Day 297; Qur’an 90: 1-20 page 594

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 البلد

'The Town’

 

From Introduction of Yusuf Ali:

"This is an early Makkan revelation, and refers to the mystic relation (by divine sanction) of the Holy Prophet (peace be upon him) with the city of Makkah.'

From Introduction of Muhammad Asad:

"ALTHOUGH Suyuti places this surah in the middle of the Mecca period (after surah 50), it is most probable

that it belongs to the earliest years of Muhammad's prophethood."

COMMENTS:

This Chapter shows us what the TRUE hurdles of Life are!

Please read verses in Yusuf Ali's explanation as you refer to my comments.

PAGE 594 Arabic Qur’an

 

1. This Chapter begins with THREE vows.

Firstly, God vows by 'this Town,' then by 'your' residing/ 'Hillحلّ (ⁱ) in this town, and thirdly 'by (every) birth-parent and what s/he has given birth to.

From another verse, HQ 31: 33, we realize that this parent-child relationship was not mentioned here only in relation to this town and to the Prophet's belonging to it, but also to the 'Day/ Time' (of Resurrection) when neither the parent shall avail the child nor the child the parent; a time when the strongest of life's bonds shall be broken, just as Qureish are breaking that very same bond now with their own child, Muhammad..!!!

I don't agree with Muhammad Asad's opinion that the word 'this town' does not necessarily refer to Mecca, but "warrants a wider, more general interpretation." Check it out, and see how the Qur'an calls it 'this town' four times; twice given this term by Prophet Abraham himself, peace upon him.

2. Verses 4-5 give us the all-important OBJECT of the oath, which is that indeed, 'We" (God) created the Cognizant Human (to be) in 'strain/كبد' (ⁱⁱ-which seems to highlight the strenuousness which characterizes our entire life), and he (the human) imagines that no one can overpower him.

3. Verses 8-10 mention our sight and speech, and our being guided by God to the two 'uphill routes,' which we heard of in HQ 76: 3, 91:9-10. We notice in all these verses that we have a choice, which of these two life-journeys to take.

4. Verses 11- 17 speak of this arrogant human who, although he seems have full physical strength, yet he does not use it to traverse the true hurdles of life which lead to the best recompense. These 'hurdles' are:
   
   
   – 'Fakk raqabah,' which literally means 'untying a neck from the yoke,' indicating the need for every one of us to help liberate people from all forms of human subjugation and exploitation, beginning with debt, and going on to socio-economic bondage. This is SO IMPORTANT, especially today when we see how politicians and governments preach freedom, yet underhandedly exchange one form of human bondage for another of higher profit to themselves!
   
   
   – Feeding -during famine- an orphan near us or an incapacitated poor person.
   
   
   – After all that is accomplished, such a person would continue, attempting to be of those who have attained Faith, and enjoin upon each other Forbearance and Compassion.

What a combination...!

5. The Chapter ends with beautiful Persuasion and Dissuasion, as it declares that such persons are 'Those of the Right side,' whereas The Deniers are of the 'left,' upon whom the fire shall be firmly clamped!

May we be among Those of the Right! Amen.

Peace unto all!

_______

i

  .حل: لـه فروع كثيرة ومسائلُ، وأصلها كلُّها عندي فَتْح الشيء، لا يشذُّ عنه شيء

  يقال حلَلْتُ العُقدةَ أحُلُّها حَلاًّ. ويقول العرب: "يا عاقِدُ اذكُرْ حَلاًّ". والحلال: ضِدُّ الحرام، وهو من الأصل الذي ذكرناهُ، كأنه من حَلَلْتُ الشيء، إذا أبحْتَه وأوسعته لأمرٍ فيه

  وحَلَّ: نزل. وهو من هذا الباب لأن المسافر يشُدّ ويَعقِد، فإذا نزلَ حَلّ؛ يقال حَلَلْتُ بالقوم. وحليل المرأة: بعلها؛ وحليلة المرء: زوجُه. وسُمِّيا بذلك لأن كلّ واحدٍ منهما يَحُلُّ عند صاحبه.

