Surah al- Isra 70 (17:70) – the 11th Dhikr of Razaqna in the Qur’an – Allah (sbt) Ennobled Bani Adam and Provided for them from the Pure and Good Things
In ayah 17:70 Allah (sbt) says, “And certainly We Ennobled Bani Adam. And We carried them in the land and the sea. And We Provided them from the pure good things and favored them over much of that which We Created with favor.”
So here we see in the 11th usage of razaqna in the Quran that Allah (sbt) associates His Ennoblement with having provided them with pure good things. It would not be consistent that Allah (sbt) provided for us from that which was pure and good, because it would dishonor our Nobility which He Himself has bestowed upon us.
As an aside for those interested in learning the Arabic language, and those who might have read our posts about Razaqna and Wahabna. This ayah contains 3 verbs on the wazn of Razawna and Wahabna. They are (1) Karamana, Hamanlna and Razaqna.
Surah Ta Ha Ayah 81 (20:81) – the 12th Dhikr of Razaqna in the Qur’an – Eat of the Good and Pure Things We have Provided You
In Ayah 20: 81 Allah (sbt) commands us to say, “Eat from the good things We Provided you and do not transgress therein lest should descend upon you My Anger and on whoever descends My Anger, then indeed He has perished.”
Again in this ayah Allah (sbt) says that He has provided us with tayyibat, or pure good things to eat.
This why there is haram and halal, because Allah (sbt) wants Bani Adam to only to eat from that which is pure and good.
Surah al-Hajj Ayah 81 (22:35) – the 13th Dhikr of Razaqna in the Qur’an – Those who spend form what We Provided them
In Ayah 22: 35 Allah (sbt) says, “Those who when reminded of Allah (sbt) tremble their hearts, and who are patient over whatever has afflicted them and those who establish the salah and from what We Provided them they spend.”
From now on after the 13th Dhikr of Razaqna in the Qur’an whenever the usage is familiar and without providing any additional insight into the meaning of Razaqna we will proceed to only translate the ayah, and move one. If you find yourself wanting a discussion of a previous ayah going forward but find none there is a discussion on a similar ayah in the previous 13 ayah which you should be able to find fairly easily.
Surah al-Qasas (28: 54) – The 14th Dhikr of Razaqna in the Qur’an – Those who spend from what We Provided them
Allah (sbt) says in the Qur’an, “Those will be given their reward twice because they are patient, and they repel with the beautiful the evil, and from what We Provided them they spend.”
Surah al-Rum Ayah 28 (30:28) – the 15th Dhikr of Razaqna in the Qur’an – A metaphor: Allah (sbt) is to false Deities as a Slave Owner is to His Slave
In ayah 30: 28 Allah (sbt) says, “He puts forth an example from yourselves. Is for you among what you possess in your right hands any participant in what We Provided you such that you in it are the same, fearing them as you fear yourselves. Thus, we detail the ayaat for a people who use intellect.”
So, here Allah (sbt) uses “We Provided” for a different rhetorical motive. Basically, He is posing the rhetorical question of, “Do have slaves which co-own your wealth the way you own it such that you fear them the way you fear each other (when there is co-ownership of wealth)?”. Obviously, the answer is no. This metaphor is meant to represent Allah (sbt) in relation to everything else. There is nothing real, or imaginary which participates in His Divinity.
Surah al-Sajdah Ayah 16 (32: 16) – the 16th Dhikr of Razaqna in the Qur’an – Those that spend form what We Provided them
In Ayah 32: 16 Allah (sbt) says, “Forsake their sides from their beds. They call they Lord in fear and longing. And from what We Provided them they spend.”
Surah Fatir Ayah 29 (35: 29) – The 17th Dhikr of Razaqna in the Qur’an – Those who spend Secretly and Publicly from what We Provided them
In ayah 35: 29 Allah (sbt) says, “Indeed, those who recite the Book of Allah (sbt) and establish the salah and spend from what We Provided them secretly and openly rightly hope for a trade that will never perish.”
We have seen Allah (sbt) add the qualifier “Secretly and publicly
The Usage of Hab (Bestow) in the Qur’an – How to Call Upon the Bestower (Part 2)
Introduction
Of the 99 Names of Allah (sbt) perhaps one of the most precious to those who have high aspirations, or those who want great things for themselves is the name al-Wahab. The Bestower is a very apt translation of this name al-Wahab. To bestow is not just to give something. It is to vest something of immense value in a person such that it grows their stature not just their wealth. This can be a kingdom as in the case of Suleiman (as). And, it can be a sons like Isaac, and Jacob in the case of Ibrahim (as). Or, it can be a brother like Aaron (as) in the case of Musa (as).
To ask for Rahma, and blessing as great as the ones named above it is essential that we know how to call upon al-Wahab. The verb “Hab” is important in understanding how to call upon al-Wahab, because “Hab” is the imperative “bestow”. The only usage of “Hab” in the Qur’an is in a prayer by one of the righteous to Allah (sbt). By quoting the dua of the righteous Allah (sbt) teaches us how to call upon Him to bestow something of immense value upon us.
Surah Baqara Ayah 8 (3: 8) – the 1st Usage of Hab in the Qur’an – the Call for the Bestowal of Rahma that Allah (sbt) Has with Himself
In Ayah 3: 8 Allah (sbt) quotes a dua which says, “Our Lord do not cause our hearts to deviate after You have guided us, and bestow upon us from Yourself Rahma. Indeed, You are the Bestower.”
Here “Hab” is used to asked for the bestowal of rahma that is with Allah (sbt). What could be of more value? And, therefore unlike some of the following usages of “Hab” the one making the prayer does end the dua with, “Indeed, you are the Bestower.” Because, no other bestowal could so fully manifest the name al-Wahab, then the bestowal of the Rahma that Allah (sbt) has with Himself.
Surah Imran 38 (3: 38) – the 2nd Usage of Hab in the Qur’an – the Call for the Bestowal of Pure Offspring from Allah (sbt)
It is impossible to fully understand the usage of “Hab” in 3:38 without the context of the previous ayah 3: 37. A phrase from ayah 3: 37 is directly related to the concept of “Bestow from Yourself”, and helps to fully clarify its meaning.
In the background context of 3: 38 Allah (sbt) says in 3: 37, “So he accepted her (Marry in response to her mother’s prayer) her Lord a beautiful acceptance, and grew her a good growing, and put her in the charge of Zakariya. Every time Zakariya entered upon her in the Prayer Niche he found with her provision. He said, “Ya-Mariam, from where is this?” She said, “It is from what is with Allah (sbt). Indeed, Allah (sbt) provides for whom He wants without account.”
