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

 

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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).
   
   

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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.  

Day 284; Qur’an 77: 1-50, pages 580-581

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 المرسلات

'Those Sent Forth’

 

 

From Introduction of Yusuf Ali:

“This Surah belongs to the early Makkan period, somewhere near to Surah 75 (Al Qiyamah). The theme is somewhat similar. It denounces the horrors of the Hereafter, for those who rejected Truth. The refrain, "Ah woe, that day, to the Rejecters of Truth!" which occurs ten times in its fifty verses, or, on an average once in every five verses, indicates the leitmotif.”

From Introduction of Muhammad Asad:

 

TAKING its name from the word al-mursalat which appears in the first verse (and which obviously refers to the gradual revelation of the Qur'an), this surah may be placed chronologically between surahs 104 (Al-Humazah) and 50 (Qaf), i.e., almost certainly in the fourth year of the Prophet's missio

COMMENTS:

 

This Chapter begins by invoking magnificent yet familiar natural phenomena to take us through the creative process which brought about our earthly existence... onto the cataclysms which shall end it... onto the Hereafter with its recompense of agony for some, and bliss for others.. meanwhile ten times warning 'The Beliers/ Al Mukath-thibeen/ المكذبين' (who had belied God's Messengers/ Messages) of an impending time of 'Bewailing' which shall be upon them. This Chapter is carries verses of STRONG Dissuasion!

The title, 'Al Mursalaat,' or 'Those (f) sent forth'(ⁱ):

When we look at the verb 'arsalna' (sent forth) in the Qur'an, we notice that God has specified that He has 'sent' Messengers (human and angelic), as well as winds, storms, floods, lightning, rain, and other such phenomena, but He does NOT use this specific verb to indicate 'sending forth' the Qur'an, the Compilation, or its verses.

The 'Mursalaat' therefore (and the next noun 'AaSifaat-العاصفات' joined to it) seem both to be about universally observable signs of nature. Light breezes, then stormy winds, bearing both promise and peril.

The following three nouns seem to be about Custodian/ Angels.

 

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1.  This Chapter begins with an 'oath,' calling out several momentous phenomena so as to draw our attention to its subject matter (known grammatically as 'the object of the oath/ jawaab el qassam').

New Readers: Put 'importance oath' in 'Search.'

Note how the oath appears mostly in the Qur'an to draw attention to the certainty of final Judgment. Here, it points to the inevitable advent of the 'Time/ Day' of Differentiation/ Distinction/ 'Yawm al FaSl-يوم الفصل' (mentioned six times in the Qur'an).

After this initial oath, which invokes light breezes and forceful gales, a second oath flows smoothly into line in Verse 3... but this time, it invokes more than wind! It invokes 'Those who Spread God's Mercy all around (ⁱⁱ), then 'Who distribute (matters of wisdom) all around' (ⁱⁱⁱ), then 'Who cast down a 'Thikr/ Reminder' from Him,' as a sanction (for certain deeds) or as a warning (against others). These descriptions seem to fit 'Custodians/ Angels' who, as Emissaries of God, 'broad+cast' God's Mercy and wise Revelation to us.

Listen to this Chapter, dear Reader, and notice its rhyme and rhythm (Recitation> Al-Afasy).

2.  After vowing by seen and unseen phenomena, Verse 7 gives us the OBJECT of the oath:

'Indeed, what you (all) are promised, shall certainly befall.'

But what are we promised, which is of such great consequence to merit all these oaths?

Verses 8-11 increase us in awe, bringing us closer to it, introducing HUGE galactic events leading up to 'what we are promised':

The stars are obliterated (^iv), and the exalted expanse comes apart, and the mountains are uprooted/ exposed (^v), and the Messengers are 'timed' (^vi), to what event/ time/ day they'd been postponed.

THEN we are told what it is that everything leads up to:

'To the Separating/ Differentiating Event/ To the Time of Distinction!'

This is the momentous occurrence which ALL these verses were leading up to, the time when all us Cognizant Humans shall be sorted out, differentiated, and distinguished by our deeds (^vii)!

Did you notice that in this Chapter alone 'Yawm al FaSl-يوم الفصل'' is mentioned three times? That is the main topic!

Verse 14 tells the Messenger/ Listener that he would not be able to 'pursue to determine' what Yawm al FaSl is (put 'daraa' in 'Search'). Some Commentators see this as a rhetorical question, as in 'How would you/ could you determine what it is?' (^viii)

3. Verse 15 evokes an image of 'bewailing/ ويل' -on that 'day'- for 'Those who had Belied' ويل للمكذبين (giving us the major characteristic AND regretful recompense of those who had called their Messengers 'liars'). We already encountered the expression 'wail-un' in HQ 52:11, where we spoke of its Arabic origin.
We shall hear this condemnation repeated TEN TIMES in this Chapter of 50 verses; One fifth of this chapter bewails those who belie God's Message and Messengers!
4. Verses 16- 19 draw our attention to past peoples, generation after generation who were caused to expire, again 'bewailing/ ويل' -on that day- 'Those who had Belied.'

