Day 288; Qur’an 81: 1-29 page 586

Welcome Friends:  Ahlan wa sahlan!

Yusuf Ali’s explanation of this Chapter.

Muhammad Asad’s explanation of this Chapter..

Laleh Bakhtiar’s explanation of this Chapter.

سورة التكوير

'The Folding-up’

 

 

From Introduction of Yusuf Ali:

“This is quite an early Makkan Surah, perhaps the sixth or seventh in chronological order. It opens with a series of highly graphic images portraying the break-up of the world as we know it and the enforcement of complete personal responsibility for each . This is followed by a passage showing how the Quranic Revelation was true, and revealed through the angel Gabriel, and not merely a rhapsody from one possessed. Revelation is given for 's  guidance."

"The time will come when nature's processes as we know them will cease to function, and the soul will only then know by self conviction the results of its actions. With reference to an individual soul, its resurrection is its supreme crisis: the whole world of sense, and even of imagination and reason, melts away, and its whole spiritual scroll is laid bare before it."

From Introduction of Muhammad Asad:

“THE conventional designation of this very early surah (most probably the seventh in the order of revelation) is derived from the verb kuwwirat, which occurs in the first verse and introduces the symbolic image of the Last Hour and, hence, of man's resurrection.”

COMMENTS:

This Chapter takes its name from the first of many powerful natural phenomena which are slated to take place at the end of 'time,' assuring listeners of this Message's authenticity, and reminding us of our responsibility for the choices we make, asking us an all-important question:

WHERE ARE YOU GOING?

 

PAGE 586 Arabic Qur’an

 

1.   Verses 1- 13 tell us of TWELVE events unfolding at the end of life on earth, in preparation for the climax in Verse 14.

These 12 events constitute drastic changes which shall overcome everything; from the dying sun and planets, to the mountains being moved, to coveted livestock being abandoned at the time of birthing (عشر- ⁱ عطل ⁱⁱ), to wild beasts being gathered (ⁱⁱⁱ), to the oceans rising (^iv) ... and also to certain developments related to our own Selves:

At that time, Selves shall be coupled with their like, and anyone who had been 'buried alive' (^v) shall be asked as to what wrong deserved their being killed, and the 'sheets/ records' (of our deeds) shall be 'exposed/ openly displayed' (for all to see)...!

Then, the Sky/ 'Exalted Expanse' is stripped (^viكشط- as both the Scalding-blaze and the Garden seem to appear, readied for their inhabitants: the Blaze is fired-up, and the Garden is brought nigh (presented, drawn close to to those who earned it).

And then comes Verse 14; the climax which all events have led up to, telling us that when all that takes place:

The Self REALIZES/ KNOWS what it it had brought forth...!!!

Powerful indeed... especially when we think of the fact that even if we remembered every single deed we'd committed, we do NOT know what ripple-effects our deeds may have had. This is a good thing when it's about good deeds, but not so when it's about our bad deeds. Think: Not only shall we know our deeds at that time, but everything which our deeds had ever generated. Each of us shall realize/ know EVERYTHING we had brought forth. Powerful indeed!

2. Then Verses 15- 18 vow by THREE things to direct our attention to something of great importance:
   --The Qur'an first vows by celestial entities (unseen/ obscure ^vii in their sweeping motion, which may refer to Black Holes -الخنّس، الجوار الكنّس ^viii), then by the Night as its 'flickers' (عسعس- its darkness and light overcoming each other), then by the Morning, as it breathes (^ix), vowing THAT:
   --This indeed is an eminent Messenger's COMMUNICATION.
   Here, the 'Messenger' is the Custodian/ Angel in charge of communicating the Qur'an.
   Then, Verses 20 -21 describe his status, his position in relation to The One Who possesses 'the Arch' (^x), and the fact that he is obeyed and trustworthy, after which -speaking directly to listeners/ Qureish- Verse 22 refers them to 'your companion,' telling them that their companion (meaning Muhammad, peace upon him) is NOT afflicted (mad).
   
