Day 286; Qur’an 79: 1-46, pages 583-584

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 النازعات (ⁱ)

'The Wrenchers’

From Introduction of Yusuf Ali:

“This is also an early Makkan Surah, of about the same date as the last, and deals with the theme of from the point of view of Pride and its Fall. The parable of Pharaoh occupies a central place in the argument; for he said "I am your Lord Most High". and perished with his followers.”

From Introduction of Muhammad Asad:

“THIS late Meccan surah, revealed shortly after the preceding one, takes its name from the word an-nazi'at in the first verse..”

COMMENTS:

This is a powerful chapter to listen to. Follow the English meanings as you listen to the Arabic (choose Al-Afasy Recitation).

The Chapter takes its name from the first word 'Al Nazi-aat,' which refers to someone/ something undertaking a 'wrenching' action.  The next four verses list other 'nouns,' each by a different action.  Scholars have had various opinions as to what these feminine-plural nouns refer to, as we see in footnote from Yusuf Ali and Muhammad Asad's comments (Ali seeing them as 'angels,' and Asad as 'stars'), but I cannot see them all referring to incognizant stars or winds, because of the last verse in this series. The noun in Verse 5 is about someone consciously attending to something, similar to what the Qur'an had FOUR times earlier  described God Himself attending to (يدبر الأمر).

PAGE 583 Arabic Qur’an

1. Verses 1-5 vow by entities performing five different operations, the last of which is 'attending to/ managing' an (important) affair (remember that 'things' in Arabic are given feminine-plural nouns). Check out the definition of the root-verb 'dabara' (ⁱⁱ) and you'll realize, as I did, that although the first four verses might be about certain Agents/ 'Junood' of God that function in the Exalted Expanses and on Earth (such as natural elements and stars etc.. ولله جنود السموات والأرض), the Agents mentioned in Verse 5 seem to be 'Custodians/ Angels' (cognizant creatures).
   Many scholars believe that all five verses describe the 'Angels of Death' wrenching people's 'souls' from their bodies. Others say that the first verses are about natural phenomena occurring at the end of this earth's existence, and the last verses are about angels. No matter; I don't think we need to worry about WHO is doing what as much as we need to worry about OUR PLACE as humans, within what is being done:
2. Verses 6- 14:
   First we are given an idea of the turbulence, upheaval, shaking and shattering of this earth (see HQ 73: 14, where the 'raajifah' quakes the earth with its mountains, causing the latter to disintegrate)... after which the 'raadifah/ the Successive' event follows, when'the hearts/ minds at that time are 'rapid/ racing / وجف' (ⁱⁱⁱ) and the eyes are subdued (in fear, prayer, or both. A rapid heart-beat is only to be expected from people who, until that time, had belied the 'Final Day' and 'Resurrection,' but what about us listeners right now? Our heartbeats just got faster too!).
   They ask whether they shall be reverted into the deep hole (carved out by their deeds?) - and they lament that indeed, it would be a 'losing Rerun' (^ivكر) for them. That 'hole' probably is at the lowest level of the low (as we see in HQ 95:5 حفر ), which they now realize would be, in fact, taking place as promised, whether or not people are at the state of crumbled bones (which they had always believed to be an impossibility. See eight verses in which they deny resurrection).
   The events continue, telling us that there shall be only ONE REPEALING proclamation (put 'zajara' in 'Search'), after which they shall be in... Insomnia!!!
   
   
   PAGE 584 Arabic Qur’an

3. In a conversational tone, Verse 15 asks the listener/ Messenger whether he had gotten the latest communication/'Hadeeth' regarding Moses? See six similar questions in Qur'an.
   (New Readers: It's VERY important to put 'Hadeeth' in Search.)
   Then Verses 16- 26 continue, telling us of Pharaoh's tyranny, and of Moses being called by God and commanded to go to Pharaoh, to invite him to 'grow in purity (put 'zaka' in Search), and to accept Moses' guiding him to his (Pharoah's) Lord, AND to then 'be awed' by Him (The Lord.. which seems to have been too much for Pharaoh's arrogance to swallow!)
   Even showing Pharaoh the 'Great Sign' was of no avail, for this tyrant 'belied' it, gathered everyone together, and announced:
   “I AM your Lord most Great!”
   We know that Moses presented nine signs to Pharaoh, each greater than its predecessor (HQ 43:48).  The 'Great' Sign seems to have been the 'rod' with its unique qualities.  Although inanimate, we first see it become a writhing serpent.. and later bringing water-springs out of rock, and finally splitting the waters for safe passage for Moses' people even as Pharaoh and his followers drowned .   
   Because of the latter and the former (deeds/ words) God seized him (Pharaoh) in manacles/ shackles (check Etymology^v); indeed, in that is an example for whomever is capable of feeling awe (so it WAS that: He had REFUSED to be 'awed' by his Lord!!).
   My God!
   Notice dear Reader that, at this point, our HEARTS/ MINDS interact with the Qur'an despite us, answering for us the unasked question:
   Are YOU in awe of God?
   Are we... am I... in awe?
   I have to make a conscious response right here.
   In a split-second, I think of creation around me... of the wonders of our planet and its inhabitants which I see every day in person, and from Nature channels (which have generated more spirituality and awe in my heart than a multitude of 'religious' channels). I recall my years of research, and the beginning of the Chapter called 'Ta Ha,' where it stated that:
   The Qur'an is a Reminder for Whoever feels Awe!
   And my heart responds: Indeed, dear Lord: I am in great awe!
   Then I declare it aloud, so it can be witnessed:
   My Lord:
   I am constantly AWED by You.
   I am awed by the Compilation You have sent us.
   I tear and tremble, with awe, when I reflect upon the Qur'an which, as You said, was sent as a Reminder to Those in Awe, and not to be cause for distress.
   You are Al-RaHmaan, my Creator, and it is You Whom I long for.
   Help me generate Peace and Prosperity, and join me with like-minded people so our scattered efforts may be more effective.
   Help me purify my intentions and follow Your Guidance, and raise me in the Hereafter to enjoy the company of the Prophets, the Truthful, the Witnesses, and the Righteous.... how goodly a companionship is theirs.
   Amen.
   
