ترجمتى لبحث الأعجاز اللغوى فى القرآن الكريم

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مـواقـع شـقــيـقـة
شبكة الفرقان الإسلامية شبكة سبيل الإسلام شبكة كلمة سواء الدعوية منتديات حراس العقيدة
البشارة الإسلامية منتديات طريق الإيمان منتدى التوحيد مكتبة المهتدون
موقع الشيخ احمد ديدات تليفزيون الحقيقة شبكة برسوميات شبكة المسيح كلمة الله
غرفة الحوار الإسلامي المسيحي مكافح الشبهات شبكة الحقيقة الإسلامية موقع بشارة المسيح
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ترجمتى لبحث الأعجاز اللغوى فى القرآن الكريم

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الموضوع: ترجمتى لبحث الأعجاز اللغوى فى القرآن الكريم

  1. #1
    الصورة الرمزية نسيبة بنت كعب
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    افتراضي ترجمتى لبحث الأعجاز اللغوى فى القرآن الكريم

    Dear All

    Assalamu Alaikom

    I have started the translation on this important paper.
    Kindly follow with us , comment , guide or suggest change where applicable.

    this is the Paper of the subject translation .
    الملفات المرفقة الملفات المرفقة
    نقره لتكبير أو تصغير الصورة ونقرتين لعرض الصورة في صفحة مستقلة بحجمها الطبيعي

  2. #2
    الصورة الرمزية نسيبة بنت كعب
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    افتراضي

    The purpose of writing this article is to concentrate on the linguistic miracle aspect in the Holy Quran and to present it in a simplified form for those who do not absorb it due to their lack of knowledge of Arabic or their not appreciating its beauty features.
    نقره لتكبير أو تصغير الصورة ونقرتين لعرض الصورة في صفحة مستقلة بحجمها الطبيعي

  3. #3
    الصورة الرمزية نسيبة بنت كعب
    نسيبة بنت كعب غير متواجد حالياً عضو شرفي
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    افتراضي



    Praise be to Allah , we thank Him, we ask for His help, guidance and forgiveness,

    I often read criticisms for issues of Creed, Sunnah (prophetic traditions) or Islamic law (Shari'ah) on internet sites. Whenever I meditate into the words of this criticizing person, I find that he does not comprehend the matter which he criticizes. This problem in perceiving matters is the origin of erring in judging and criticizing matters. I am definite that many rational persons, whom I encountered in my life, who showed antagonism to Islam in general or some of its issues if issues were illustrated to them, properly, you will find them agreeing with us. In other words, the great gap which they see between us and them would be minimized, so that they would get closer to us. At least, the minimum I obtain when I talk with the opposing side is that I snatch from him respect and appreciation for Islam and its law and recognition that its issues and matters of accountability are not something absurd that can be rebutted or even criticized from the very beginning.
    Anyway this talk had many aspects to consider

    The purpose of writing this article is to concentrate on the linguistic miracle aspect in the Holy Quran and to present it in a simplified form for those who do not absorb it due to their lack of knowledge of Arabic or their not appreciating its beauty features.
    Let's try to understand: why language?


    (1)
    The first question: Why?

    It is known that Quran was revealed in the language of Arabs in terms of words, phrases and structures; however, no Arab eloquent orator or Arab fluent Bedouin rises to challenge and compete with Quran and they were all satisfied with incompetence.
    This is despite the fact that the voice of Quran was calling above them for challenge.
    In addition, response to challenge is inherent in man's instinct.
    Despite the fact that these Arabs were renowned for pride and dignity and they never experienced humiliation and no occupant enemy dominate their countries throughout their vast history.

