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 ‘wailing/ 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.’

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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.’

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 bewailing 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 ‘wailing/ 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!

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 الإنسان

‘TIME/ Al Dahr/ Man’

  

From Introduction of Yusuf Ali:

“The revelation of this Surah was probably in the early Makkan period, with the possible exception of some verses..

Its theme is the contrast between the two classes of men, those who choose good and who choose evil, with special reference to the former.

The title of the Surah recalls a Pagan Arab idea, which personified Time as existing spontaneously from eternity to eternity and responsible for the misery or the happiness of mankind. In Surah 45:24 we read: “They say… ‘nothing but Time can destroy us.’” This attitude is of course wrong. Time is a created thing: it has its mysteries, but it is no more eternal than matter. It is also relative to our conceptions and not absolute, as Einstein has proved, It is only God Who is Self-Subsisting, Eternal from the beginning and Eternal to the end, the absolute Existence and Reality. We must not transfer His attributes to any figments of our imagination.”

From Introduction of Muhammad Asad:

“THE OPINIONS of the earliest commentators are divided as to whether this surah – also called Ad-Dahr (“Time” or “Endless Time”) after a word occurring in the first verse – belongs to the Mecca or the Medina period. Many authorities of the second generation – among them Mujahid, Qatadah, Al-Hasan al-Basri and ‘Ikrimah (all of them quoted by Baghawi) – hold the view that it was revealed at Medina.”

COMMENTS:

Due to the subject-matter of this Chapter, it seems probable that these verses were revealed early on in Mecca, although that makes no difference to us today.

Verse after verse strengthens the Messenger and draws vast distinction between the Believers who are Forthcoming, and the Deniers who are Hindering, showing us the outcome for each in the Hereafter.

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1.  In Verses 1-2, God asks whether there had come upon the Cognizant Human (Insaan) a period of time (‘Heen’/ حين) WITHIN the overpowering ‘Dahr’ sequence (ⁱ), in which he was NOTHING acknowledged/ mentioned/ remembered…?

Our mental response to that would be yes, certainly.

We know of Humanity’s beginnings as ‘bashar’ (بشر), when our non-cognizant ancestors existed in Time… when they were not yet anything mentioned/ remembered. We also know of our individual beginnings as undifferentiated cells in our parents’ reproductive organs. (New Readers put ‘bashar insaan’ in ‘Search.’)

But then we hear the next verse, which tells us how the ‘insaan’ (Cognizant Human) was created from a ‘mashaja/ mesh ⁱⁱ of ‘nuTfah/ fluid’ ⁱⁱⁱto undergo trial (by God), and was rendered by God, both ‘hearing’ and ‘seeing.’ Here we realize the marvel of our evolving creation, as per God’s design, from our fluid beginnings. We also note that our life experiences and accomplishments seem to be an ‘entrance-exam’ to the Hereafter. It is there that we shall ultimately reside at the level of growth we had reached in life! 

‘Hearing and Seeing’:

Take a look at this video on the miracle of pregnancy, and note how at Week 15-20, the nervous system and sensory development matures, so the unborn child can hear the mother’s heartbeat and voice. It is not until Week 28 that the eyes open and see light. Indeed, eyesight continues to mature until puberty, and it is no coincidence that the Qur’an constantly mentions hearing before eyesight (see 5 major examples).

Aside:

Almost 1400 years ago the Qur’an spoke of how all of Creation evolved, and early ‘Muslim’ scientists seem to have understood the general concept (minus the details which emerged later). It is sad and ironic (after all the advancement we have made as humans) that many of those who consider themselves ‘devout believers in God,’ are the FARTHEST removed from His creative method! Indeed, most such persons do NOT believe in God’s actual ‘modus operandi,’ but rather, they think that the human was created all at once, in full function and form, and that human ‘evolution’ is blasphemy (see Gallup Poll for U.S. Percentages). This, despite the fact that the original teachings of all faiths referred to the stages of creation quite similarly. Indeed, even mythology offers evidence of life emerging from water (put ‘Egyptians consciousness’ in ‘Search’).

This also seems to hold true for the Old Testament, and ancient Sumerian manuscripts:

 “In many respects, the book of Genesis is an executive summary of the far more ancient Sumerian texts.” ^iv. 

As we all know by now, the problem lies mostly in the mis-explanation oforiginaltexts.

 

2.  Verse 3 is VERY important. It shows us that God guides Humanity to ‘The Way’ (Al Sabeel), and that, we end up earning ONE of two labels:

• ‘Shaakir/ Productive’ (accepting what is little and making the most out of it).
• ‘Kafoor’/ Denying’ (ignoring whatever has been given to us).

Regular Readers will remember that the opposites, ‘Shukr’ and ‘Kufr,’ appear often in the Qur’an (see 5 examples).

This reminds us of the rhetorical question in HQ 90:8-10:

“Have We not made for him a pair of eyes?

And a tongue, and a pair of lips?

And guided/ gifted him the two steep/strenuous roads (^v)?”

