Day 263; Qur’an 56: 1-96, pages 534-537

Welcome Friends:  Ahlan wa sahlan!

Get ready for a Reading of great magnitude!

Yusuf Ali’s Explanation of this Chapter.

Muhammad Asad’s Explanation of this Chapter.

Their commentaries can be read in ‘verse by verse’ view.

سورة الواقعة

The Befalling

From Introduction of Yusuf Ali:

“The Event Inevitable

It belongs to early Makkan period, with the possible exception of one or two verses.

The theme is the certainty of the day of Judgement and its adjustment of true Values (56:1-56); God’s Power, Goodness and Glory (56:57-74); and the truth of Revelation (56:75-96).”

“The Event Inevitable is the Hour of Judgment.

People may doubt now whether it will come. But when it comes, as it will come, suddenly upon them, it will come with such tremendous reality that it will be burnt deep into the experience of every soul. No one can then be deceived or entertain false notions about it.

From Introduction of Muhammad Asad:

“That Which Must Come To Pass

ACCORDING to all available evidence, this surah was revealed about seven years before the Prophet's hijrah.”

COMMENTS:

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1.   We realize the magnitude of this Chapter from its very first words!

Verses 1-3 announce ‘The Befalling;’ an awesome event which shall undeniably take place.

  

Q. Does the Qur’an tell us explicitly what it is?

A. It does, in several different verses.

 

-HQ 51:6 tells us that ‘Accountability/ Deen shall befall.  Here, we find the PURPOSE of this event, which is to bring all accountable entities to judgment. 

Notice the clear evidence, which shows us that ‘deen’ means ‘accountability,’ NOT ‘religion.’

 

-HQ 70: 1-9 tells us that ‘suffering’ shall fall upon the Deniers.  Here, we get a ‘visual,’ with regard to the disintegration of our former world, and its replacement by another (mountains disintegrating into ‘tufts’ like wool, and the exalted expanse becoming fluid). 

-We do have other verses (HQ 52:7, 77:7) which also assure us of this ‘befalling.’

Then, Verses 4- 6 tell us that Judgment shall exalt some of us and debase others, as the earth shakes and mountains crumble.  The Qur’an often speaks of such upheaval.  Verse HQ 14:48 even tells us that ‘the earth shall be transformed into a different earth!’

2.   After that, Verses 7 -14 show us the distribution of ranks, when people are put into three ‘paired groups’ (each person ‘paired’ with others who were of similar conduct in life). 

·  First, we have ‘Those of the Meymanah[i] / right-sided (with connotations of strength and grace).

·  Then, we have ‘Those of the Mash’amah’/ wrong-sided (with connotations of menace, bad news).

Some commentators have posited that the ‘directions’ of ‘right and left’ are related to how we shall ‘receive’ our Compilation of Deeds on Judgment Day; either ‘in our right’ or ‘in our left,’ depending on how we’ve done.  See three sets of verses which speak of that.

·     The third category, which is superior, is mentioned as ‘The Foremost the Foremost.’  This group is also mentioned as being ‘brought close.’  Although the verses don’t say close ‘to God,’ it must be such an assumption which influenced both Yusuf Ali and Muhammad Asad to say so, without even putting their words ‘to God’ in brackets. 

Dear Reader:  Take a look at the beautiful description of being ‘brought close’ (muqarrab).  Notice that it applies to Prophet Jesus, peace upon him, and the Custodians/ angels. 

May we be among them!

Therefore, as we saw, people who did Good, shall be ‘Those of the Right,’ while Those who were ‘Foremost’ in doing Good shall be ‘brought near’ to dwell in the Gardens of Bliss.  

More on THE FOREMOST:

We then learn that The ‘Foremost’ come from two points in time: 

·  A GROUP from among those who ‘preceded others’ (those who came first, certainly the Prophets, as well as others from among the earliest of Believers).

·   And a FEW from among the ‘last’ or later (Believers). 

Notice, dear Reader, that most Commentators understand these numbers as relating to the Hereafter, meaning that most of the ‘Foremost’ in the Garden come from early times, and only a few OF THE FOREMOST come from later times, as Muhammad Asad says: ‘…of whom there are less and less as time goes on..’  But that is not what the verses say.  The verses tell us that the Foremost is made up of a group from among those of early times, and a few from among those of later times. 

These numbers do not reflect their ratio related to the Garden-dwellers!  These numbers reflect their ratio related to other people at the time of their existence on earth!

Dear Reader:  Isn’t this exciting?  We’ve just discovered a ‘scientific marvel’ in these verses which –as far as I know- no one has spoken of yet!

Let us read together the following statement from PsychCentral’s ‘Herd Mentality Explained’:

‘Researchers discovered that it takes a minority of just five per cent to influence a crowd’s direction – and that the other 95 per cent follow without realizing it.’

And now, let’s continue:

‘The research findings show that as the number of people in a crowd increases, the number of informed individuals decreases.’

