Insha’Allah (if Allah Wishes) I will try to analyse in a simple language some of linguistics and rhetorical patterns from the Quran.

I will also add the Videos which scholars discuss the same subject in Arabic Language. The Arabic speakers can listen and those who don’t speak Arabic I will make Translations in English Language.

VIDEO 1

سُوۡرَةُ الزّخرُف- Surat Al-Zukhruf Chapter Number 43 Ayat Number 84

وَهُوَ ٱلَّذِى فِى ٱلسَّمَآءِ إِلَـٰهٌ۬ وَفِى ٱلۡأَرۡضِ إِلَـٰهٌ۬‌ۚ وَهُوَ ٱلۡحَكِيمُ ٱلۡعَلِيمُ (٨٤) 

Old video of the Egyptian scholar Sheikh Shaarawiy. I want to analyze Verse 84 of Surat Al-Zukhruf .

Sheikh Shaarawiy talks about an event that clarified the translation of this verse using grammar.

While in the Mosque with the former Sheikh Al-Azhar and other Quranic scholars discussing a verse’s meaning, a stranger suddenly appeared and called out, “Oh Scholars, Oh Scholars!” He answered their question by mentioning that the word ٱلَّذِى, as a “Relative Pronoun,” should be part of the verse’s grammatical analysis to provide clarity.

(It is a definite word (Ism-Mawsul) and therefore the remaining verse is a conjunctive clause(Swilat Mawsul) which becomes Definite too and this makes the translation of the Verse as there is only one God in the heaven and Earth.)

It was miraculous how this stranger who came to the mosque appeared and then vanished, as no one recognized him before or after.

Analysing the Grammar in a wrong way could changed the verse’s meaning to imply there were two Gods—one in heaven and another on Earth—but with this correction, it became clear there is only one God in both heaven and Earth.

This Video teaches us that Quran is 100% correct but all errors comes from humans and their short comes.

We have to learn and ask Allah to provide us with knowledge otherwise we will not understand the Quran properly.

Analysis of the Linguistic and Rhetorical Analysis of the Quran

وَهُوَ ٱلَّذِى فِى ٱلسَّمَآءِ إِلَـٰهٌ۬ وَفِى ٱلۡأَرۡضِ إِلَـٰهٌ۬‌ۚ وَهُوَ ٱلۡحَكِيمُ ٱلۡعَلِيمُ (٨٤) 

I will begin by discussing interpretations of this Verse by well-known Quranic Commentators, followed by a grammatical analysis that will aid our understanding of the Verse and connect with explanations from this Video.

IBN KATHIR-ENGLISH

The Uniqueness of the Lord

Allah exalted says,

وَهُوَ الَّذِي فِي السَّمَاء إِلَهٌ وَفِي الْأَرْضِ إِلَهٌ …

It is He Who is the only God in the heaven and the only God on the earth.

means, He is the God of those who are in the heavens and the God of those who are on earth; all of them worship Him and are humbled before Him.

… وَهُوَ الْحَكِيمُ الْعَلِيمُ ﴿٨٤﴾

And He is the All-Wise, the All-Knower.

This Ayah is like the Ayah:

وَهُوَ اللَّهُ فِى السَّمَـوَتِ وَفِى الاٌّرْضِ يَعْلَمُ سِرَّكُمْ وَجَهْرَكُمْ وَيَعْلَمُ مَا تَكْسِبُونَ

And He is Allah in the heavens and on the earth; He knows what you conceal and what you reveal, and He knows what you earn. (6:3)

which means, He is the One who is called Allah in the heavens and on the earth.

IBN KATHIR-ARABIC

أي هو إله من في السماء وإله من في الأرض يعبده أهلهما وكلهم خاضعون له أذلاء بين يديه” هو الحكيم العليم ” وهذه الآية كقوله سبحانه وتعالى ” وهو الله في السموات وفي الأرض يعلم سركم وجهركم ويعلم ما تكسبون ” أي هو المدعو الله في السموات والأرض .

