For the believer, every thing contained in the holy verses of the Qur'an is an absolute miracle. Starting from the content of meaning as a mercy for the whole universe (shalih li kulli era eat wa).
Even the various miracles are in every sentence selection, word, even in every letter of the Qur'an though.
For that, Abu al-Hayyan al-Andalusi, the author of Tafsir al-Bahru al-Muhithfi-Tafsir, as quoted by Mufassir Muhammad Ali ash-Shabuni, specifically explains the literary beauty of the Holy Qur'an from the Bayan . Here's the explanation:
One: The opening and the beautiful beginning (husnu al-iftitah wa bara'ah al-mathla '). Nothing else because surah al-Fatihah was started by lafadz "bismillah". The great name of God that every Muslim deserves to bless the name by constantly reciting His name
Second: Perfect praise to Allah (al-mubalaghah fi ats-tsana). It is seen from the use of alim lam (makrifah) in the word "al-hamdu". By Abu al-Hayyan, the compliment by itself dimmed and eliminated all others outside the Khaliq.
Third: Variations of khithab (talwin al-khithab). At a glance the word "al-hamdu lillahi" is the uslub khabar (statement) which means praise to Allah. However, with the subtlety of the language of the Qur'an, he is actually interpreted as a command and obligation to every servant to extend praise and thanks to God.
Fourth: The meaning of al-ikhtishash (specializing). It is marked by the existence of the alim lam on the word "lillahi" which means that all praise can only be possessed by Allah and no one has the right to possess it other than Allah.
Fifth: The existence of al-hazf (partial removal of words). In this there is the word "shirath" in the word of God "ghairi al-maghdhubi alaihim wa la adh-dhallin". Originally, the sentence goes like this: "ghairi shirath al-maghdhubi alaihim" is not the way of the wrathful and "ghairi shirath adh-dhallin" not the way of the lost (keep the word shirath).
Sixth: There is taqdim (put forward) and ta'khir (mengakhir). This occurs in the verse "iyyaka na'budu wa iyyaka nasta'in". Because the origin of the sentence that can be simplified like this, "na'budu iyyaka wa nasta'inu iyyaka.". The beauty of the same language occurs in the verse "ghairi al-maghdhubi alaihim wa la adh-dhallin".
Seventh: Explain what was previously disguised (at-tashrih ba'da al-ibham). Subtlety of the language can be enjoyed in the verse "ihdina ash-shirath al-mustaqim, shirath al-ladzina an'amta alaihim". Where the meaning of the straight path (ash-shirath al-mustaqim) is explained by the next sentence, ie the path of those whom You give pleasure (shirath al-ladzina an'amta alaihim)
Eighth: Attract focus and attention (al-iltifat). This very subtle language sensation can be felt in the verse "iyyaka na'budu wa iyyaka nasta'in". That (really) only to You we worship and (really) only to You we ask for help.
Kursus Bahasa Arab
Ninth: Asking for something without intending to get it, but simply asking for the continuation and existence of it. An example is found in the verse "ihdina ash-shirath al-mustaqim". That when a servant pleads in the prayer does not mean he does not have a guidance and do not know the straight path. But he prayed that the guidance would always sprout in his heart and he was able to tread the straight path that had stretched before him.
Tenth: There is a beautiful harmony at the end of each word. It can be enjoyed in the phrase "ar-rahman ar-rahim" with "ash-shirath al-mustaqim". You can say these two sentences are both ending "im". * / Masykur Abu Jaulah
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Editor: Cholis Akbar
