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Welcome
Friends: Ahlan wa sahlan!
Yusuf
Ali’s explanation of this
Chapter.
Muhammad
Asad’s explanation of this
Chapter.
NEW:
Laleh Bakhtiar’s explanation of this
Chapter.
سورة الملك
‘Dominion’
From Introduction of Yusuf Ali:
“But these short Quranic
Surahs have a grandeur, a beauty, a mystic meaning, and a force of earnestness under
persecution, all their own. With their
sources in the sublimest regions of heaven, their light penetrates into the
darkness recess of Life, into the concrete facts which are often
mistaken for the whole of Reality, though they are but an insignificance
portion and on the surface and fleeting.”
From Introduction of Muhammad Asad:
“THE
FUNDAMENTAL idea running through the whole of this surah is man's inability
ever to encompass the mysteries of the universe with his earthbound knowledge,
and, hence, his utter dependence on guidance through divine revelation.”
COMMENTS:
Congratulations
are in order: With God’s Grace, we’re
now starting on the final two Parts (Juze’/ جزء) of the
Qur’an! Here we find the shortest chapters
which are quite familiar to most Muslims, oft-recited and treasured in memory.
Since most
of them were revealed in Mecca, we’ll find them discussing the ‘Who’s Who’ of
faith:
· God/ Allah. He is The One and Only God, Creator
and Sustainer of all.
· Us: We Cognizant Humans are the only
Beings ‘quickened’ from His Divine Spirit and therefore transcendental; we had
a primal existence and shall be resurrected after this life into the next, each
according to accomplishment. In this
life we seem to be closeted within time and space for the purpose of learning
and growing towards potential.
· Messengers: Two ‘species,’ whether Human or Spirit, their role is to accurately
deliver us information from God.
For more
on the difference between Mecca and Medina Chapters, put ‘difference revealed Mecca’ in ‘Search.’ As mentioned earlier, scholars
have sometimes disputed as to what was revealed where and on what occasion
but:
The Qur’an is one unit, revealed by the Living God
for Cognizant Humans who are living at any given time and in any given place!
Upon that
note, we feel truly blessed to find that this chapter in particular REINFORCES
our understanding of the term ‘Al RaHmaan’ being about God, the ‘Source’ of
Life, ‘The Creator/ Generator’ of all existence, who is ‘superlative and
active’ with it (a linguistic REcovery made through linguistic and contextual
research at this site). Indeed, this
chapter is as important as the chapter of Al RaHmaan (HQ 55) in DEFINING this
term for us.
New Readers: Please put ‘al Rahmaan’ in ‘Search.’
This
Chapter is magnificent in what it tells us about God as it encourages our
observation of what is around us of His Dominion:
Creation (the
part we are told of) seems to be represented in a timeless continuum which,
emanating from its Divine Source, is intended just for us.
WE,
Cognizant Humans, are the ‘raison d’etre’ for ALL that we observe of His Creation!
1. The Chapter begins by
asserting that:
‘Abiding in
Exaltation is He in Whose Power is The Dominion, and He is over all things Omnipotent
Creator and Projector.’
(New Readers: Put ‘Qadeer’ in ‘Search.’)
Note that the two words تبارك الذي’, appear together four times in the Qur’an, 3 of
which are in Chapter 25, al Furqaan.
Indeed, subject-wise, this chapter on God’s Dominion in general -as observable by us- seems like an
introduction to that chapter, which speaks more specifically about the role of the
‘Furqaan’ as beneficial to us!
(Reminder: Furqaan = the Inviolables on the Straightened Path, similar to
the ‘Ten Commandments.’ Put words in
‘Search.’)
Then Verse 2 continues:
(He) Who created
Death and Life to try you (pl.), which of you is better in deeds, and He is the Invincible, The
Forgiving.’
The word بلو/ى here is literally
about being under a certain degree of ‘wear and tear/ exertion/ strain,’ which drives
us to action. When both our character
and performance are brought to light, we begin to change for better or for
worse, (shrinking or growing)!
So, THAT is one reason (‘li’) for ‘Death’ and for ‘Life!’
It is interesting to note that ‘death’ is ALWAYS mentioned first,
which might be because every ‘Self/ Nafs’ has emanated from God, our Living
Source, so our origin in the Ever-Living is what ‘our Selves’ began with,
‘quickened from His Spirit.’ After that,
we shall die, then we shall be brought to life in the Hereafter.
There is however another verse (HQ 2:28)
which tells Deniers that they were dead, then brought to life. That might be pointing to their physical existence, because they
believed in nothing else. Anyway, this
is a matter of ‘Gheyb,’ un-witnessed by us, and therefore never fully
conceivable.
2. Verse 3 continues telling us ABOUT
the Creator, still indirectly (by looking at Creation, without naming Him) encouraging
and challenging EACH of us (singular) to look again and again to the ‘mantled/
layered/ طبق[i]’ Creation of the Seven Exalted Expanses.