    Despite all this they did not accept the challenge of Quran and they met the new call by sword and endured for the sake of this the killing of men and enslavement of women, death of children and orphaning of children.
    But…
    Why language?
    In order to understand this question, we must know that there are conditions that are to be fulfilled in the concluding miracle:
    Condition of man universality
    Condition of time universality
    Condition of place universality
    The miracle of the last prophet must reach everybody, to every named one of humankind and Jinn. The argument does not apply equally on everybody unless they all performed equally.
    It is logical that the one who saw the verse closely is not like that who saw it from a distance, and the one who inspected it is not like the one who heard about it and who practiced it is not like who did not.
    From the divine justice viewpoint concerning the guidance of the revelation, equality among everyone is a necessity as God has the perfect evidence, while these evidence of people are refutable before their God.
    It is imperative that the concluding miracle not being confined to a place rather than another for it was otherwise, violation of man universality condition would occur because the argument is based on who is here rather than who is there.
    From this view as well the time statement: the concluding miracle should continue from its revelation till the end of time or more precisely till another era assigned in this life.

    What is the miracle which would fulfill these three conditions together?

    Whatever we think of the assumption and reconsider the possibility we would not go beyond "language".

    If the miracle resembled that of Moses's stick or the dead revivification, it would violate the condition of place universality for it would have happened in a single place, and the condition of time universality as it would have occurred in a limited time as well as the condition of man universality because all would not approach it on the basis of place and time limitation.

    However, consider Quran as it belongs to the language gender so it fulfilled all conditions.
    It is recited here and there
    It is recited today and tomorrow, here and there
    It is recited by each and every one today and tomorrow, here and there.

    We must at this point be aware of an important feature in language:
    Language belongs to every same person and maybe it is the only thing equally distributed between the young and the old, woman, man, Bedouin and rural.
    Accordingly, consider the challenge universality in Quran. If it were a scientific matter, it would be said that it is confined to scientists and if it belonged to a given skill, it would be asserted that it is assigned to those with this kind of skill.
    However, challenge was in the language known by the old and mastered by the young.

    This is the universality of man which was fulfilled in the eternal miracle of Quran. If the concluding miracle belonged to a scientific kind such as an atomic weapon or an unconventional machine in the past, then the miracle holder challenged his folk, would this be a proper challenge?
    No!
    For the challenge here is relative. It is right that some people would believe considering that the miracle has occurred before their eyes. However, this same miracle in our views – we the contemporaries- is not like this and some of us can achieve the like, a better one or a closer one to it, is not that so?

    (2)


    The Argument of Priority

    On the challenge verse in El-Baqarah Chapter , we read almighty saying:
    { وَإِن كُنتُمْ فِي رَيْبٍ مِّمَّا نَزَّلْنَا عَلَى عَبْدِنَا فَأْتُواْ بِسُورَةٍ مِّن مِّثْلِهِ وَادْعُواْ شُهَدَاءكُم مِّن دُونِ اللّهِ إِنْ كُنْتُمْ صَادِقِينَ فَإِن لَّمْ تَفْعَلُواْ وَلَن تَفْعَلُواْ فَاتَّقُواْ النَّارَ الَّتِي وَقُودُهَا النَّاسُ وَالْحِجَارَةُ أُعِدَّتْ لِلْكَافِرِينَ }
    "And if ye are in doubt as to what We have revealed from time to time to Our servant, then produce a Chapter) like thereunto; and call your witnesses or helpers (If there are any) besides Allah, if your (doubts) are true. But if ye cannot- and of a surety ye cannot- then fear the Fire whose fuel is men and stones,- which is prepared for those who reject Faith."
    http://www.muslimaccess.com/quraan/arabic/002.asp