Wow.  The more people there are in a ‘crowd,’ the less ‘leaders.’  No wonder the ratio of the ‘Foremost’ DECREASES in comparison to population expansion!

(Scholars can see full study in pdf: ‘Consensus Decision Making in Human Crowds’)

The ‘Foremost,’ those with high levels of conviction, sacrifice, and hard work, were the Prophets and righteous trailblazers who established new standards of Accountability in early times, opening roads for others to follow.  At later points in time, perhaps they are those who are re-establishing standards of Accountability and reopening blocked or time-swept roads.

Q. Can we hope to be among the latter? 

A. Although some of us might have the conviction, I think that even such faithful persons will need far more hard work and sacrifice to be among those few.  In any given situation, we would need to have constantly chosen–not the good, nor the better, but the BEST of behaviors… which is not easy! 

But certainly, we can always pray and attempt to BECOME better persons, who are worthy of that rank!

Verses 15- 16 show us a most soothing scene of contentment and camaraderie, as the ‘Foremost’ recline, all facing one another, on fine-woven couches.

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3.  Verses 17- 21 present more scenes of bliss, as the ‘Foremost’ are served to drink by ‘offspring’ who cater to them, going to and fro amongst them… and they also sample their choice of fruit, and their heart’s desire of the flesh of fowl.

Note:

‘Wildaan’ literally means someone BORN to someone, as in one’s descendants/ progeny/ offspring.  We spoke of this earlier, when we discussed HQ 52: 24.  See for yourself, dear Reader, how the three verses (‘yaTtoof aleyhim’) are related.  It does seem that the ‘youths’ who are coming to and fro, ‘homing in’ to them (mukhalladoon), are their children (not necessarily their children in life).

Verses 22- 23 mention once again the ‘Hhoor Een,’ which we’ve spoken enough of already, so I’ll just add a footnote[ii] about this, for the benefit of new Readers (excerpted from Posting of Chapter 52).

Also, notice that the meat mentioned is the flesh of ‘birds/ fowl,’ and not of animals, which some take as an indication that ‘white meat’ is superior to ‘red.’

After mentioning all the fulfilling, joyful, delights granted to the ‘Foremost,’ Verse 24 asserts that this is in recompense for their labor; literally, ‘for what they had been working.’

Then, Verses 25- 26 tell us what type of communication they shall hear; they shall not hear frivolous talk/ persistent jargon/ ‘laghu’ (لغو[iii]) or anything ‘hindering.’  ‘Hindering’ relates to negativity, which we find plenty of, in THIS life!

Indeed, all they shall hear is related to Peace and Purity from fault or defect; ‘Salaaman salaama!’

New Readers:      Put ‘ithm’ in ‘Search.’

Put ‘salama’ in ‘Search.’

4.   The next eleven verses (Verses 27- 40) present another scene of Persuasion, this time it is about ‘Those of the Meymanah’ who were mentioned in Verse 8 (here they are called ‘Those of the Yameen’- from the same root-verb ‘yamana’).  We notice that their numbers are larger than the ‘Foremost;’ they shall comprise a ‘group’ from among the early, and ALSO a ‘group’ from among the people later in time.  This shows us that they are not as ‘elite,’ and more numbers would be be among them.

Those of the Yameen/ Right shall be upon ‘raised cushions’ in the midst of much abundance and beauty. 

Then, the verses assure us that God has indeed provided ‘them’ (feminine plural-‘hunna’) for Those of the Yameen, and has raised ‘them’ in elevation.[iv]  Because of the feminine plural, most scholars have posited that ‘them/ hunna’ here refers to an absent object which is ‘female spouses,’ with whom one would expect the MEN to be reclining.  It does not matter that the Qur’an says no such thing, or that this is all based on the supposition that the ‘Foremost’ are all males, and ‘Those of the Right’ are also males (isn’t it strange, dear Reader, that according to some scholars, half the human population on earth does NOT get to occupy any ground in ‘Heaven?’).

But there are scholars who have said, that according to Arabic grammar, the ‘hunna’ here must refer to the nearest preceding feminine plural noun, which is the ‘furush/ cushions’ mentioned right before that.  BUT I don’t think that is correct either, because the verses continue to say that ‘they’ –are rendered ‘young/ approaching and vibrant, and finally equal each to the other,’ a description which cannot refer to cushions, but might refer to the fruits mentioned in the verse before that, which is feminine plural.  We do have other verses which tell us that the fruits ‘dangle’ towards them, their pluckings ‘humbled’ (HQ 69:23, 76:14).  See the definition and examples of root-verb ‘bakara’ and the word ‘abkaar’[v] below, from our 1,000 year old Lexicon. 

Most scholars have nevertheless explained these verses along the lines of common understanding and wishful thinking, saying that ‘abkaar’ are ‘virgins,’ and that ‘urub[vi]’ means mild-tempered, and that ‘atraab’ means that they are of ‘equal age,’ fulfilling the male vision of ideal companions in ‘Paradise.’