   
3. Verses 23-25 assert that 'your 'companion (Muhammad) saw 'him' (the Angelic Messenger) in the clear horizon, refuting any suspicion of his keeping any information from them about the unseen, or of this being a communication from the banished Deviant/ SheyTaan.
   In other words, they were assured that they were being told the whole truth of such matters which are beyond their perception. Here, we also recall the fact that Prophet Muhammad himself had always been known to his peers as 'Al Ameen,' so they should have had reason to believe him when he received this Message. He had always been 'their' companion, and needed to be reminded of that. Unfortunately however, many of them were too arrogant and preoccupied with financial benefit to follow him (it boils down to the economic advantage which they thought they'd be losing)!

2. Verse 26 asks them/ us bluntly: So where are you going?
   Let us stop for a moment to assess ourselves... each of us... indeed...
   WHERE am I going?
   Remember that the Qur'an gets its response, even in the silence of its listeners.
   Then Verse 28 prods them/ us to make the right choice as to what direction we plan to take, asserting again that THIS IS BUT A REMINDER to all peoples/ worlds. To those of you who intend/ wish TO STRAIGHTEN UP, and you shall not intend/ wish (it) but that God 'lets it be so/ grants His leave for it to be so,' the Lord/ Sustainer of the Peoples / Worlds!
   New Readers: Please note that God initially guides us all, then lets us choose our own way. Look at these 16 verses, many of which scholars have mis-explained. Their concept of seeing everything as 'pre-ordained' is due to their NOT having understood the meaning of 'qadara' (put word in 'Search').
   Take a good look at HQ 16: 93, and read Muhammad Asad's explanation of it.
   Before we leave each other, let us think of what we just read about that approaching time in our existence, when each of us shall realize what we had brought forth.
   Then let us now, this instant, consciously answer the Qur'an's burning question:
   'Where are you going?'

Peace unto all!

_______________

i

عطل: أصلٌ صحيحٌ واحدٌ يدلُّ على خلوٍّ وفَراغ.

يقول: عُطِّلت الدارُ، ودارٌ معَطَّلة ومتى تُركت الإبلُ بلا راعٍ فقد عُطِّلت، وكذلك البئر إذا لم تُورَدْ ولم يُستَقَ [منها]. قال الله تبارك وتعالى: {وبِئرٍ مُعَطَّلةٍ} [الحج 45]، وقال تعالى:{وَإذا العِشَارُ عُطِّلَتْ} [التكوير 4]. وكل شيءٍ خلا من حافظٍ فقد عُطِّل. من ذلك تعطيلُ الثُّغورِ وما أشبهَهَا. ومن هذا الباب: العَطَل وهو العُطُول، يقال امرأةٌ عاطل، إذا كانت لا حَلْيَ لها، والجمع عواطلُ.

وقوس عُطُلٌ: لا وَتَر عليها. وخيلٌ أعْطَالٌ: لا قلائد لها.

ii

عشر: أصلانِ صحيحان: أحدهما في عددٍ معلوم ثم يحمل عليه غيرُه، والآخَر يدلُّ على مداخَلةٍ ومُخالَطة.

فالأوّل العَشَرة، والعَشْر في المؤنّث. وتقول: عَشرْتُ القومَ أعْشِرُهم ، إذا صرت عاشِرَهم. فأمَّا العِشْر فيقال: هو وِرْدُ الإبل يومَ العاشر. وإبلٌ عواشِرُ: وَرَدت الماء عِشْراً.

قال الخليل: تقول: جاء القومُ عُشَارَ عُشارَ، ومَعْشرَ مَعْشرَ، أي عَشَرة عشَرة، كما تقول: جاؤوا أُحادَ أحاد، وَمَثْنَى مثنى. ولم يذكر الخليل مَوْحَدَ مَوْحد، وهو صحيحٌ.

قال: وناقةٌ عُشَراء، وهي التي أَقْرَبَتْ، سمِّيت عُشَراء لتمام عشرة أشهر لحملها . يقال: عشَّرتِ النّاقةُ تُعشِّر تعشيراً، وهي عُشَراء حَتَّى تلِد، والعدد العُشَرَاوات، والجمع عِشَار. ويقال: بل يقع اسمُ العِشَار على النُّوق التي نُتِج بعضُها وبعضها قد أَقْرَبَ يُنْتَظَرُ نِتاجُها.