   
4. Verses 27- 33 speak directly to listeners in the second person plural 'you,' asking them/ us whether they think it more difficult/ strenuous to create them (humans), or to 'build' the entire world, with all in it? Here they/ we are told of the Exalted Expanse being 'built,' then 'secured, sustained and balanced/ sawwaa,' and how its dark and light came about, how the earth after that He 'eroded it/ scraping it into shape/ daHaaha,' bringing out of it, its water and its pasture, and how the mountains He anchored...(^vi) all created FOR THE BENEFIT OF US AND OUR LIVESTOCK.
   The verb 'daHaaha' refers to Earth having been 'struck' into shape (the definition compares the process to horse-hooves striking the ground. Could this allude to the meteor-showers of pre-historic times? Anyway, we do see similar erosion when rocks crash against each other to form pebbles, each pebble called 'daHwa' in Arabic. 'DaHwa' is also the 'scrape' in which ostriches lay their eggs^vii.
   We might consider this word a 'Scientific Marvel' because such information was unknown when the Qur'an was revealed more than a thousand years ago^viii.
   
   
   
   
   
5. After telling us that everything was created for our benefit, Verses 34- 36 take us to the final stage of this existence, to the time of The Great Rising/ The Overwhelmer/ Al-Ttaammahطامّة-^ix) when every Cognizant Human remembers what s/he had been striving for (sa'aa), and the 'Scalding/ JaHeem' is made to appear, visible to (every) one who sees.
   What a scene! We already know how disasters can change our 'priorities,' often turning them upside down. During emergency situations, natural disasters, terminal illness, death of loved ones... our perspectives are drastically altered, which is why people sometimes say that a certain unfortunate incident was a 'Wake-up call.' We also often find that our misfortunes were 'blessings in disguise' because they made us realize what was really important, and helped us change the course of our lives.
   Back to the scene at hand (which is actually 'Yawm al FaSl/ the Day/ Time of Distinction' which we'd discussed in another Chapter):
   At that distinguishing time, we would be remembering what our focus in life had been, only now realizing where we'd been headed.. and KNOWING that it is too late to change course:
   We are at our destination, being herded into two major groups based on our life-course:
   ---For someone who had been Overbearing, and had favoredاثر^x the lowly/ immediate life.... indeed 'the Scalding/ JaHeem' is the refuge.
   ---On the other hand, for someone who had feared his Lord’s ‘Presence,’ and had restrained and deterred his own Self from ‘Plummeting Desire' … indeed, the Garden is the Refuge.
   Regular Readers will remember the definition of 'hawaa' (put word in 'Search' and see below notes^xi). Being able to practice self-restraint is SO important. Doing the right thing almost always requires that we ignore what we feel like doing, and just do what we know we should.
   
   
6. Verse 42 takes us back to the question asked in Verse 10, and to all the other times when people have voiced doubt regarding resurrection:
   They ask you (O Muhammad) about the (final) Passing/ the Hour/ saa'ah'... When is its 'berth/ docking/ mursaa'? (^xii)
   Note the connection between the two definitions (of TIME spent/ saa'a ساعة versus EFFORT spent / sa'aa سعى ). This is VERY interesting!
   What this verse shows us quite literally, is that life is a journey. The vessel we are on right now is called 'Continuity/ Passing/ Hour/ Saa'ah' and it shall dock at its harbor, and we shall all disembark, either to be transferred to Suffering, or to Bliss, depending on where our efforts were aimed during the journey!
   This Chapter ends by telling us that the Deniers of Mecca were asking the Messenger about that final 'Hour,' asserting that the Messenger had no way of knowing. This shows us that the Messenger was NOT told anything about that beyond what is in the Qur'an. Any other reports of 'prophecies' he is thought to have made on that subject are therefore subject to scrutiny.
   They ask you about the Passing/ Hour/ saa'ah'... When is its 'berth/ docking/ mursaa'?
   In what (way) are you (relevant) to its proclamation?
   To your Lord is its culmination.
   Indeed you are but a Warner to Those who are in awe of it.
   They shall be, when they see it, as if they had lingered (in life), no more than a night, or its morn (^xiii).

Peace unto all!

------------------------

i

Muhammad Asad:

“The early commentators differ widely in their explanations of verses 1-5 of this sūrah. The most popular interpretation is based on the view that the descriptive participles an-nāzi‘āt, an-nāshitāt, as-sābihāt, as-sābiqāt, and al-mudabbirāt refer to angels and their activities with regard to the souls of the dying: an interpretation categorically rejected by Abū Muslim al-Isfahānī, who – as mentioned by Rāzī – points out that the angels are never referred to in the Qur’ān in the female gender, as is the case in the above five participles, and that the present passage cannot be an exception. Almost equally unconvincing – because somewhat laboured – are the explanations which link those five participles to the souls of the dying, or to warriors engaged in holy war, or to war-mounts, and so forth. The clearest and simplest interpretation is that advanced by Qatādah (as quoted by Tabarī and Baghawī) and Al-Hasan al-Basrī (quoted by Baghawī and Rāzī), who maintain that what is meant in this passage are the stars – including the sun and the moon – and their movements in space: and this interpretation is fully in tune with many other passages in the Qur’ān in which the harmony of those celestial bodies in their multiform orbits and graded speeds is cited as an evidence of God’s planning and creativeness. In accordance with this interpretation, the participle an-nāzi‘āt occurring in the first verse denotes the daily “ascending” or “rising” of the stars, while their subsequent “setting” is indicated by the expression gharqan, which comprises the two concepts of “drowning,” (i.e., disappearing) and, tropically, of the “completeness” of this daily phenomenon (Zamakhsharī).”

Yusuf Ali:

“There is much difference of opinion among the Commentators as to the five things or beings mentioned in these verses. I follow the general opinion in my interpretation, which is that angels are referred to as the agency which in their dealings with mankind show clearly God's Justice, Power, and Mercy, which again point to the Judgment to come, as a certainty which none can evade. The first point, referred to in this verse, is that the souls of the wicked are loath to part with their material body at death, but their will will not count: their souls will be wrenched out into another world. Who will then deny Resurrection and Judgment?”