So it is OUR CHOICE of either path in life, with the surprising information (gathered from the meaning of the word ‘najd’) that BOTH paths are steep and strenuous!

If so, then why do rational people make the wrong choices?’

The answer is in HQ 7:146: The single character flaw which causes people to deny the obvious is ‘Arrogance.’ Arrogance affects people’s choices, making them prefer the way that was ‘theirs’ (or their parents’ or peers’) even if it happened to be the ‘Way/ Path’ of error سبيل الغي. It seems ‘beneath them’ to correct their course and follow instead the ‘steady, well determined’ Way/ Path سبيل الرشد.

Let’s pause to think of that.

After that, Verse 4 takes us to the Hereafter, speaking of the fetters which await the Deniers.

(Note how Consequence is always matched to the Deed: In life, they had chosen to tie themselves to their personal desires and ends!)

In contrast to that, Verses 5-6 show us the picture of bliss, with the ‘Genuinely Forthcoming/ al Abraar’(^vi) sipping a drink with a ‘mezj’ /mix (مزج) of camphor (^vii), a spring from which the ‘Worshippers of God’ drink and cause to ‘burst forth’ for them (also see contrast in HQ 3: 196- 198).

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4. Who are these Worshippers of God, ‘Ibaad-Allah,’ mentioned 7 times in the Qur’an..? We were told repeatedly in Chapter 37 that they are ‘Self-Purified/ MukhlaSS.’

In Verses 7-8 we are told their outstanding characteristics, foremost among which is their fulfillment of ‘what they had dedicated themselves to,’ and their generosity at giving what they love to those less fortunate than themselves, doing it simply for God’s sake/ in His Direction -with no desire for gratitude or acknowledgement from those whom they are feeding and helping!

This reminds us of HQ 3:92, which tells us that we shall never attain the degree of Genuineness/ Sincerity/ ‘Bir’ until we spend (on others) out of that which we love.

5.   No sooner do these fine persons express their fear of a ‘difficult and lengthy period/day of gloom’ in Verse 10, than they are reassured in Verses 11- 22! Twelve verses which begin by assuring them that they shall be safe, away from the affliction of that period/ day, enjoying the fruits of their forbearance in:

The best state of mind (joy; bliss).

Best surroundings (gardens).

Best clothing (natural silk, green brocade, silver ornaments).

Best position (reclining on couches).

Best atmosphere and food (neither sun nor wind, with fruit-laden branches hanging low overhead).

Best service (rounds of drink in silver and glass vessels).

Best drink (spring-water mixed with ginger). Interestingly, the spring is known as ‘sal-sabeel,’ which means: ‘Ask/Demand a Way/Path,’ which seems to point to the fact that those who asked/demanded direction, got it…. literally!

Best environment (a ‘family’ environment, with young children/ wildaan’ who go to and fro among them like strewn pearls, and are ‘mukhalladoon’ constantly inclined to them). See footnote (^viii) which reminds us of the explanation of another verse which told us clearly that these children are THEIRS. (See 6 occurrences of ولدان in Qur’an; note that in HQ 56:17 it was these children who were bringing them to drink.)

Best scene (comfort/ well-being for each, coupled with a grand dominion/ ‘mulk’).

Best Provider (their Lord /Sustainer giving them a ‘Pure Drink’… saying that this recompense is deservedly theirs… and that the fruit of their labor has been enhanced/ mashkoor.)

After closing the beautiful garden-scene with the enhanced fruits of one’s labor, the Qur’an speaks directly to Muhammad, peace upon him:

6. Verses 23- 26 tell him directly (in the second person singular) to forbear and patiently persevere to his Lord’s Judgment, and not to obey neither Hinderer nor Denier of them (of those who are causing him hardship)… and to remember/mention the attribute of his Lord in the earliest part of the day as well as after dark… and, during part of the night, to prostrate to Him, while being motivated towards Him, all night long.

Doesn’t the recommendation to face hardship with forbearance AND worship remind us of the chapter entitled the ‘Burdened One/ Al Muddathir’? Here we also find motivation towards God as a response to people’s denial and hindrance, both of which we should never succumb to!

(See recommendations for ‘tasbeeH’ in Qur’an.)

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7. Verse 27 tells us of people who love ‘the Hasting, the Rushing’ العاجلة (discussed in our last post, HQ 75: 20- 21, who in their desire of it, end up) ‘leaving behind them’ a weighty, momentous time/ period/ day. In Verse 28 God shows us that it is He Who had created and strengthened them, and that He could replace them with others alike, if He so willed.

Thinking back to the beginning of this Chapter, we recall that we were told that God guides/ gifts us to The Path/Way. This issue is finalized here, where we find Verses 29- 31 stating that ‘this’ (the Qur’an) is indeed a Reminder for whomever ‘wills to take a sabeel/ path’ to his Lord (see all 9 occurrences of the ‘Reminder’). This Chapter closes by telling us that we do not ‘will’ unless God wills, indeed He is the Knowing, the Wise. He admits whomever He wills into His Mercy, while He has prepared great suffering for Wrong-doers.

