The Qurโan has not merely been revealed in Arabic: it has been revealed in eloquent Arabic. The language is clear and cogent, and there is no vagueness in it; every word is unambiguous and every style adopted is well known to its addressees. The Qurโan says: The faithful Spirit has brought it down into your heart [O Prophet] that you may become a warner [for people] in eloquent Arabic. (26:193-195) In the form of an Arabic Qurโan, free from any ambiguity that they may save themselves [from punishment]. (39:28) This is an obvious reality about the Qurโan. If this premise is accepted, then it must be conceded that no word used or style adopted by the Qurโan is rare or unknown (shadh). Its words and styles are well known and conventionally understood by its addressees. No aspect of the language has any peculiarity or rarity in it. Consequently, while interpreting the Qurโan, the conventionally understood and known meanings of the words should be taken into consideration. Apart from them, no interpretation is acceptable. Thus in the verses: ููุงููููุฌูู
ู ููุงูุดููุฌูุฑู ููุณูุฌูุฏูุงูู (6:55), the meaning of the word ุงูููููุฌูู
ู can only be โstarsโ. In ููู
ูุง ุฃูุฑูุณูููููุง ู
ูู ููุจููููู ู
ูู ุฑููุณูููู ููููุง ููุจูููู ุฅููููุง ุฅูุฐูุง ุชูู
ููููู ุฃูููููู ุงูุดููููุทูุงูู ููู ุฃูู
ููููููุชููู (52:22), the word ุชูู
ููููู can only mean โdesireโ. In ุฃูููููุง ูููุธูุฑูููู ุฅูููู ุงููุฅูุจููู ูููููู ุฎูููููุชู (17:88), the word ุงููุฅูุจููู has only been used for โcamelโ. The only meaning of the word ุจูููุถู in the verse ููุฃููููููููู ุจูููุถู ู
ููููููููู (49:37) is โeggsโ. In the verse ููุตูููู ููุฑูุจูููู ููุงููุญูุฑู (2:108), the word ููุญูุฑ only means โsacrificeโ. They do not mean โplantsโ, โrecitalโ, โcloudsโ, โthe hidden sheath of eggsโ and โfolding hands on the chestโ respectively. Similar is the case with declensions and styles adopted. Scholars of grammar and rhetoric have regarded many such aspects of the Qurโan as rare and as exceptions; however, the truth of the matter is that this conclusion is based on incomprehensive research. In recent times, the works of the two pioneers of the Farahi school: Imam Hamid al-Din al-Farahi and Imam Amin Ahsan Islahi have fully proven that the declensions and styles adopted by the Qurโan are all in fact well-known and conventionally understood by the Arabs. Taking into consideration this principle is a requisite of the eloquence of the Qurโanic language, which as stated above, is mentioned in the Qurโan itself. No explanation of the Qurโan is acceptable while disregarding this principle.
Accustom yourself to the belief that death is of no concern to us, since all good and evil lie in sensation and sensation ends with death. Therefore the true belief that death is nothing to us makes a mortal life happy, not by adding to it an infinite time, but by taking away the desire for immortality. For there is no reason why the man who is thoroughly assured that there is nothing to fear in death should find anything to fear in life. So, too, he is foolish who says that he fears death, not because it will be painful when it comes, but because the anticipation of it is painful; for that which is no burden when it is present gives pain to no purpose when it is anticipated. Death, the most dreaded of evils, is therefore of no concern to us; for while we exist death is not present, and when death is present we no longer exist. It is therefore nothing either to the living or to the dead since it is not present to the living, and the dead no longer are.