QURTUBI-ARABIC

هذا تكذيب لهم في أن لله شريكا وولدا ; أي هو المستحق للعبادة في السماء والأرض . وقال عمر رضي الله عنه وغيره : المعنى وهو الذي في السماء إله في الأرض ; وكذلك قرأ . والمعنى أنه يعبد فيهما . وروي أنه قرأ هو وابن مسعود وغيرهما ” وهو الذي في السماء الله وفي الأرض الله ” وهذا خلاف المصحف . و ” إله ” رفع على أنه خبر مبتدأ محذوف ; أي وهو الذي في السماء هو إله ; قاله أبو علي . وحسن حذفه لطول الكلام . وقيل : ” في ” بمعنى على ; كقوله تعالى : ” ولأصلبنكم في جذوع النخل ” [ طه : 71 ] أي على جذوع النخل ; أي هو القادر على السماء والأرض .

JALALAYN-ENGLISH

“وهو الذي” هو “في السماء إله وفي الأرض إله” بتحقيق الهمزتين وإسقاط الأولى وتسهيلها كالياء أي معبود وكل من الظرفين متعلق بما بعده “وهو الحكيم” في تدبير خلقه “العليم” بمصالحهم

Grammatical Analysis of the Qur’an-Arabic

«وَهُوَ» الواو حرف استئناف ومبتدأ «الَّذِي» خبره والجملة مستأنفة «فِي السَّماءِ» متعلقان بخبر محذوف «إِلهٌ» مبتدأ مؤخر والجملة صلة. «وَفِي الْأَرْضِ إِلهٌ» معطوف «وَهُوَ» الواو حرف استئناف وهو مبتدأ «الْحَكِيمُ الْعَلِيمُ» خبران والجملة مستأنفة

Grammatical Analysis of the Qur’an-English

وَهُوَ ٱلَّذِى فِى ٱلسَّمَآءِ إِلَـٰهٌ۬ وَفِى ٱلۡأَرۡضِ إِلَـٰهٌ۬‌ۚ وَهُوَ ٱلۡحَكِيمُ ٱلۡعَلِيمُ (٨٤) 

Insha’Allah I will try to simplify in a very simple language so that we understand this Verse properly.

First let’s go to Grammar and understand the word ٱلَّذِى which is one of the Arabic Relative Pronouns.

In Arabic, relative pronouns (الأسماء الموصولة – al-asmāʾ al-mawṣūlah) are words that connect a noun to a clause that provides more information about it. They function similarly to “who,” “which,” or “that” in English, but they are more complex as they must agree with the noun they refer to in terms of gender, number, and sometimes case

There are two main categories of Arabic relative pronouns: specific relative pronouns and common (or generic) relative pronouns.

1/Specific Relative Pronouns These pronouns change form to match the gender (masculine or feminine) and number (singular, dual, or plural) of the noun they refer to (the antecedent).They are always used with definite nouns.

الذي (alladhī): For singular masculine nouns. Example: الرجل الذي جاء (The man who came).
التي (allatī): For singular feminine nouns. Example: الفتاة التي تدرس (The girl who studies).
اللذان (alladhān): For dual masculine nouns (nominative case). Example: الطالبان اللذان نجحا (The two students who succeeded).
اللذين (alladhayn): For dual masculine nouns (accusative/genitive case). Example: رأيت الطالبين اللذين يعملان (I saw the two students who work)
اللتان (allatān): For dual feminine nouns (nominative case). Example: الطالبتان اللتان قرأتا (The two girls who read).
اللتين (allatayn): For dual feminine nouns (accusative/genitive case). Example: مررت بالفتاتين اللتين تدرسان (I passed by the two girls who study).
الذين (alladhīna): For plural masculine nouns. Example: المعلمون الذين علموا (The teachers who taught).
اللاتي (allātī) / اللواتي (al-lawātī) / اللائي (al-lāʾī): For plural feminine nouns. Example: النساء اللاتي حضرن (The women who attended).

2/Common Relative Pronouns These pronouns do not change their form based on gender or number and can refer to both masculine and feminine, singular, dual, or plural antecedents. They are often used when the antecedent is omitted or indefinite.