This phrase at the very end of the ayah, “It is from what is with Allah (sbt). Indeed, He Provides for whom He wants without account.” is what causes Zaakirah to feel inspired, and to call out to His Lord with his own need. When, provision is granted without account, then it always from what is with Allah (sbt). What is with Allah (sbt) is infinite, and He is able to give from it, or deliver to his servants from it without account.
Surah Mariam Ayah 5 (19: 5) – the 3rd Usage of Hab in the Qur’an – Zakaria Calls upon Allah (sbt) to Bestow Him a Heir
Allah (sbt) quotes Zakriya (as) in ayah 19:5 , “And, Indeed, I fear the Guardians after me, and is my wife barren, so give to me from yourself an heir.”
Zakariya (Zakaria) is a priest from the sons of Harun (Aaron). And, He is afraid that after him there will be no proper guardians of the Temple. His bones are weak, his hair is white, and his wife is barren. So His age and the abreness of his wife eliminates all natural means to siring a heir. And, so He asks for heir in a very particular way saying, “…grant me from yourself a heir.” This phrase “grant me from yourself” means that there are no natural or evident means to achieving an end, however the end is still desired, or necessary for some purpose, and so Allah (sbt) is called upon to bestow from the infinite treasures that he with Himself. This is a prayer for a “miracle”, but not a miracle to serve as sign of Allah (sbt) (which it will also do), but as a benefit to the person calling upon Allah (sbt). Here the benefit is that of an heir.
What makes it even clearer what the meaning of “al-Mawai” (the Gaurdians) is here is that in the next ayah Zakariya (Zakaria) specifies the purpose of the heir is to inherit from his father, and from the family of Jacob meaning Bani Israel. Because, Zakaria is one of the righteous here the inheritance isn’t the disobedience, and pragmatism of Bani Israel, but the righteousness of those who are truely sons to Abraham, Isaac, and Jacob which includes guardianship of the Temple.
Surah al-Furqan 74 (25: 74) – the 4th Usage of Hab in the Qur’an – the Prayer for Allah (sbt) to Bestow Coolness of the Eyes from Amongst their Wives and Offspring
In Ayah 25: 74 Allah (sbt) is defining a class of people namely those who turn to Allah (sbt) with accepted repentance.
He says, “And those who say, “Our Lord, bestow upon us from our wives, and offspring comfort of our eyes, and make us for the Muttaqin Imams.””
So these people whom Allah (sbt) is attesting to as those whose repentance is accepted are examples for us. It is quite a literary device that their dua if fulfilled, and they become our Imams just by Allah (sbt) quoting their dua here.
They are asking that their Lord bestow upon them from their wives, and offspring coolness for their eyes. This coolness of the eyes means a complete and perfect source of comfort in the worldly life.
Surah al-Shu’ara 83 (26: 83) – the 5th Dhikr of Hab in the Qur’an – Ibrahim (as) calls for the bestowal of Judgement, and to be joined with the righteous.
Ayah 26: 83 occurs in a speech of Ibrahim (as) quoted by Alllah (sbt) in the Qur’an in which Ibrahim (as) is addressing his father, but then turns to making a dua. This ayah is the 1st ayah of the dua.
Allah (sbt) quotes Ibrahim (as) as saying, “My Lord, bestow upon me Judgement, and join me with the righteous.”
Surah al-Saaf 100 (37: 100) – the 6th Dhikr of Hab in the Qur’an – Bestow upon me from the Righteous
Ayah 37: 100 occurs in a series of ayah in which Ibrahim (as) is making a dua after the incidence in which the fire of Nimrod was made cool for Ibrahim (as).
He says, “My lord, bestow upon me from amongst the Righteous.”
And, Allah (sbt) responds with the news of a forbearing boy, Ishmael (as). This is clear from the text of the Qur’an, because a few ayah after Allah (sbt) still speaking about Ibrahim (as) says, “And we gave him news of Isaac…”.
Again, we see one of the main reasons to call upon al-Wahab, or use the imperative verb “hab” in our dua is to ask for good children.
Surah Sa’ad 35 (38: 35) – the 7th Dhikr of Hab in the Qur’an – Suleiman (Solomon) Calls for the bestowal of a Kingdom the Likes of which no one will have after him
In ayah 38: 35 Allah (sbt) quotes Suleiman (as) as saying, “ My Lord, forgive me, and bestow upon me a dominion the likes of which no one will have after me. Indeed, you are the Bestower.”
Again we see the one of the reasons to invoke al-Wahab, or to use the imperative verb “Hab” in our dua is to ask for bestowal of immense and even historically exceptional good.
Introduction
The motive of writing this post was for me to be able to receive the Rahma of Allah (sbt). I am in Medina presently. And, I wrote this document as a perpetration of how to receive the most Rahma possible while I was here.
“Turhamun” is a verb derived from r-h-m. It means “to receive rahma”. It implies that there is someone having rahma, but it itself means the act of receiving the rahma that is being had by another. Eight times in the Qur’an Allah (sbt) uses the phrase, “la ala kum turhamun”, or ,”so that you ma you receive rahma”. At each of the 8 occasions he orders us to do something, or meet conditions that would enable us to receive Rahma. In this document we will examine all the usages of “turhamun”. Remember that the conditions mentioned in any one of these eight ayaat is sufficient to receive the rahma of Allah (sbt).
But, at the end of this document we will compile an entire list of conditions to receive the Rahma of Allah (sbt) mentioned in the Qur’an. Again meeting the conditions given in any one ayat is sufficient to receive the rahma of Allah (sbt), but acting on all the conditions we can receive the fullness of the Rahma of ar-Rahman. The list of conditions of “so that we may receive Rahma” shapes up to be a comprehensive picture of the deen. Thus, we are reminded that every command of ar-Rahman is an act of Rahma upon us. And, that the deen in it’s entirety is designed by Allah (sbt) to maximize our capacity to receive Rahma form Him.
The meaning of “turhamun” is rather straightforward, and will become very apparent through studying it’s Dhikr in the Qur’an. Our main purpose will be to fully understand the actions commanded, and conditions required to receiver rahma from Allah (sbt).
Surah Imran Ayah 132 (3: 132) – the 1st Dhikr of “Turhamun” – the very 1st condition for receiving rahma
In Ayat 3: 132 Allah (sbt) commands us, “Obey Allah (sbt), and the Messenger (sws), so that you may receiver Rahma.”