I shall not dwell on this further, but shall sum it all up by saying that ‘Those of the Right’ shall be upon ‘raised cushions’ in the midst of much abundance, beauty, vibrancy, and youthfulness. 

Ultimately, each of us can dream of our own ‘Paradise,’ but none of us has the right to present our personal vision as an undisputable ‘truth.’

As we said, the numbers in this group are larger than the ‘Foremost;’ they shall comprise a ‘group’ from among the earliest, and ALSO a ‘group’ from among the people who came later in time.

5.     After Persuasion comes Dissuasion, as Verses 41-48 tell us about the third group, which is ‘Those of the Left/ ‘Shimaal[vii].’  Read the verses and note that we are not told their numbers.  But the verses do give us a few of their important life characteristics, dissuading us from their deeds /beliefs:

·    They were indulgently affluent (mutraf).

·   They were insistent upon THE great ‘Denunciation’ (there is nothing greater than ‘denouncing’ God).

·    They did not believe in being resurrected after death.

We spoke earlier of those who are ‘mutraf,’ wallowing in a heritage of ‘indulgent affluence,’ following their forefathers’ footsteps and rejecting change, even when it is for the better.

Indeed, dear Reader, we have seen this in history, and it has become quite noticeable today: 

The LEAST likely people to help anyone who is seeking advancement for the entire community, are the affluent by heritage.  Without getting into politics on this blog, just look around you.  Wherever you may be, you will find that such persons are more racially biased than others, and that the political party which is more likely to block measures benefiting the poor, is the party which holds more of such members. 

And yes:  Revolutions are hardly ever spearheaded by such persons; they usually jump on the wagon later on, to preserve whatever remains of their interests.

Verses 49-50 tell the Messenger to respond to such persons, saying that everyone, whether the earliest of people on earth or those who came later in time, ALL shall be gathered together towards a recognized end/limit to a great Event/Yawm (put ‘meeqaat’ in ‘Search’).

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6.   Then, Verses 51-55 address ‘Those who are Belying and Straying/Lost,’ telling them what to expect in the Hereafter (if they do not change course).

Verse 56 ends the direct address by looking away from them and announcing that this (horrible end) is their lodging-place at the time of Accountability/ Deen.

So far, this entire chapter, ‘the Befalling,’ has been about the Hereafter, and its three categories of people. Now however, in Verse 57, the tone shifts to a direct address, continuing till the end of the chapter:

 

God, our Creator, addresses us in the second person plural ‘you’ (referring to Himself in the first person plural ‘We’), telling us that He created us, and questioning us as to who is the Creator of our (reproductive) emission[viii].  It is He who has projected Death amongst us, and He shall not be outmaneuvered in exchanging the likes of us, and raising us (after death) in (a state) which we have no knowledge of.  We are then reminded of the first state in which we were ‘raised,’ and told to contemplate our crops, and realize who it is that, in fact, plants it (and establishes its growth), and could, if He wills, render it a wreck…. then Verses 66- 67 present us with exclamations of what persons might say in such a situation, when their precious harvest falls to ruin.

After that, in Verses 68-73, the Qur’an mentions our drinking-water, the rain and the clouds which produce it, and then mentions the fire and what fuels it… all of which He has rendered for us as a ‘Reminder,’ and an ‘Advantage/ mataa’ for the benefit of those who seek sustenance.

Verse 74 ends that section with a direct command to the Messenger/ listener to ‘glorify/ celebrate (in word and deed) the attribute of ‘your’ Lord-Sustainer, the Almighty.’

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7.     Dear Reader:

We now reach a VERY important set of verses which highlight a detail crucial to our understanding of the Qur’an dynamic, and a focal point in any research process:

THE IMPORTANCE OF CONTEXT:

Let us begin by remembering the meaning of ‘nujoom,’ plural of ‘najm.’  Readers might recall our last chapter, where the word ‘najm’ was unanimously explained as ‘shrub/ bush’ HQ 55:6.  So ‘najm’ is not necessarily a ‘star,’ but rather, it is related to ‘coming out’ or ‘appearing,’ which is what a ‘shrub’ seems to do as it ‘comes out’ of the ground, or a ‘star’ seems to do as it ‘comes out’ in the sky.

Let us also recall that any ‘oath’ in the Qur’an serves to draw attention to something important, and here, the Qur’an explicitly announces the importance of this oath[ix].

Now let us look at today’s verses, in which we first find the oath, where God tells us in the first person singular that:

‘I do vow by the placement/ site of ‘nujoom’ * And that is indeed a mighty oath, if you (all could) discern/ know *’

What could the word ‘nujoom’ here stand for, especially since they seem to have a fixed ‘placement?’

One of the earliest and most renowned commentators, Al Zamakhshary (deceased 538 AH/ 1143 AD), had begun his explanation of the Qur’an with the following words:

“All Praise to God Who sent down the Qur’an as words (divinely) composed and arranged, and (then) sent it down/ transmitted it, as per (people’s) benefit, in a munajjam manner.”