مَن (man): Means “who” or “whoever,” primarily used for people (animate beings). Example: أحترم مَن يقول الحق (I respect whoever speaks the truth).
ما (mā): Means “what” or “whatever,” primarily used for things (inanimate objects or abstract ideas). Example: قرأت ما في الكتاب (I read what was in the book).
أيّ (ayy): Means “which” or “whichever,” and can be used for both people and things. Its form can change depending on its grammatical role Example: اختر أيّ كتابٍ يعجبك (Choose whichever book you like).
Key Characteristics and Functions Arabic relative pronouns introduce a relative clause (ṣilat al-mawṣūl), which is a sentence or phrase that clarifies or adds detail to the preceding noun. This clause must contain a return pronoun (al-ʿāʾid) that refers back to the relative pronoun and matches its gender and number. This return pronoun acts as a crucial link, ensuring clarity between the main sentence and the descriptive clause.

Relative pronouns are always definite. They help to:

Link nouns with additional details.
Define and specify nouns, adding clarity to sentences.
Create complex sentences, enriching the language.
Avoid repetition and make sentences flow more naturally.
Understanding these pronouns is fundamental for constructing grammatically correct and meaningful sentences in Arabic, as they are integral to expressing complex ideas and relationships between different parts of a sentence

After Relative Pronoun let’s now analyse the below Verse in detail:

وَهُوَ ٱلَّذِى فِى ٱلسَّمَآءِ إِلَـٰهٌ۬ وَفِى ٱلۡأَرۡضِ إِلَـٰهٌ۬‌ۚ وَهُوَ ٱلۡحَكِيمُ ٱلۡعَلِيمُ (٨٤) 

This verse from Surah Az-Zukhruf (43:84) translates to:

“And He is the One who is God in the heaven and God in the earth. And He is the All-Wise, the All-Knowing.”

وَهُوَ ٱلَّذِى (Wa huwa alladhī): “And He is the One who…”
هو (huwa): Independent pronoun, singular masculine, referring to Allah. This is the antecedent.
الَّذِى (alladhī): Ism al-mawṣūl, singular masculine, agreeing with “هو”.
فِى ٱلسَّمَآءِ إِلَـٰهٌ۬ وَفِى ٱلۡأَرۡضِ إِلَـٰهٌ۬‌ۚ (fī as-samāʾi ilāhun wa fī al-arḍi ilāhun): “…is God in the heaven and God in the earth.”
This entire phrase is the ṣilat al-mawṣūl (connecting clause) for “الَّذِى”.
The implied pronoun (ʿāʾid) referring back to “الَّذِى” is “هو” (huwa) within the predicate “إِلَـٰهٌ۬” (God). The full meaning is “He is God in the heaven and He is God in the earth.”

The concept of Ism al-Mawsul is fundamental to understanding complex sentence structures in Arabic, particularly in texts like the Quran, where precise grammatical connections are vital for accurate interpretation. The a’id pronoun, which links the relative clause back to the antecedent, is a key component of this grammatical structure. For instance, in the Quranic verse

“الَّذِي خَلَقَ الْمَوْتَ وَالْحَيَاةَ”

(alladhī khalaqa al-mawta wa-al-ḥayāta – “He who created death and life”), الذي is the Ism al-Mawsul, and the implicit subject of خلق(khalaqa – “created”) acts as the a’id, referring back to الذي. The proper identification of the Ism al-Mawsul and its corresponding a’id is crucial for parsing the meaning of such verses and for accurate translation. The grammatical rules governing Ism al-Mawsul and the a’id are extensively covered in classical Arabic grammar texts, such as those by Sibawayh and Ibn Hisham, and remain a core part of modern Arabic linguistic studies

This entire phrase is the ṣilat al-mawṣūl (connecting clause)	The implied pronoun (ʿāʾid) referring back to “الَّذِى” is “هو” (huwa) within the predicate “إِلَـٰهٌ۬” (God).	Ism al-Mawsul Relative Pronoun	Antecedent (Subject)	Full Phrase (Arabic)	Translation (English)
وهو الذي في السماء إله وفي الأرض إله		الذي	وهو	وهو الذي في السماء إله وفي الأرض إله	And He is the One who is God in the heaven and God in the earth.