So, the very 1st condition to receive Rahma is to obey Allah (sbt), and His Messenger”. Notice that Allah (sbt) does not say, “Obey Allah (sbt), and obey the Messenger (sws)” as He does elsewhere in the Qur’an. Rather here He says, “Obey Allah, and His Messenger”. Here obedience to both is a single unified action. Therefore, in this ayat only 1 condition to receive rahma is named. We must obey Allah (sbt) and His Messenger in order to receive Rahma
Notice also that Allah (sbt) does not say, “Obey Allah, and His Messenger, so that you may please Allah”. Allah (sbt) is clearly commanding us to obey for our own benefit, so that we may recieve Rahma. This point while not directly relevant to the pertinent discussion is the essential to our orientation as al-Momineen. Everything Allah (sbt) has commanded us to do is for us. We are in need of Him. He is not in need of any of us
Surah al-An’am Ayah 155 (6: 1 55) – the 2nd Dhikr of “Turhamun” in the Qur’an – 2 Sufficient Conditions for receiving rahma
In Ayat 6: 155 Allah (sbt) describes the “sent down” and blessed nature of the Book, and then commands us to follow it as consequence of this “sent down” and blessed nature. This is 1 of 2 conditions that will enable us to receive rahma mentioned in this ayat. The second of the 2 conditions is to become cautious (attaqu). Allah (sbt) says, “And this blessed book we have sent down so follow it and become cautious so that you may receive Rahma”.
In this ayat Allah (sbt) gives us both a natural reason to follow the Qur’an, and an end purpose for doing so. This book He has sent down is blessed, so we naturally follow it to benefit from the baraka of a book that has been sent down. This association with “sent down” and mubarak is important to contemplate. Is there anyone more mubarak, then Allah (sbt) Himself? Imagine for a moment the Barakah of Sidraat-ul-Muntaha, or the Arsh-ul-Karim. Now, realize that this Book has been sent down directly from Allah (sbt) after being implicated from the Umm-ul-Kitab that is with Him. Now, imagine the barakah of a Book that has been sent down directly from Allah (sbt). The origin of this Book is beyond the Sidrat-ul-Muntaha, and the Arsh-ul-Karim. The origin of this Book is Allah (sbt), Himself. Literally an action, or ongoing activity of Allah (sbt), has been delivered, made available, to us. Why would we not follow such a Book?
And, We follow it, and are cautious, so that We may receive Rahma. So, in this ayat the 2 conditions for receiving the Rahma of ar-Rahman are (1) to follow the Qur’an, and (2) to become cautious (taqwa).
The condition given to receive Rahma in the 1st dhikr of “Turhamun” was to “obey Allah, and His Messenger”. But, here in this ayat the 2nd mention of “Turhamun” list different conditions.
Remember, meeting the condition(s) of both ayat are independently sufficient to receive Rahma. But, they are also ultimately equivalent. The ultimate meaning of obeying Allah (sbt), and the Messenger is the same as the ultimate meaning of following the Qur’an, becoming cautious. Someone who meets either pair of conditions truly will inevitably also meet the other. If we obey Allah (sbt) and the Messenger (sws), then we will follow the Qur’an, and enact cation. And, if we follow the Qur’an and become cautious, then we will obey Allah (sbt), and the Messenger (sws).
However, difference in the 2 equivalents while not in their ultimate meaning is in is their immediate emphasis.
We can only obey Allah (sbt), and His Messenger when they have commanded us to do something specific, or when there command applies to the present circumstances. But, we can always follow the Qur’an, and caution ourselves against Allah (sbt) in every moment of life, whether a specific command has been issued, or not. Obedience is an action in a particular moment. Following the Qur’an, and caution is an attitude that should be dominant in all moments of living our lives and choice making.
Ayah 7: 63 – the 3rd Dhikr of “Turhamun” – The Reasons for Nuzul-e-Dhikr and the Stepwise Process of Receiving rahma
In ayat 7:63 Allah (sbt) asks a rhetorical question in which the tri-fold purpose of dhikr coming upon a man from amongst us is revealed. Allah (sbt) asks, “Do you wonder that there has come to you dhikr from your Lord upon a man from amongst you, so that he may warn you, and so that you may enact caution, and so that you may receive Rahma?”
There is an interesting dual inter-relationship between the 3 components of why the dhikr has come. One grammatical relationship which is primary, and one conceptual which is equally evident. Examine the 3 phrases below.
“so that he may warn you” “so that you can enact caution” “so that you may recieve Rahma”
On a grammatical level there is an “L”, or “so that” attached to the beginning of each phrase. This “L”, or “so that” can only refer back to “Do you wonder that dhikr has come to you from your Lord”. This means that grammatically speaking each of the phrases is independently 1 of the 3 reasons that dhirk has come. Further there is a “wa”, or “and” Relating each of the 3 phrases. Therefore, to say the “L”, or “so that” refers to preceding phrase would be grammatically incorrect. Rather each of the 3 phrases beginning with “so that” refer to the main stem of the sentence which is “Do you wonder that there has come to you dhikr from your Lord upon a man from amongst you (so that)…”
However, on a conceptual level there is clear sequential, causal, and chronological relationship between the 3 phrases beginning with “L”, or “so that”, connected by “wa”, or “and”, that follow the main stem of the rhetorical question.
“Do you wonder that there has come to you dhikr from your Lord upon a man from amongst you, so that he may warn you, and so that you may enact caution, and so that you may receive Rahma?”
So, a Dhikr has come to a man from amongst us, so that he may warn us, and so that in response to the warning we may enact caution, and so that by enacting caution we are rendered able to receive Rahma.
So, we see that grammatically speaking each of these phrases at the end of the rhetorical question is 1 of 3 purposes for the Dhikr coming to the Qureish (and humanity). This points to the fact that the Dhikr coming to a man enables the means for us receive Rahma which being of utility in serving the ultimate purpose of the Dhikr are themselves a purpose for the Dhikr having come. So the warning of Nabi (sws), and our enactment of caution, while not being the ultimate purpose of the Dhikr are necessary steps in the process, and thus their enablement is also a purpose of the Dhikr having come. This also points to the fact that the Dhikr having come to a man from amongst us is not sufficient for us to receive Rahma, but rather the man must 1st warn us thereby, and we must then respond to the warning by becoming cautious in order to ultimately recieve Rahma. Conceptually, each preceding phrase is the means to achieving the next. And, the ultimate end is “turhamun”, or “so that you may receive Rahma”. Therefore, the ultimate prupose of the Dhikr coming to the Qureish, and humanity, is so that they we may receive mercy.
Notice, that this ayat unlike the 1st, and 2nd that mention “so that you may recieve rahma” does not explicitly list conditions for us to recieve Rahma, but the process of receiving rahma in response to the Dhikr having come down to a man form amongst is described. In response to this dhikr having come upon him he will warn us, we will respond to his warning by enacting caution, and thus we will receive Rahma.
As we will continue to see receiving Rahma requires taqwa. And, so we will make similar study in the future of ayat that mentions “tattaquna”, or “so, that you may become caution-enacting”. These ayat show us how to attain taqwa. The most direct way being to fast.
Surah al-Ar’af Ayah 204 (7: 204) – the 4th Dhikr of “Turhamun” – the Immediate Reception of Rahma when the Qur’an is Recited and it’s 2 Conditions
In ayat 7:204 Allah (sbt) is commanding us to listen, and pay attention to the Qur’an, when it is recited, so that we may receive rahma. He says, “So when the Qur’an is recited listen and pay attention, so that you may receive rahma.”