PAGE 581 Arabic Qur’an

5. Verses 20- 22 begin with a rhetorical question, before giving us so much to be in awe of:
'Did We not create you (all) from 'still/ despised' water which was 'rendered/ delivered' to 'settle in security,' (remaining there) until a well-recognized/ well-known 'Projection/ Qadar' ..?
This either refers to our initial development out of water as a specie, or to the semen+ovum settling in the womb, until the time of birth.
New Readers: Please put the VERY important word 'qadar' in Search to understand how it is about 'projection' meeting 'power, ability, and strength.' I
Indeed, Verse 23 sums up the miracle of our creation and the 'competence' of our Creator:
'So We projected, and the best of Capable/ Projectors (are We).'


(God has created all beings with an innate capacity to fulfill themselves by projecting their characteristics to the utmost.)
After that, again, we hear the 'bewailing/ ويل' -on that day- of 'Those who had Belied.'

6. Verses 25- 28 tell us of this earth which was rendered for us an 'embracing / herding' place (v. 'kafata'^ix) when we are alive AND when we are dead, and of the towering firmaments (mountains pegged firmly in the earth), and the palatable water ('furaat') given to us to drink.
After that, again, we hear the 'bewailing/ ويل' -on that day- of 'Those who had Belied.' Verses 29- 40 address them DIRECTLY this time, telling them to rush-forth/ 'release themselves' (root-verb: Talaqa/ طلق).... whereto?
…. TO THAT WHICH YOU HAD BEEN BELYING!!!
Oh! Now we can better understand the wailing on their part: What they had been belying, and spent their entire lives denying, is EXACTLY what they are told to rush forth to now. No wonder they bewail themselves!
And what a scene awaits them!
Read these verses in Muhammad Asad's interpretation (his translation of 'jumaalaat' as ropes is better than Yusuf Ali's 'camels.' Put 'camel rope' in 'Search'). It is interesting to know that only a couple of commentators out of 44 researched beyond the familiar -to the lexicon- and got it right!
The words 'sharar kal qaSr' are explained as 'sparks huge as forts/ sparks like (burning) logs' by Yusuf Ali and Muhammad Asad. Perhaps the fire 'closing in on them' is a more accurate interpretation of this scene, because we found the root-verb 'qasara' to indicate 'enclosing' in our 1000 year old Lexicon. Put 'qasara' in Search.
Isn't Qur'an-explanation an immeasurable responsibility?
Meanwhile within these verses, we hear THREE more times the 'bewailing/ ويل' -on that day- of 'Those who had Belied,' telling them that on this day/ at this time, they shall not (be able to) utter anything, nor shall they have public recourse 'ithn' for excuse, and that no scheming will avail them with God.
'THIS is the Time of Differentiation/ Distinction/ in which you shall be joined
with Those (who came) Before!'

7. In Verses 41- 44 we have beautiful verses of Persuasion, as we see a category of people titled The Aware, who after having been 'sorted out/ distinguished' (as per their deeds in life), find themselves basking in shady orchards, eating the fruits they desire and enjoying its water-springs... indeed welcomed to eat and drink to contentment, in recompense for what they had been doing.
Dear Reader: It is all about our deeds in life! By our deeds we are distinguished. Here, we are not told what deeds were performed by The Aware, but we gather that their deeds must have been at par with their distinguishing feature: Awareness. As Verse 44 indicates: Taqwa and Ihsaan go hand-in-hand.
'Such do We recompense The Doers of Ultimate Goodness/ MuHsineen'

After we are given that beautiful glimpse, Verses 45- 48 take us back again to dire Dissuasion, and we hear the 'bewailing/ ويل' -on that day- of 'Those who had Belied,' Those who, when told to 'bow/ prostrate,' do NOT 'bow/ prostrate' (^x).
This seems to be it. The reason behind their calculated lying. It is not simple 'denial,' where one denies and goes one's way. Belying... calling the Messenger a 'Liar,' and calling the 'Message' a 'fabrication...' because one simply cannot give in to something greater than oneself. The 'heart/ mind/ qalb' is so stiff and SO full of itself... it cannot bow to anyone or anything other than its own ego. And we realize, once again, that since the first EVER disobedience of Iblees: The greatest fault one can have is Arrogance.
Verse 49 again presents 'Bewailing/ ويل' -on that day- for 'Those who had Belied,' then the Chapter concludes by asking (as in HQ 7: 18):
In what 'Hadeeth' after this will they have faith?
New Readers: Please put 'Hadeeth' in 'Search.'
'Hadeeth' is 'new' or 'live' communication, broadcast to living Cognizant Humans (reading or listening to it at any moment) directly from God, transmitted in His Arabic words of choice. 'This' Hadeeth is the Qur'an... to which nothing compares. It is the TRUEST of Hadeeth (HQ 4:87). It is the BEST of Hadeeth (HQ 39:23).
Now we better understand the wrong which 'Those who Belie' have done themselves and others: They have spent their entire lives belying the truest and best of communications, robbing themselves and countless generations of its benefit!
With this post, dear Reader, we end Part 29/30 of the Qur'an.
Pray for me as we near the end, and do send in your comments. If it were YOU writing this, wouldn't you want to know your dear Readers?
Peace unto all!