    What a colossal verse!
    (إن كنتم في ريب ... فأتوا ..) و(إن لن تفعلوا... فاتقوا ..)+
    "If ye are in doubt … , then produce…" and " and of a surety ye cannot- then fear"
    The concept of the condition in the first clause means that whoever is unable to produce such chapter will not have any cynicism or skepticism.
    However, what if man was unable to produce such Chapter, and then he would say: If I were unable, then maybe another person would be able to do it. In other words, if people were unable today, it is possible that others would be able to perform this task in the coming eras.
    Doesn't this cause skepticism again? How can we compromise between this and refuting doubt due to a mere personal incompetence to produce such chapter of Quran as understood by the verse?
    Every believer of Quran thinks that the challenge of Quran is absolute for the creation universality and not relative.
    Then there is another issue, the parenthetical clause (وَلَن تَفْعَلُواْ): (" and of a surety ye cannot") sustain negation by the use of
    (َلَن ) "Cannot" denotes absolute negation. In other words, it means neither humankind nor jinn can produce such chapter in all future times.
    A believer of Quran has no doubt in the seriousness of Almighty Allah concerning what He said. However, the challenge here is addressed to the doubtful infidel. It does not make sense that Quran brings the answer itself and builds on it without hearing from the disbeliever first! The challenging infidel must have a belief of the inability of man – not him or another- to produce such Quran. This belief should come from another source rather than Quran. On the other hand, this belief should eliminate all doubt and, according to its very clause, future ability to respond to challenge someday, somewhere.
    Without all of this, there won't be a real challenge.

    Well!
    We said that any miracle other than language is not suitable to be a subject for the challenge produced by Quran for it is the only thing which all people practice, know and appreciate and it is not confined to a class rather than the other.

    There is another characteristic of the language which is not shared by another. It is the prime key in all our inferences: Language is the only thing where one cannot imagine or accept in it that the successor will surpass the predecessor.

    It is true that the successor may be better informed than the predecessor, policies of the successor may be more ongoing than the predecessor’s, the age of the successor may be longer that that of the predecessor … etc, But: Definitely and unquestionably, the successor cannot precede the predecessor in language, which he, I mean the latter, invented and taught the former!

    Note that I am not talking about the evolution of language as the successor can change the language partly or wholly as has happened here in the so-called dialects, and as happened in Latin when French, Spanish and Italian were derived from it. Nevertheless, what is generated from derivation and distortion is not considered as a language of the ancestors.

    I speak about Oratory (eloquence) which is another thing. I consider Umru-ul-Qais Kais as more eloquent than a thousand Ibn Taymiyya, despite that fact that the first is infidel and unbeliever and Ibn Taymiyya is the knowledgeable scholar of Islam and a sect reviver, besides, an old Bedouin woman from the Arabian desert during the pre-Islamic age is more eloquent and knowledgeable than Almutannabi who was renowned worldwide and occupied people minds with his eloquent poetry.

    The secret in this is that language is mainly vocabulary whose meanings were agreed upon and used within agreed con****s and terms. Time elapse would cause forgetfulness of some meanings or add up new meanings and in both cases; the language becomes either poorer or distorted. But the miracle of Quran is that it stopped and prevented the Arabic language from evolving and developing; for our language today is the same language of pre-Islamic time (compare this with the French for example who translate the French language of Rawunsar who lived in the thirteenth century to the French of Sartre)

    The Great Imam" Malik Ibn Anas “said, in his methodological saying something which we should willingly adopt and abide by:

    (( what was not considered "religion” at that time, should not be considered religion nowadays too)), and I also follow suit and say: what was not then considered as an Arabic language should not be taken today as an Arabic language".

    If the addressees were unable to bring such a Chapter of the Quran, then those who came after them (successors) would be thus more unable, since we have established that a language originator is more eloquent than that who isn’t. In addition, a teacher is more informed than the student. We can not also consider that some non-Arabs excelled the language and surpassed their teachers such as Siebawayh, al-Zamkhshari and others because we say they excelled due to their knowledge of other language sources and not due to their mental capabilities or intelligence. For, language matters have nothing to do with intelligence!

    The challenging person in the two verses of Baqarah Chapter is definite that mankind cannot obtain such Quran in future based on the rational basic of syllogism: The successor's inability is more likely / logical than that of the predecessor’s who invented or originated. ..

    This would negate any likelihood of the possibility that successors would be able to do what predecessors failed to.