الحمد لله الذي أنزل القرآن كلاماً مؤلفاً منظماً، ونزّله بحسب المصالح منجماً

Scholars are unanimous in that the word ‘munajjam’ here refers to HOW the verses were revealed (as Al Zamakhshari had said):  Separately, as per the required benefit. 

Wow.

Each verse is a complete entity and should therefore maintain its ‘form,’ which is why early recipients preserved the distinctiveness of each verse by marking each verse-ending by what is called a ‘najm’ .۞ ..

EACH ‘NAJM’ MARKS A UNIQUE PLACEMENT, AN INDIVISIBILITY OF GOD’S ‘AYA/ SIGN/ VERSE’ WHICH NONE SHOULD TAMPER WITH. 

·   Each verse is indivisible.  It should be quoted in its entirety (when one part is highlighted, its meaning should be retained, and listeners should be told that this is a ‘partial quote,’ with the rest of the verse available for reference).

NEVER may any words be recited on their own, or made to sound unattached to other words in that particular verse. 

·    Whoever tampers with ‘the placement’ of these markers shall BE QUESTIONED by God, for such a person is a ‘Segmenter/ Divider/ muqtassim’ who has rendered the Qur’an ‘divisible.’  

During the time of Revelation, there were those who attempted to do that, and the Qur’an speaks of them in HQ 15: 90-93:

 (٩٠) كَمَا أَنزَلْنَا عَلَى الْمُقْتَسِمِينَ

(٩١)الَّذِينَ جَعَلُوا الْقُرْآنَ عِضِينَ

(٩٢) فَوَرَبِّكَ لَنَسْأَلَنَّهُمْ أَجْمَعِين

 (٩٣) عَمَّا كَانُوا يَعْمَلُونَ

Commentators have given several explanations to this verse; no one seems sure as to how this was being done at the time, HOWEVER we DO know how it has been done in our literature and how it is still being done today!  Unfortunately, we regularly find Imams, teachers, and political leaders quoting verses in mid-sentence, using choice parts of a single verse while ignoring others –taking the words out of context to strengthen the point they want to make.  The list is countless, but we can see two examples of this below[x].

Indeed, dear Reader:

If we were to make a list of what has reduced ‘Muslims’ to where they/we are today, the practice of ignoring Qur’anic precision (such as the placement of ‘nujoom’) would be at the top of the list.  Many ‘Muslims’ have -for too long- been ignoring the indivisibility of each verse, taking God’s words out of context to serve their ends and distancing themselves from being true ‘worshippers’ of God… to the extent of committing ‘shirk.’  What else can you call the erring, the committing of injustices, and the serving of desires… all in God’s name?

Yet, despite all this Qur’anic evidence, some ‘Muslims’ will insist that their biased explanation of God’s words is not wrong… sadly… having already become ‘hard-hearted’ and ‘forgotten’ what God had reminded them of, and His repeated warnings (HQ 5:13).

Regular Readers will remember the ‘Success Formula,’ which I’ve attached below in footnote[xi].’  No wonder the Chapter of Light was so named!  This single verse (HQ 24:55) showed us exactly where we went wrong and why success has so far eluded us!

Now back to our Reading, where we find another misunderstood verse.  This time it is about the Qur’an’s…

8.     ACCESSIBILITY:

Back to the mighty oath:

‘I do vow by the placement/ site of ‘nujoom’ * And that is indeed a mighty oath, if you (all could) discern/ know’

which is followed by its all-important object, which is that:

‘It is indeed an eminent Qur’an * In a safeguarded/ shielded Compilation * None touches it except the Purified * A Transmission (sent down) from the Lord-Sustainer of the Worlds/ Peoples’

So, the matter being addressed here is the Qur’an… both its eminent status and its safeguarded state (see ‘maknoon[xii]’) from whence it gets transmitted to us by our Lord.  

Therefore, what these verses discuss is the Qur’an itself, PRIOR to human interaction with it, where NO ONE else is concerned with it in that status and state, other than its Purified Guardians/ Angels who, by command of the Lord, facilitate its transmission to us.

Let us now discuss the common understanding of the statement in Verse 79.  The common understanding of it has unfortunately served to distance people from the Qur’an by making it less approachable to the general public -even to ‘worshippers’!  

Although the verse is a statement of fact, it is commonly understood as a ‘command’ that ‘none are allowed to touch the Qur’anic compilation/ text until they have purified themselves with ablution.’  This misinterpretation has made the Qur’an ‘less approachable’ for Believers who are told that it is compulsory to wash beforehand, and has also made it ‘forbidden’ to those whom they perceive as ‘Non-Muslims’ from ever touching it. 