Then
He is ‘named’:
‘Do you see in Al
RaHmaan’s creation any imperfection…?’
So it
is The RaHmaan’s Creation! The RaHmaan
is THE Creator.
Other
verses of the Qur’an mention that the Creator had adorned the lowest ‘exalted
expanse’ (our sky) with ‘lanterns’ (light-giving stars), for 2 reasons:
‘Beauty’
to be beheld by us, AND for our protection (HQ
41:12).
Here,
in Verse 5 we are told more about this ‘protection.’ These celestial bodies function as ‘rujoom’ or
DETERRENTS to Transgressors/ ShayaTeen.
· ‘SheyTaan (sing) ShayaaTeen (pl.)’
is about ANY transgressor, human or non-human (see HQ 2: 14 where the word ShayaaTeen is
understood by all traditional commentators and linguists as the chieftains/
leaders of HUMAN transgressors. New
Readers: Put ‘Deviant’ in search).
· The root-verb ‘rajama’ is about
throwing something at someone (stones, words), or throwing them off or away, as
in ‘to banish’ someone (‘sheyTaan rajeem,’ ‘banished’).
So the
function of these celestial bodies is to keep transgressors at bay with the
‘suffering by fire’ awaiting them. I
will leave the scientific explanation of this to someone who knows more about
the cosmos.
Verses
6- 11 are strongly Dissuasive as they SHOW us how the ‘lot’ of those Who Had
Denied shall be ‘suffering in Hell/ Jahannam, and a dire destination.
(Regular
Readers will remember that ‘Jahannam’ means the bottom of the Abyss. Put word
in ‘Search.’)
Listeners
can almost see and ‘hear’ Hell, as it boils over in fury, sucking-in those who
are thrown into it. And when the
Custodians of Hell ask these people whether or not they had received a Warner,
they admit that they had… but had BELIED, alleging that God had sent
nothing. Then, besides admitting to
their guilt, they acknowledge the fact that they had not been listening, and
had not used their intellect to secure knowledge (‘aqala).
3. Verse 12 shows us, in brief, a
CONTRASTING situation, telling us of ‘Those Who are in Awe of their Lord beyond
perception/ in the Unseen’…. for whom there is forgiveness and great reward!
Although
briefly described, we know about such persons and what awaits them of God’s
Bounty from other verses
which mention people who are in awe / ‘khashyah’
of their ‘Lord/ The Creator.’ See HQ 50:
33-35 and note that these verses also come after verses of dire Dissuasion.
4. Verses
13- 17 again address us all directly (‘you’ plural), telling us in Verse 13 that
whether we keep our communication/ ‘qawl’([ii])
secret, or broadcast it, He indeed is Knowing of What is in the Hearts/ minds!
Let us allow this to
sink in for a moment, as we realize that being told of His intimate knowledge
of us is a powerful reminder of WHO HE IS,
punctuated by the question in Verse 14:
‘Does He not know WHOM He created, and He is ‘The LaTeef / Subtle’ ([iii]), ‘The Khabeer /
Fully acquainted?’
Note that WHO/ ‘mann/مَن’
is for Cognizant Beings (while ‘maa’ما /
‘what’ is for incognizant entities).
And as we mentioned
earlier, every question gets it response from listeners, even in silence.
Although Verse 15 may
seem similar to other verses
which mention God’s earthly Provision (rizq) given to us in life, we should note
that other verses have a different context.
There, they may have called upon people to have ‘taqwa’ and ‘shukr’ in
their lives and livelihoods (to be aware and to make the most out of their
provision so it achieves abundance), while here our relationship with God and
this earth is summed up in a few words:
‘It is He Who has rendered the Earth subject to you (pl.), so walk in its winding
trails (‘manaakib/ bends’ -[iv]) and consume of His Provision, and TO HIM
IS THE OPEN EMERGENCE (from the graves upon resurrection)!’
What a nutshell to ponder
upon!
Verses 16- 18 ([v])
are directed to those who might have a false sense of security regarding the
stable earth beneath them, or the clear expanse above them, asking them whether
they are secure/ safe from Him Who is GOD in this Earth AND in the Exalted
Expanse, and can overwhelm them with quakes from below and storms from above…?
‘…so you shall know how was my warning!’
Verse 18 indirectly
alerts listeners to benefit from the experience of others: ‘Indeed, others before them have belied, so how was my rejection?
Verse 19 makes a
beautiful observation regarding birds flying above in formation, their wings
outspread and then drawn in:
‘Nothing retains them (in midair) except The Rahmaan/ Lord Creator,’ He is,
of everything, Seeing.’
(Also see HQ 24:41).
5. Then
we find Verses 20- 22, each asking a question, each getting its response, even
in our silence!
· Who, other than The RaHmaan, begets and disperses
Goodness to you?
The Deniers are in no (state)
other than Deception.
· Who would provide for you, if He withheld His
Provision?
