Marvelous Quran Membership

AS brothers & sisters,

I was wondering if there is a document or a post with a dictionary of the main AL definitions and terms. I'm new to Dr. Hani's work, It's been 5 months since I discovered the Marvelous Quran channel and I'm at YT 64.

This has been a journey and Al hamdulillah I have found many answers to questions that have puzzled me since I was a teenager around twenty years ago!

Thank you in advance

Salamun 'Alaykum Ahl!
I was studying Sūrah An-Nūr and came across this Ayāh which seems to contain the definition of the term "Al-Bayt".
I wanted to share it with you, so we can exchange some thoughts about it.

I tried to translate this Ayāh on my own but I don't claim that everything is correct about it. Don't hesitate to correct me.

(24:36) فِى بُيُوتٍ أَذِنَ ٱللَّهُ أَن تُرْفَعَ وَيُذْكَرَ فِيهَا ٱسْمُهُۥ يُسَبِّحُ لَهُۥ فِيهَا بِٱلْغُدُوِّ وَٱلْـَٔاصَالِ 
In Buyūt which Allāh permitted to be raised (in the scripture) and in them his terminology is remembered. Follow his way in them in the mornings and the evenings.

This Ayāh defines perfectly what a Bayt is. It is the collection of Allāhs Asmā, his terminology. And this terminology is raised and prevalent in the scripture, thats what "Rafa3a" indicates if I remember it correctly. We should adopt this terminology. I always asked myself which Ayāh contains the definition of it and I think that this could be that Ayāh. The previous Ayāh is talking about the parable of Allāhs light. Could it be that this Ayāh starts with "Fii" to indicate that the Noor is in the Buyūt?

Please comment what you think about it. If you have more Ayāt indicating the AL Definition of Bayt please share it.

Salaamun Alaykum!
I've watched YT89 for several times and still struggling to understand the interpretation of ayat 3:49 & 5:110. I apologize but let me say that it doesn't make sense to me that Allah is saying "I (Allahh) have brought you a sign from 'your lord' and that I (Allahh) create…., blow….., declare innocence….., and revive the dead “with Allahh’s permission” (باذن اللہ) in ayat 3:49.

Why does Allahh need to say He is doing something by His own permission?

Salaamun Alaykum.

If you remember that Ayah 4:136 gives evidence that there are only “2 Kutub” (not Kitabaan, as the Arabs would have expected)

I found another example:

(2:120) وَلَن تَرْضَىٰ عَنكَ ٱلْيَهُودُ وَلَا ٱلنَّصَـٰرَىٰ حَتَّىٰ تَتَّبِعَ مِلَّتَهُمْ ۗ

Normally it would be مِلَّتَهُمَا to indicate two people or groups. But Allah chose the plural suffix هُمْ instead of the dual suffix هُمَا

Another evidence that Allah sometimes uses the plural to indicate 2! Alhamdulillah!

Salaamun Alaykum.

SA. In reviewing YT130, for the preparation of the recent MQ Live, I was curious to explore the phrases وَلَحْمِ طَيْرٍ (laḥm ṭayr) and وَلَحْمَ الْخِنْزِيرِ (laḥm al-khinzīr) as they appear across several verses, traditionally understood in relation to food prohibitions (while being aware that we have not defined the word ‘haram’). Since the discussion on the MQ live does not touch much on YT130, perhaps I could ask them here.

The verses in question are 6:145, 16:115, 2:173, 5:3 and 5:60, compared to 56:21.

Initial Observation: 56:21 in YT130

56:21 – وَلَحْمِ طَيْرٍ مِّمَّا يَشْتَهُونَ
And (as the occupants of Jannah, they lean on) following of the ‘Ṭayr’ (angels and/or teachers), as they desire.

In this verse, laḥm ṭayr does not denote “meat of birds” in a literal sense as traditionally translated, but the leaning upon or following of the ṭayr, understood as beings of higher disposition, angels and/or teachers, whom the occupants of Jannah desire to be guided by.

If I could set this as a preliminary linguistic and conceptual baseline: laḥm here relates to what one leans on, follows, or draws from, not merely what one eats. (without evaluating all other occurrences of the word laḥm for now).

Mapping Occurrences of “Laḥm al-Khinzīr”

The quadriliteral root خ ن ز ر (kh-n-z-r) occurs five times in the Qur’an:

Verse - Form - Phrase - Description/Context/Notes

• 2:173:7 l-khinzīri وَلَحْمَ الْخِنزِيرِ Among prohibited items

• 5:3:6 l-khinzīri وَلَحْمَ الْخِنزِيرِ Among prohibited items

• 5:60:18 wal-khanāzīra وَالْخَنَازِيرَ No laḥm, as part of divine penalty and degradation 

• 6:145:21 khinzīrin لَحْمَ خِنزِيرٍ Listed among what is impure

• 16:115:7 l-khinzīri وَلَحْمَ الْخِنزِيرِ Similar prohibition context

Notably, four of these occurrences share the same form (al-khinzīr), while the fifth in 5:60 uses a distinct plural form ٱلْخَنَازِيرَ (al-khanāzīr).