Aside:

I am not saying that ‘wudu/ ablution’ is not preferable.  Indeed, making ‘wudu/ ablution,’ wearing clean, respectable clothing, scenting oneself, facing the ‘ka’ba,’ holding the Qur’an reverently, and reading just loud enough to hear oneself are ALL commendable, and serve to enhance one’s spiritual experience.   What I am saying is that there is a big difference between what is commendable and what is compulsory. 

As for newcomers to the Qur’an:

How could anyone come to know, or respect, something they cannot even approach? 

How many people today are aware of the fact that the Qur’an speaks to the entire world, addressing Cognizant Humans specifically, as well as Jews, Christians, and Believers…  and not once addresses ‘Muslims?’  Or that the Qur’an mentions Moses by name, and with respect, no less than 136 times?  Indeed, the Qur’an speaks more of Moses and Jesus (and of the virgin Mary and her pious mother, and other Prophets) than it does of Muhammad, peace upon all God’s Messengers.  Isn’t it strange that the Qur’an and its devotees have been around for almost 1,400 years, yet most people do not realize the universality of its message, or that ‘Allah’ is Arabic for ‘God’? 

Knowledge should be accessible!

9.     After asserting the eminent status and safeguarded state of the Qur’an, Verses 81-82 ask listeners a direct question, whether they are paying ‘lip-service’ to THIS ‘Hadeeth,’ and in so doing, making of their ‘Lying’ their sole provision (‘supporting’ them in the Hereafter, where there is no falsehood)?

New Readers:  Put ‘hadeeth’ in ‘Search.’

Remember:  Every question gets a response, even in silence!

Verses 83- 93 then take us to the Hereafter, with the fitting ‘conclusion’ to our life’s efforts…. but not before we are given glimpse of a scene of ‘Death,’ which is when ‘Accountability’ begins to fall upon us (remember this chapter’s title - سورة الواقعة):

The ‘Scene:’

A person is dying… his earthly existence slowly departing his body.  At the final stage it arrives at his throat, where its departure seems more obvious to observers. Here, ‘you,’ the listeners, are the observers, positioned quite close to the dying person, perhaps a loved one.  Then, you are informed that God is closer to him than you are, although you do not see that.  And then you are challenged to return that person’s ‘Self’ to its earthly existence, IF you are indeed truthful in your allegation that there is no Accountability -as mentioned earlier in HQ 37: 50-53!      

Here we remember HQ 51: 5-6:  إنما توعدون لصادق* وإن الدين لواقع...

‘Verily, what you are warned of is True *

And verily, Accountability shall indeed befall’

The ‘Conclusion:’

When Accountability befalls us upon our death, we find ourselves placed into the ‘rank’ we had already chosen in Life, which is one of three:

·      The category of the Foremost, with its fitting recompense.

·      The category of Those of the Right, with its fitting recompense.

·      The category of Those of the Left, who belied (God’s Hadeeth and Signs) and lost their way…. with its fitting recompense.

To bring this magnificent Chapter to a conclusion, Verse 95 assures us that THIS IS TRUE CERTAINT (the befalling upon us of Deen/ Accountability IS Certainty itself, and we are forewarned).

Q. What should we immediately do with this knowledge?

A. We should make sure that our actions are undertaken with responsibility, in celebration of God and of His magnificent gifts, bearing in mind that it is He Who knows all and implements Truth and Accountability. 

The command to perform ‘tasbeeh’ in such a context is mentioned three times in the Qur’an, twice in this Chapter (Verses 74, 96), and once in Chapter 69 which is titled ‘Al Haaqqah/ The Implementer of Truth.

Dear Reader:

In conclusion, as this chapter has so eloquently been asserting from beginning to end, ‘Accountability/ Deen’ shall indeed befall, and all Cognizant Humans shall be brought to judgment.

May we be in the higher ranks.. Amen!

Peace unto all!

---

[i]

فاليَمين: يَمين اليَدِ. [و] يقال: اليَمِين: القُوَّة. واليُمْن: البَرَكة، وهو ميمونٌ. واليمين: الحَلِف، وكلُّ ذلك من اليد اليُمْنى. وكذلك اليَمَنُ، وهو بلدٌ. يقال: رجلٌ يَمانٍ، وسيفٌ يَمانٍ. وسمِّي الحَلِف يميناً لأنَّ المتحالِفَينِ كأنَّ أحدَهما يَصْفِقُ بيمينه على يمينِ صاحبه.

[ii]

Oft-misinterpreted verses:

·       Verse 20 speaks of the Aware reclining on rows of couches (sururسرر- mentioned 6 times) paired with ‘Een’ most honored/ noble/ (companions who are also) ‘Hhoor’ pure/ returning to them/ conversant.  We have already discussed this topic in detail: These are NOT ‘fair, doe-eyed damsels’ as some might like to explain it (put ‘Hhoor’ in ‘Search this Site’).