فأمَّا الأصل الآخَر الدَّالُّ على المخالطة والمداخَلة فالعِشْرة والمعاشَرة. وعَشِيرُك: الذي يعاشرُك. قال: ولم أسمع للعَشِير جمعاً، وإذا جمعوا قالوا: هم مُعاشِرُوك. قال: وإنّما سمِّيت عَشِيرة الرّجُل لمعاشرةِ بعضهم بعضاً، حتَّى الزّوجُ عشيرُ امرأتِه.

قال: والمَعْشَر: كلُّ جماعة أمرُهم واحد، نحو معشر المسلمين، والإنس معشرٌ والجنُّ مَعشر، والجمع مَعاشِر.

iii

وحش: كلمةٌ تدلُّ على خلاف الإنس. توحَّش: فارَقَ الأنيس. والوَحْش: خلاف الإنس. وأرضٌ مُوحِشَةٌ، من الوَحْش. ووَحشيُّ القَوس: ظَهْرُها؛ وإنسيُّها: ما أقبَلَ عليك. ووَحْشِيُّ الدَّابّة في قول الأصمعي: الجانبُ الذي يَرْكَب منه الرَّاكبُ ويحتلِبُ الحالب.لأنّه لا يُؤْتَى في الرُّكوب والحَلَب والمعالجة إلاّ منه، فإنَّما خوفُه منه، والإنسيّ: الجانِب الآخَر

iv

(سجر:أصولٌ ثلاثة: المَلء، والمخالطة، والإيقاد.

فأمّا الملء، فمنه البحر المسجور، أي المملوء. ويقال للموضع الذي يأتي عليه السّيلُ فيملؤه: ساجر. قال الشّمّاخ:

ومن هذا الباب، الشَّعر المنْسجِرُ، وهو الذي يَفِرُ حتى يَسترسلَ من كثرته.

وأمَّا المخالَطة فالسّجير: الصاحب والخليط، وهو خلاف الشَّجير. ومنه عينٌ سَجْراءُ، إذا خالط بياضَها حمرة.

وأمَّا الإيقاد فقولهم : سجرت التّنُّور، إذا أوقدتَه، والسَّجُور: ما يُسجَرُ به التّنُّور. ويقال للسَّجُور السجار]).

ومما يقارب هذا استَجَرَت الإِبل على نَجَائِها، إذا جدّت، كأنَّها تتَّقد في سيرها اتّقاداً. ومنه سَجَرَت النّاقةُ، إذا حَنَّتْ حنيناً شديداً.

v

It has traditionally been understood that there was a custom in pre-Islam Arabia of some parents getting rid of newborn infant girls (by burying them alive) due to certain fears and prejudices. There are verses in the Qur'an (HQ 16: 58-59) which seem to support that. Reports of this practice are now being challenged by a Saudi researcher, who found no authentic tradition in its regard, and understands the verses which refer to this practice figuratively, rather than literally. I lean towards this crime having actually taken place because of how I understood the Qur'anic verses, but God knows best.

At any rate, the 'feminine-plural' noun 'maw-oodah' neither specifies female nor infant, and since it comes after the feminine-plural word 'nufoos/ Selves,' it could also refer to 'Selves' who had been 'buried alive/ stifled' in life, and left with no chance at living and growing. In other words, although at the time of Revelation it may have referred to the infanticidial practice, it could also be referring to stifled Selves in general.

vi

كشط:  كلمةٌ تدلُّ على تنحية الشَّيء وكَشْفه. يقال: كشَطَ الجِلدَ عن الذَّبيحة. ويقولون: انكشَط رُوعُه، أي ذهَب.

vii

Root-verb 'khanasa خنس-' which appears twice in the Qur'an, here and in Ch 114;

خنس: دلُّ على استخفاءٍ وتستُّر. قالوا: الخَنْس الذهاب في خِفْية. يقال خَنسْتُ عنه. وأخْنَسْتُ عنه حقَّه. والخُنَّس: النُّجوم تَخْنِس في المَغيب. وقال قوم: سُمِّيت بذلك لأنّها تَخفَى نهاراً وتطلُع ليلاً. والخنّاس في صِفة الشَّيطان؛ لأنّه يَخْنِسُ إذا ذُكر الله تعالى.

viii

Dr. Zaghloul al Najjar explains in Arabic

ix

Beautiful, and so true when we remember what we've learned about the characteristic freshness of morning air.

x

The 'Arch is the 'structure of Creation' He of the Arch is God, Creator of our universe. Put thul 'Arch in Search.