This condition for receiving Rahma is different then those which where mentioned in previous ayaat. It mentions a particular phenomena, and commands us to enact a certain behavior, when that phenomena is occurrent. Namely, it mentions the recitation of the Qur’an, and commands us to listen, and pay attention, when the recitation is occurrent.
This is perhaps one of the easiest way to receive rahma in our present day. If you play the recitation on YouTube. And, you listen, and pay attention to the recitation, then you are receiving Rahma.
This is the second ayah which taught us how to relate to the Qur’an properly in order to recieve Rahma. In the first we are told to follow the Qur’an. Here we are being told to listen, and pay attention to it. One is commanding us on how to relate to the Qur’an generally. This one is commanding us on how to relate to the Qur’an presently.
Surah an-Nur 56 (Ayat 24: 56) – the 5th Dhikr of “Turhamun” in the Qur’an – 3 conditions to Receive rahma
In Ayat 24: 56 Allah (sbt) returns to the formula of listing things we must continuously and generally keep up, so that we may receive rahma continuously. He says, “
This is the same formula He used in the 1st and 2nd ayah in which there is dhikr of “turhamun”. However, this time instead of listind 2 conditions, he lists 3 conditions for receiving rahma. He says, “Erect the salah, and deliver zakah, and obey the Messenger so that you may receive Rahma.”
This pattern is contrast to the last ayat in which Allah (sbt) tells us to do something in certain circumstance in order to receive Rahma implying the immediate reception of Rahma at that moment rather than continuous reception of Rahma over time as we sustain certain actions.
Surah an-Naml Ayah 46 (27: 46) – the 6th Dhikr of “Turhamun” in the Qur’an – The 1 Condition for Receiving rahma
In Ayah 27: 46 Allah (sbt) is quoting Saleh (as) having been sent to his people giving Dawah to his people Thamud. This ayat is the 2nd ayah of his speech giving dawah to his people Thamud.
Allah (sbt) quotes Saleh (as) as saying, “O my people, why do you seek to hasten the sins before the beautiful actions? Why do you not seek forgiveness of Allah (sbt), so that you may receive rahma?”
So, in this ayah we see for the first time quoted from the mouth of Saleh (as), the single condition of receiving Rahma. That is to seek the forgiveness of Allah (sbt). Seeking the forgiveness of Allah (sbt) can alone enable you to receive the Rahma of Allah (sbt).
Surah Ya-Sin Ayah 45 (36: 45) – the 7th Dhikr of “Turhamun” in the Qur’an – the 2nd Stand Alone Condition to Receive rahma
In Ayat 36:45 Allah (sbt) is commanding us to mention something said to the kuffar. He says, “But, when it I said to them, “Beware of what is before you, and what is behind you, so that you may recieve Rahma.”
“Cautiously Guard what is before you and what is behind you” is a tafsil of Taqwa. Taqwa is to cautiously guard oneself from Allah (sbt) in all matters by avoiding sin, or grey areas. This requires one to be aware of things all around Him. This pair of what is before you, and what is behind is one of those comprehensive pairs which together means everything. So, basically it is saying have taqwa in all things.
So, if there is second stand alone condition for receiving Rahma, then it is to cautiously gaurd against Allah (sbt) in what is before you, and what is behind you.
Surah al-Hujurat Ayah 10 (49: 10) – the 8th and Final Dhikr of “Turhamun” in the Qur’an – A Final Pair of Conditions to receive rahma
Allah (sbt) say, “The Faithful are but brothers, so reconcile your brothers, and cautiously guard against Allah (sbt) so that you may receive Rahma.”
The 2 conditions to receive Rahma communicated in this ayah is to (1) reconcile between the Mominin who are but brothers, and (2) to cautiously safeguard oneself of Allah (sbt).
Summary
Over these 8 ayat Allah (sbt) lists 8 independent set of conditions in order for us to recieve Rahma.
- Obey Allah (sbt), and His Messenger
- Follow the Qur’an, and Enact Caution
- To be warned by the Dhikr, and Enact Caution
- To listen, and pay attention, when the Qur’an is recited
- To erect salah, to impart the zakah, and follow the Rasul
- To seek the forgiveness of Allah (sbt)
- To enact caution regarding what is before you, and behind you
- To reconcile between your brothers, the Mominin, and cautiously gaurd against Allah (sbt)
If eliminate the reduncicies, and assume by meeting all these conditions we can receive the fullness of Allah (sbt) Rahma, then the list is as follows.
- Obey Allah (sbt), and His Messenger
- To Follow the Messenger
- To be warned by the Dhikr
- Follow the Qur’an
- To Listen, and Pay Attention, when the Qur’an is Recited
- To Enact Caution (of what is before you and behind you)
- To Erect Salah
- To Impart Zakah
- To reconcile between your brothers, the Mominin
Introduction
So, I just finished writing “the Dhikr of Wahabna” in the Qur’an. And, since Razaqna is on the same weight as Wahabna, I decided to cover it next. Our methodology on Ilm-ul-Asma-ul-Husna.com at once conveys to you knowledge of the meaning of the Qur’an, and knowledge of Arabic. Instead of teaching you grammar, and names for parts of speech (not to mention names for different kinds of each part of speech), we seek to fully clarify the meaning of the Qur’an to you in the English language with all the rich nuance and detail. But, we do it in a way that allows you to start recognizing patterns over time which will ultimately allow you to grasp the Qur’an in Arabic directly.
We do this by focusing on the meaning of roots, and weights. By seeing the pattern of usage for both a root from which words are derived in the Qur’an, and the pattern of usage of weights that are used to derive those words not only are you enabled to grasp the deepest meaning of the Qur’an, but you pick up Arabic at the same time. Our way isn’t the fastest way to become fluent, but it is the only way to fully secure the Qur’an in your heart while mastering the Arabic language thoroughly (from the trilateral roots upward). Language learning is a very individual thing, so we don’t claim to be the exclusive method for every learner. However, in terms of deep and precise Ilm of the Asma-e-Husna we are the only website out there offering content of this quality. We believe that this type of study of the Qur’an coupled with a regular practice of memorization with proper tajweed is the best road to mastery. Of course with the Qur’an total mastery is never reached, but the process will yield a high muqam in the akhirah.
There are 27 usages of “Razaqna”in the Qur’an. Twenty-seven times Allah (sbt) says, “We Provided”. Therefore, by the end of this word study, we should deeply understand the root meaning of r-z-q, but also have total grip on the particular verb derivation which is first person plural. “Wa” (and) may occur as a prefix in some usages (warzuqna). And, though through this document the subject (and, subject suffix, the “na” in Razaqna) shall remain constant the object suffix will vary (For example, “Razaq-na-hum”, or “We provided for them”). This 3rd paragraph of the introduction should be re-read a few times as you read through the body of the document. You will more fully comprehend it, and it will help you more fully comprehend the document. This single work will be published in 3 parts dues to a number of ayat that mention “Razaqna”. Each part will contain 10 ayat except for the third in which will contain 7 ayat.