Read ahead to get the full scene, from beginning to end:  It is not about the kind of ‘pairing’ we undergo in life to propagate our species, driven by instinct and desire.  It is about an existence unrestrained by physical limits or needs, a camaraderie of pure awareness, where those who had worked in life now share the ‘fruits of their toil’ in joy and gratefulness, while reminiscing of times past (yes, conversation is one of these joys, hence the ‘Hhoor-حور’ with whom one can have interesting conversation ‘Hhiwaar حوار’!). 

Am I certain of this interpretation?  No. 

Is it a likely interpretation?  Yes. 

It may be unheard of so far, but it is more likely than the common interpretation:

Regular Readers will remember the renowned authority on Arabic language and poetry, ‘Abu Sa’eed al Assma’i  (740- 831 A.D./ 121- 216 A.H.), who was asked about the meaning of the words (Een and 'Hhoor'), and replied that he did not know.  That was more than 1000 years ago, so how do less qualified people allege that they know what these words mean?  Where did the sensual interpretations come from, other than wishful thinking?  If people hadn’t been for so long propagating the single, titillating, misconceived ‘interpretation’ of these words, we wouldn’t have had to go to such lengths today disproving it.

·       Verse 24 (Ali/ Asad) speaks of ‘ghilmaan/غلمان’ which is plural of both ‘ghulaam (m.) and ‘ghulaamah (f.), which refers literally to ‘stimulated youths[ii].’  Some have explained this as ‘slave/servants’ while others have gone farther in their imaginations.  But the verses clearly add the words ‘of theirs/ lahum,’ indicating that they are, in fact, ‘theirs.’  Other verses help us understand who they are (HQ 56:17; 76:19), referring to them coming and going in their midst as ‘wildaanun ولدان’ which literally means ‘(born) children,’ and ‘mukhalladoonمخلدون - perpetually inclined to them, homing-in to them’ (New Readers:  Put ‘khalada’ in ‘Search this Site’).  So Verse 24 is about the people of the Garden having their own children, youths who seem to take pleasure in being around and waiting on them (something which can only take place in Heaven, don’t you think?  But ‘one-track-minded’ people color such verses with their own desires, adding to this scene what is simply not there).

When we put this (Verse 24) in context we see even more clearly that a loving family atmosphere is what it is all about.  Any one of us would like to be with loved ones in the Hereafter, and a preceding verse (Verse 21) tells us that Those who had attained faith AND any of their offspring/progeny who had in faith pursued them, their progeny shall be made to follow them, none of their deeds going unrewarded.  This verse seems to take for granted that labors of LOVE are especially rewarded, and that people you had loved and cared for in the immediate life, shall be with you in the next.

[iii] لغو: أصلان، أحدهما يدلُّ على الشَّيءِ لا يُعتدُّ به، والآخَر على اللَّهَج بالشَّيء.

فالأوَّل اللَّغْو: ما لا يُعتَدُّ به من أولادِ الإبلِ في الدِّيَة. يقال منه لغَا يلْغُو لَغْواً. وذلك في لَغْو الأيمان.. قال الله تعالى: {لا يُؤَاخِذُكُمُ اللهُ بِاللَّغْوِ في أَيْمَانِكُمْ} [البقرة 225، المائدة 89].

والثاني قولهم: لَغِيَ بالأمر، إذا لَهِجَ به. ويقال إنَّ اشتقاق اللُّغة منه، أي يَلْهَجُ صاحبُها بها.

لسان العرب:

لغا: اللَّغْو واللَّغا: السَّقَط وما لا يُعتدّ به من كلام وغيره ولا يُحصَل منه على فائدة ولا على نفع. وكلُّ ما أسقط فلم يعتد به مُلْغًى.

ولَغِيَ بالشيء يَلْغَى لَغاً: لهِجَ. ولَغِيَ بالشراب: أَكثر منه.

[iv]

نشأ:  أصلٌ صحيح يدلُّ على ارتفاعٍ في شيء وسموّ. ونَشَأَ السَّحابُ: ارتفع. وأنْشَأَه الله: رفَعه. ومنه: {إنَّ نَاشِئَةَ اللَّيْلِ} [المزمل 6]، يراد بها والله أعلمُ القيامُ والانتصابُ للصَّلاة.

ومن الباب: النَّشْءُ والنَّشَأ: أحداث النّاس. ونشأَ فلانٌ في بني فلانٍ. والنَّاشئ: الشَّابُّ الذي نشأ وارتفَعَ وعلا. وأنشأ فلانٌ حديثاً، وأنشأَ ينشِد ويقول، كلُّ هذا قياسُه واحد.

[v]

بكر: أصلٌ واحدٌ يرجع إليه فرعان هما منه. فالأوّل أوّلُ الشيء وبَدْؤُه. والثاني مشتقٌّ منه، والثالث تشبيه. فالأول البُكرة وهي الغَداة، والجمع البُكَر. والتبكير والبُكور والابتكار المُضِيُّ في ذلك الوقت. والإبكار: البُكْرَة، كما أنّ الإصباح اسمُ الصُّبح. وباكَرْتُ الشيء إذا بكَرْتَ عليه.