    According to this syllogism, the argument was set for everyone, for those well informed of the Arabic language became in a fix when the inability of their predecessors was established. So, the non-Arabs in turn can not claim their ability if the Arabs themselves failed! Thus, all routes to claims are closed. This is the absolute reality for any one who is not supercilious

    (3)

    A Slander and a response:

    an old yet new slander is still being narrated by people of different tongues denoting that the miracle of the Quran was addressed to the Arabs not on non-Arabs as the non-Arabs do not practice nor appreciate the Quran language. This refutes what we mentioned concerning the universality of mankind.
    Some would suggest the scientific miracle approach as an alternative to this "deficiency" in the rhetoric miracle!

    Our answer thus is based on many aspects:

    First: we do not take for granted that the non-Arab cannot appreciate the eloquence of Quran, but we say it may be possible. An example of this is what Abdullah Yusuf Ali mentioned in the footnote no. 22 regarding "Show us the straight way "(أهدنا الصراط المستقيم)
    ((If we translate by the English word "guide," we shall have to say: Guide us to an in the straight Way." For we may be wandering aimlessly, and the first step is to find the Way; and the second need is to keep in the Way: our own wisdom may fail in either case. )), for even in this path we still need guidance. These are but some of the intricate meanings of Qur’an which need to be delivered to non-Arabs.
    This is exactly what proponents of the scientific miracles of Qur’an try to convey. They translate the word to foreign languages and show its meaning and miraculous aspects for non-Arabs without the necessity of having the non Arabic speaker appreciate the word or being capable of deducing its miraculous features.

    Second
    The non appreciation of the Quran language by a non-Arab does not mean that its miracle is not an argument against him. The truth of matter is that it is a rational argument for it by priority syllogism and the evidence is : if the eloquent and fluent were proven to be unable to object to the Quran and admitted its miracle and that it goes beyond mankind speech, then we would know that it is far more miraculous for those who are not as eloquent! Exactly like when a strong boxer beats another of the same weight and size, then it is automatically understood that a woman from the audience would not be able to stand him.

    This second aspect is our same reply to those who attempt to obtain what they believe in as an objection to Quran. If the eloquent and fluent were unable, how would the non-eloquent succeed? So, if the non eloquent claimed to be eloquent and fluent, we would refute him because the Arabic language, as an expression and communication was a faculty and an instinct for Arabs in Arabian peninsula (Jazira), and when Islam came and drove them out from this area and they intermingle with non-Arabs, this faculty got gradually weakened till it was completely distorted and language became acquired through learning and education. Thus , whoever wishes to be an eloquent as El-Jazira Arabs, he must learn this language from all its sources till he gets through learning to acquire what was their faculty and an instinct, then . If he learns all language sciences of Arabs, he could then start to object to Quran and not before acquiring this.

    Third
    This is another feature of the rhetoric (eloquence) argument over non-Arabs and its institutionalization is that:
    People of each art are the ones who should determine its matters. If doctors agreed unanimously that a certain disease is incurable, their unanimity would be considered as evidence for everyone; whether a doctor or not. It does not make sense that someone would come claiming that he alone could heal that disease and not doctors or specialists. Likewise, if the eloquent and the fluent people agreed that Quran is miraculous in its rhetoric and eloquence, then, their unanimity would be as evidence for the universal mankind.

    This was stated in Sahih Muslim about Allah’s messenger (PBUH) that he said: I swear to Allah who hath control of the life of Mohamed that: if someone from this nation should hear about me, be it a Jew or Christian, then dies not believing in what I have been sent with, he would belong to the people sentenced to Hell.

    The Hadith:
    It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) observed: By Him in Whose hand is the life of Muhammad, he who amongst the community of Jews or Christians hears about me, but does not affirm his belief in that with which I have been sent and dies in this state (of disbelief), he shall be but one of the denizens of Hell-Fire. (Translation of Sahih Muslim by Abdul Hamid Siddiqui)
    The phrase (not hearing about me): came by its very words in the narration of Muslim, El-Bieyhaqy and El-Taialsy as the focus of the argument should be a mere hearing as illustrated by the apparent meaning of the (prophet saying)

    The words لايسمع بي ) : hears of me ( means that a Jewish or a Christian hears, whatever their languages may be, that a man has challenged his people in their languages and by their languages and they proved to be incompetent; therefore, the argument is proven true against them rationally considering the above-mentioned.