May we take the ‘sabeel’ to God.

May we be of the Forthcoming.

Amen.

Peace unto all!

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 القيامة

‘The Resurrection’

From Introduction of Yusuf Ali:

“This Surah belongs to the early Makkan period, but comes chronologically a good deal later that the last Surahs. Its subject matter is the Resurrection, viewed from the point of view of man, especially unregenerate Man, as he is now, and as he will be then- his inner and psychological history.

From Introduction of Muhammad Asad: 

“REVEALED during the first third of the Mecca period, this surah is devoted almost entirely (with the exception of the parenthetic passage in verses 16-19) to the concept of resurrection, on which its traditional “title” is based.”

COMMENTS

The Chapters are getting much shorter now, and their verses sometimes are only a few words long. Let’s try this, dear Reader: When I like what any of our three Commentators above say, I will let you know, and will only comment when I have something different to say.

This Chapter tells us mostly about the ‘Cognizant Human’ at the ‘Time’ of Resurrection; how God resurrects us ‘bone, for tiny-little-bone…’ how helplessly we die, and how inevitably we rise to face the consequence of our deeds, good for good, and bad for bad.

‘Yawm al Qiyaamah/يوم القيامة is mentioned 70 times in the Qur’an.

 

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1.  Verses 1-4: This Chapter begins by calling out two vows, mentioning TWO momentous phenomena, so as to draw our attention to the Resurrection. The two phenomena by which the Qur’an vows are the ‘Time of Resurrection,’ and the ‘self-reproaching Self.’

‘I do but vow by the Time of Resurrection. 

And I do but vow by the Oft-reproaching Self’

The ‘Oft-Reproaching’ Self is the second of three ‘states’ our Cognizant Self goes through (ⁱ):

• Nafs ammara/ oft-inciting to wrongdoing (HQ 12:53).
• Nafs  lawwama/ oft-reproaching oneself (HQ 75:2).
• NafsmuTma’inna/ content/ tranquil/ at peace (HQ 89:27).

Aside:

Let us pause a little here to take a look at the beautiful Qur’anic verses of Ch. 91, which tell us about the creation of the Self, and the all-important duty WE each have to help our own Self towards success because:

Successful is the person who had promoted/ enhanced it, and a failure is the person who had suppressed it (see belowⁱⁱ)!

Back to our verses:

Then, Verses 3-4 show us the importantsubject which these vows draw our attention to, namely, that our remains shall be gathered and reassembled after death, including our very finger/ ‘banaana’ (etymology of ‘banana’ mentioned when we discussed HQ 8: 12).

In Verses 5-13 we learn a little about the ‘Cognizant Human’ who is doubtful, and keeps questioning Resurrection and doing wrongful deeds in the time ahead, right up to the moment s/he is faced by the spectacular events of this world’s destruction:

That is when that same wrongdoing person will cry, ‘Whereto is the escape?‘ And the response will be that there is none.. to ‘YOUR LORD’ that day/ time is the ‘grounding’.. the docking-site.. where all motion ends (I prefer Muhammad Asad’s ‘journey’s end’ to Yusuf Ali’s ‘resting place,’ simply because there shall be no rest for such a person). At that time, the Cognizant Human shall be informed as to what s/he had sent forth, and what s/he had withheld/ postponed (there will be no ‘rest’ at all!).

 

2.  Verses 14-15 state a ‘fact of life,’ indicating something quite important:

Even as we are ‘throwing around’ our excuses, every Cognizant Human is clear-sighted against his/ her Self, knowing well our own intentions! This also means that each of us would later agree to the consequences we earn, simply because when we were doing the deed, we knew our purpose behind it. This statement ties-in with the introduction to this Chapter, and highlights the importance of having an ‘oft-reproaching Self’… a healthy CONSCIENCE which puts us back on the right track as soon as we begin to deviate, and helps us stay put!

(Most Commentators however, including Ali, Asad, and Bakhtiar, consider this statement as relating only to the Hereafter.)

Then the subject changes completely, and Verses 16- 19 are addressed to the Messenger who was receiving Revelation, and may have been ‘moving his tongue’ to keep up to speed with it (perhaps also worrying about retaining it to memory). Here he was told NOT to ‘rush it’ (ⁱⁱⁱ), since (the responsibility of) its gathering and its Qur’an is ‘upon Us’ (meaning it’s up to God to take care of that part. Put ‘ala/ على‘ in Search). The Messenger was told simply to ‘follow its Qur’an as We are reciting (qara’a) it, after which (thumma) it is upon Us to expose it/ ‘bayaan.’ As we see in our definition below (^iv), ‘bayaan بيان‘ has to do with the ‘full-extent exposure’ of something.

Dear Reader:

Our entire project was triggered by the discovery of the meaning of the key-word ‘IQRA.’

