Melaka Is the Promised Land

Part 10 : The 3 Signs and 4 Attributes of a Blessed Land

In Part 9 we established the true referent of the phrase اللَّتِي فِيهَا. This phrase does not refer to the east or the west but to a single specific land within the region of mashāriq al-ardh, which we have locked through the structure of verse 7:137. With that, the linguistic foundation of the phrase “Mashāriqa al-arḍi wa maghāribahā allati bāraknā fīhā” (مَشَارِقَ الْأَرْضِ وَمَغَارِبَهَا الَّتِي بَارَكْنَا فِيهَا), which is Allah’s instruction to the Children of Israel through Prophet Musa, is now stable. There is no longer any confusion about the true object we are searching for.

This section takes us one step deeper because the focus is no longer on the referent of the pronoun but on the qualities Allah Himself assigns to that land. Verse 7:137 does not merely indicate a location. It defines the function, status, and character of that land through a single word of immense consequence, بَارَكْنَا. This word is not decorative language, not a metaphor, and not a spiritual expression to be appreciated loosely. It carries technical meaning that determines the criteria required before any region can be recognised as a “blessed land” in the Qur’an.

We now move to a more critical stage. After identifying the land indicated by اللَّتِي فِيهَا, we must understand how Allah defines the blessing placed upon that land. Without analysing bāraknā precisely and comprehensively, we cannot further narrow the范围 of mashāriq al-ardh in order to locate the actual blessed land inherited by the Children of Israel according to the phrase allati bāraknā fīhā (مَشَارِقَ الْأَرْضِ وَمَغَارِبَهَا الَّتِي بَارَكْنَا فِيهَا). The discussion in this section forms the foundation of the next phases of the search.

The Three Signs of a Land Blessed by Allah

The word بَارَكْنَا comes from the triliteral root ب ر ك. This root carries three core branches of meaning, all essential to understanding the meaning of bāraknā when Allah says بَارَكْنَا فِيهَا. From these three branches we can identify three signs that must exist in any land Allah Himself declares blessed in the Qur’an.

Sign 1: Stability and Continuity

The Arabs use the phrase بَرَكَ الْبَعِيرُ when a camel sits and settles its chest firmly upon the ground without moving. This image represents stability, permanence, and resistance to disturbance.

From this comes the concept of barakah as “goodness that is stable and continuous”, not temporary or episodic. A blessed land must display long-term continuity in its history, not appear briefly before losing its role.

This is the first sign: “goodness that is stable and continuous”.

Sign 2: Concentrated and Gathered Goodness

The second branch of meaning from the root ب ر ك comes from the word al-birkah (الْبِرْكَة) which refers to a pool of water that collects, gathers, and concentrates water in a single place. The Arabs use this word to describe water that settles and accumulates until it forms a focused and contained source.

From this meaning arises the concept of barakah as goodness that is concentrated and gathered, not goodness that is scattered or temporary. A blessed land must demonstrate the characteristic of benefits accumulating in one consistent location across history. It becomes a centre of focus and a sustained source of overflow. It is not a land whose goodness is dispersed without continuity.

This second sign is important because barakah does not manifest in random distribution. It is concentrated upon a specific land chosen by Allah from the beginning and the effect of that concentration repeats throughout history.

Remember and hold to this second sign which is “goodness that is concentrated and gathered.”

Sign 3: Growth, Expansion, and Increase

In general usage, الْبَرَكَة refers to goodness that increases beyond ordinary levels. It not only increases but produces new and ongoing benefit. Linguistically, this dimension is called “numuw”, meaning the growth and multiplication of goodness from a small source that expands outward.

Thus, the third sign is “goodness that grows, expands, and multiplies”, not static goodness that ceases over time.

Summary of the Three Signs of a Blessed Land

When these three linguistic dimensions are combined, barakah according to the root ب ر ك refers to goodness that is:

1. Stable and continuous

2. Concentrated and accumulated

3. Growing, expanding, and multiplying

This means that when Allah uses the word بَارَكْنَا for a land, it is not ordinary praise. It is a declaration that the land must:

1. Possess stable goodness like a camel settled immovably

2. Hold accumulated benefit like a pool of collected water

3. Produce ever-growing goodness through time

Therefore bāraknā cannot refer to regions that:

1. Have disrupted or discontinuous history

2. Lost their population and lineage

3. Experienced brief economic or cultural prosperity that later disappeared

A blessed land must meet these three signs because barakah comes from Allah’s decree and act, not from human perception.