SUMMARY

The word “ٱلَّذِى” (alladhī) is a relative pronoun in Arabic, meaning “who,” “which,” or “that.”
Its presence in this verse is crucial for establishing the singularity of God. In Arabic grammar, relative pronouns like “ٱلَّذِى” connect a preceding noun or pronoun to a subsequent clause that describes or specifies it. Here, “ٱلَّذِى” refers back to “هُوَ” (huwa), meaning “He,” which in this context refers to Allah. The phrase “فِى ٱلسَّمَآءِ إِلَـٰهٌ۬ وَفِى ٱلۡأَرۡضِ إِلَـٰهٌ۬” (fī as-samāʾi ilāhun wa fī al-arḍi ilāhun) describes the nature of “He.” and “إِلَـٰهٌ۬” (ilāhun) appears as an indefinite noun (indicated by the tanwīn, the double damma on the final letter). An indefinite noun typically means “a god” or “some god.” Without “ٱلَّذِى” linking the two instances of “إِلَـٰهٌ۬” to a single, definite subject (“He”), the sentence could indeed be misconstrued to imply two separate deities: one in the heavens and one on earth.
However, the presence of “ٱلَّذِى” unequivocally links both “إِلَـٰهٌ۬” phrases back to the same singular, definite “He” (Allah). It functions to specify that the one “He” is the one God both in the heavens and on the earth.
This grammatical construction emphasizes the absolute unity (Tawhid) of God, affirming that the same single divine being is worshipped and has authority in both domains.
The verse concludes with “وَهُوَ ٱلۡحَكِيمُ ٱلۡعَلِيمُ” (wa huwa al-ḥakīmu al-ʿalīm), meaning “And He is the Wise, the All-Knowing,” further reinforcing the attributes of this singular, unified God.

VIDEO 2

Dr. Fadel Al-Samarrai

لماذا قال الله (فلا تعجبك) و(ولا تعجبك)؟ سر بلاغي مدهش يوضحه العلامة فاضل السامرائي ( “Why did Allah say (so let not their wealth and children impress you) and (and let not their wealth and their children impress you)? An astonishing rhetorical secret explained by the scholar Fadhel Al-Samarrai.”)

If Allah wills, I will translate here this video simply with examples to make it easier to understand.

Dr. Samarrai was asked why two verses from Surah At-Tawbah (Quran Chapter 9) appear to have the same meaning while one starts with “فلا تعجبك” and the other with “ولا تعجبك.”

Translation

Verse 55

فَلَا تُعۡجِبۡكَ أَمۡوَٲلُهُمۡ وَلَآ أَوۡلَـٰدُهُمۡ‌ۚ إِنَّمَا يُرِيدُ ٱللَّهُ لِيُعَذِّبَہُم بِہَا فِى ٱلۡحَيَوٰةِ ٱلدُّنۡيَا وَتَزۡهَقَ أَنفُسُہُمۡ وَهُمۡ كَـٰفِرُونَ (٥٥)

So let not their wealth or their children impress you. Allah only intends to punish them through them in worldly life and that their souls should depart [at death] while they are disbelievers.

Verse 85

وَلَا تُعۡجِبۡكَ أَمۡوَٲلُهُمۡ وَأَوۡلَـٰدُهُمۡ‌ۚ إِنَّمَا يُرِيدُ ٱللَّهُ أَن يُعَذِّبَہُم بِہَا فِى ٱلدُّنۡيَا وَتَزۡهَقَ أَنفُسُہُمۡ وَهُمۡ ڪَـٰفِرُونَ (٨٥)
 
 

Translation

And let not their wealth and their children impress you. Allah only intends to punish them through them in this world and that their souls should depart [at death] while they are disbelievers.

THE SAME MEANING BUT DIFFERENT WORDS

So the question is “What is the wisdom behind the Verse number 55 starting with the word فَلَا (FA LA) from the phrase فَلَا تُعۡجِبۡكَ and the second Verse starts with word وَلَا (WA LA) from the phrase وَلَا تُعۡجِبۡكَ but the meaning of these Verses seems the same. Or in other words why did Allah not use the same phrase on both phrases either فَلَا تُعۡجِبۡكَ or وَلَا تُعۡجِبۡكَ ?