(New Readers MUST understand this before going on. Put each of these combinations in Search: ‘iqra component’… ‘kitaab quraan.’)

Reverting the static ‘Compilation/Kitaab’ to its original dynamism as a ‘Qur’an’ is what we are attempting to accomplish here, and help others do as well.

Look at these verses, two of which contain the words ‘ITS Qur’an/ قرآنه.’ Note that:

• It is God Who shall both gather it together, and ‘Qur’an’ it (keep it/ make it Qur’an).
• The Messenger was told only to ‘follow‘ its Qur’an.
• Thereafter, it is God Who shall expose it (make it clear).

Note that the Messenger was not responsible for explaining it, ever. Why? Because his explanation is subjective, and the Qur’an would then be referred back to him, becoming ‘static’ like other previous compilations. To remain dynamic, the Revelation should NOT be tied down to anyone, but rather, should remain God’s Alone, based on its original Arabic and His wording and context, readdressed by Cognizant Humans, studied in its original Arabic and understood again and again, generation after generation.

Q. Did ‘Muslims’ only ‘follow’ the Qur’an as commanded, or did they tie it down to certain ‘accepted’ interpretations, without even studying the Lexicons to uncover what its words meant over 1000 years ago?

A. No comment!

Back to our verses:

A verse we’d spoken of earlier (HQ 20:114), also commanded the Messenger not to hasten through the Qur’an until its conveyance was completed (New Readers: See footnote below^v for remarks as well as the summarized definition of this key-word).

Here we notice once again the DYNAMISM of the word ‘Qur’an,’ as opposed to the STATICITY of the word ‘kitaab’ (if we understand difference between ‘kitaab’ and ‘Quraan’).

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4. After speaking about the Cognizant Human in the third person, then speaking directly to the Messenger in the second person singular, the next verses address listeners directly in the second person plural ‘you:’

Verses 20- 21 declare that:

“You (all) but love The Hasting/ Rushing (life).

And you let be/ leave (ignore) The Lasting (life)!”

Statements of fact, which tell us the truth of our feelings and behavior towards both this life (^vi) and the next:

• Firstly, we LOVE this Life, which is called ‘The Hasting/ Rushing/ Al ‘Aajila/ العاجلة‘ . It rushes past, overtaking us, keeping us in haste, and always seems to end prematurely (see 3 recurrences in Qur’an).

Note, dear Reader, that Qur’anic context, as well as the definition of the root-verb ‘ajala/ عجل(^vii) denote haste which is usually ‘rash,’ and therefore ends in wrong or ‘premature, incomplete’ results. (It is NOT the same as another word denoting speed, which is “sar’a/ سرع” ^viii).

‘Ajala/ عجل is therefore mostly a negative connotation, as in the famous Arabic saying:

“In Haste is regret, and in Deliberation is safety (^ix).”

في العجلة الندامة وفي التأنّي السلامة

• Secondly, we ignore the Hereafter, abandoning all consideration of it, and ‘letting it be’ (see all occurrences of ذر in Qur’an). In a similar verse (HQ 76: 27) the Hereafter is called a ‘Weighty/ Momentous’ Time (^x).

5.   Verses 22-25 describe two groups of people in the Hereafter:

• Those whose faces shall be ‘bright in beauty and bliss/ naaDira (76:11; 83:24) ^xi‘ as towards their Lord they ‘look/ await in contemplation/ anticipation’ (^xii).
• Those whose faces shall be taut and overcast (^xiii), having gathered/ presumed that a ‘crusher/ faaqirah^xiv‘ shall be upon them.

Then, Verses 26 -30 describe the throes of Death, how ‘she’ (the Self/ soul) begins to exit the body, as someone wishes for a Healer/ ‘raaqi’ (put ‘reiki’ in ‘Search). That is when the person realizes that this is The Parting. Then, the ‘calves of one’s legs/ saaq’ fold upon each other, seeming to indicate the END of all worldly endeavor (in HQ 68:42, we spoke of ‘baring the saaq’ which indicated stride and effort). The verses then conclude by stating that, to your Lord, at that time, is ‘The Drive.’

(Whoa…! Wait a minute. Let us THINK of this!

That part of our life-journey is called ‘The Drive…’ when all shall all be ‘driven’ to our Lord Sustainer… He Who knows every single thing about us. That IS a terrifying situation… especially for someone who hasn’t done good in life!)

5.  Verses 31-33 speak of the dying person who had neither believed on one hand, nor prayed/ connected/ maintained relationship (with God) on the other. What he had done was the contrary: He had belied and had turned away. Furthermore, he had gone to his own people, strutting proudly; literally ‘stretching out his arms and legs’ as he walked, in a display of pride (^xv).

6. Verses 34-35 denounce and warn this person twice, saying ‘Awlaa laka, fa awlaa’ expressing ‘Woe to you, and woe! Woe to you, and woe!’ but literally meaning ‘Nearer to You, and nearer! Nearer to You, and nearer!’ (is The Drive…!)