    The inability of eloquent and the fluent to accept the challenge of Quran was proven, they did not object but rather admitted. Native speakers of Arabic knew its miracle by instinct and scientists knew it by their skill in the art of rhetoric and laymen knew it by the testimonies of all these. Thus, it was definitely proven miraculous. So, if someone appeared nowadays - whose opinion is not a reference - claiming that he could refute this unanimity, we would say to him: you cannot do this; you do not belong to the eloquent so that your opinion can be taken into account, let alone this unanimity.

    We have known so well the enemies of Islam who are considered the worst enemies of the Arabic language, and from the Christians, infidels and secularists, and we found that they do not belong originally to the eloquent Arabic mother tongue. Moreover, their speech is filled with naive colloquialism and often they cannot distinguish between the two letters (ه) and (ة), the tenses whether present or past and the five vowels letters; let alone the eloquent and the most eloquent (superlative and comparative forms).

    NEXT- Wakid Ibn Al Mugheerah Statement ....Stay Tuned
    التعديل الأخير تم بواسطة نسيبة بنت كعب ; 19-10-2007 الساعة 10:29 AM

  4. #4
    الصورة الرمزية نسيبة بنت كعب
    نسيبة بنت كعب غير متواجد حالياً عضو شرفي
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    افتراضي

    (4)





    The Statement of El-Waleed Bin El-Moghira


    We tried to prove the Quran challenge to mankind does not depend on the competency of the challenger and there is no doubt in the argument basis whereas the hearer of Quran is a non Arab.
    This is in order to establish a parallel rational argument that cannot be denied which means that the inability of Arabic speakers – i.e. those competent for the challenge – is a definite evidence denoting the inability of all people in present and in future as well.

    We would like to clarify the matter by analyzing a witnessed narrated situation that occurred at the beginnings of Quran revelation:

    As endorsed by El-Hakem and corrected by El-Beyhaqy through Akrema about Ibn Asbas that El-Waleed Bin El-Moghira came to the prophet (PBUH) who recited Quran unto him so and it looked as if was touched by it. This news reached Aba Jahel so he came to Al Moghira and said: O, my uncle, your folk want to collect money to give it to you because if you came to Mohamed to offer him the money he would not accept it.
    He said: Quraish knows that I have the more money
    He said: then say something about him that denotes that you are a denier or hates him
    He said: what should I say? By God, you have no man better informed of poetry than me, nor its rhyme nor its verse, not even the Jinn poet. By God what he says does not resemble any of this. By God, what he says has sweetness and it has
    charm and it is fruitful in its beginning and abundant in its end and it transcends and nothing transcends it and it banishes whatever comes under it.

    He said: your folk won't be satisfied about you till you talk bad about him.
    He said: let think it over
    And he thought…
    When he was done with his reconsideration, he said : this is a magic that affects people differently. Hence, the Quranic verse was revealed: (ذرني ومن خلقت وحيدًا) (leave me and what I have created alone)

    I will divide my readings of this event to four parts :
    1. The first is transfer and narration
    2. The second is the con**** and the event
    3. The third is the ******* of El-Waleed statement
    4. The fourth is the form of El-Waleed statement

    The first basis :

    Al-Waleed speech became common and got spread everywhere for a certain significance meant by Allah almighty. In order to clarify this enormous prevalence due to spreading his statement , we would like to shed some light on these names of interpreters, narrators, historians, linguists and men of letters on the basis of a quick incomprehensive search in a computer program: El-Tabry- Ibn Kuthier- Elqortoby – El-Shawkany – El-Baghawy- El-Beidawy- Abou El-Souad – El-Seiouty- El-nasfy- El-Alousy- El-Thaalby- El-Zamakhshary-Ibn Ashour- El-Sanaany- Elzarkashy- El-Zarqany- El-Beihaky- El-Hakem- El-Araqy- El-Albany- Ibn Abd El-Bar- Ibn Hagr – El-Mabarkafory- Ibn Taymiah- Ibn Elqiem- El-Ghazaly – Ayad- El-Zahaby- El-Adnrwy- Ibn ElAthier- El-gergany- Ibn Manzour- Abou Elsaadat …etc.