نزع: ح يدلُّ على قَلْع شيء. ونَزَعْت الشيءَ من مكانِه نَزْعاً. والمِنْزَع: الشَّديد النَّزْع. والمِنْزعة كالمِلعقة يكون مع مُشْتارِ العَسل.

ونَزَع عن الأمر نُزُوعاً: تركَه. وشرابٌ طيِّبُ المَنْزَعة، أي طيِّب مَقْطَع الشُّرب. والنَّزَعة: الموضع من رأس الأنزع، وهو الذي انحسر شَعَْره عن جانبَيْ جَبْهته، وهما النَّزَعتان. ولا يقال امرأة نَزْعاء ولكن زَعْراء. وبئرٌ نَزُوعٌ: قريبة القَعْر يُنْزَع منها باليد. وعادَ الأمرُ إلى النَّزَعة، أي رجَعَ إلى الحقّ؛ وأراد بالنَّزَعة جمع نازع، وهو الذي يَنزِع في القَوْس: يَجذِبُ وتَرَه بالسَّهم. وفلانٌ قريب المَنْزَعة، أي قريب الهِمَّة. ومَنْزَعة الرّجل: رأيُه. ونازَعَت النَّفْسُ إلى الأمرِ نِزاعاً، ونَزَعَت إليه، إذا اشتَهتْه. ونَزَع إلى أبيه في الشَّبَه. ونَزَع عن الأمر نُزُوعاً، إذا تركَه. وبعيرٌ نازعٌ، إذا حَنَّ إلى مرعاه أو وطنِه.

وأنزَعُوا، أي نَزَعَت إبلُهم إلى أوطانها. والنَّزَائع من الخيل: التي نَزَعَت إلى أعراق، ويقال: بل هي التي انتُزِعَتْ من قومٍ آخَرين. والنَّزوع: الجمل الذي يُنزَع عليه الماءُ وحدَه. والنَّزائع من النساء: اللَّواتي يُزَوَّجْن في غير عشائرهن؛ وكلُّ غريبٍ نَزيع.

ii

The root-verb ‘dabara دبر’ indicates 'the end-part/ rear' of something. Variations of the verb all bear similar connotations:

--The verb-form 'adbara' is about the physical movement of anything (cognizant or incognizant) 'turning back/ retreating.' In HQ 74:33 it refers to the 'night.'

--The verb-form 'dabbara' on the other hand, is about 'following through/ managing,' and requires a COGNIZANT entity to be undertaking the management of/ attending to a certain issue, which is why it is always (in the Qur'an) about God, stated four times in this form: 'managing/ attending to' 'the matter/ issue/ affair' (يدبِّر الأمر). Related to His creation, it indicates that He follows all matters through to Completion/ Conclusion (HQ10:3, 10:31, 13:2, 32:5).

--The verb-form 'Tadabbara' is about a cognizant entity placing deliberate emphasis and 'following through' on something (earlier, we had explained this in detail as ‘following through to the end result- attempting to constantly realize the consequences and full implications of something’ (this verb-form is called 'takalluf' in Arabic). It appears four times in the Qur'an, ALWAYS prodding us to attend to God's Message with deliberate, conscious emphasis, and to 'follow it through and recognize its implications.'

'Do they not then ‘recognize the full implications’ of the Qur’an?  For had it been from any (source) other than God they would have found in it much discrepancy.’

HQ4:82

‘Do they not then ‘recognize the full implications’ of the Qur’an?  Or are, upon certain hearts/minds, their locks (clamping them shut)?’

HQ47:24

In the other two times, it is also about God's Word and His Signs, but there is a 'stress-mark/ shadda instead of the 't' sound (ّ ).

iiiWord appearing only twice in Qur'an, here and in HQ 59:6.

لسان العرب:
وجف : الوجف : سرعة السير . وجف البعير والفرس يجف وجفا ووجيفا : أسرع . والوجيف : دون التقريب من السير .الجوهري : الوجيف ضرب من سير الإبل والخيل ، وقد وجف البعير يجف وجفا ووجيفا . وأوجف دابته إذ حثها وأوجفته أنا . وفي الحديث : ليس البر بالإيجاف ، وفي حديث علي - كرم الله وجهه - : وأوجف الذكر بلسانه أي حركه ، وأوجفه راكبه . وحديث علي - عليه السلام - : أهون سيرها فيه الوجيف ; هو ضرب من السير سريع . وناقة ميجاف : كثيرة الوجيف . وراكب البعير يوضع ، وراكب الفرس يوجف . قال الأزهري : الوجيف يصلح للبعير والفرس . ووجف الشيء إذا اضطرب . ووجف القلب وجيفا : خفق ، وقلب واجف . وفي التنزيل العزيز : قلوب يومئذ واجفة ; قال الزجاج: شديدة الاضطراب ; قال قتادة : وجفت عما عاينت ، وقال ابن الكلبي : خائفة . وقوله تعالى : فما أوجفتم عليه من خيل ولا ركاب ; أي ما أعملتم ، يعني ما أفاء الله على رسوله من أموال بني النضير مما لم يوجف المسلمونعليه خيلا ولا ركابا ، والركاب الإبل . وفي الحديث : لم يوجفوا عليه بخيل ولا ركاب ; الإيجاف : سرعة السير ; ويقال أوجف فأعجف ;

iv

كر: يدلُّ على جمعٍ وترديد. من ذلك كَرَرت، وذلك رجُوعك إليه بعد المرّة الأولى، فهو الترديد الذي ذكرناه. والكرير: كالحَشْرجةِ في الحَلْق، سمِّي بذلك لأنَّه يردِّدها.

والكَرُّ: حبلٌ، سمِّي بذلك لتجمُّع قَواه. والكُرُّ: الْحِسْيُ من الماء، وجمعه كِرار.