Yet they persist in conceited
contempt, and aversion.
· Who is better guided?
--Someone who walks,
stumbling onto his face, or
--Someone who walks
evenly/ upright on a Straightened Path?
REMEMBER, DEAR READER,
THAT THE WHOLE PURPOSE OF RECITING THE ‘OPENER/ FAATIHA’ 17 times in our prayers
throughout the day, is to seek ‘guidance to/ the gift’ of the Straightened
path, a path delineated for us in the Qur’an (see HQ 6: 151- 153 and 17: 23- 39).
Also remember this (HQ 55):
“The
Rahmaan!
‘Distinguished/
demarcated/ manifested’ the Qur’an.
Created
the Insaan.
Distinguished
him in articulation/ eloquent self-expression.”
الرَّحْمَـٰنُ ﴿1﴾
عَلَّمَ الْقُرْآنَ ﴿2﴾
خَلَقَ الْإِنسَانَ ﴿3﴾
عَلَّمَهُ الْبَيَانَ (4)
(New Readers: Put words
in ‘Search.’)
Verses 23- 24 continue,
informing listeners WHO God is, telling the Messenger to:
‘Say: It is He Who raised you (pl.), and rendered for you hearing,
sight, and Fou’ad/ mental capacities, little do you bring to abundance what you
have been given.’
‘Say: It is He Who propagated you in the earth, and to Him shall you all
be converged.’
Since the first time we
encountered the word ‘Fou’ad, we’ve been trying to understand what it means both
linguistically (from lexicons) and contextually (from Qur’an), and how to best
translate it. We said earlier, that it seemed
to point to our ‘mental response’ to any given situation. Does that sound like ‘intention,’ dear
Reader, seeing that we are responsible for it and shall be questioned in its
regard? (See HQ 17:36)
Let me know what you think.
In Verse 25 the Deniers
ask about the timing of that promise,
while Verse 26 tells the Messenger to respond by saying that the knowledge (of
that) is with God, and ‘….. I am indeed an evident Warner.’
Here we actually have
SIX verses with the command ‘Say,’ as an introduction to important Qur’anic statements.
6. Verse
27 continues to respond to the Deniers about the promise of Judgment, giving
them a glimpse of how things will look and feel on that day, when they finally
come face to face with it after having denied it throughout their lives! Here we see their faces, distressed by utter
vulnerability and helplessness at that time, and we hear what shall be said to
them, about the promise which they had been denying in life!
Verse 29- 30 all begin
with the command, ‘Say..’ First, the
verses inform the Deniers that it is up to God whom He will ‘terminate/ cause
to expire’ ([vi]) and whom He will have
mercy upon, asking them:
‘….Then who is it, who will save the Deniers from a painful suffering?’
Then, the Messenger is
told to tell them:
‘Say, ‘He is Al RaHmaan! We have
faith in Him and upon Him do we depend, and you (pl.) shall come to know who is
in evident misguidance!
Say, ‘Consider/ See,’ what if your water becomes sunken (underground), who would then bring
you attainable water?’
A
question which listeners respond to, even in silence!
Peace unto all!
طبق: يدلُّ على وضع شيء مبسوط على مِثله حتى
يُغطِّيَه. من ذلك الطَّبَق. تقول: أطبقْت الشيءَ على الشيء، فالأول طَبَق للثاني؛
وقد تطابَقَا.
وقولهم: طَبَّق الحقَّ، إذا أصابه، من هذا،
ومعناه وافقه حتى صار ما أراده وَفْقاً للحقّ مطابِقاً لـه. ثم يُحمَل على هذا...
وطابقت بين الشيئين، إذا جعلتَهما على حَذْوٍ
واحد. ولذلك سمَّينا نحن ما تضاعف من الكلام مرَّتين مُطابَقاً. وذلك مثل جَرجَر،
وصَلْصَل، وصَعْصَع.
Regular Readers will remember that our ‘qawl’ is what
we communicate by way of speech, demeanor, or action.
لطف: يدلُّ
على رِفق ويدلُّ على صغَر في الشيء. فاللُّطف: الرِّفق في العَمل؛ يقال: هو لطيفٌ
بعباده، أي رؤوف رفيق.
نكب: عن الشَّيء يَنكُبُ. قال الله تعالى: {عَن
الصِّراطِ لَناكِبُون [المؤمنون 74]. والنَّكباء:
كلُّ ريح عَدلَتْ عن مَهبِّ الرِّياح الأربع.
والأنكَب: الذي كأنَّه يمشي في شِقّ.
والمَنْكِبُ: مُجتَمَع ما بين العَضُد والكَتِف، وهما مَنكِبان، لأنَّهما في
الجانبين.
[v]
Commentators
have had a problem explaining مَن في السماء / ‘Who is in the
Exalted Expanse,’ since God cannot be ‘in’ anything. Research shows us that HQ 43:84
says it well. He is not ‘in’ it Himself,
but He certainly is God IN both!