يقال: سحابةٌ مِدْلاجٌ بَكُورٌ. ويقال بكّرَتِ الأمطارُ تبكيراً وبَكَرَتْ بُكُوراً، إذا تقدَّمَت.

الفرّاء: أبْكَرَ السّحاب وبَكَر، وبَكَّرَ، وبكَرَتِ الشجرة وأبكرَت وبكّرَت تبكِّرُ تبكيراً وبَكَرَتْ بُكُوراً، وهي بَكورٌ، إذا عَجَّلَتْ بالإثمار واليَنْع، وإذا كانت عادتُها ذاك فهي مِبْكار، وجمع بَكُور بُكُر.

والتَّمَرَةُ باكورةٌ، ويقال هي البَكيرةُ والبَكائِرُ. ويقال أرضٌ مِبْكَارٌ، إذا كانت تنْبِتُ في أوّل نبات الأرض.

فهذا الأصلُ الأوّل، وما بعده مشتقٌّ منه. فمنه البَكْر من الإبل، ما لم يَبْزُلْ بَعْدُ. وذلك لأنَّه في فَتَاءِ سِنِّهِ وأوّلِ عُمْرِه، فهذا المعنى الذي يجمَعُ بينه وبين الذي قبلهَ، فإذا بَزَلَ فهو جَمَلٌ. والبَكْرَةُ الأنثى، فإذا بَزَلَتْ فهي ناقة.

قال الخليل: والبِكْرُ من النّساء التي لم تُمْسَسْ قَطُّ. قال أبو عبيدٍ: إذا وَلَدَتِ المرأَةُ واحداً فهي بِكْرٌ قال: وبقرةٌ بِكْرٌ فَتِيّةٌ لم تَحْمِلْ.

والبِكْرُ من كلِّ أَمرٍ أَولُه. ويقول: ما هذا الأمْرُ بِبَكيرٍ ولا ثَنِيٍّ، على معنى ما هو بأوّلٍ ولا ثانٍ.

والبِكْرُ: الكَرْم الذي حَمَلَ أوّل مرّة

قال الخليل: عَسَلٌ أبْكارٌ تُعَسِّلُه أبكار النَّحْل، أي أفْتاؤُها، ويقال بل الأَبكارُ من الجَواري يَلِينَهُ. فهذا الأَصلُ الثاني، وليس بالبعيد من قياس الأوّل. وأما الثالث فالبَكَرَةُ التي يُسْتَقَى عليها. ولو قال قائل إنها أُعِيرَتْ اسمَ البَكْرَة من النُّوق كان مذهباً، والبَكرة

 عرب: أحدها الإنابة والإفصاح والآخر النشاط وطيب النفس. [vi]

[vii]

شمل: أصلان منقاسان مطّردان، كل واحدٍ منهما في معناه

فالأوّل يدلُّ على دَوَران الشيء بالشيء وأخْذِهِ إيّاه من جوانبه. من ذلك قولهم: شَمِلَهم الأمرُ، إذا عمَّهم. وهذا أمرٌ شاملٌ. ومنه الشَّملَة، وهي كساءٌ يُؤتَزَرُ به ويُشْتَمَل. وجمع الله شَمْله، إِذا دَعَا له بتألُّف أموره، وإِذا تألَّفَتْ اشتمل كلُّ واحدٍ منهما بالآخر.

ومن الباب: شملت الشاة، إِذا جعلتَ لها شِمالاً، وهو وعاء كالكيس يدُخَل فيه ضرعُها فيشتمل عليه. وكذلك شَمَلْتُ النَّخلَة، إِذا كانت تنفضُ حَمْلَها فشُدَّت أعذاقُها بقِطَع الأكسية.

والأصل الثاني يدلُّ على الجانب الذي يخالف اليمين. من ذلك: اليد الشِّمال، ومنه الرِّيح الشِّمال لأنها تأتي عن شمال القِبلة إذا استند المستنِد إليها من ناحية قِبلة العراق. وفي الشمول، وهي الخمر، قولان: أحدهما أنَّ لها عَصْفَةً كعَصْفَة الريح الشمال. والقول الثّاني: أنّها تَشمَل العقل. وجمع شِمال أَشْمُل.

القضاءِ به. منه قولهم: مَنَى له المانِي، أي قدَّر المقدِّر.[viii]

والمَنَا: القَدَر.

وماءُ الإنسان مَنِيٌّ، أي يُقَدَّر منه خِلْقَتُه. والمنيَّة: الموت لأنَّها مقدَّرة على كلٍّ. وتمنِّي الإنسانِ كذا قياسه، أملٌ. قال قوم لـه ذلك الشّيء الذي يَرجُو. والأمْنِيَّة: أُفعولةٌ منه. ومِنى: مِنَى مكّة، قال قومٌ: سمِّي به لما قُدِّر أن يُذبَح فيه: من قولك مَنَاه الله.

ومما يَجرِي هذا المجرى المَنَا: الذي يُوزَن به، لأنَّه تقديرٌ يُعمل عليه.