ومن الباب الكِركِرة: رَحَى زَوْرِ البعير. والكِركِرة: الجماعةُ من النّاس. والكَركرة: تصريف الرِّياحِ السَّحابَ وجمعُها إيّاه بعدَ تفرُّق.

ويقولون أن الكُرَّة: رَماد تُجلَى به الدُّروع، ويقال هو فُتَات البَعْر. وربَّما قالوا: كَركرتُه عن الشَّيء: حبَسْته. وإنَّما المعنى أنَّك رددته ولم تَقضِ حاجتَه أوّلَ وهلة. وكركرتُ بالدَّجاجة: صحتُ بها، وذلك لأنَّك تردِّد الصِّياح بها..

v

http://www.etymonline.com/index.php?term=manacle:

“MANACLE:

mid-14c., "a fetter for the hand," from Old French manicle "manacles, handcuffs; bracelet; armor for the hands," from Latin manicula "handle," literally "little hand," diminutive of manicae "long sleeves of a tunic, gloves; armlets, gauntlets; handcuffs, manacles," from manus "hand"....”

Dear Reader:

Please note that the 'armlet/ gauntlet' which is worn today by falconers throughout the Arab world is called 'manqala..!!'

Pronunciation is VERY close (the exact same consonants), and the meaning is identical. In Arabic 'nakala' is about a shackle, and 'naqala' is about transferring (the bird).

To see many more English words of Arabic origin, put 'Etymology' in 'Search.'

vi

In NINE verses the Qur'an actually calls the mountains: 'anchors/ rawaasi/ رواسي'

vii

  دحو:  يدلُّ على بَسْطٍ وتمهيد، يقال دحا الله الأرضَ يدحُوها دَحْواً، إذا بَسَطَها. ويقال دحا المطرُ الحَصَى عن وجْه الأرض. وهذا لأنّه إذا كان كذا فقد مهّد الأرض. ويقال للفرَس إذا رمَى بيديه رمْياً، لا يرفع سُنْبُكَه عن الأرض كثيراً: مرّ يدحُو دَحْواً. ومن الباب أُدْحِيُّ النَّعام: الموضع الذي يُفَرِّخ فيه، أُفْعولٌ مِن دحوت؛ لأنّه يَدْحُوه برِجْله ثم يبيض فيه. وليس للنّعامة عُشٌّ.

viii

Today we know that the earth bulges in certain places, and is neither a perfect 'round,' 'sphere,' or 'egg-shape,' but rather, it is of an IRREGULAR shape, approximating a biaxial ellipsoid. More like a round pebble, perhaps?

ix

طمي: أصلٌ صحيحٌ يدلُّ على علو وارتفاع في شيءٍ خاص. يقال طما البحرُ يطمو ويَطْمِي لُغتان، وهو طامٍ، وذلك إذا امتلأ وعلا. ويقال طَمَى الفرسُ، إذا مرَّ مُسرِعاً. ولا يكون ذلك إلاَّ في ارتفاع.

x 

.أثر:، لـه ثلاثة أصول: تقديم الشيء، وذكر الشيء، ورسم الشيء الباقي.

قال الخليل: لقد أثِرْتُ بأن أفعل كذا، وهو همٌّ في عَزْم. من قولك أثَرْتُ الحديثَ، وحديثٌ مأثور.

قال الخليل: والأثَر بقيّة ما يُرَى من كلّ شيء وما لا يرى بعد أن تبقى فيه علقة . قال الخليل: أثَر السَّيف ضَرْبته. وتقول: "من يشتري سَيْفي وهذا أَثَرُه" يضرب للمُجرَّب المخْتَبَر. قال الخليل: المئثرة مهموز: سكين يؤثَّر بها في باطن فِرْسِنِ البَعير، فحيثما ذهَب عُرِف بها أثَرُه، والجمع المآثر. قال الخليل: والأثَر الاستقفاء والاتّباع، ولا يشتقّ من حروفه فعلٌ في هذا المعنى، ولكن يقال ذهبت في إثرِه.

والأثير: الكريم عليك الذي تُؤْثِره بفَضْلك وصِلَتك. والمرأة الأثيرة، والمصدر الأثَرَة، تقول عندنا أَثَرَةٌ. قال أبو زَيد: رجل أثيرٌ على فَعيل، وجماعة أَثِيرُونَ، وهو بيّن الأثَرة، وجمع الأثير

أُثَراءُ. قال الخليل: استأثر الله بفلانٍ، إذا مات وهو يُرجى لـه الجنّة وفي الحديث : "إذا استأثر اللهُ بشيءٍ فَالْهَ عنه" أي إذا نهى عن شيءٍ فاتركْه. أبو عمرو بن العلاء: أخذت ذلك بلا أثَرَهٍ عليك، أي لم أستأثِر عليك. ورجلٌ أثُرٌ على فَعُلٍ، يستأثر على أصحابه.

وفي الحديث: "سترون بعدي أَثَرَةً" أي [مَنْ] يستأثرون بالفَيء. قال ابنُ الأعرابيّ: آثرتُه بالشيء إيثاراً، وهي الأَثَرَة والإثْرَة، والجمع الإثَر.

والأَثَارة: البقية من الشيء، والجمع أثارات، ومنه قوله تعالى: {أَوْ أَثَارَةٍ مِنْ عِلْمٍ} [الأحقاف 4]. قال الأصمعيّ: الإِبلُ على أَثارةٍ، أي على شحمٍ قديماً

قال النَّضر: المأثورة من الآبار التي اخْتُفِيت قَبلَك ثم اندفَنتْ ثم سَقَطْتَ أنت عليها، فرأيْتَ آثار الأرْشيةِ والحِبال، فتلك المأثورةُ. حكى الكلبيّ أثِرْت بهذا المكان أي ثبتُّ فيه.

xi

When we spoke about 'Hawaa' earlier we also said:

Following Desire:

·      Is a symptom of the Heart/Mind’s Unawareness (HQ 18:28).

·      Is the main reason for lack of Faith (HQ 28:50).

·      Leads to Loss of Guidance/ Error ضلال and diverts from God’s Way (same verse above, and HQ 38:26).