THE REASON FOR THIS DIFFRENCE

In order to understand the Translation properly we have to read and understand some verses before these Verses and never translate out of context. We have to understand the context, grammar and rhetoric properly.

According to Al-Samarrai’s linguistic analysis, the difference is primarily rhetorical. “فلا تعجبك” is used in the context of negating habituation or customary admiration, often carrying a connotation of threat or warning. The “فَـ” (fa-) here implies a consequence or a sequential relationship, suggesting that because of certain circumstances, one should not become accustomed to admiring something. Conversely, “ولا تعجبك” is used to negate the event or act of admiration itself, without necessarily implying a prior habituation or a direct threat. The “وَ” (wa-) acts as a conjunction, linking the negation to a broader context or another statement, often in a general prohibitive sense.

Now let’s break it down with examples.

ANALYSIS OF THE FIRST PHRASE

“فلا تعجبك” (fa-lā ta’jubka)
This phrase is used for threat or to indicate something a person has become accustomed to admiring, and is now being warned against. The “فَـ” (fa-) here signifies a cause-and-effect relationship or a direct consequence. It implies that because of certain negative aspects or divine decree, one should not let these things impress them, especially if they have a tendency to be impressed by them.

Example 1: Quranic Verse (Surah At-Tawbah, 9:55) “{فَلاَ تُعْجِبْكَ أَمْوَالُهُمْ وَلاَ أَوْلاَدُهُمْ إِنَّمَا يُرِيدُ اللَّهُ لِيُعَذِّبَهُمْ بِهَا فِي الْحَيَاةِ الدُّنْيَا وَتَزْهَقَ أَنْفُسُهُمْ وَهُمْ كَافِرُونَ}”

Translation: “So let not their wealth or their children impress you. Allah only intends to punish them through them in worldly life and that their souls should depart [at death] while they are disbelievers”.

In this verse, the “فَـ” (fa-) before “لا تعجبك” implies a warning against being impressed by the wealth and children of the disbelievers. It’s a direct admonition, suggesting that if one were to be impressed, it would be a mistake because these very things are a means of their punishment. The context is one of threat and a strong caution against being swayed by superficial worldly possessions that are ultimately detrimental. It addresses a potential or existing tendency to admire these things.

Example 2: Everyday Scenario Imagine a person who is constantly boasting about their expensive car and luxurious lifestyle, and you are tempted to admire them. A friend might say:

“هو يتباهى بسيارته الفاخرة، فلا تعجبك مظاهره الكاذبة، فإنه يعيش على الديون.”

Translation: “He boasts about his luxurious car, so do not let his false appearances impress you, for he lives on debt.”

Here, “فلا تعجبك” is a direct warning against being impressed by something that might seem appealing but has a hidden negative reality. It’s a caution against a potential habit of being impressed by superficiality.

ANALYSIS OF THE SECOND PHRASE

“ولا تعجبك” (wa-lā ta’jubka)
This phrase is used for negating the act of admiration itself, often in a more general prohibitive sense, or linking it to another event or statement. The “وَ” (wa-) acts as a simple conjunction, connecting the negation to a broader context without necessarily implying a direct consequence or a prior habituation that needs to be broken. It’s a general prohibition against finding something admirable.

Example 1: Quranic Verse (Surah At-Tawbah, 9:85)

“{وَلاَ تُعْجِبْكَ أَمْوَالُهُمْ وَأَوْلاَدُهُمْ إِنَّمَا يُرِيدُ اللَّهُ أَن يُعَذِّبَهُم بِهَا فِي الدُّنْيَا وَتَزْهَقَ أَنفُسُهُمْ وَهُمْ كَافِرُونَ}”

Translation: “And let not their wealth and their children impress you. Allah only intends to punish them through them in this world and that their souls should depart [at death] while they are disbelievers”.

While the meaning appears similar to 9:55, the “وَ” (wa-) here changes the rhetorical emphasis. According to Al-Samarrai, this usage in 9:85 comes after a series of other prohibitions or statements about the disbelievers. The “وَ” (wa-) connects this prohibition to the preceding discourse, making it another item in a list of things to be aware of or to avoid. It’s a general injunction not to be impressed, rather than a direct warning against an existing or potential habit of admiration in a threatening context. It’s a statement of fact or a general command.