 هي أم حامل.

[ix]تفصل علامة تشبه النجمة (۞) آيات المصحف عن بعضها، وقد نزّل الله الآيات بحسب المصالح منجمة (الزمخشري 467 إلى-538 للهجرة) والنجم لغةً يدل على طلوع وظهور لهذا تسمى مطالع الآيات -حيث العلامات التي تظهرها وتفرقها- "نجوماً".

وإن لمواقع هذه العلامات أو النجوم أهمية بالغة- ليس في التدقيق بمعاني الآيات من حيث التتابع وقرينة السياق فحسب، بل في إظهار إعجاز القرآن وعظمة الله، وقد نوِّه إلى أن الآيات من سورة الواقعة التي يقسم الله فيها قسماً عظيماً بمواقع هذه النجوم إنما تدل على مواقعها في القرآن الكريم 56:75.

[x] Think:

No wonder many people believe that the Qur’an contains so-called ‘Divine commands’ such as ‘kill them wherever you find them,’ or ‘marry what is wholesome to you of women, two, or three, or four’!

Zealots and extremists do not want the world to know that the first example speaks of how to deal with the ATTACKING combatants; those who have occupied your home/land and driven you out, or enemies who continue to attack you, neither seeking peace nor laying down arms (see HQ 2:191; 4:91).  As for the second example, it has so often been ‘partially quoted’ that most ‘Muslims’ do not realize that it is CONDITIONAL upon a community being unable to care for fatherless ORPHANS (most often a post-war situation).  The verse actually begins with a conditional clause and the Arabic words ‘wa –inn…’ / and IF…’  So, under such conditions, they were advised that men may marry two, three, and four of the WOMEN (the widowed mothers, bringing their orphaned children into their own households to be raised).

Dear Reader:

Put ‘conditional clause’ in ‘Search.’ It really is worth your time to read that specific post! 

[xi]

THE FORMULA FOR SUCCESS

The Qur'an contains, among its many gems, this clear-cut formula for success.  Studying this single verse will show us where we went wrong and why success has so far eluded us.

The following is all one single verse in Arabic, but to make this explanation clearer, I have divided and punctuated its statements:

((God has promised those of you who believe and work righteousness that:

He will, of a certainty, make them Successors on earth as He did those before them;
He will, of a certainty, firmly establish for them their Standard of Accountability (Deen) which He had approved for them;
And He will, of a certainty, replace their erstwhile state of Fear with Security

(While) they worship Me (alone) and do not associate anything with Me.

If any rejected/denied after that, it is they who have breached faith/ extracted themselves)).

Notice that this promise is not related to the Hereafter, but to the here and now, to our lives on earth.

God's address is to those of us who believe and work righteousness (CLUE), that as long as we worship Him alone and do not associate anything with Him (CLUE), He promises to:

1. Make us Successors on earth.
2. Firmly establish our Standard of Accountability for us.  (Which Standard is it?  It is that which He had approved –CLUE).
3. Replace our Fear with Security.

Think:  We know that God's Word is Reality HQ 6:73- Qawluhul Haq'…  and numerous verses speak of His Promise that will, OF A CERTAINTY, come to pass, so why hasn't it? 

Q. Why are we 'defeated' on earth, with our (Deen), our Standard of Accountability 'losing footing,' and with our Fear becoming heightened year after year, rather than the other way around?

A. We do not fit the required criteria, neither in belief nor in behavior!

If we pinpoint the wrongful beliefs and behaviors, and work towards changing them, the FORMULA OF SUCCESS WILL BEGIN TO WORK FOR US.

IT IS GOD'S PROMISE!

The way I see it, one of these clues is the most important.
IT IS EMBEDDED IN THE PROMISE!

“He will, of a certainty, firmly establish for them their Standard of Accountability (Deen), THAT WHICH HE HAD APPROVED FOR THEM.”

So, the way I understand this, is that we should make a new list of requirements from our end, like this:

The Promise will become a reality if we:

1. Follow the Standard (Deen) which He had approved for us.  Any other will never get firmly established anyway.
2. Believe accordingly.
3. Work righteousness accordingly.
4. Worship Him Alone without associating anything else with Him.

I will leave this CRUCIAL ISSUE for you to ponder, dear Reader.  

Send in your comments, and we’ll discuss this ‘Formula for Success’ which we have ignored for too long.

                      

[xii]

كن: أصلٌ واحدٌ يدلُّ على سَتْرٍ أو صون. يقال كنَنْتُ الشيءَ في كِنِّهِ، إذا جعلتَه فيه وصُنتَه. وأكننتُ الشّيءَ: أخفيتُه. والكِنانة المعروفة، وهي القياس. ومن الباب الكُنَّة، كالجناح يُخرِجه الرّجل من حائطِهِ، وهو كالسُّتْرة. ومن الباب الكانون، لأنَّه يستُر ما تحتَه.