·      Leads to Inequity/ Injustice (HQ 4:135).

·      Makes people into Wrong-doers (HQ 30:29).

·      Embellishes misdeeds (HQ 47:14).

·      Debases people, to their lowest possible ‘Selves,’ keeping them earth-bound, tired and panting, making sure they cannot rise to their potential as Aware, Cognizant Humans (HQ 7:176).

·      While following OTHER people’s Desire:

Seems to be most serious, virtually breaking the covenant with God, and that applies to ANYONE who follows other people’s desire AFTER Knowledge has reached him (even Messengers - see HQ 2:120).

Put "ولا تتبع" in Tanzil.

Thankfully, Truth /Justice الحق does NOT follow human Desire.  If it did, the HEAVENS AND THE EARTH WOULD HAVE BEEN CORRUPTED, as we saw in HQ 23:71 on Aug 11^th. 

xii

Laleh Bakhtiar got this right.  

سعو: كلمتان إن صحّتا. فذكر عن الكسائي: مضى سَعْوٌ من الليل، أي قِطْع منه. والمَسْعاة في الكرم والجُود. والسِّعاية في أخذ الصدقات. وسِعاية العَبد، إذا كُوتِبَ: أن يسعى فيما يفُكُّ رقبتَه. 

سوع: يدلُّ على استمرار الشّيء ومُضيِّه. من ذلك  السَّاعة سمِّيت بذلك. يقال جاءنا بعد سَوْعٍ من الليل وسُوَاعٍ، أي بعد هَدْءٍ منه. وذلك أنَّه شيءٌ يمضي ويستمرّ. ومن ذلك قولهم عاملته مُساوعةً، كما يقال مياومَة، وذلك من السَّاعة. ويقال أَسَعْتُ الإبلَ إساعةً، وذلك إذا أهملتَها حتَّى تمرَّ على وجهها. وساعت فهي تَسُوع. ومنه يقال هو ضائع سائع. وناقة مِسياعٌ، وهي التي تذهب في المرعى.

xiii

ضحي: يدلُّ على بُروز الشيء. فالضَّحَاء: امتداد النَّهار، وذلك هو الوقت البارز المنكشف. ثمَّ يقال للطعام الذي يُؤكل في ذلك الوقت ضَحاء.

ويقال ضحِي الرَّجلُ يَضْحَى، إذا تعرَّضَ للشَّمْس، وضَحَى مثلُهُ. ويقال اضْحَ يا زيد، أي ابرُزْ للشَّمْس. والضَّحِيَّة معروفة، وهي الأُضْحِيَّة.

قال الأصمعي: فيها أربع لغات: أُضْحِيَّة وإضْحيَّة، والجمع أضَاحِيّ؛ وضَحِيَّة، والجمع ضحايا؛ وأَضْحاةٌ، وجمعها أُضْحىً. :

وإِنما سُمِّيت بذلك لأنَّ الذّبيحة في ذلك اليوم لا تكون إلاَّ في وقت إشراق الشَّمس. ويقال ليلَةٌ إِضحيَانةٌ وضَحْيَاءُ، أي مضيئةٌ لا غيمَ فيها. ويقال: هم يتضحَّوْنَ، أي يتغدَّوْن. والغَداء: الضَّحاء. ومن ذلك حديث سلمة بن الأكوع: "بينا نحن مع رسول الله صلى الله عليه وآله وسلّم  نتضَحَّى"، يريد نتغدَّى. وضاحية كلِّ بلدةٍ: ناحيتُها البارزة. يقال هم ينزلون الضَّوَاحيَ. ويقال: فعل ذلك ضاحيةً، إِذا فعله ظاهراً بيّناً.

قال أبو زيد: ضَحَا الطريق يَضْحُو ضَحْواً وضُحُوّاً إِذا بدا وظَهَر. فقد دَلَّت هذه الفروعُ كلُّها على صحة ما أصّلناه في بروزِ الشَّيء ووُضوحه.

Day 285; Qur’an 78: 1-40, pages 582-583

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 النبأ

'The News’

 

 

From Introduction of Yusuf Ali:

“This This beautiful Makkan Surah is not quite so early as the last (Sura 77) nor quite so late as Sura 76, but nearer in time to the later

It sets forth God's loving care in a fine nature passage, and deduces from it the Promise of the Future, when Evil will be destroyed and Good will come to its own; and invites all who have the will, to seek refuge with their Lord.

From Introduction of Muhammad Asad:

“THE THEME of this undoubtedly late Meccan surah is the continuation of human life after bodily death, i.e., resurrection and God's ultimate judgment. Its conventional title is derived from the word naba appearing in the second verse.”

 

COMMENTS:

This Chapter takes its name from the نبأ عظيم / 'tremendous news' mentioned twice in Qur'an, answering with great eloquence and imagery what we came across earlier, when' an inquirer inquired as to 'impending suffering' HQ 70:1

 

PAGE 582 Arabic Qur’an

 

1.  This Chapter begins with Verses 1-3, asking a rhetorical question, referring to something which people (the Deniers of Mecca) were wondering/ asking about: They were differing/ disputing on the subject of 'The Great News' which later, Verse 17 calls: 'Yawm al FaSl/ the 'Time/ Day' of Differentiation/ Distinction/ يوم الفصل'.

Verses 4- 5 assert that 'No, but indeed, they shall come to know (all about the subject they dispute). Then/ In time, no, but indeed, they shall come to know!'

The form of the emphatic 'No, but indeed/ kallaa/كلّا' appears in the Qur'an 33 times each time highlighting an important assertion.

In Verses 6- 16 (speaking directly to listeners in the second person plural 'you'), we find listed a few of God's bounties upon us, and we are asked whether or not God had rendered the earth a smoothened cradle (for us)? And the mountains as 'pegs' (into the earth, keeping it stable)? Then it gets personal, asking about Him having created us in pairs, and made (rendered) our sleep a repose, the night a robe/ garment, and our day a living/ livelihood (see HQ 25:47). Then further questions regarding the seven firmaments built above us, and the flaming Torch (indicating the sun; quite a 'Scientific Marvel' for it to be so accurately described at that time), and the gushing water, made to descend upon us from the 'Compressors/ Mu'Siraat/معصرات' (another Scientific Marvel), with which seeds and plants are brought out, and gardens intertwine (ⁱ).