Example 2: Everyday Scenario Imagine a situation where someone is listing various negative traits of a person, and then adds:

“هو شخص غير أمين، ولا تعجبك كلماته المعسولة، فإنه مخادع.”

Translation: “He is a dishonest person, and do not let his sweet words impress you, for he is deceitful.” Here, “ولا تعجبك” is a general prohibition against being impressed by his words, presented as another piece of advice or information alongside his dishonesty. It’s not necessarily implying that you are impressed or tend to be impressed, but rather a general caution.

SUMMARY OF THE ABOVE TOPIC IN ARABIC LANGUAGE

الفرق بلاغي؛ فاستخدام “فلا تعجبك” جاء في سياق نفي الاعتياد والتعوّد، بينما استخدمت “ولا تعجبك” في سياق نفي الحدث نفسه. أوضح العلامة فاضل السامرائي أن استخدام “فلا تعجبك” يأتي في مواضع التهديد، بينما “ولا تعجبك” في مواضع أخرى.
“فلا تعجبك”: تستخدم للتهديد أو للدلالة على شيء اعتاد عليه الشخص، كقوله تعالى: “{فلا تعجبك أموالهم ولا أولادهم إنما يريد الله ليعذبهم بها…}” (التوبة: 55). هنا، تُستخدم “الفاء” للدلالة على استمرارية الاعتياد في سياق التهديد أو التحذير.
“ولا تعجبك”: تستخدم لنفي الفعل نفسه، كقوله تعالى: “{ولا تعجبك أموالهم وأولادهم إنما يريد الله أن يعذبهم بها…}” (التوبة:

VIDEO 3

Dr. Fadel Al-Samarrai

Surat Chapter Number 80-سُوۡرَةُ عَبَسَ

بِسۡمِ ٱللَّهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

عَبَسَ وَتَوَلَّىٰٓ (١) أَن جَآءَهُ ٱلۡأَعۡمَىٰ (٢) وَمَا يُدۡرِيكَ لَعَلَّهُ ۥ يَزَّكَّىٰٓ (٣) أَوۡ يَذَّكَّرُ فَتَنفَعَهُ ٱلذِّكۡرَىٰٓ (٤) أَمَّا مَنِ ٱسۡتَغۡنَىٰ (٥) فَأَنتَ لَهُ ۥ تَصَدَّىٰ (٦) وَمَا عَلَيۡكَ أَلَّا يَزَّكَّىٰ (٧) وَأَمَّا مَن جَآءَكَ يَسۡعَىٰ (٨) وَهُوَ يَخۡشَىٰ (٩) فَأَنتَ عَنۡهُ تَلَهَّىٰ (١٠) كَلَّآ إِنَّہَا تَذۡكِرَةٌ۬ (١١) فَمَن شَآءَ ذَكَرَهُ ۥ (١٢) فِى صُحُفٍ۬ مُّكَرَّمَةٍ۬ (١٣) مَّرۡفُوعَةٍ۬ مُّطَهَّرَةِۭ (١٤) بِأَيۡدِى سَفَرَةٍ۬ (١٥) كِرَامِۭ بَرَرَةٍ۬ (١٦)

