The word; [As-Sabean] in the Noble Quran..
It came as; [As-Sabean] and as; [As-Sabeoon]..
Why they are different?
The question is usually about the verse in Surah Al-Maidah..
"Indeed, those who have believed [in Prophet Muhammad] and those [before Him] who were Jews or [As-Sabeoon] or Christians.. " 5:69
".. those [among them] who believed in Allah and the Last Day and did righteousness.. "
And, in other verses..
It was; [As-Sabean]..
[in the Accusative case]
Yes.
So, the problem is with the Nominative case; [As-Sabeoon].
Because in the Accusative case, the word is related through the proper conjunction..
to a word that is in the Accusative case.
So, we are left with this word; [As-Sabeoon].
The rule of Conjunction is..
to relate; to a word, or to relate; to a grammatical position.
This is a general Grammatical rule; of Conjunction.
[Inna] is an Accusative particle which confirms.
True.
it confirms the two nouns which come after it..
which are a subject and a predicate of a nominal sentence, who originally have a Nominative case.
also, it makes the subject be in the Accusative case.
With Conjunction in our verse, the word [As-Sabeoon] is against the rule of [Inna]..
[those who have believed.. and the Jews] Both took the Accusative case..
[As-Sabeoon] is in the Nominative case.. which is against the effect of [Inna].
So, it can be considered as a subject [Mubtada] of a new Nominal Sentence.
[As-Sabeoon].. Yes.
or it is related through Conjunction to the original grammatical position of [those who have believed].. as [Mubtada].
which, originally, was having a Nominative case before the adding of [Inna].
In this kind of Conjunction..
Of course, the confirmation of the Noun, which is against the effect of [Inna], will be less too.
The word; [As-Sabeoon] will not be confirmed.
Let me explain more.. e.g.
Laysa Muhammadon Bi- Jabanin [Muhammad is not afraid.]
[Bi] is a letter for confirmation..
It is a Preposition prefixed to a noun in the Genitive case.
this noun is the predicate of Laysa[Not].
True.
So, this sentence is Confirmed.
True.
Wa La[not] Bakhilin.. [ nor he is .]
[Wa= and] is a coordinating conjunction relates the two words; [Bi-Jabanin nor Bakhilin] through conjunction.
So, both nouns have the same Case and the same Confirmation.
because the conjunction is; word by word.
True.
In case of applying the second form of Conjunction.. e.g.
Laysa Muhammadon Bi- Jabanin Wa La Bakhilan.
[Bakhilan] in the Accusative case.. as a Predicate of Laysa.
This can be said too..
So, The Conjunction can be related to the same case of the word.
[Bi-Jabanin nor Bakhilin]
or it can be related to the case of the original Grammatical position..
[Bi-Jabanin nor Bakhilan]..
The word; Stingy can be in the Genitive case or the Accusative case.
Conjunction; to the current case of the word, or to the case of the original grammatical position.
[Bi-Jabanin nor Bakhilin]..
in this Conjunction, both words have the Genitive case.
both words are similar.
In case of; [Bi-Jabanin nor Bakhilan]..
The Conjunction of the second word is following the case of the original position of the first word, before adding the extra [Bi] to it.
Which sentence is Confirmed by [Bi]?
When both words have the same case.
Yes, because the second word has followed the rule of [Bi].
which is the cause of the Genitive case and of Confirmation.
So, if the second word, in the conjunction, used the Genitive case, then, it is confirmed as the first word.
but, if it didn't, then it is not confirmed.
Okay?
True.
I'll give you an example from ancient poetry..
to understand this rule of Conjunction;
'[Inna=Indeed] prophethood[An-Nobuwata] and..
ruling[Al-Khilafata] are among them..'
[An-Nobuwata] AND [Al-Khilafata]..
' AND the generous deeds[Al-Makrumatu] AND the pure masters[Sadato Al-Atharo]'
AND [Al-Makrumatu].. Nominative case.
The first two words are in the Accusative case..
[An-Nobuwata] and [Al-Khilafata]..
So, the third and the fourth words should be like them, [Al-Makrumati] and [Sadata]
[Makrumati; the sign of nasb(accusative case) of the sound feminine plural is kasra.]
Yes, this is the first general rule.. to be of the same Case.
But, the poet said: [Al-Makrumatu]!
and this is against the rule of [Inna]..
In this Conjunction the dependent nouns followed the case of the original position [before the adding of Inna]
AND [Sadato Al-Atharo].
Here, the poet said two things..
the prophethood and the ruling..
these words were in the Accusative case..
