A Subtle Point Regarding Adam’s Repentance

One of the valuable books of Badr al-Deen ibn Jamaa’ah (d. 733AH) was Kashf al-Ma’aani fee al-Mutashaabih min al-Mathaani, which focuses on providing explanations for the slight differences in otherwise similar ayaat. He raises and then answers the following question regarding a difference of wordings between the story of Adam as told in surah al-Baqarah and the story as told in surah Taha:

مسألة: قوله تعالى: فَمَنْ تَبِعَ هُدَايَ ، وفى طه: (فَمَنْ اتبِعَ هُدَايَ) ؟ . ـ

Question: In surah al-Baqarah, Allah says:

فَمَن تَبِعَ هُدَايَ

So whoever tabi’a (follows) My guidance … [2:38]

but in surah Taha He says:

فَمَنِ اتَّبَعَ هُدَايَ

So whoever ittaba’a (follows) My guidance … [20:123]

Why is that?

جوابه: يحتمل والله أعلم أن: (فَعِلَ) التي جاء على وزنها: (تبع) لا يلزم منه مخالفة الفعل قبله (وافتَعَلَ) التي جاء على وزنها: (اتبع) يشعر بتجديد الفعل. وبيان قصة آدم هنا لفعله، فجئ بـ (تَبِعَ هُدَايَ) وفى طه جاء بعد قوله: (وَلَمْ نَجِدْ لَهُ عَزْمًا) (وَعَصَى آدَمُ رَبَّهُ فَغَوَى) فناسب من اتبع، أي: جدد قصد الاتباع. ـ

Response: Allah knows best, but one explanation is that the form I verb which is used in

تَبِعَ

tabi’a (follows) [2:38]

does not imply any change in behavior between this “following” and his previous actions, while the form VIII verb which is used in Continue reading

The Punishment of al-Rahman

Badr al-Deen ibn Jamaa’ah, one of the teachers of ibn Kathir, wrote the following in his book dedicated to explaining slight differences in the wordings of otherwise similar ayaat in the Qur’an:

مسألة: قوله تعالى: (أَنْ يَمَسَّكَ عَذَابٌ مِنَ الرَّحْمَنِ) ومناسبة مس العذاب: الجبار المنتقم؟ . وما فائدة تكرار ذكر ” الرحمن ” في هذه السورة أكثر من غيرها؟ . ـ

Question: Regarding Allah’s statement:

إِنِّي أَخَافُ أَن يَمَسَّكَ عَذَابٌ مِّنَ الرَّحْمَـٰنِ

[Ibrahim said to his father] “I certainly fear that a punishment from al-Rahman will touch you” [19:45]

Wouldn’t it be more fitting to use names like al-Jabbaar [the Mighty] or al-Muntaqim [the Vengeful] when discussing punishment afflicting someone?

Also, what should we understand from the repetition of the name al-Rahman [the Most Merciful] throughout this surah [surah Maryam] more than any other names? Continue reading

Points of Contrast Between Surah al-Falaq and Surah al-Nas

One of the valuable books of Badr al-Deen ibn Jamaa’ah (d. 733AH) was Kashf al-Ma’aani fee al-Mutashaabih min al-Mathaani, which focused on providing explanations for the slight differences in otherwise similar ayaat. In his discussion of surah al-Nas, ibn Jamaa’ah included the following notes:

مسألة: قوله تعالى: (بِرَبِّ النَّاسِ * مَلِكِ النَّاسِ * إِلَهِ النَّاسِ ) إلى آخر السورة. المستعان به في هذه ثلاث صفات، والمستعاذ منه شر واحد وهو: الوسوسة. وفى سورة الفلق: المستعاذ به بصفة واحدة، والمستعاذ منه أربعة أشياء؟ . ـ

Question: Allah’s statement:

بِرَبِّ النَّاسِ * مَلِكِ النَّاسِ * إِلَـٰهِ النَّاسِ

… in the Lord of mankind * the Master of mankind * the God of mankind [114:1-3]

until the end of the surah.

Here, there are three characteristics through which aid is sought and one evil against which protection is sought, which is the whispering of the shaytaan. But in surah al-Falaq, it is only one characteristic through which protection is sought but four things against which protection is sought. What is the significance of this? Continue reading

Allah Addressing the Prophet vs Allah Addressing the Believers

Badr al-Deen ibn Jamaa’ah, one of the teachers of al-haafidh ibn Kathir, wrote the following point of benefit in his book discussing the slight differences of wordings between otherwise similar ayaat:

مسألة: قوله تعالى: (قُولُوا آمَنَّا بِاللَّهِ وَمَا أُنْزِلَ إِلَيْنَا). وفى آل عمران: (قُلْ آمَنَّا بِاللَّهِ وَمَا أُنْزِلَ عَلَيْنَا). ـ

Question: Allah says:

قُولُوا آمَنَّا بِاللَّـهِ وَمَا أُنزِلَ إِلَيْنَا

Say (O believers), “We have believed in Allah and what has been revealed to us …” [2:136]

but in surah Aal ‘Imran He says:

قُلْ آمَنَّا بِاللَّهِ وَمَا أُنْزِلَ عَلَيْنَا

Say (O Prophet), “We believe in Allah and what has been revealed on us …” [3:84]

جوابه: لما صدر آية البقرة بقوله: (قُولُوا) وهو خطاب المسلمين ردا على قول أهل الكتاب: (كُونُوا هُودًا أَوْ نَصَارَى) قال: (إلينا) . ولما صدر آية آل عمران بقوله: قل قال: (علينا) . والفرق بينهما: أن (إلى) ينتهي بها من كل جهة، و (على) لا ينتهى بها إلا من جهة واحدة وهي: العلو. والقرآن يأتي المسلمين من كل جهة يأتي مبلغه إياهم منها، وإنما أتى النبى ـ صلى الله عليه وسلم ـ من جهة العلو خاصة، فحسن وناسب قوله: (علينا) لقوله: قل مع فضل تنويع الخطاب. وكذلك أكثرها جاء في جهة النبى ـ صلى الله عليه وسلم ـ ب (على) ، وأكثر ما جاء ق جهة الأمة ب (إلى) . ـ

Response: That is because the ayah in surah al-Baqarah begins with Allah’s statement:

قُولُوا

Say (O believers) … [2:136]

which is addressing the believers in response to what the Ahl al-Kitab said, which was: Continue reading