Then Verses 36- 40 conclude this chapter most eloquently by asking the Cognizant Human three questions:

• Whether he reckons to be left with no purpose (in life) ?
• Was he not a drop of moisture emanating? (Then mentioning several stages until the human was rendered a ‘pair,’ male and female.)
• Is not someone (who did all that)… is He not of adequate power, ability, strength, and projection… to revive the dead?

(New Readers: Put ‘qadara’ in ‘Search.’)

We always respond to this question by saying: ‘Balaa, qaadir!’.. بلى قادر.. which means, ‘Indeed (He is/You are) capable.’

Peace unto all!

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 المدَّثِّر

‘The One Blanketed (in layers)’

From Introduction of Yusuf Ali:

‘This Surah is from about the same time as the last one. Its subject matter is also similar: Prayer and Praise, and the need of patience in a period of great spiritual stress: the unjust who cause sorrow and suffering now will themselves experience agony in the Hereafter.’

From Introduction of Muhammad Asad:

‘Although some verses of this surah may have been revealed at a slightly later time, there is no doubt that all of it belongs to the earliest part of the Mecca period, that is, to the very beginning of Muhammad’s mission. But in spite of its early origin and its brevity, the surah outlines almost all the fundamental concepts to which the Qur’an as a whole is devoted: the oneness and uniqueness of God, resurrection and ultimate judgment; life after death and the allegorical nature of all descriptions relating to it; man’s weakness and utter dependence on God, his proneness to false pride, greed and selfishness; each human being’s responsibility for his own behaviour and doings; “paradise” and “hell” as natural consequences of one’s earthly life, and not as arbitrary rewards or punishments; the principle of the historical continuity of all true religious experience; and various other ideas and concepts which were to be more fully developed in later revelations.’

 

COMMENTS:

In our previous chapter we mentioned that most commentators had traditionally considered the words ‘Al Muzzammil’ and ‘Al Muddathir’ to be similar in meaning, even though they are notⁱ. As we noted then, the root-verb ‘zamala’ is about being ‘burdened.’

It is today’s chapter ‘Al Muddathir’ which is addressed to him who is ‘gathered up in layers/ blankets (see root-verb ‘Datharaدثرⁱⁱ), calling him to ‘Rise to Action,’ guiding him to the discipline and awareness which his Rising would entail.

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1.  Verses 1- 7 call upon him who is ‘gathered up in layers/ blankets,’ spurring him to prompt action with the command: ‘Qum/ Rise/ Get up…!‘ This word is mentioned twice in the Qur’an, here and in the previous chapter, but while the previous chapter bids him (Muhammad) rise to pray in private, this Chapter bids him rise to warn in public.

Six requirements of physical behavior and mental attitude are necessary, for him to begin working in his capacity as Messenger, peace upon him. These requirements range from the most public -which is about alerting everyone with regard to his Message, to the most private -which is about directing himself towards his Lord in patience and forbearance.

• The first command: Rise and warn!
• The second command: Glorify/’Kabbir’ your Lord:

No doubt that the Messenger understood what this meant, but how about us?

‘Glorifying’ our Lord is about exalting our perception of Him, and our behavior in the light of His commands; that we hold Him above all others, acknowledging His Mastery over all beings/ worlds; that we acknowledge WHO He is ⁱⁱⁱ.

Take a look at HQ 17: 111, where we find what ‘Glorification/ Takbeer’ entails.

• The third command: Purify your ‘thiyaab/ habits’ ( customary practices, clothing, dwelling):

The root-verb ‘thawaba/ ثَوَبَ ‘^iv has, as its primary connotation, something customary ‘frequented, returned to again and again,’ while ‘clothing’ is a secondary connotation of the word (it is quite interesting to note that the English word ‘habit‘ also has these three connotations, proof that our needs and concepts as humans, parallel each other in different parts of the world!).

What this verse points to therefore, is NOT simply clothing, but rather, one’s entire manner of existence on a habitual, daily basis. The most difficult steps in purifying/ cleansing our habits and habitation are the FIRST: It is only after these initial steps that we can continue at relative ease, maintaining purity, but only IF we continue to do so at a regular, measured pace. This ‘maintenance’ is another reason for the five daily ‘Salaat/ Connection/ Relationship/ Prayers,’ with all that they entail^v.

• The fourth command: Abandon/ forsake Rujz:

As we can see in our definition below, ‘rujz’ is about ‘agitation/ turmoil (^vi), and the Prophet is told to ‘abandon/ forsake’ whatever may be the cause of that, which seems to be in direct relation to purifying his habits and habitation.

• The fifth command is about performing good deeds with HUMILITY, rather than self-satisfaction or pride/ من^vii, as in HQ 23: 60:

Do not seek ‘self-interest/ or self-aggrandizement’ from the good you may do, or feel/ or make others feel that they are beholden to you.