Remember, dear Readers, what we said earlier about 'questions' in the Qur'an. The Qur'an interacts with us, and every question that it asks its Recipients will get its response, even in their silence... so we should say 'Yes!' to ourselves right here. If we Cognizant Humans thought about these bounties, we would indeed be humbled to the thought that:

Life on earth as we know it, can NOT be all there is for us. Our presence here can't be just to subsist.. to eat.. sleep.. congregate.. propagate.. age.. and die.. like the animals and plants.. as if human Awareness had no worth.

There is no way that The Creator could have intended the constructs of 'right and wrong,' 'justice,' and 'recompense' and His 'Flawless Standard of Accountability' to remain mere, unrealized words.

Within the space of our existence, because there is a Perfect and Just Creator, and because we are Cognizant, highly Aware Beings, we know that Justice must reign.

And, dear Reader, it shall.

Let us try to be of 'The Successful' at that time.. (put 'FalaaH' in 'Search').

2. Verses 17 onward are all about the Hereafter.
   While Verse 17 assures us that The 'Day' of Distinction (ⁱⁱ) shall be a 'Designated time/ place'/ Meeqaatⁱⁱⁱ, we find Verses 18- 20 speaking of the 'Quickening of Events' (put 'Soor' in 'Search') after which all of us (second-person pl. 'you') shall come forth in groups/ crowds (فوج).
   Then, what a cataclysmic scene appears to us in Verses 19- 20:
   We are told of the Exalted Expanse being 'opened' and becoming gateways, and the mountains being 'moved' so that they spread and sink into the earth (^iv 'saraab' is more than a 'mirage').
   
   
3. Verses 21 -30 are of dire Dissuasion, as they speak of the Abyss (Jahannam) lying in wait for 'The Overbearing/ Tyrannical Persons' (put 'Ttaghaa' in 'Search'), a Destination for them, wherein they shall remain 'in holding/for ages' (^vحقب). These verses speak of the foul liquids they shall be drinking as fitting recompense seeing that they were not anticipating 'Reckoning^vi' and they widely belied God's Signs, while God 'aHSaa' everything in a Compilation (as explained earlier, 'aHSaa' is about evaluating each part with reference to the whole).
   This section ends with an invitation to these 'Tyrants/ Taagheen' to 'taste' (eat-up on this foulness), for they shall only be given more suffering (^vii).
   
   

PAGE 583 Arabic Qur’an

4. Verses 31- 37 are of beautiful Persuasion, speaking of the Aware, and the Deliverance that is deservedly theirs:
Their dwelling is in gardens and vineyards.
Their companions are 'well-heeled'/ eminent/ prominent, well-matched/prosperous.
Their consumables are full-to-the-brim.
Their conversation-partners offer what is neither false nor superficial.
So the scene is one of pure enjoyment of what is both abundant AND genuine. The fact that some people have included their 'wishful-thinking' into the explanation of these verses, while others have taken that for granted, does not make it true.
We shall now take a look at Verse 33 which is made up of only TWO words which have taken imaginations on far-fetched journeys:
KAWA'EB كواعب:
The word 'kawaa'eb' literally means 'well-heeled' from 'ka'b' which refers to the prominence/ protrusion of the ankle-bones (base of tibia on inner side, base of fibula on outer side. See Qur'anكعب where it tells us that our feet should -up to that point- be included in the 'wudu/ ritual cleansing' for prayer). Any description related to this word indicates prominence mainly, and perhaps prosperity, as we can see from the definition below (^viii).
But the problem we face today is that the term 'kawaa'eb' is being repeated and promoted by many 'scholars' (especially among young Muslim men) as a sensual description of young women's bust-line. In fact, the word itself is quite innocent, much like the term 'well-endowed,' which English-speaking men might say among themselves with a wink. It is no more than sexual innuendo. To be fair though, many traditional Commentators have asserted that although 'kawa'eb' is about 'prominence,' it is not the 'prominence of the bosom' which is referred to, but the 'prominence of womanhood and the coming of age.'
Take a look at all 47 English explanations, and note that -except for the 'Progressive Muslims, who explain these two words as 'grapes that are ripe' (^ix)- everyone relied on the COMMON understanding of the word and its usage at a certain point in time. They either emphasized the youth, the voluptuousness, or just the companionship of these 'maidens.' No one referred to the Arabic root-verb of the word (كواعب) 'kawa'eb',' or to the fact that feminine-plural nouns refer to ANYTHING plural, and therefore might NOT be related to humanlike-females at all.
Take a look at a good example (قواعد)' 'qawa'ed' from the Qur'an, with similar grammatical structure (^x).


5. With regard to 'sensual imagery,' we've already spoken of 'QaaSsiratul Ttarf' -put words in 'Search'- and had a very important discussion on this topic.
   Come on, people:
   --Don't the words being about 'desirable females' for seemingly 'male-only' inhabitants of the Garden, seem neither fair nor logical to the other half of 'The Faithful' populace, who seek their Lord of Infinite Grace, and are promised His Garden and bliss?
   --Did the Qur'an EVER downgrade females in spiritual worth and blame them for greater sin (as other well-known Scriptures seem to do)?
   --When the Qur'anic verse mentions actual acts of a sexual nature (in life), does it give sensual reference and name body-parts (as other well-known Scriptures seem to do), or does it allude to such acts sublimely, using dignified words?
   --If we truly believed that God is just and unbiased, shouldn't we also feel certain that such an explanation is wrong?
   Read Muhammad Asad's opinion.
   ATRAAB أتراب:
   'Atraab' (^xi) is mentioned in the Qur'an three times, all in similar paradisal context.
   From the root-verb 'taraba,' we get the noun 'turaab' -the dust/sand of the earth. Different derivatives indicate different meanings, and context helps clarify:
   'Atraab' refers to things which are equal (like level grains of sand), or to what is abundant (like countless grains of sand). Now although 'atraba' (which this verse is about) indicates equality/plentifulness, another derivative 'taraba' would indicate being 'dirt-poor' ..! This is Arabic, where each syllable has a meaning!
   CONCLUSION:
   We said earlier that it is okay for us to feel uncertain as to what/who these images allude to, because it is far better to accept the fact that our knowledge and understanding of analogous/allegorical verses is limited, than to allege knowing exactly what this means! 

