Arabic Rhetoric
Q1: Why is the past tense used for future events in the Holy Qur’an?
Last Updated: 06/07/2025Question: السلام عليكم ورحمة الله وبركاته In several places in the Glorious Qur’an, we see that past tense is used even when the events being described are yet to occur. Why is this linguistic choice made? For example, Allah says: “وَسَقَاهُمْ رَبُّهُمْ شَرَابًا طَهُورًا” “And their Lord will give them a pure drink.” [Sūrah Al-Dahr, 76:21] And elsewhere: “وَقَالُوا لِجُلُودِهِمْ لِمَ شَهِدتُّمْ عَلَيْنَا قَالُوا أَنطَقَنَا اللَّهُ الَّذِي أَنطَقَ كُلَّ شَيْءٍ” “And they will say to their skins, ‘Why did you testify against us?’ They will reply, ‘Allah has made us speak – the One who gives speech to all things.'” [Sūrah Fuṣṣilat, 41:21] These verses refer to events that will take place in the Hereafter. So why are they expressed in the past tense? Answer: The use of past tense in these contexts serves a powerful rhetorical and linguistic purpose in the Qur’an. When Allah speaks of future events in the past tense, it emphasizes the absolute certainty of their occurrence. It is as though they have already happened—there is no doubt that they will come to pass. Sometimes, using the past tense can express optimism or convey a good omen. For example, someone might say to an ill person, “إِنْ شَفَاكَ اللهُ تَذْهَبْ مَعِيْ” “If Allah has healed you today, you will accompany me tomorrow,” using past tense to express hope and positivity. ومنها (أنواع إخراج الكلام على خلاف مقتضى الظاهر) وضع الماضي موضع المضارع لغرض التشبيه كالتنبيه على تحقق الحصول نحو: (أَتى أَمْرُ اللهِ فَلَا تَسْتَعْجِلُوْهُ) [النحل:١] أو التفاؤل نحو: (إن شفاك الله اليوم تذهب معي غدا) (دروس البلاغة ٨٦) Allah knows best. Abbas Afzal 09 Muharram / 5 July 2025 www.sidrainstitute.com
Q2: Why is the فاعل (subject) omitted from the verse?
Last Updated: 07/07/2025Question: السلام عليكم ورحمة الله وبركاته In Sūrah Al-Zilzāl, verse 1: (إِذَا زُلْزِلَتِ الْأَرْضُ زِلْزَالَهَا) “When the earth is shaken with its [final] earthquake,” we observe that the فاعل (subject) is not explicitly mentioned. While it is understood that the doer is Allah, is there a rhetorical reason for this omission? Answer: In Arabic rhetoric (balāghah), there is an entire field dedicated to the eloquence of omission, where certain words are deliberately left out for rhetorical and pragmatic purposes. In this verse, some Qur’anic commentators explain that the omission of the subject highlights the effortless power of Allah. Despite the enormity of the event—the earth being violently shaken—it is carried out with such ease and certainty that there’s no need to even name the doer. The implied subject can only be Allah, the One with absolute power. This rhetorical device is similar to how a confident person might say, “It will be done,” without mentioning who will do it—implying that the task is so simple for them that naming the doer is unnecessary. وكان البناء للمفعول يدل على سهولة الفعل ويسره. (تفسير البقاعي ٥٠٤/٨) Allah knows best. Abbas Afzal 10 Muharram / 6 July 2025 www.sidrainstitute.com
Q3. Why in one verse the verb فتحت is preceded by wāw but not in another?