• The sixth command, ‘to your Lord be forbearing,’ is the clincher, which closes this set of requirements. Nothing of importance can happen without forbearance, without patience, without perseverance, and the word ‘TO’ points both at The Destination to whom one commits, and to The Source Whose strength one seeks with this forbearance.See all eleven times in which the Prophet was commanded to forbear (فاصبر).

2.  Then, Verses 8-13 take us on a ‘fast-forward’ leap to Judgment, when all shall be known and everything judged and admonished. When ‘Al-Naqoor/ The Impacter’ is impacted (upon all), that shall be the time most difficult for Deniers! It is then that God Himself is ‘Alone’ to deal with each of us, His Creatures, taking account of how we have made use of His gifts to us, especially our affluence and progeny (whatever we were given and whatever we have produced, bearing witness to our performance). It IS powerful to hear that:

‘Let Me be, with Whom I have created, Alone!’

Variations of the root-verb ‘naqara’^viii‘ (to indent/ impress/ impact) appear three times in the Qur’an, twice as ‘naqeer,’ which is the ‘groove’ or ‘indentation’ in a date-pit, and here as ‘naaqoor,’ which refers to ‘Judgment Day,’ that highly ‘impressive/ impactful’ stage of our existence, when everything shall be known, and everyone judged and admonished^ix.

The noun ‘shuhood^x‘ is the plural of ‘shaahed,’ which refers to someone who at a certain time becomes witness to something. Here, one’s ‘baneen/ offspring^xi‘ are ‘shuhood/ witness.’ Since it is here a ‘gift’ from God, it indicates their outliving their parents, which is certainly a blessing!

(Another noun from the same root-verb is ‘shaheed’ (plural: ‘shuhadaa’), which refers to someone who is -due to inherent characteristics, experience or knowledge- worthy of bearing witness to something. God always says of Himself that He is ‘Shaheed’).

Extensive wealth… Offspring who become living ‘witnesses’ to the lives, deeds, accomplishments of their parents… and, meanwhile, God had ‘mahhada/ spread out/ smoothened/ made comfortable’ for each person (his/her life), in a literal sense. It is interesting to note that although God may do that for us in life, the path to the Afterlife is ‘smoothened’ by OUR GOOD DEEDS; they pave the way to our final destination (see HQ 30:44).

Verses 14- 16 continue, first mentioning the GREED of such a person (whom God had created and amply gifted, yet constantly wants God to give him more), then his STUBBORN RELUCTANCE as he denies God’s Signs.

See all four recurrences of the word عنيد in the Qur’an (^xii), as well as important footnote about the word ‘jabbaar’ (^xiii).

Although Verse 17 indicates that God ‘… shall overwhelm him by the need to catch up,’ whichsounds like a threat, it really illustrates for us, quite graphically, the consequence of Greed, when one keeps wanting more, and then more, constantly running to achieve something yet never catching up. We’ve already discussed the connotations of the root-word ‘rahaqa-رهق,’ which was about something becoming quickly overbearing upon another, hastening something as it delays something else, and hardly catching up. See in Qur’an how humiliating this state is! Now, combining the word “Sa’aDa”- صعد‘ to this image (definition below, from our more than 1000 year old Lexicon^xiv), we add ‘spiraling exhaustion‘ to the picture, and are able to get a FULL understanding of what stubborn greed causes us! Wow. Isn’t Arabic fantastic?

 

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4.  In Verses 18- 25 we have the description of someone who ‘fakkara/ ^xvmulled over something, ‘ pondering carefully about it, deliberated, ‘qaddara/ projected to the utmost,’ and concluded.

Then we see how the Qur’an rates his conclusion:

‘He shall be brought to disgrace and death by the manner in which he concluded!’

This is the second incidence of the word ‘qutila/ قُتِلَ ’ in the Qur’an^xvi. Earlier, we had said that this word ‘berated a person as he was committing a certain misdeed by saying: ‘May he be brought to disgrace and death.’ Actually, I’d like to correct that now: The verb ‘qutila’ in the past tense indicates a ‘done deed,’ like saying that ‘He is a ‘gonner’ for doing this.’

Back to our verses:

After emphasizing on such a person’s deliberation and (mis-guided projection and) conclusion, the verses continue, showing how at length, this person looked, scowled, froze ‘basaraبسر^xvii‘ (soft ‘s’), followed through and was arrogant (labeling the Qur’an which he was obviously listening to), saying that it is nothing but ‘folk magic’ (part of folklore). It is nothing but the ‘saying/ call’ of a mere mortal.

God speaks in the first person ‘I’ asserting in Verse 26 that He shall ‘uSleehi/ conjoin (by fire)’ this person in ‘Saqar.’ (Saqar is a feminine noun which means ‘scorching blaze’- see belowسقر^xviii).

Then He says, ‘and maa adraaka,’ that ‘you (O Muhammad), would not be able to pursue it to determine, what is Saqar‘ (see 12 instances of this expression in Qur’an- put ‘daraa’ in ‘Search’). And then we are told three of its characteristics, in three very short verses:

• It does not let (anything) remain, and leaves nothing (unattended).
• It is ‘lawwaaHa’ (^xix) ‘gleaming’ to mankind (explained by some as ‘gleamingly obvious,’ and by others as ‘scorching’).
• Upon it are Nineteen.