Lastly, you may ask, “Isn’t it a bit excessive to go through every one of 27 usages of the same exact word in order to understand it? And, we would say, “No”. Because, our objective is not only to understand the word but to understand the word by understanding the ayat in which it is used. And, an understanding generated by exhausting the sources is superior to one arrived at by random sampling. Further and more importantly, in this case, each of the 27 usages gives us more clarity and more Ilm about Allah (sbt). This knowledge is so valuable and so important that I don’t mind attempting to master it by deeply studying every instance of, when Allah (sbt) says “Razaqna”. Different tulaba have different goals and abilities. Therefore, yes reading the first 9, or 10 usages should provide a deep acquaintance with the meaning of “Razaqna”, but there will certainly be additional clarifications, insights, and nuance that you will inevitably miss. Each one of those 27 ayat is beneficial in a unique way. Further, if Allah (sbt) made use of a concept so often in the Qur’an it must be important, and we must need to be fully aware of the meaning.
Surah Baqara Ayat 3 (2:3) – the 1st Dhikr of Razaqna in the Qur’an – Allah (sbt) Provided the Mutaqin Rizq from which the May Infaq
In Ayat 2: 3 Allah (sbt) is identifying the Mutaqin for whom “This Book” is Guidance. He says, “Those who have faith in the unapparent, establish Salah , and spend out what We have provided for them.”
“Infaq” is a term that can best be defined as financial jihad. Infaq is not sadaqa, or zakat. In faq is not to spend on kin or the poor. Infaq is to spend your wealth for the sake of establishing Islam as the prevailing order. So the quality of spending for the sake of establishing Islam from what Allah (sbt) has provided is one quality of the Mutaqin for whom this Book is guidance.
Allah (sbt) takes directs ownership of having provided all that they have to spend and then saying that they spend from it. Here the primacy of Allah (sbt) being the Provider of all is affirmed, and within that context, the quality of the Mutaqin that they spend from what they have been provided to establish Islam as the prevailing order is also affirmed. All that becomes Infaq at the hands of the Mutaqin is in fact Rizq that was provided for them. They do not give to Allah (sbt) anything that was not 1st given to them by Allah (sbt).
Surah al-Baqarah (2: 57) – the 2nd Dhikr of Razaqna in the Qur’an – Allah (sbt) provided Manna and Salwa (Quail)
Allah (sbt) says, “And, we sent shading upon you the clouds. And, we sent down upon you the manna and the Salwa (quail). “Eat from the purely good things we have provide you.” And, not did they wrong us, but they were themselves wronging.”
So here Allah (sbt) in an extraordinary manner outside the ordinary chain of causation provides manna quails which for Bani Israel. Allah (sbt) names the manna and salwa together as the purely good things that He has provided.
Therefore, as ar-Razzaq and as our Raziq Allah (sbt) provides in extraordinary ways that which is purely good.
Surah Baqarah 172 (2: 172) -the 3rd Dhikr of Razaqna in the Qur’an – Allah (sbt) command the Mominin to eat from the Pure Goodly Things He has Provided Them
In Ayat 2:172 Allah (sbt) exactly repeats some of the phrases used in the 2nd Dhikr of Razaqan such as “Eat of the purely good things We Provided You.”. However, this time instead of quoting a command to Bani Israel from the past He directly addresses the same command to the present Mominin.
He says, “Oh those who have faith, eat from the good thing we have provided you, and appreciate Allah (sbt), if Him alone you worship.”
When, Allah (sbt) uses identical phrases or sentences, in 2 different contexts this indicates that there is an identical component meaning that composes the composite meaning of both ayaat. Here what is indicated by the identical phrase shared between 2: 57, and 2: 172 is that there is no difference in the manner that Allah (sbt) provided the manna wa salwa (quails) for Bani Israel, and the manner in which He Provides for the Mominin addressed in the ayat. The purely good things that Allah (sbt) provides to the Mominin may seem like they have some chain of apparent causation, but in fact, are provided in the same miraculous way that the purely good things were provided for by Bani Israel.
And, also just like the sustenance or food delivered that obviously had some heavenly cause could be perfectly pure as a direct act of Allah (sbt) Himself, so too is the sustenance of purely good things that Allah (sbt) provides for the living Mominin.
Lastly, this ayat also shows that just like the deliverance of manna and salwa was not a result of, nor in proportion to the effort exerted by Bani Israel to gain rizq, so to the providence of purely good things to the living Mominin is not a consequence of, nor in proportion to the effort exerted to receive it.
Surah al-Baqarah 54 (2: 254) – the 4th Dhikr of Razaqna in the Qur’an – Allah (sbt) Commands the Mominin to Spend from What He Has Provided for Them
In ayat 2: 254 Allah (sbt) addresses the Mominin directly with a command to spend from what He Has Provided Them before the Day of Judgement. He says, “O those who have faith spend from what We Provided before a day with no bargaining in it, and no more close friendships, and no intercession. And, the self-delusional deniers, they, are the wrongdoers.”
In the 1st Dhikr of Razaqna Allah (sbt) attributed the quality of spending from what He had provided to the Mutaqin, in the combination of the 2nd and 3rd dhikr of Razaqna he equated the purely good things provided the Mominin with the manna and salwa (quails) He provided Bani Israel. Also, in the 3rd Dhikr of Razaqna He commands the Mominin to eat from these purely good things that He has provided them. Now, in the 5th Dhikr of Razaqna He commands the Mominin to spend from what He has provided for them before the Day of Judgement, a day in which there will be no bargaining, no more close comforting friendships, and no intercession.
(7: 160) – the 5th Dhikr of Razaqna in the Qur’an – the 2nd mention of Allah (sbt) providing Manna and Salwa to Bani Israel
Allah (sbt) says, “And, We Divided them into 2 and 10 lineages, communities. And, we revealed to Musa, when his people asked him for water that, “Strike with your staff the stone. Then, gushed forth from it 2 and 10 springs. Certainly, each people knew there watering place. And, we sent upon them shading clouds. And, we sent down upon them the manna and the quails. “Eat from the pure goodly things which we have provided you. And not, they wronged us, but they where wronging themselves.”
This is the 2nd mention of Allah (sbt) providing manna and Salwa to Bani Israel. Again, the Manna and the Salwa being “tayyibat”, or pure goodly things is affirmed. And, therefore the equation of the rizq AllaH (sbt) provides the living Mominin with, and the rizq He provided to Bani Israel through the Manna and Salwa id affirmed. And, so too is the equality of their purity affirmed. The equation is also affirmed by the 3rd usage of the exact phrase, Eat from the pure goodly things We have provided you.” The 2nd usage of which was addressed to the living Mominin.
