LessonsSupplementary Practice 27 — Comparative Rhetoric of Sūrat al-Shams and Sūrat al-LaylQuiz

وَأَمَّا مَنْ بَخِلَ وَاسْتَغْنَىٰ ۝ وَكَذَّبَ بِالْحُسْنَىٰ ۝ فَسَنُيَسِّرُهُ لِلْعُسْرَىٰ
But whoever is miserly, imagines himself self-sufficient and denies the best promise, We shall ease him toward hardship. (92:8–10)

The second wa-ammā repeats the grammatical frame while reversing conduct and outcome. The oppositions aʿṭā/bakhila, ṣaddaqa/kadhdhaba and al-yusrā/al-ʿusrā create a transparent comparison.

The repeated verb nuyassiru does not mean that the two destinations are equivalent: the complements determine their opposite directions. Parallelism here serves ethical contrast rather than ornament alone.

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The opposing ammā sequence

Supplementary Practice 27 — Comparative Rhetoric of Sūrat al-Shams and Sūrat al-Layl

وَأَمَّا مَنْ بَخِلَ وَاسْتَغْنَىٰ ۝ وَكَذَّبَ بِالْحُسْنَىٰ ۝ فَسَنُيَسِّرُهُ لِلْعُسْرَىٰ
But whoever is miserly, imagines himself self-sufficient and denies the best promise, We shall ease him toward hardship. (92:8–10)

The second wa-ammā repeats the grammatical frame while reversing conduct and outcome. The oppositions aʿṭā/bakhila, ṣaddaqa/kadhdhaba and al-yusrā/al-ʿusrā create a transparent comparison.

The repeated verb nuyassiru does not mean that the two destinations are equivalent: the complements determine their opposite directions. Parallelism here serves ethical contrast rather than ornament alone.