And, the generous deeds and the pure masters..
were in the Nominative case..
which set of words reflect a stronger meaning?
to be a prophet and a ruler.. or to be a master
The prophethood and the ruling..
He made them in the Accusative case, to gain the Confirmation of [Inna] too.
Beautiful!
And he made the less important Nouns against the rule of [Inna].. in the Nominative case.
Because, the good deeds, so many people do them.
True.
But, how many ruling Khalifa we have?
Few.
And prophets?
One.
Both are at a higher level.
[An-Nobuwata] and [Al-Khilafata].. in the Accusative case.. [With the rule of Inna]
[Al-Makrumatu] and [Sadato Al-Atharo].. in the Nominative case.. less in position.. less in Confirmation..
He put them against the rule of [Inna].
Now let's explain the verse..
Okay..
"Indeed, those who have believed.. "
".. and those who were Jews.. "
".. and [As-Sabeoon].. " who is less in importance..
i.e. they are less in the belief.
They said: They are the most severe astray group.
[As-Sabeoon]?
Yes, they worship anything.. stars.. etc..
The scholars said..
because these; [As-Sabeoon].. were the farthest group from the truth..
Allah didn't mention them as the others..
and Grammatically, the word was against the rule of [Inna].
hence their Confirmation was less.
they were put in a lower level than the others.
Less than; those who have believed and the Jews.
These are the people of the scripture.
Then Allah mentioned the Christians..
Yes..
The case of the word is not clear here.
Okay..
is it Accusative or Nominative?
The scholars gave it the Accusative case..
The Accusative case.
Yes, and they said the word [As-Sabeoon] is a sentence which is getting in the middle[ I'atiradiyah]
i.e. and [As-Sabeoon] too.
So the word; Christians, is like the words other than [As-Sabeoon].
Those who have believed and the Jews..
and [As-Sabeoon] too..
and the Christians.
The Christians are like the first two..
All of them; ".. those [among them] who believed in Allah and the Last Day and did righteousness - no fear will there be concerning them, nor will they grieve."
There is a question.. In Surah Al-Hajj, Allah said:
"Indeed, those who have believed and those who were Jews and the Sabeans and the Christians.. " 22:17
not the same sequence.
And the word; [As-Sabean] is in the Accusative case!
True.
So the Conjunction is at the same level..
Isn't it?
So, they are the same.
Aren't they?
Yes.
"Indeed, those who have believed and those who were Jews and the Sabeans and the Christians and the Magians[Majusa] and those who associated with Allah.. " 22:17
" Allah will judge between them on the Day of Resurrection.. "
So, All words are in the Accusative case..
True.
Why?
Because this is judgment.
and, in judiciary it is not allowed to..
discriminate between the parties.
Even those who are not people of the scripture?
This is ruling.. justice..
This is a dispute!
When people stand in front of the judge.. in a dispute..
does the judge has the right..
to treat them differently?
Now this is like in a law court..
a session of law!
True.
So, in front of the judge, they are equal..
even if they have different religions!
different faiths.
Allah said here, [Allah will judge between them].
This is judicature.
And the judge shouldn't favor, whoever was a partner in a dispute.
True.
For this reason, Allah said:
[Allah will judge between.. them]..
He didn't say, [ Your Lord]
Why?
Allah and the Lord are Names of Allah, Almighty!
[Your Lord] indicates..
the believers..
who are the followers of the messenger of Allah.
True.
Isn't it?
So, using the word; [Your Lord] is biased.. to the favor of the believers.
and this shouldn't it be the case in judging!
in favor of one of the people in dispute.
Glory to Allah!
The judge must not show prejudice..
If Allah said, [ Your Lord]..
Rather, Allah is talking to you, Muhammad.
Yes..
i.e. He is not the Lord of the others!
This is biased!
For this reason, it was never said in the Noble Quran; Your Lord will judge between.. you.
Never?.. Absolutely!
It is always; [ Allah will judge between you].
Using His proper Name.. as the judging is between.. you.
In Quran, you can't find; [Your Lord will judge[Yahkum] between.. you]!
neither [Yahkum], nor [Yaqdi= judge] nor [Yafsil= separate with ruling].. between.. you!!
In all Quran.
Only; [Allah will judge].. between.. you!
The proper justice.
Justice.
[Allah will judge between.. you].
So, the ruling can be.. between them..
you[Muhammad] are not involved here..
you are not having a part in this dispute..
nor one of the people involved..
"Indeed, your Lord will [Yafsil= separate with ruling] between them.. " 32:25
This can be, if the ruling is [between them].. you are not in the dispute.
But, not [between you] which means; you are part of the dispute.
Yes.
May Allah bless you and grant you the best.