Surah Anfal Ayat 3 (8:3) – the 6th Dhikr of Razaqna in the Qur’an – Allah (sbt) Attributes Spending From What He Provided to the Mominin
In Ayat 8:3 Allah (sbt) is continuing to identify the Mominin by listing some of their qualities. He says, “Those establish salah, and from what We Provided them they spend.”
In the 1st Dhikr of Razaqna Allah (sbt) attributes the quality of spending from what He has provided to them to the Mutaqin. In the 4th Dhikr of Razaqna Allah (sbt) commands the Mominin to spend from what He Provided. But, here in the 6th Dhikr Allah (sbt) attributes the quality of spending from what He Provided to the Mominin. So both commanding a behavior, and attributing it to the same category of people means that those people implies that that category of people, the Mominin, are either being commanded to what they would naturally tend to do or that they obey the command. Or, it can imply both.
Also, note that attributing the same behavior of spending from what Allah (sbt) Provided them to both the Mutaqin in the 1st Dhikr, and the Mominin here in the 6th Dhikr makes it clear that there is an overlap between the 2 categories. This is obvious, but by clarifying precisely how these 2 names of the Mominin relate to each other will go a long way in understanding the Deen. We will explore this in a future site entitled “Ilm-ul-Asma-Qulaha”. The methodology will and the content will be similar to this site except for asma other than the Asma-ul-Husna will be written about.
Surah ar-Ra’d Ayat 22 (13: 22) – the 7th Dhikr of Razaqna in the Qur’an – Allah (sbt)Wants us to Spend from what He Provided Secretly and Publicly
In the background of Ayat 13:22 Allah (sbt) has been giving a series of identities to those who can best be described as “the Mominin throughout the Ages”. He starts with “Those who have responded to Your Lord” in Ayah 13: 18, and the final identity is in this ayat 13:22 which mentions spending from what Allah (sbt) has provided them as an attribute of “Those who are patient”.
He says, “And those who are patient seeking the face of their Lord, and establish salah, and sped from what We Provided them secretly and publicly. And, they repel with the beautiful goodly actions the evil for them is the final abode.”
So, we see again that Allah (sbt) takes ownership of having provided that which He expects us the Mominin to spend from. But, here he associates the act of spending in the cause of Allah (sbt) with being, “Those who are patience the face of their Lord, and establishing salah…”.
Also, here in this ayat for the 1st time,he adds the qualifying phrase to infaq in which He says, “…and spend from what we have provided for them secretly and openly…”. This makes it clear that these that are patient spend unaffected by the monitoring of others, or not. This is a consequence of their certainty. They spend in the cause of Allah (sbt) unconditional of who is witness, or if there is a witness other then Allah (sbt) , or not.
Lastly, Allah (sbt) associates for the 1st time “spending from what We Provided you” with “averting the good with the beautiful goodly acts for those is the final abode.”
So we see that all these behavioral attributions to “Those who are patient” associates those attributions through the common identity. Therefore, patience is manifest in all the behavior and a psychological element in enacting them. For our interest,we get a glimpse that in order to spend from what Allah (sbt) has provided us we have to be Patient seeking the Face of Allah (sbt). And, it is this broader way of being and seeking the ultimate good that will manifest in the particular act of spending from what Allah (sbt) has provided.
Surah Ibrahim Ayah 31 (14: 31) – the 8th Dhikr of Razaqna in the Qur’an
In Ayat 14:31 Allah (sbt) commands Muhammad (sws) to inform His Slaves that have faith to establish salah, and spend from what He Provided them secretly and openly before the Day of Judgement.
He says, “Say to My Slaves, “Establish salah, and spend from what We Provided them (rizq) secretly and openly before a day in which there will be no bargaining, nor any close comforting friendship.”
So again we see that Allah (sbt) wants us to spend from what He Provided Us (Rizq) in the Way of Allah (sbt) secretly and openly before the Day of Judgement, a Day in which there is no close comforting friendship.
The gathering and re-combinations of phrasal elements we have seen dispersed throughout many ayat in this one ayat also demonstrated that the Qur’an is a coherent Book which develops its component ideas before presenting the composite. The Book is meant to be read from start to finish, and when read in this way its concepts are fleshed out gradually with every repetition of an idea, or Dhikr of an Ism giving us just little more insight into its full meaning, and then once a fullness of meaning has been established by many usages of component phrases in varying contexts, Allah (sbt) presents an ayah like this in which everything is gathered and related properly to each other.
In the 7th Dhikr of Razi Allah (sbt) introduced the qualifier of “secretly and openly”. In the 4th Dhikr He introduces the qualifier “before a Day in which their is no bargaining, close comforting friendship, or intercession.” And, in the 1st Dhikr He introduced the association between establishing sallah, and spending from what our Raziq Provided us (Rizq) repeated throughout many of the Adkar of “Razaqna”. And, now here in the 8th Dhikr he gathers and recombines these phrases to show their proper relationship, or hikmah.
Surah al-Nahl Ayah 56 (16: 56) – the 9th Dhikr of Razaqna in the Qur’an – Appointing to False Deities a Portion of What Allah (sbt) Has Provided
In the background of Ayat 16:56 Allah (sbt) affirms that whatever of “na’ma” we have is from Allah (sbt), and that when adversity touches us hardship, We call to Him for help, but when He removes the hardship, immediately we can behold a party of those form whom a hardship has been remove engage in shirk. Further, they deny that it was Him who gave them the alleviation. So Allah (sbt) turning away from them says, “So enjoy yourself. Soon you are going to know.”
Then in Ayat 16:56 He says, “And, they appoint to what they know not a portion of what We Provided them. By Allah you surely will be asked about what you used to originate.”
Here we see a familiar phrase to construct a novel meaning. “From what We Provided them” instead of being spent from by the Faithful is rather used to construct the meaning that the segment of those who Allah (sbt) alleviate their suffering in response to their calling upon Him but immediately entered into participation other false deities into His Divinity appoint from what Allah (sbt) Provided them.
So, these are people who are afflicted with hardship, and call upon Allah (sbt), and Allah (sbt) alleviated there suffering. Unlike others whose suffering was also alleviated these people immediately after receiving the alleviation from Allah (sbt) can be seen entering false deities into participation of Allah’s Divinity, and denying what Allah (sbt) has done for them. And, they appoint a portion, or apportion, from what Allah (sbt) has provided them to these false deities which being false are unknowable, and therefore everything they are doing after Allah (sbt) has just saved them from hardship is based upon desire driven thinking which kick in the moment they are alleviated by Allah (sbt).