  قال أبو عبيد: كل من نازَلَكَ وجاوَرَك فهو حَليل

  والحُلّة معروفة، وهي لا تكون إلا ثوبَين

  ومن الباب الإحليل، وهو مَخرج البَول، ومَخرج اللَّبن من الضَّرْع.

  ومن الباب تحلحل عن مكانه، إذا زال

  والمَحَلَّة: المكانُ ينزِل به القومُ. وحيٌّ حِلاَلٌ نازلون.

والحِلُّ ما جاوزَ الحرم. ورجلٌ مُحِلٌّ من الإحلال، ومُحرِم من الإحرام. وحِلٌّ وحَلالٌ بمعنى؛ وكذلك في مقابلته حِرْم وحَرَام.

  وهو من الباب. وحَلّلْتُ اليمينَ أحَلِّلُها تحليلا. وفعلتُ هذا تَحِلَّةَ القسَم، أي لم أفعل إلا بقدْرِ ما حَلَّلْتُ به قَسَمي أنْ أفعله ولم أبالِغْ. ومنه

ii

كبد: يدلُّ على شِدّة في شيء وقُوّة. من ذلك الكَبَد، وهي المشقّة. يقال: لَقِيَ فلانٌ من هذا الأمر كَبَداً، أي مشَقة. قال تعالى: {لَقَدْ خَلقْنَا الإنسانَ في كَبَدٍ} [البلد 4]. وكابدتُ الأمر: قاسيتُه في مشقّة. ومن الباب الكَبِد، وهي معروفة، سمِّيت كَبِداً لتكبُّدِها...ومن الاستعارة: كَبِد السَّماء: وسطها. ويقولون: كُبَيْدَاء السَّماء، كأنَّهُم صغّروها.. ويقال: تكبَّدَتِ الشّمس، إذا صارت في كَبِد السماء.  

Day 296; Qur’an 89: 1-23 page 593

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 الفجر

'The Dawn/ Daybreak’

From Introduction of Yusuf Ali:

This is one of the earliest of the Surahs to be revealed---probably within the first ten chronological order.

Its mystic meaning is suggested by contrasts in nature and in man's long history. Thus does it enforce the lesson of Faith in the Hereafter to "those who understand". Man's history and legendary lore show that greatness does not last and the proudest are brought low. For enforcing moral and spiritual truths, the strictest history is no better than legend. Indeed all artistic history is legend, for it is written from a special point of view."

From Introduction of Muhammad Asad:

"THE DESIGNATION of this surah - the tenth in the order of revelation - is based on the mention of "the

daybreak" in the first verse."

COMMENTS:

Is the 'Fajr/ Eruption/ Break of 'Day' ' in this Chapter linked to the 'fajr' of HQ 97:5?

If so, it would be about the Qur'anic Revelation.

Read this Chapter in Yusuf Ali's explanation. The verses are much shorter now, and I won't be going into detail except where necessary.

PAGE 593 Arabic Qur’an

1. This Chapter begins with FIVE vows, mentioning five momentous phenomena, which seem to be related to the end of life on earth as we know it (we spoke earlier about how a 'vow/ qassam' is made to highlight something of great importance; the subject-matter which comes after it, called in Arabic 'the response to the vow/ jawaab el qassam').

2. Then the Verses mention three communities which committed corruption in the land, and ask the listener whether he had not seen what their Lord did to them.

Then, we get the response to the vow in Verse 14, which happens to be the first statement after all the vows and questions:

'Indeed, your Lord is ever on the watch'

3. Verses 15 -16 give us statements as to the nature of a Cognizant Human (in the third person singular), who seems to judge his own worth by what his Lord gives him, seeing good fortune as a bestowed 'honor' by his Lord, while misfortune as a demeaning 'dishonor.'

The truth is: What they both are is: A trial/ balwaa (ⁱ)..!

4. Then, Verses 17-20 speak directly to listeners in the second person plural, implicating them of failing to accomplish two deeds, and of committing two deeds:

The failings are in not being generous/ eminent towards the orphan, and not urging each other to feed the poor and incapacitated. The two deeds committed are devouring inheritance and loving wealth. Note, dear Reader, that this is a recurring reminder!