Perhaps the toughest thing for us, as we attempt to understand such analogous ‘mutashaabihaat’ verses, is to restrain our imaginations so as to stay within the parameters offered.  And although we cannot help but wonder, we must make sure that our voices and our pens DO NOT WANDER, which is why we are told to seek refuge in God.

 

Indeed, Self-restraint is THE REASON for seeking refuge in God!

Still speaking about The Aware/ Al Muttaqeen, Verses 36 states that this is their recompense, from your Lord, an Award and a Reckoning. Notice the address 'your Lord,' speaking directly to the listener/ the Messenger.

Verse 37 concludes this scene by elaborating: 'Lord of the Exalted Expanses and the Earth, and what is between the two; The Unique Creator/ Al RaHmaan, they do not possess, from Him, any (right to) dialogue 'khiTaab' (^xii).

6. Verse 38 speaks about the Time/ Day when 'The Spirit' and the Custodians/ Angels shall rise/stand forth in (unison, in an unbroken) file, not speaking, except for whoever The Unique Creator has 'athina'/ made known that He shall listen to,' and (then) speaks with right purpose.
Note:
–'Al RaHmaan' is The Unique Creator, as we saw, time and time again, throughout our Blog.
--Al RooH/ The Spirit is probably the Custodian/Angelic Messenger who delivers exclusive information from God to His Messengers, believed to be Angel Gabriel.
At the end of this chapter we are called back to its beginning, where people were asking about the 'Great News' which turned out to be -as we discovered- Yawm al FaSl/ the 'Time of Differentiation/ Distinction,' with its suffering for some and bliss for others.
Verse 39 wraps up, asserting that, THAT 'Time' is in fact, 'THE True/ The Just/ Al Haqq,' urging whoever wills to make a 'return' unto his Lord (here we should intend, in our hearts, that we do in fact 'will' to make that return).
The final verse cautions listeners of a suffering drawing near, warning them of the time when each person shall observe what his hands have brought forth and presented (for him), and the Denier shall say: 'I wish I were dust!'

Peace unto all!

__________________________

i

Types of rainfall, in brief. See here for more detailed explanation.

ii

'Yawm al FaSl/ the 'Time/ Day' of Differentiation/ Distinction/ يوم الفصل' is a 'Meeqaat/ (mentioned six times in the Qur'an).

iii

We had explained 'meeqaat' earlier as 'recognized end/ limit to a great event.' I think 'designated time/ place' is easier to understand.

iv

سرب: يدلُّ على الاتّساع والذهاب في الأرض. من ذلك السِّرْب والسُّرْبة، وهي القطيع من الظِّباء والشاء. لأنَّه ينسرب في الأرض راعياً.

وقال: يعني الطريق. ويقال انسرَبَ  الوحشيُّ في سربه. ومن هذا الباب: السَّرَب والسَّرِب، وهو الماء السائل من المزادة، وقد سَرِبَ سَرَباً.

بفتح الراء وكسرها. ويقال : سَرَّبت القربةَ، إذا جعلتَ فيها ماءً حتى ينسدّ الخَرْز. والسَّرْب: الخَرْز؛ لأن الماء ينسرب منه، أي يخرج. والسارب: الذَّاهب في الأرض. وقد سَرَب سروباً. قال الله جلَّ ثناؤه:  {وَسَارِبٌ بِالنَّهار}[الرعد 10]. 

والمَسْرَبة: الشّعر النابت وسط الصدر،  وإنما سمِّي بذلك لأنَّه  كأنه سائل على الصدر جارٍ فيه. فأمّا قولهم:آمِنٌ في سِرْبِه، فهو بالكسر، قالوا: معناه آمنٌ في نفسه. وهذا صحيح ولكن في الكلام إضماراً، كأنه يقول: آمِنَة نفسه حيث سَرِب، أي سعى. وكذلك هو واسع السِّرب؛ أي الصدر. وهذا أيضاً بالكسر. قالوا: ويراد به أنّه بطيء الغضب. وهذا يرجع إلى الأصل الذي ذكرناه. يقولون: إنَّ الغضب لا يأخذ فيَقْلَق؛ وينسدّ عليه المذاهب.

v

 حقب: يدلّ على الحبْس. يقال حَقِب العام، إذا احتبس مطرُه. وحَقِب البعيرُ، إذا احتبسَ بولُه

  ومن الباب الحَقَبُ: حبلٌ يُشَدّ به الرحْلُ إلى بطْن البعير، كي لا يجتذبه التَّصدير. فأمّا الأحقبُ، وهو حِمار الوحش، فاختُلِف في معناه، فقال قوم: سمِّي بذلك لبياض حَِقْويه. وقال آخرون: لدقّة حِقوَيه. والأنثى حَقْباء. فإنْ كان هذا من الباب فلأنه مكانٌ يشد بحِقاب، وهو حبلٌ.