Surah an-Nahl Ayah 16 (16: 75) – the 10th Dhikr of Razaqna in the Qur’an – Allah (sbt) Presents a Metaphor in Which He is Represented by Someone Provided from “Rizqun Hassanah”
In Ayat 16:75 Allah (sbt) provides a beautiful similitude. This similitude can most simply be stated as a slave that is owned completely without power is to a man who has been abundantly provided for as the Shuraka of the Mushrikin are to Allah (sbt).
Allah (sbt) says, “Allah (sbt) Sets forth a similitude of a slave that is owned no power upon anything has he, and one We Provided him from Provision Beautiful-Good, so he spends from it secretly and openly. Can the two be equal? The Praise is for Allah (sbt), but most of them do not know.”
So in this ayah Allah (sbt) is drawing a similitude for Himself in comparison to the shuraka of the Mushrik, and the figure He uses to represent Himself is someone that He has provided from provision beautiful-good, and He spends secretly and openly from it in the cause of Allah (sbt).
This should again have us understand that the re of the term “rizqun hassanah” as an absolute and perfect sort of good. And, receiving it as an ultimate sort of provision of an absolute and perfect provision of the good and beautiful.
Further, the fact that Allah (sbt) uses such a figure to represent Himself in this metaphor also makes it clear that the shared root between “Hassana” in “Rizqun Hasana” and “ul-Husna” as in “Asma-ul-Husna” yield a very similar meaning in both usages. And, therefore someone in possession of Rizq-un-Hassana has been chosen a figure to represent the owner of the Asma-ul-Husna.
Introduction
The name al-Wahab is mentioned 3 times in the Qur’an, but there are 9 mentions of Allah (sbt) saying that He acted as Wahab. Our manhaj in this document is to gather every mention of “Wahabna” in the Qur’an in sequence, and to identify the pattern of usage, and thus the precise meaning of the phrase as used in the Qur’an by Allah (sbt). This understanding of Allah (sbt) acting as Wahab will allow us to more fully know the meaning of the name al-Wahab, and to better call upon Allah (sbt) with this name.
Surah An’am 84 (6:84) – the 1st Dhikr of “Wahabna” in the Qur’an – Allah (sbt) bestows Ibrahim Isaac and Jacob upon Ibrahim (as)
Ayat 6: 84 occurs as the final in a sequence of ayaat that mention Ibrahim (as). In it Allah (sbt) mentions the bestowal of Isaac and Yaqub (Jacob) to Ibrahim (as), and that all of them (all 3) where guided by Allah (sbt).
He says, “And, we bestowed on him Isaac and Yaqub. All we guided. And, Nuh we guided before. And, from his descendents, David and Solomon and Job and Joseph and Moses and Aaron. Thus, do we reward the doers of good-beauty.”
So, here Allah (sbt) bestows upon Ibrahim (as) Isaac and Jacob. Both of whom were guided and Prophets of Allah (sbt). This is an immense betowal. Al-Wahab bestowed the kingdom of suleiman upon Suleiman, and He bestowed 2 guided Prophets as sons to Ibrahim (as). These are immense bestowals. As we have seen in the “the Dhikr of al-Wahab in the Qur’an”, and as we will continue to see here “Wahabna” is never used for a small gift, or arbitrary bestowal.
Surah Mariam Ayat 49 (19:49) – the 2nd Dhikr of “Wahabna” in the Qur’an – Allah (sbt) bestows Isaac and Yaqub upon Ibrahim (as)
In the background context of Ayat 19: 49 Allah (sbt) has quoted a long speech of Abraham (as) giving dawah to his father a in very gentle, honoring, and loving manner. But, his father responds harshly and aggressively. So, Ibrahim (as) says sallam, rely upon His Lord, and informs his father that he will leave those who invoke other than Allah (sbt). And, in ayat 19:49 he has actually left, and that is when Allah (sbt) bestows Ibrahim (as) and Yaqub (as) upon him.
Allah (sbt) says in ayat 19:49, “So when he left them and what they worshipped from other then Allah (sbt), We Bestowed upon Him Isaac and Yaqub. And, each of them we appointed a Prophet.”
Surah Maryam 19:50 – the 3rd Dhikr of” Wahabna” in the Qur’an – Allah (sbt) bestows Rahma from Himself
Ayat 19: 50 obviously has the exact same background context as the 19: 49 (the 2nd Dhikr of Wahabna as the 3rd), and occurs immediately after it. Just like Allah (sbt) bestowed Isaac (as) and Yaqub (as) upon Ibrahim (as) so to he bestowed upon them from His Rahma in addition and other than appointing them Prophets. And, this Rahma is manifest in His Appointing for them speech that is truthful and high.
Allah (sbt) says, “And, We Bestowed upon them from Our Rahma, and Appointed for them speech truthful-high.”
Surah Maryam Ayat 53 – the 4th Dhikr of “Wahabna” in the Qur’an – Allah (sbt) bestows Aaron as a Prophet upon Moses from His Rahma
In Surah Maryam Ayat 53 Allah (sbt) informs us of His Bestowal upon Musa (as) from the Rahma of Allah (sbt) his brother Harun (as) as a Nabi. This is quite an interesting ayat. At the incidence of the Burning Bush Allah (sbt) charges Musa (as), and then bestows upon Musa (as) his brother Harun (Aaron) as a Nabi is rahma upon him. This bestowal of his brother as a prophet upon Musa (as)distributes the weight of Musa (as) charge, and provides a host of other benefits to Musa (as). It also clearly shows that Musa (as) in the primary Messenger charged by Allah (sbt). Harun (as) and his Prophethood are a bestowal upon Musa (as) and subservient to him granted for his benefit.
Allah (sbt) being wahab is manifest in this bestowal of prophecy upon Harun (as), and in his bestowal of harun (as) upon Musa (as). Think about being gifted with your own personal Prophet. This is no small bestowal. As we have seen in every dhikr of al-Wahab, and “Wahabna” this root is never used for small things.
Also, we are beginning to see a pattern that the root w-h-b is used for additional extra unnecessary but deeply desirable benefits. Those who are already guided ask for Rahma. Suleiman (as) who is already a Prophet and King asks for a kingdom like none will possess after him. Musa (as) is a Nabi, and an Aron Nabi is bestowed upon him to assist him. Isaac (as) and Yaqub (as) are already Prophets, but now they are granted speech truthful and high. And, perhaps most absolutely Allah (sbt) has already made the Ahd-e-Allast with us in the Allame Awra, but he sends down revelation as an extra reminder of what we already know. Etc.