5. Verses 21- 30 transport us to the end of this world as we know it, when the earth shall be 'knocked down,' again and again, into a flat surface (deck) see 4 instances in Qur'an.

In Arabic, a flat-surfaced cover is a 'deck,' and to knock something down is also: deck ⁱⁱ.

Regular Readers might have guessed it:

Etymology of the English word 'deck' provides evidence that it is derived from the Arabic 'deck,' not only because of identical pronunciation, but also because of its two connotations of 'covering' AND 'knocking down!!

For other English words of Arabic origin, put 'Etymology' in “Search.”

6. Verses 21-22 remind us of HQ 18:98, where (on an incomparably smaller scale), we find similar words، with Thul Qarneyn telling everyone that, when his Lord's command approaches, the magnificent barrier he had built for them shall collapse into a knocked down 'deck.' The image is so similar that the 'approaching' of 'Your Lord/ Sustainer' mentioned here is NOT equivalent to the misconstrued 'expectation' which some people might have of 'God Himself' approaching,' which is referred to in HQ 2:210.

Here, the verses are about the sustaining relationship our Lord has with us; and it is this relationship which is 'coming forth' to hold us accountable.

7. When the Abyss is brought forth, and every Cognizant Human remembers, but what of that remembrance (which is too late to do any good)... and he voices his regret, saying that he wishes he had sent (goodness) forward, or extended towards his life.

This is quite interesting, because, in our perspective, his life is over.

In his perspective however, it is just beginning.

And then we hear dire dissuasion, as the verses tell us that on that day/ at that time no one shall be put to this person's suffering, and no one shall be bound by his bonds.

The final Verses turn to beautiful Persuasion, as the Serene Self (being at peace and contentment after having fulfilled itself) is called upon directly in the second person singular, summoned to its Lord, well-pleased and pleasing... invited to enter into His Worshippers, and enter His Garden!

Peace unto all!

_______________

i

لو/ي: أصلان: أحدهما إخلاق الشيء، *والثاني نوعٌ من الاختبار، ويحمل عليه الإخبار أيضاً.

فأمّا الأوّل فقال الخليل: بَلِيَ يَبْلى فهو بالٍ. والبِلَى مَصْدَرُه. وإذا فتح فهو البَلاَء، وقال قوم هو لُغةٌ.  قال الخليل: تقول ناقةٌ بِلْوُ سفرٍ، مثل نِضْو سفَر، أي قد أبْلاَها السَّفر. وبِلْيُ سَفَر، عن الكسائيّ.

وأمّا الأصل الآخَر فقولهم بُلِيَ الإنسانُ وابْتُلِيَ، وهذا من الامتحان، وهو الاختبار. ويكونُ البَلاءُ في الخير والشرّ. والله تعالى يُبْلِي العَبْدَ بلاءً حسناً وبلاءً سيئاً، وهو يرجع إلى هذا؛ لأن بذلكَ يُختبَر في صَبْرِه وشُكْرِه.

ii

  دك: أصلان: أحدهما يدلُّ على تطامُن وانسطاحٍ. من ذلك الدكّان، وهو معروف. قال العَبْدِيّ: كدُكّان الدَّرابِنَة المَطِين ومنه الأرضُ الدَّكَّاءُ: وهي الأرض العريضة المستوية. قال الله تعالى:{جَعَلَهُ دَكَّاءَ} [الكهف 98]. ومنه النَّاقة الدّكّاء، وهي التي لا سَنامَ لها.

  والأصل الآخر يقرب من باب الإبدال، فكأنَّ الكاف فيه قائمةٌ مَقام القاف. يقال دكَكْت الشيء، مثل دقَقته، وكذلك دكَّكته. والدَّكْدَاك من الرّمل كأنه قد دُكَّ دَكّاً، أي دُق دَقّاً. قال أهلُ اللغة: الدَّكداك من الرَّمل: ما التَبَد بالأرض فلم يرتفِ. ". ومن هذا الباب: دَكَكت التُّرابَ على الميّت أدُكّه دَكَّاً، إذا هِلْتَهُ عليه. وكذلك الرّكِيَّة تدفِنها. وقيل ذلك لأنَّ الترابَ كالمدقوق.