    Here you can see how the news spread and earned the title of absolute fame.
    My intention here is not to prove the validity of the news for this an intention from which I rise above for it suffices me a correction made by one or two critics. However, my intention here is that almighty Allah has destined the saying of the infidel El-Waleed should remain preserved and reaches every man and to be repeated by everyone to echo all ears.

    Why is that for? For its direct relation with the miracle of the Holy Quran

    The second basis:


    Why did people come to El-Waleed Ibn El-Moghira?
    Is it because he is among Quraish leaders or for another capacity?

    The first probability is weak. For , people were in no need for a political resolution concerning the destiny of Mohamed Bin Abd Allah or else they would have gone to Dar El-Nadwah. They rather were seeking an “expertise opinion” concerning what Mohamed Bin Abd Allah recited.

    El-Waleed understood people’s intention and need for his experience and he considered it an opportunity, like the traditions of Arabs, to show pride and arrogance. Thus, he said: By God, you have no man better informed of poetry than me, nor its rhyme nor its verse, not even the Jinn poet.

    God wished this saying to reach us in order to discover the reality that Arabs at the time of the messenger (PBUH) were not at the same level of knowledge and appreciation the speech. Hence, there were at least two classes:
    - The public who spoke classical Arabic (Fos-ha) in their daily affairs.
    - The elite such as El-Waleed, the pollster who spoke like his own folk in his own life's affairs; however, he was better than them by a unique advantage: his ability to discuss and criticize speech.

    In order to clarify the difference, we indicate that the user of a language is usually preoccupied by the language ******* and his purposes till the language becomes transparent or destroyed in his intention so that he does not observe it.
    As for the linguist critic like El-waleed, he had a different method with speakers: *****ness to the ******* and *****ness to the language itself.
    Hence, he was more competent for making Fatwa with regards to Quran verses.
    There is no doubt that his view will incur serious consequences. Consequences which were not ignored by a cunning person like Abu Jahl; who initiated a psychological war against al-waleed in an attempt to stir what was like “ hypnosis” in order to affect his friend and the fatwa will be tailor made according to his own desires.
    So he said: "your folk want to collect money for you to give it to you, then say something about him that denotes that you are a denier or hates him" , as if Abe Jahl wanted to sppon-feed his companion the reply so that no catastrophe occurs.

    However, God predestined another thing:
    That a de******ion of Quran should be made by an expert in language and methods on one hand and on the other hand, that this expert is undergoing a tight dilemma whose con**** called for showing hostility to Quran.
    التعديل الأخير تم بواسطة نسيبة بنت كعب ; 19-10-2007 الساعة 10:30 AM

  5. #5
    الصورة الرمزية نسيبة بنت كعب
    نسيبة بنت كعب غير متواجد حالياً عضو شرفي
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    افتراضي

    Dear All

    This is an interesting topic , will finish it off probably by Saturday
    So , Stay tuned

  6. #6
    الصورة الرمزية sa3d
    sa3d غير متواجد حالياً مدير المنتدى
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    08:48 PM

    افتراضي

    great work

  7. #7
    تاريخ التسجيل
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    01:33 AM

    افتراضي

    Gzak Allah kayrah dear nsebah

    it has been forwarded to our website team to publish it in our web site

    best regards

    لا يتم الرد على الرسائل الخاصة المرسلة على هذا الحساب.

