatever they call themselves as long theirs is faith-informed, as Ibn Taymiya would call it, in the opinion of the most learned scholars, they would remain in the category of the obedient even if they error.

 

 

My beef however is with those who on a one hand claim intellectual superiority in their claim to be friends with Allah and, on the other hand, seem to be operating on a pure whim as they exhibit no regard to the most basic tenets of this Deen as it relates to what makes one close to Allah! Take Ibn Arabi, the Sufi, for example, read his Fusus al-hikam or al-Futuhat al-makkiyya, if you will, or his other literature and tell me if the good Sheekh’s notions of devotion to Allah are sensible! To me they are not, and that’s the type of Sufism I object to.

 

As the topic at hand, there is no question that Quran poses insurmountable linguistic challenges to any imitator. Arab poets of Muhammad's (scw) time failed to meet that challenge. And this is a good read detailing the literary beauty of the Qur'an!