Q. Nineteen what?

A. The Qur’an does not elaborate in Verse 30, but seems to do so in Verse 31, and the general consensus (of Commentators) is that the number ‘nineteen’ points to the number of Custodians/ Angels appointed over ‘Saqar.’ Now, although that number might also be significant to later Recipients/ Readers of Qur’an (causing ‘fitnah’ to some, increasing the faith of others, while others queried about it), it seems to me that this verse is referring to how its FIRST Recipients, in their different affiliations, would react at the time of its Revelation, and therefore it would have accomplished its initial purpose at the time (with further purpose and occasion in future).

It reads as follows (in interpretation):

‘We have not rendered The Companions of the Fire except ‘Custodians/ Angels,’ and we have not rendered their number except a ‘fitnah/ ‘trial’ (literally, a trial by Fire to extract true nature), to assure Those who had received (Earlier) Compilation, and to increase the Faith of Those who had attained Faith, and so that (both) Those who had received (Earlier) Compilation and Those who attained Faith would not doubt, and so ‘Those in whose heart/ mind is a disease’ (Hypocricy) and the Deniers would say: ‘What is God’s purpose regarding this example?’ Such does God cause to be lost/ misguided whoever wills (to be so), and guides whoever wills (to be so), and none knows the ‘junood/ gathered agents/ forces’ of your Lord except Himself, and it (f., referring to Saqar) is but a Reminder to Mankind.’

• (Put ‘junood’ in ‘Search’).

See this verse in TEN explanations, and read important footnote^xx.

5. Verses 32- 34 each hold a vow/ qassam, which, as Regular Readers know, emphasize information of great importance… information which appears in Verses 35-37:

‘Nay, by the Moon. And by the Night as it retreats. And by the Morning as it exposes (asfara^xxi).’ ‘Indeed, it (f.Saqar) is one of the Great. A Warner to Mankind. To any of you who wishes to advance or to lag behind.

Advancement is OUR CHOICE.

Then, Verse 38 gives us a statement of fact, that every Self is ‘hostage to/ held in pledge for’ what s/he has earned! This concept is similar to HQ 52:21, which also indicated that we are literally BOUND by our deeds. Here however, the verses make an exception, UNBINDING a certain category of ‘elite’ persons, titled ‘the Companions of the Right.’ Residing in the Gardens, such persons ask each other about the ‘Mujrims,’ Those who had extracted themselves from Faith. Then, an all-important QUESTION is asked of these ‘Mujrims’ in Verse 42:

“What is it, that made you get ‘conducted through/ hemmed in’ Saqar ^xxii?”

Listen carefully to their response, which shows that each of them had truly earned the title of ‘Mujrim!’ They do, in fact, prove themselves quite lacking and ‘disconnected’ as Cognizant Humans (remember ‘jarama’ means to cut off/ extract).

They had purposefully remained INACTIVE in the two most basic aspects of outreach in life, and had shown grave deficit in their nature and behavior, as proven by another two characteristics.

Their response is that:

• ‘We were NOT of Those who established Relationship (with God and others).’
• ‘We were NOT of Those who fed the helpless poor (‘miskeen’ is one who has no way of making money).’
• ‘We used to indulge with The Indulgent (Verse 45- خوض - mentioned in 9 verses of the Qur’an, is about the ‘herd mentality,’ when one does something unfavorable simply because others are doing it.
• ‘We used to belie (deny the existence of) the time of Accountability.’ In Verse 47, at the end of their confession, they say that this was their state, until ‘Certitude/ yaqeen’ came to them.

Regular Readers will remember that the moment of Certainty -to many- is the moment of Death, when one’s full Reality is finally observable.

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6. Verse 48 closes the scene of the Hereafter, with a sweeping statement that NO intercession of intercessors will avail them.

Flash-forward to the present:

Verse 49 asks listeners an indirect question:

Speaking about them in the third person ‘they,’ it asks, what is the matter with them that they turn away from The Reminder? Then Verses 50- 51 liken them in their abrupt rush to get away, to wild asses fleeing the Predator^xxiii. This again shows us that much of what they were doing, was due to their blinded ‘herd mentality.’

Verses 52- 53 tell us that each person was demanding ‘open scrolls’ to be delivered to them; Nay, they do not believe in the Hereafter.

Verses 54- 56 CONCLUDE this chapter by asserting that THIS (m. the Qur’an) is a Reminder, and that whoever wishes to, would remember… and that they (the Deniers) shall not remember unless God wills, He is worthy of Awareness and Worthy of granting Forgiveness.

What a Chapter, dear Reader!

Give yourself a chance to go through it again, as it holds MANY valuable concepts, guidelines, and self-challenges for us to work through as we proceed on our journey towards God (and please pray for me to be able to do the same).

Peace unto all!