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How the Form بَارَكْنَا Determines the Definition of a Blessed Land

If the three signs originate from the root ب ر ك, this section explains how the verb form بَارَكْنَا determines the nature of a blessed land more precisely.

Without understanding this form, we only understand the root but cannot grasp how Allah establishes barakah as His direct action upon the land.

The form بَارَكْنَا (bāraknā) carries several critical meanings that strengthen the definition of a blessed land in the Qur’an.

Attribute 1: It Is an Act of Allah That Has Already Occurred

بَارَكْنَا is a past tense verb. This means the blessing of that land “has already taken place”, not something future or pending. The land received Allah’s action historically, not through human titles of “holy land”.

This implies:

a. A blessed land is not a myth
b. Not a theory
c. Not a supposition
d. It is historical fact
e. It is an act of Allah already completed

Thus, any land considered holy only through ritual importance does not qualify because true barakah must come from Allah’s direct action, not social perception.

Attribute 2: The Ending نَا Indicates the Majesty of Divine Action

The ending نَا means “We”. In Qur’anic Arabic it conveys majesty and sovereignty. It shows that the blessing of the land is not a natural phenomenon or human accomplishment but the direct action of Allah within His decree.

This confirms that barakah is:

a. Not passive
b. Not self-generated
c. But a direct effect of Allah’s deliberate action upon a specific land

This differentiates:

a. Lands humans regard as sacred based on history and narrative
b. Lands Allah Himself declares sacred through revelation

The difference between the two is significant because one originates from human perception and the other from divine decree.

Attribute 3: This Form Makes the Land the Direct Object of Blessing

Although the object is not stated immediately after بَارَكْنَا, the structure of the verse shows that the recipient is the land previously mentioned, “al-ard”.

In Arabic, this construction is strong and indicates:

a. Barakah is sent “onto the land”, not onto directions
b. The land becomes the direct receiver of Allah’s action
c. Barakah produces physical, historical, and genealogical effects
d. Barakah here is not metaphorical or spiritual, but concrete and historical

This distinguishes “a land blessed by Allah” from “a land honoured by people”.

Attribute 4: How This Form Differs from Other Forms of Barakah

Allah could have used other forms, but did not in 7:137.

a. مُبَارَك (mubārak)
A passive adjective. It indicates status, not action.

b. بَرَكَة (barakah)
A general noun. It does not indicate who gives the blessing.

c. تَبَارَكَ (tabāraka)
Used only for Allah. It does not indicate blessing upon external objects.

Allah chose بَارَكْنَا specifically to show that the land received “a direct, active, deliberate action from Allah”.

Summary of the Verb Form and Its Impact

The form بَارَكْنَا establishes that:

1. It is a completed act of Allah

2. It is a majestic and intentional action

3. The land is the direct object

4. The blessing is active, not passive

Thus, the barakah in 7:137 cannot be equated with:

1. Ordinary soil fertility

2. Economic activity

3. Beautiful scenery

4. Historical sites

5. Lands honoured by human tradition

In this form, barakah means:

1. Stable goodness

2. Concentrated goodness

3. Expanding and multiplying goodness

This act occurred upon a specific land within mashāriq al-ardh, not upon the eastern direction itself and not upon lands that lack these features.

Conclusion

With this section concluded, we now possess two complementary frameworks. First, the 14 features of Masyarīqal Ardh established in Part 8, which form a geographical structure already locked through the design of verse 7:137. Second, the 3 signs and 4 attributes of a blessed land that we have constructed through analysis of the root ب ر ك and the verb form بَارَكْنَا.

These two frameworks place us in a far more accurate position. We now understand not only the general region of mashāriq al-ardh but also the qualities that must exist within that region before it can qualify for the barakah Allah Himself declared. This eliminates many locations regarded as “holy” by human tradition despite failing to meet the signs and attributes laid down by Allah.

Part 10 marks a crucial shift. We are moving from directional and regional search to detailed examination within mashāriq al-ardh using far stricter criteria. The next section will compile all Qur’anic verses that mention barakah applied to lands, measuring each one through these 3 signs and 4 attributes. From there, the vast field will narrow until only one land remains that fully matches the Qur’anic definition of barakah.