  ومن الباب الحقيبة، وهي معروفة. ومنه احتقب فلانٌ الإثم، كأنه جمعَه في حقيبةٍ. واحتقَبَه من خَلفه: ارتدفَه. والمُحْقَِب: المُرْدَفِ. فأمّا الزمان فهو حِقْبة والجمع حِقَب. والحُقْبُ ثمانون عاماً، والجمع أحقاب، وذلك لما يجتمع فيه من السّنين والشّهورِ. ويقال إنَّ الحِقابَ جبلٌ. ويقال للقارَةِ الطويلة في السماء حقباء. قال:

vi

:حسب: أصول أربعة:

  فالأول: العدّ. تقول: حَسَبْتُ الشيءَ أحْسُبُه حَسْباً وحُسْباناً. ومن قياس الباب الحِسْبانُ الظنّ، وذلك أنَّه فرق بينه وبين العدّ بتغيير الحركة والتّصريف، والمعنى واحد، لأنّه إذا قال حسِبته كذا فكأنّه قال: هو في الذي أعُدُّه من الأمور الكائنة... من الباب الحَسَبُ الذي يُعَدُّ من الإنسان. قال أهل اللغة: معناه أن يعد آباءً أشرافاً

  ومن هذا الباب قولهم: احتسب فلانٌ ابنَه، إذا مات كبيراً. وذلك أنْ يَعُدّه في الأشياء المذخورة لـه عند الله تعالى. والحِسْبة: احتسابك الأجرَ. وفلان حَسَنُ الحِسْبة بالأمر، إذا كان حَسَن التدبير؛ وليس من احتساب الأجر. وهذا أيضاً من الباب؛ لأنه إذا كان حسنَ التدبير للأمر كان عالماً بِعِدَادِ كل شيءٍ وموضِعِه من الرأْي والصّواب. والقياسُ كله واحد

  والأصل الثاني: الكِفاية. تقول شيء حِسَابٌ، أي كافٍ. ويقال: أحسَبْتُ فلاناً، إذا أعطيتَه ما يرضيه؛ وكذلك حَسَّبْته.

  والأصل الثالث: الحُسْبَانُ، وهي جمع حُسبانَةٍ، وهي الوِسادة الصغيرة. وقد حسَّبت الرّجلَ أُحَسِّبه، إذا أجلسته عليها ووسَّدْتَه إياها

  ومنه قولهم أصاب الأرض حُسبان، أي جراد. وفُسِّرَ قوله تعالى: {وَ يُرْسِلَ عَلَيْهَا حُسْبَاناً مِنَ السَّمَاء} [الكهف 40]، بالبَرَد.

  والأصل الرابع: الأحسب الذي ابيضَّت جِلدتُه من داءٍ ففسدت شَعرته، كأنَّه أبرص

  وقد يتّفق في أصول الأبواب هذا التفاوتُ الذي تراه في هذه الأصول الأربعة

vii

The verb ‘Ttaghaa’ has to do with literal overpowering, overwhelming, and breaching boundaries.  Such domineering persons, overwhelm and crush others without concern. See the 39 times this word and its derivatives appear in the Qur’an, 6 times as a plural noun /طاغون  طاغين; 8 times as ‘Ttaghoot’ طاغوت- ; 6 times as the root-verb Ttaghaa طغى-.)

viii

كعب: يدلُّ على نتوٍّ وارتفاعٍ في الشيء. من ذلك الكَعْب: كعب الرّجل، وهو عَظْم طرَفَيِ السّاق عند ملتقَى القدمِ والسّاق. والكعبة: بيتُ الله تعالى، يقال سمِّي لنتوِّه وتربيعه. وذو الكعَبَات: بيتٌ لربيعة، وكانوا يطوفون به. ويقال إنَّ الكَعْبة: الغُرْفة. وكَعَبَتِ المرأةُ كعَابةً، وهي كاعِبٌ، إذا نتأ ثَديُها. وثوبٌ مكعَّب: مطويٌّ شديد الإدراج. وبُردٌ مكَعَّب: فيه وَشْيٌ مربع. والكعْب من القَصَب، أنبوبُ ما بين العُقْدتَين. وكُعوب الرُّمح كذلك. والكَعْب من السَّمن: قِطعةٌ منه.

ixQ. Since we are not certain what/ who these 2 words refer to, could it be 'grapes'?

A. I don't think so, simply because vines were already mentioned in a previous verse as (a'naab), and the second word 'atraab' must fit in with the recurrence of this word in other verses, which do not seem to refer to fruit.

x

Here we see the word 'qawaa'ed' which refers twice to structures-in-place (such as foundations) and once to women (who are sedentary). Note how the Qur'an specifies that it is referring to the women.

xi

[i] ترب: أصلان: أحدهما التّراب وما يشتقّ منه، والآخر تساوي الشّيئين. فالأول التُّراب، وهو التَّيْربُ والتَّوْرَاب. ويقال تَرِبَ الرجل إذا افتقَرَ كأنّه لصِق بالتُّراب، وأتْربَ إذا استَغْنى، كأنّه صار لـه من المال بقَدْرِ التُّراب، والتَّرباء الأرضُ نفسها. ويقال ريحٌ تَرِبَةٌ إذا جاءَت بالتُّراب

وأمّا الآخر فالتِّرب الخِدْن، والجمع أترابٌ. ومنه التَّرِيب، وهو الصَّدر عند تساوي رؤوس العظام

فالخِدْن: الصّاحب. يقال: خادنْتُ الرّجُلَ مخادنَةً. وخِدْنُ الجارية محدِّثُها.

  قال أبو زيد: خادنت الرّجلَ صادقته. ورجل خُدَنةٌ: كثير الأخْدان.

xii

  خطب:  الخاء والطاء والباء أصلان: أحدهما الكلامُ بين اثنين، يقال خاطبهُ يُخاطِبه خِطاباً، والخُطْبة من ذلك. وفي النِّكاح الطّلَب أن يزوّج، قال الله تعالى:{لاَ جُنَاحَ عَلَيْكُمْ فِيمَا عَرَّضْتُمْ بِهِ مِنْ خِطْبَةِ النِّساء} [البقرة 235]. والخُطْبة: الكلام المخطوب به. ويقال اختطب القومُ فلاناً، إذا دعَوْه إلى تزوج صاحبتهم. والخطب: الأمرُ يقع؛ وإنما سُمِّي بذلك لِمَا يقع فيه من التَّخاطب والمراجعة.

  وأمّا الأصل الآخرَ فاختلافُ لونَين. قال الفرَّاء: الخَطْبَاء: الأتان التي لها خَطٌّ أسودُ على مَتْنِها. والحمار الذكر أخْطَبُ. والأخطَب: طائر؛ ولعله يختلِف عليه لونان.