5:60 – قُلْ هَلْ أُنَبِّئُكُم بِشَرٍّۢ مِّن ذَٰلِكَ مَثُوبَةً عِندَ ٱللَّـهِ مَن لَّعَنَهُ ٱللَّـهُ وَغَضِبَ عَلَيْهِ وَجَعَلَ مِنْهُمُ ٱلْقِرَدَةَ وَٱلْخَنَازِيرَ وَعَبَدَ ٱلطَّـٰغُوتَ أُو۟لَـٰٓئِكَ شَرٌّ مَّكَانًا وَأَضَلُّ عَن سَوَآءِ ٱلسَّبِيلِ

Say, “Shall I inform you of (what is) worse than that as penalty from Allahh? (It is for) those whom Allahh has cursed and with whom He became angry and made of them parasitic (like) blood-sucking ticks, and harsh and lazy, and slaves of Ṭāghūt. Those are worse in position and further astray from the sound way.”

In this translation, ٱلْخَنَازِيرَ (al-khanāzīr) is understood as “the harsh and lazy.” This suggests that the word group around kh-n-z-r may carry behavioural and moral connotations, harshness and spiritual laziness, rather than merely an animal label.

If ٱلْخَنَازِيرَ in 5:60 signifies “the harsh and lazy,” then لَحْمَ خِنْزِيرٍ in 6:145, 2:173, 5:3, and 16:115 could be read as:

“(to lean on the) following of the harsh and lazy.”

In that sense, could the recurring phrase laḥm al-khinzīr then describe the act of drawing from, or being nourished by, corrupt and spiritually degraded sources.?

This brings to question whether these verses concern food prohibitions at all. Perhaps, they could be addressing spiritual or intellectual nourishment, warning us against following those whose traits mirror the khanāzīr of 5:60.

The contrast between ṭayr and khinzīr perhaps becomes more conceptually aligned:

• Laḥm ṭayr = leaning upon the elevated (angelic/teacherly).

• Laḥm khinzīr = leaning upon the harsh and lazy (spiritually degraded).

If laḥm ṭayr corresponds to following elevated guidance, and laḥm khinzīr to following the harsh and lazy, then the four verses conventionally read as dietary restrictions might actually serve a different purpose,  to alert us against spiritual consumption of distortion. If I follow this line of reasoning in this preliminary analysis, it leads to some more questions:

• Are these verses “camouflaged” warnings about spiritual/intellectual dependency instead of food prohibition?

• What is the reason behind the need for camouflage? To serve as a trap for the beliers or other reasons?

• Is it now possible to expand our dietary sources? (I am curious)

I appreciate any insights/comments or redirection from any of you.  SA

سلامٌ عليكُم

I was listening to YT47 - "How much confidence in The Qurān" and find this different use of the two pointers.

ذٰلِكَ مِن أَنباءِ الغَيبِ نوحيهِ إِلَيكَ ۚ 3:44

تِلكَ مِن أَنباءِ الغَيبِ نوحيها إِلَيكَ ۖ 11:49

ذٰلِكَ مِن أَنباءِ الغَيبِ نوحيهِ إِلَيكَ ۖ 12:102

As you notice that the both masculine and feminine pointers being used in sort of same situation - i.e., pointing to the story (ies) just told in prior ayaat. Also in 11:49 the pronoun in f as well (ها)!

If anyone has already worked out please share. Is it just style or requiring some close attention to some fact here. I am a little bit lost in this.

Jazak Allah Khairun

Salaamun Alaykum.

I was reading Ayat (96:4-5)
ٱلَّذِى عَلَّمَ بِٱلْقَلَمِ
عَلَّمَ ٱلْإِنسَـٰنَ مَا لَمْ يَعْلَمْ

And I remembered that Dr. Hany explained in YT62 that there are two different عَلَّمَ in Ayat (55:2&4):

Source: [YT62; Minute 00:15:42]

The second عَلَّمَ in Ayah (55:4) is transitive, meaning it needs two object to mean "he taught":
he taught X to Y. But عَلَّمَ in Ayah (55:2) does not require an object to mean by itself “he placed markings” and thus it is intransitive and refers to the word 3alāmāt as in Ayah (16:16) عَلَـٰمَـٰت (markings);

While I was reading through Ayat (96:4-5) I recognised, that ٱلْقَلَم - the pen, is the orthographic device to point out things that remain invisible in standart Arabic - especially to the ear. Things like concatenations (Ibn Umma vs. Yabna-umma) or spelling differences like Imra'at with long To or with short Ta, or orthographic variants: words that have either a long Alif or a Dagger-Alif, but are pronounced the same, can be made clear using the pen as a highlighter.