Analysis In Arabic

لماذا قال الله “عبس وتولى” ولم يقل “عبست وتوليت”؟

السر البلاغي الذي كشفه العلامة الدكتور فاضل السامرائي (وغيره من المفسرين) في استخدام الله تعالى عبارة “عبس وتولى” بصيغة الغائب بدلاً من صيغة المخاطب المباشر (“عبست وتوليت”) هو إكرام وتلطف مع النبي محمد صلى الله عليه وسلم.
ويمكن توضيح هذا السر في النقاط التالية:
ستر وتلطف: لو جاء الخطاب بصيغة المخاطب المباشر (عبست)، لكان في ذلك مواجهة وتوبيخ مباشر للنبي صلى الله عليه وسلم أمام الملأ (أو حتى عند تلاوة الآيات لاحقًا)، والله تعالى أراد التخفيف عن نبيه وستره، فجاء بالضمير الغائب كنوع من الستر والتلطف في العتاب.
الإشارة إلى الفعل لا الفاعل: التركيز هنا على الفعل نفسه (العبوس والإعراض) وبيان أن هذا السلوك كان ينبغي ألا يحدث، دون تسمية الفاعل صراحة في بداية السورة، مع أن السامع يعلم من المقصود.
الالتفات البلاغي: استخدم القرآن الكريم أسلوب “الالتفات” البلاغي، وهو الانتقال من ضمير الغائب في بداية الآيات (“عبس وتولى”) إلى ضمير المخاطب لاحقًا في السورة (“وما يدريك لعله يزكى”). هذا الالتفات له غرضان:
زيادة في العتاب والتنبيه: بعد التمهيد بالغائب، يأتي الخطاب المباشر ليكون له وقع أقوى في تنبيه النبي صلى الله عليه وسلم إلى العناية بشأن الأعمى.
التفريق بين مقام الفعل ومقام العتاب: جاء العتاب الأولي بلطف، ثم جاء التوجيه والنصح مباشرة.
باختصار، استخدام صيغة الغائب كان من تمام الأدب الإلهي مع نبيه الكريم، ومن باب الستر عليه والتخفيف من حدة العتاب، مع تحقيق الغرض البلاغي والتوجيهي في الوقت ذاته.

Translation of the Analysis
Quran Chapter 80 (Surat Abasa)
1/The Prophet frowned and turned away
2/Because there came to him the blind man, [interrupting].
3/But what would make you perceive, [O Muhammad], that perhaps he might be purified
4/Or be reminded and the remembrance would benefit him?
5/As for he who thinks himself without need,
6/To him you give attention.
7/And not upon you [is any blame] if he will not be purified.
8/But as for he who came to you striving [for knowledge]
9/While he fears [Allah],
10/From him you are distracted.
11/No! Indeed, these verses are a reminder;
12/So whoever wills may remember it.
13/[It is recorded] in honored sheets,
14/Exalted and purified,
15/[Carried] by the hands of messenger-angels,
16/Noble and dutiful.

Why did Allah say “He frowned and turned away” (“Abasa wa tawallā”) and not “You frowned and turned away” (“abasta wa tawallayta”)?

A profound rhetorical secret revealed by the scholar “Dr. Fadel Al-Samarrai”

The rhetorical secret that Dr. Fadel Al-Samarrai (and other interpreters) pointed out about Allah’s use of the “third-person form” — “He frowned and turned away” — instead of the “second-person form” — “You frowned and turned away” — is that it expresses “honor and gentleness” toward the Prophet Muhammad ﷺ.

This secret can be explained in the following points:

1. Concealment and gentleness

If the wording had come in the “direct form of address” (“You frowned”), it would have been a “direct confrontation and reproach” to the Prophet ﷺ — in front of others (or during later recitations of the Qur’an).
But Allah wanted to “protect” and “honor” His Prophet, so He used the “third-person form” as a way of “covering and softening” the reproach.

2. Focus on the action, not the person

The emphasis here is on “the action itself” — the frowning and turning away — to show that such behavior should not have happened, “without naming the person” at the start of the chapter.
The listener still understands who is meant, but the “focus remains on the act”, not directly on the Prophet ﷺ.

3. The rhetorical device of “iltifāt” (shifting pronouns)

The Qur’an often uses a rhetorical style called “iltifāt” — shifting from one grammatical person to another.
Here, it moves from the third person in the beginning (“He frowned and turned away”) to the “second person” later (“But what could make you know, perhaps he might be purified”).

This shift serves two main purposes:

“A stronger reminder and emphasis”
After the gentle introduction using the third person, the direct address that follows carries greater emotional impact in guiding the Prophet ﷺ to pay more attention to the blind man.

“Distinguishing between the act and the advice”
The initial reproach is expressed with subtlety and respect, and then the direct guidance follows clearly and kindly.

Using the “third-person form” (“He frowned and turned away”) instead of the “second-person form” (“You frowned and turned away”) is part of “Allah’s perfect etiquette and mercy” toward His beloved Prophet ﷺ.
It softens the tone of correction, maintains his honor, and still fulfills the “eloquent and instructive purpose” of the passage.

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