i

'Mursalaat' is feminine-plural for 'Mursal.' The masculine-plural, 'Mursaleen/ Mursaloon' is mentioned 26/ 9 times, in reference to the Prophet-Messengers of God. So it is not about them, but rather about something feminine-plural, which was 'sent'

Yusuf Ali sees this as reference to the winds /'riyaaH,' while Muhammad Asad sees it as reference to the 'Message' itself, and the gradual step-by-step revelation 'of the Qur'an. Zamakhshari sees it as referring mostly to the angels/ 'malaa'ikah,' while some Commentators see all three as relevant.

ii

See verb 'yanshur/ ينشر/ spread' which is used in the context of Mercy alone.

iii

See HQ 44: 1-6.

iv 

طمس: يدلُّ على محوِ الشيء ومسحِهِ. يقال طَمَسْتُ الخَطَّ، وطَمست الأثرَ. والشيءُ طامسٌ أيضاً. وقد طَمَسَ هو بنفسه 

كدر:  أصلٌ يدلُّ على خلاف الصَّفو، والآخَر يدلُّ على حركة

فالأول الكَدَر: خلاف الصَّفْو، يقال كَدِر الماءُ وكَدُر. ويقولون: "خُذْ ما صَفَا ودع ما كَدَُر". ويُستعار هذا فيقال: كَدِر عيشه. وأمَّا الأصل الآخر فيقال: انكدَرَ، إذا أسْرَع، قال الله تعالى: {وإذَا النُّجُومُ انْكَدَرَتْ} [التكوير

v 

نسف: يدلُّ على كَشْف شيء. وانتسَفَت الرِّيحُ الشَّيءَ مثلَ التُّراب والعَصْف، كأنَّها كشفَتْه عن وجه الأرض وسلبته. ونَسْفُ البِناءِ: استِئْصالُه قَطعاً. ويقال للرُّغوة: النُّسَافة، لأنَّها تُنْتَسَف عن وجه اللَّبَن. وقولهم انتُسِفَ لونُه من ذلك

vi

The word 'timed' here seems related to HQ 5: 109, regarding the Messengers being awarded an occasion in which God gathers them all, and asks them about the response they got from their people

Dear Reader:

Let us marvel together at the PRECISION of the Arabic Qur'an: When we put these two words ' answered + Messengers/رسل أجبتم' in Tanzil (our 'Qur'an Search-Engine') we see that this combination appears only twice in Qur'an to show BOTH SIDES being questioned. Indeed, even as the Messengers are questioned as to what response they got, people shall be questioned as to what response they gave! Such precision in terminology can only be found in the Arabic Qur'an; there is no compilation on earth even similar to its consistency.

vii

See occurrences of 'faSala' in Qur'an.

viii

The term 'ma adraaka' appears 13 times in the Qur'an.

ix 

كفت:  يدلُّ على جَمْعٍ وضمّ. من ذلك قولهم: كفَتُّ الشَّيءَ، إذا ضممتَه إليك. قال رسول الله عليه الصلاة والسلام في اللَّيل: "واكفِتُوا صِبْيَانكم"، يعني ضُمُّوهم إليكم واحبسوهم في البُيوت. وقال عزّ وجلّ: {ألَمْ نَجْعَلِ الأَرْضَ كِفَاتاً. أحياءً وأمْوَاتاً} [المرسلات 25، 26]. يقول: إنَّهم يَمشُون عليها ما دامُوا أحياءً، فإذا ماتُوا ضمَّتهم إليها في جَوْفها.

ويقال: جَرِابٌ كَفِيتٌ: لا يُضَيِّعُ شيئاً يُجعَل فيه. وأمَّا قولهم إنّ الكَفْتَ: صرفُكَ الشّيءَ عن وجهه فيَكْفِتُ أي يرجع، فهذا صحيح، لأنّه يضمه عن جانب. والكَفْتُ: السَّوق الشديد، لأنَّه يضم الإبل ضمَّاً ويَسوقُها، كما يقال يَقْبِضُها. وسيرٌ كَفِيتٌ، أي سريع، من هذا.

x 

  ركع: يدلُّ على انحناءٍ في الإنسان وغيرِه. يقال ركَعَ الرّجلُ، إذا انحنى. وكلُّ منحنٍ راكع. قال لَبيد وفي الحديث ذِكْر المشايخ الرُّكَّع، يريد به الذين انحنَوْا. والرُّكوع في الصلاة من هذا. ثمّ تصرّف الكلامُ فقيل للمصلِّي راكع، وقيل للسَّاجد شكراً: راكع. قال الله تعالى في شأن داودَ عليه السلام: {فَاسْتَغْفَرَ رَبَّهُ وَخَرَّ رَاكِعاً وَأَنَابَ} [ص 24]. وقال في موضع آخر: {وَاسْجُدِي وَارْكَعِي مَعَ الرّاكِعِينَ} [آل عمران 43]، قال قومٌ: تأويلها اسجدي، أي صلِّي؛ واركعي مع الراكعين، أي اشكري لِله جلّ ثناؤُه مع الشاكرين