Surah Anbiya Ayat 72 (21: 72) – the 5th Dhikr of Wahabna in the Qur’an – Allah (sbt) bestows Isaac and Yaqub (as) upon Ibrahim (as) as a Bonus – the 3rd Dhikr of the Bestowal of Isaac and Jacob upon Abraham in the Qur’an
In Ayat 21:72 Allah (sbt) mentions his bestowal of Isaac and Jacob upon Abraham for a second time, but this time he adds that they were bestowed as as a bonus, or something extra. He says, “And, we bestowed upon him Isaac and Yaqub as a bonus in addition. And, all of them we appointed as righteous.”
There are deep theological points to be drawn from this phrase “Nafilatun” in relation to the bestowal of Jacob and Isaac. It basically make it clear that they where not essential, because Ibrahim (as) already had Ishmael (as), and because Allah (sbt) ultimate plan of salvation for Bani Adam was already provided for in the line of Ishmael (as). While Allah (sbt) affirms the Guidance, Prophethood, and Righteousness of Isaac and Jacob, He also make it clear that salvation could and would have been accomplished without them. They are an elaboration, and beautification of Divine History. They are not essential to it. This directly negates the exceptional chosenness claimed by Bani Israel. It is not the seed of Isaac and Jacob that is chosen, but the seed of Ibrahim (as). The Jews are amongst the Chosen line not the totality of it.
Coming back to out main topic. In this same phrase “Nafilatun” there is an explication of the fact that w-h-b verbs are used in the Qur’an to bestow something extra in addition as a bonus. Here the phrase “Nafilatun” makes it explicit, but in every other usage of al-Wahab, or “Wahabna” that we have seen so far, it is perfectly clear from context that an additional good, or benefit is being provided. This good is in addition something extra as a bonus thus non essential and also extraordinary exceptional good that is bestowed as a direct act of Allah (sbt) beyond natural and ordinary means, or apparent chains of causation.
Surah Anbiya 90 (21:90) – the 6th Dhikr of Wahabna in the Qur’an – Allah (sbt) bestows John upon Zakariya
In Ayat 21:90 Allah (sbt) informs us that He Responded to the dua of Zakaria, and then He Lists the attributes of Zakaria, and his wife that He Loves. He says, “So We Responded to him, and We bestowed upon him John, and amended for him his wife. Indeed, they used to hasten to good acts, and they called upon us with desire, and they where to us in awe filled submission.”
So here we explicitly see that the Divine Act of Bestowal occurs in response to a dua. This was implied before, but never did Allah (sbt) explicitly say, “So we responded to Him, and we Bestowed upon Him…”. Further, we see that Allah (sbt) describes how Zakaria (as) and his wife used to live. This shows us the type of people that Allah (sbt) most fully manifest Himself as al-Wahab too.
He says, “Indeed, they used to hasten to the best deeds, and call upon us with desire, and fear. And, they where to Us in awe filled submission.” Zakaria, and his wife are an example to us, if we want Allah (sbt) to respond to our dua, and enact the Divine Act of bestowal upon us. We must hasten to good acts, and call upon Allah (sbt) with desire and fear. And, we must be in awe filled submission to him.
Now, notice that the bestowal upon Zakaria was that of Yahya (as), one of the greatest and one of the last Prophets who ever lived. Think about having a son bestowed upon you who was one the greatest Prophets.
However, many of us would be happy with lesser bestowals, so we should not be intimidated in trying to imitate Zakariya. To whatever degree we embody his virtues listed by Allah (sbt) to that degree we will have our dua responded to, and be bestowed upon.
Surah Ankabuut Ayat 27 (29: 27) – the 7th Dhikr of Wahabna in the Qur’an – the 4th Dhikr of Allah (sbt) bestowing Isaac and Yaqub upon Ibrahim (as)
In ayat 29:27 Allah (sbt) makes the 4th Dhikr of His Bestowing Isaac and Yaqub upon Ibrahim (as). Each dhikr has provided new information, and been articulated in a unique way.
Here Allah (sbt) says, “And, we bestowed Isaac and Jacob, and appointed in his descendents the Prophethood and the the Book. And, We Imparted Reward in the worldly life, and indeed in the hereafter they will surely be amongst the Righteous.”
So prophethood had been mentioned before, but here the Book is explicitly mentioned. Also, the fact that they were rewarded in the worldly life as well is explicitly mentioned. And, lastly their inclusion in the salihin in the hereafter in also new.
Notice that Allah (sbt) says that the Prophethood and the Book was placed in “his seed” not “their seed”. Therefore, the Prophets that came in the line of Isaac, and Jacob were not so blessed, because of Isaac and Jacob, but rather because of their descent from Abraham himself. And, the final prophethood and revelation of the Book to Muhammad (sws) in the form of the Qur’an is also an identical expression to this appointment of the Prophethood and the Book in the descendents of Ibrahim (as).
Surah Sad Ayat 30 (38: 30) – the 8th Dhikr of Wahabna in the Qur’an – Allah (sbt) bestows Suleiman upon David
In Ayat 38:30 Allah (sbt) informs us that He bestowed upon David Solomon, an exceptional worshiper indeed Oft-returning. Allah (sbt) says, “And, We Bestowed upon David, Suleiman, an exceptional worshipper indeed oft-returning.”
Similar to the bestowal of Isaac and Jacob upon Ibrahim (as), and the bestowal of Harun upon Musa (as), this is a blessing for the person who receives the bestowal. Obviously, in order to be a blessing upon another, you yourself must be blessed.
However, the emphasis here is that David was benefited through the bestowal of Suleiman.
Notice again that “Wahabna” has been used mostly for the bestowal of Prophets upon their fathers, or theis brother in the case of Musa (as). Think again of having a Prophet bestowed upon you for your benefit. This is no small bestowal.
Surah Sad Ayat 43 (38: 43) – the 9th Dhikr of “Wahabna” (We Bestowed) in the Qur’an – Allah (sbt) bestows Rahma upon Ayyub in the form of his Family, and the like of them
In the background of ayat 38:9. Ayub (as) has been touched by Shaitan with distress, and torment. So, he calls upon Allah (sbt) who caused a spring of water to gush at his feet. And, He says, “And, We Bestowed upon him his family, and the like of them with them, a rahma from Us, and a reminder for those of understanding.”
So here Allah (sbt) bestows upon Ayyub (as) as a response to his call. But, Ayub (as) only says, “Indeed, Satan has touched me with hardship, and torment.” Notice that he only complains of his state, and does not ask for anything specific. Allah (sbt) responds by providing what Ayub (as) need in that state. He provides a spring of water to bath and drink which alleviates the suffering of Ayub (as).
And, then in addition He says, “And, We Bestowed upon him his family, and the like of them with them, a rahma from Us, and a reminder for those of understanding.”
This shows again that w-h-b has to do with the non-essential, when Allah (sbt) bestows in addition to what is needed. And, it also shows that Allah (sbt) need not be called upon as al-Wahab to act as al-Wahab.
A Video Review and Commentary on the Dhikr of Wahabna in the Qur’an
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