Even the word عَلَـٰمَـٰت is written strange; instead of writing it as عَلَامَات it uses Dagger-Alifs. The word عَلَامَات is used to mean "landmarkings" - which is funny, because there are two types of such landmarkers:

1) Highlighter
2) Connector

Highlighter only exists in physical reality. While on a map (or in the memory) both can be utilised. The highlighter can be like a strange object in a forest, that stands out among the trees. It is an anomaly and allows to find it easy but also allows others to use it for orientation from there on. Sometimes if it is high or clear enough you can use it to come back to it. Like the cologne cathedral: most buildings around it are build smaller, so that you can always see the cathedral from a far to come back to the city center, where the cathedral stands. Which is useful because the main train station is located a few feet away from it. You can even see the cathedral from other cities if location allows to have a clear look on the rhine river between the cities.

On maps you can set markings using small pins and it allows you to connect informations using a thread - so that you can build up evidential, as well as unexpected connetions. In crime investigation or military intelligence, this is still a practice, and you also might know about the word "hotspots" - which serve as markings on digital maps.

So if we read عَلَّمَ بِٱلْقَلَمِ and عَلَّمَ ٱلْقُرْءَانَ - it becomes clear, that both عَلَّمَ by themselves mean “he placed markings” and are intransitive, where as عَلَّمَ in
عَلَّمَ ٱلْإِنسَـٰنَ مَا لَمْ يَعْلَمْ requires two objects: مَا لَمْ يَعْلَمْ and ٱلْإِنسَـٰنَ, likewise عَلَّمَ in عَلَّمَهُ ٱلْبَيَانَ requires two objects: ٱلْبَيَانَ and هُ .
Thus this is telling us, that عَلَـٰمَـٰت is not one specific functional tool, but a category of different functional tools, and one of those is the orthographic device, that highlights things that phonetically remain invisible. This is part of the principle of intentionality.
As already mentioned عَلَـٰمَـٰت is written strangely - pointing out that it is not just literal landmarkings, but also signs/clues, symbols and indications.
(Also عَلَـٰمَـٰت to mean landmarkings/scriptural markings adds to the definiton of ٱلْأَرْض to mean not just literal land but also scripture in the Abrahamic Locution.)

Side Note:
About concatenations I am not sure; but I have an assumption if were to consider them markings: They are indirectly serving as markings, because they may clarify and provide Bayyinat, like of Umniyyatihi vs Umniyati; where Umniyyatihi turns out to mean Um-Niyyatihi (mother of his intention i.e., the cognitive schemas, not the wishful thinking., or Salsabila to mean Sal-Sabil "Ask for (your) way". These concatenations are not always orthographic, but they stand out and makes something clear, because you can hear the difference between yy and y. Yet most people ignore it.

The word 3alam عَلَم (flag, banner) also is something to mark or make clear - for instance in ancient battlefields, the flag or banner served to distinguish allies and foes. So markings might also serve to "make clear" that what is hidden or opaque or concealed, to prevent confusion and unnecessary harm. So it might be that concatenations might also fall under the category of عَلَـٰمَـٰت .
- End of Side Note.

I also find the following marking in both Sura 96 and 55 near to عَلَّمَ بِٱلْقَلَمِ and عَلَّمَ ٱلْقُرْءَانَ :
خَلَقَ ٱلْإِنسَـٰنَ

خَلَقَ ٱلْإِنسَـٰنَ مِنْ عَلَقٍ (Ayah 96:2)
خَلَقَ ٱلْإِنسَـٰنَ (Ayah 55:3)

which links the context of عَلَّمَ بِٱلْقَلَمِ and عَلَّمَ ٱلْقُرْءَانَ in the Ayat (96:4 & 55:2) together. Meaning both intransive and transitive عَلَّمَ in these paragraphs share lessons.

What do you think of this? Do you think that عَلَـٰمَـٰت is one specific functional tool or a category of different functional tools?

Salaamun Alaykum.

Salamun Alaykum, does any one knows is there any notes on those 3 YT series?

Thank you Salamun alaykum

"Alemiiin" (plural word; root: ayn-lam-mim)

Which meaning has this word? Some people say it does mean "flags". Are there other meanings?

Salaamun alaikum!

Please, if anyone knows help me get it. In the last 2 ayah of surah Baqarah Rasul and the believers make a dua asking fa'fu 'anna waghfir lana warhamna

Is it a bad thing? Or am I misunderstanding. Please, help