    أسئلكم الدعاء وأرجو ان يسامحني الجميع
    وجزاكم الله خيرا


  8. #8
    الصورة الرمزية نسيبة بنت كعب
    نسيبة بنت كعب غير متواجد حالياً عضو شرفي
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    افتراضي

    Al Salamo Alaikom

    Dear Sa3s & Shabaka

    Thank you for the encouragement
    Good idea to publish it on the website
    I suggest to make a link /section for the English topics and translations

    There will be very many soon ( isa ). So stay tuned

    May Allah reward you for your intentions

  9. #9
    الصورة الرمزية نسيبة بنت كعب
    نسيبة بنت كعب غير متواجد حالياً عضو شرفي
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    افتراضي


    The third basis:

    He said: what should I say? By God, you have no man better informed of poetry than me, nor its rhyme or its verse, not even the Jinn poet. By God what he says does not resemble any of this. By God, what he says has sweetness and it has
    charm and it is fruitful in its beginning and abundant at its end and it transcends and nothing transcends it and it breaks whatever comes under it.
    This an admission by the expert. Abo Jahl knew beforehand; therefore, he tried to extract the fatwa. However, Quran dominance on El-Waleed's heart was far stronger than Abe Jahel's nagging in his ears.

    Thus, El-Waleed Saying memorized by people becomes evidence for the Arab, non Arab and all races .

    If they did not abide by it, then they would not conform to the saying of a banker concerning money, a doctor about a patient, or a statement of an engineer concerning a building. So would they adhere?

    God willed that this testimony come from an infidel, an enemy to God, his messenger and his speech. Hence, his saying in Quran would exceed all doubts and the world would testify that the probability of an involvement or a compliment is not likely to be among the rational and the truth is what the enemies testified.

    Then consider another matter:
    He said: let think it over
    And he thought…
    When he was done with his reconsideration, he said: this is a magic that affects people differently. This is the voice of passion after reason. There is quite a difference between spontaneity and overacting, between honesty and falsehood.

    He said: let think it over
    Would he think about Quran?
    No Way!
    He would think about the lie he would tell to people.



    The fourth basis:

    El-waleed style in this event is strange, he would transcend when honest to a higher degree of eloquence for his de******ion of Quran is an unequalled masterpiece. It is apparent that he said this instinctively.

    Ibn Ashour said : the famous clauses by which El-waleed testified to the Quran by saying :" has sweetness and it has
    charm and it is fruitful in its beginning and abundant at its end and it is no man's talk. He said them when he heard this verse- he means "God orders justice and charity" the verse No.

    By God's willing, he made the argument: El-Waleed testifies for the eloquence of Quran and his own testimony calls for the eloquence of its holder. Hence, the conclusion is that the testimony of an eloquent for the surpassing brilliance of an eloquent enemy. This is pure justice.

    Then consider who was transcending in the heights of eloquence- and he was honest- how exaggeration would throw him to the abyss of speech- when he lied-
    He could not find anything to say except that: it is magic!
    It is a pre**** that should be produced by naïve children; however, it is mere passion and thinking.

    (5)
    Conclusion
    We conclude from these considerations to confirm what we have determined that the proof was established for us like that we have concluded to by those who are the challenging persons.

    As for the herds of infidels secular and Christians and others of language and religion enemy, they have no right to include themselves with them unless they were infected by the complex ignorance disease.

    Allow me to give example that is sarcastic :
    When the boxer beats his opponent who is of the same weight at the first moment, do you think that it is possible to be confronted by a woman from the audience?
    If a woman challenged, wouldn't this denote her folly and irrationality?!


    Praise be to God alone, we thank Him, ask for His forgiveness , we wish to repent to Him and we refuge to Him from afflictions , hardships and crises of all times .
    نقره لتكبير أو تصغير الصورة ونقرتين لعرض الصورة في صفحة مستقلة بحجمها الطبيعي

  10. #10
    الصورة الرمزية أم تسنيم
    أم تسنيم غير متواجد حالياً عضوة مميزة
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    افتراضي



    Assalamu alaikum

    Great job may Allah reward you the best

    We will insha Allah translate it to swedish

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