Last Updated: 07/07/2025Question: السلام عليكم ورحمة الله وبركاته In Sūrah Al-zumar verses 71-73: ((وَسِیقَ ٱلَّذِینَ كَفَرُوۤا۟ إِلَىٰ جَهَنَّمَ زُمَرًاۖ حَتَّىٰۤ إِذَا جَاۤءُوهَا فُتِحَتۡ أَبۡوَ ٰبُهَا وَقَالَ لَهُمۡ خَزَنَتُهَاۤ أَلَمۡ یَأۡتِكُمۡ رُسُلࣱ مِّنكُمۡ یَتۡلُونَ عَلَیۡكُمۡ ءَایَـٰتِ رَبِّكُمۡ وَیُنذِرُونَكُمۡ لِقَاۤءَ یَوۡمِكُمۡ هَـٰذَاۚ قَالُوا۟ بَلَىٰ وَلَـٰكِنۡ حَقَّتۡ كَلِمَةُ ٱلۡعَذَابِ عَلَى ٱلۡكَـٰفِرِینَ قِیلَ ٱدۡخُلُوۤا۟ أَبۡوَ ٰبَ جَهَنَّمَ خَـٰلِدِینَ فِیهَاۖ فَبِئۡسَ مَثۡوَى ٱلۡمُتَكَبِّرِینَ وَسِیقَ ٱلَّذِینَ ٱتَّقَوۡا۟ رَبَّهُمۡ إِلَى ٱلۡجَنَّةِ زُمَرًاۖ حَتَّىٰۤ إِذَا جَاۤءُوهَا وَفُتِحَتۡ أَبۡوَ ٰبُهَا وَقَالَ لَهُمۡ خَزَنَتُهَا سَلَـٰمٌ عَلَیۡكُمۡ طِبۡتُمۡ فَٱدۡخُلُوهَا خَـٰلِدِینَ )) Those who disbelieved will be driven to Hell in groups. When they arrive there, its gates will be opened and its keepers will ask them: “Did messengers not come to you from among yourselves, reciting to you the revelations of your Lord and warning you of the coming of this Day of yours?” The disbelievers will cry, “Yes ˹indeed˺! But the decree of torment has come to pass against the disbelievers. It will be said to them, “Enter the gates of Hell, to stay there forever.” What an evil home for the arrogant! And those who were mindful of their Lord will be led to Paradise in groups. When they arrive at it whilst its gates will be (already) open, its keepers will say, “Peace be upon you! You have done well, so come in, to stay forever.” We see the verb فُتِحَتْ (were opened) preceded by the circumstantial waaw (وَ) in one verse but not in the other, Is there a rhetorical rationale underlying this variation? Answer: In verse 71, the verb فُتِحَتْ (were opened) is not preceded by the conjunction waaw (و), while in verse 73 it is. This difference is intentional and highlights the contrast between the entry of the disbelievers into Hell and the righteous into Paradise. For the disbelievers, the gates of Hell are only opened after they arrive, and the absence of waaw suggests a more abrupt, sequential action. They are driven to Hell like prisoners, unaware of what awaits them. The gates are then opened suddenly and they are cast inside, intensifying the horror and punishment—much like a prisoner who is brought to a cell, and only then are the doors opened before he’s thrown into a dark, foreboding space. In contrast, for the God-fearing, the verse includes the waaw before فُتِحَتْ, which indicates that the gates of Paradise are already open, welcoming the people of paradise as they arrive. The use of waaw (known in Arabic grammar as waaw al-ḥāl, the “circumstantial waaw”) paints a picture of an honorable, celebratory entrance—much like a guest arriving at a grand event where the doors are already open in anticipation. This imagery reflects their dignity, honour, and the joyful welcome they receive from the angels. Thus, the grammatical difference between the two verses subtly reflects the emotional and spiritual contrast between the fates of the disbelievers and the righteous. والواو في جملة (وفتحت أبوابها) واو الحال، أي حين جاءوها وقد فتحت أبوابها فوجدوا الأبواب مقتوحة على ما هو الشأن في اقتبال أهل الكرامة. (التحرير والتنوير ٧٢/٨) Allah knows best. Abbas Afzal 10 Muharram / 6 July 2025 www.sidrainstitute.com