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 الُمزَّمِّل

‘The Burdened/ Enfolded One’

 

From Introduction of Yusuf Ali:

‘This is one of the earliest Surahs to have been revealed. This first was Surah 96:1-5 (Iqra), in the fortieth year of the Prophet’s life, say about 12 years before the Hijrah.”

From Introduction of Muhammad Asad:

“THIS SURAH is almost certainly the fourth in the order of revelation. Although some of its verses may have come at a slightly later date, the whole of it belongs to the earliest Mecca period.”

 

COMMENTS:

How does it FEEL for a mere human to receive ‘exclusive information/ waHi/ وحي ‘ from God Himself, and then be entrusted to deliver it to people who are UNwilling to receive it?

The Qur’an DOES give us an idea of how burdened Muhammad, peace upon him, felt by this responsibility (HQ 20: 1-8). We are told of his initial unease (put ‘unease’ in ‘Search’), of the Deniers’ efforts at intimidating him (HQ 39: 36), how their allegations hurt him, making his chest feel tight (HQ 15: 97) in many other such verses.

Anyone could imagine that a high level of EMOTIONAL STRENGTH would be required for a person to withstand something like that, but those of us who understand the command “Iqra’!” would better appreciate the psychological RESILIENCE required for him to fulfill the command: Accepting it, bearing it, retaining it, exemplifying it, and disseminating it without any bias to everyone … and to continue doing so for the rest of his life, broadcasting it in its entirety, including the self-related matters which could well have remained private. Yet he was human, just like everyone else, so WHERE would such seemingly ‘super-human’ strength and resilience come from?

I think Regular Readers also know the answer to that. We saw it, again and again, throughout the Qur’an, as he was told to “Persevere in patience واصبر – فاصبر“… and we noted how Perseverance was always accompanied by a form of Remembrance, whether in thought, worship, or deeds.

THAT SELF-REMINDER OF OUR ORIGINS, OUR DESTINATION, AND OUR PURPOSE, IS “GOD’S EXTENSION” WHICH LIFTS US UP, BEYOND OUR OWN EXPECTATIONS, TO WHAT GOD HIMSELF HELPS US ACCOMPLISH AND SUSTAIN:

Remembrance supports Perseverance.

Remembrance and Perseverance effect AND sustain Accomplishment.

This is, in fact, the ‘Extension/حبل ‘ which God advised us to secure ourselves onto (اعتصموا), altogether, and not drift apart.

This kind of strength and resilience comes from his relationship with God.

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1.  The first verse begins by addressing Muhammad with the title, ‘O you Muzzammil.’ Although this title is commonly explained as ‘the one folded in garments/ enwrapped’ (similar in meaning to the title ‘Muddathir.’ given to him in the next chapter), our 1030+ year old Lexicon tells us that they are NOT alike, and that (unlike ‘dathara’) the root-verb ‘zamala-زملⁱ‘ is more about FEELING BURDENED, than about being ‘enfolded in one’s garments.’ Indeed, the definition explains that ‘wrapping oneself in one’s garments’ is only a symptom exhibited by someone who feels overburdened!

So here, Verses 1-4 call upon the person who feels over-burdened, telling him to stay up the night reciting Qur’an ‘tarteela/ in sequential recital’… all the night except for a part of it… half of it… a little less or a little more.

One might ask: Would that lessen his burden?

The answer is ‘Yes.’ Anyone who has worshipped, in solitude, by night, knows this to be true. What we gain by daytime worship cannot be compared to what we gain by night; although equally valuable, they are different. The next four verses explain:

Verses 5-6 indicate what he is to prepare himself for, telling him that ‘We’ (God) shall be sending upon him a hefty, weighty communication, and that the ‘Rising by night’ is firmer in preparedness /وطأ ⁱⁱ (for such a Message) and better-standing in communicativeness (of it).

This answers our question:

Q. ‘Why the rising by night?’

A. The Communication about to be relayed to the Messenger is of such great import, that it requires him to recite it carefully, in sequence, at a TIME when he would be best-prepared (to process the information and fulfill the six components of ‘Iqra’…) and that is by NIGHT.

Then Verse 7 tells him that, during daytime, he can spend long (hours of) activity/ motion/ ‘sabH -سبح‘ while Verse 8 commands him to remember his Lord’s attribute, and to devote himself solely to Him in solitary devotion/ in seclusion (بتل ⁱⁱⁱ- probably in reference to ‘consecrating oneself’ to worship by night.)

2. Which attribute-s of God is he told to remember?

   Verse 9 seems to point to it:

   God’s Lordship over East and West, that there is no god but He, and that he should take him as sole ‘Trustee/ Wakeel/ Source of Dependability.’

   Then, Verse 10 tells him to ‘iSbir/ to forbear/ to withstand’ their accusations, and ‘to remove himself from their presence/ to abandon them’ graciously.

   Aside:

   ‘Sabr,’ or ‘forbearance’ is one of the most highly commendable traits, demanded of believers collectively (HQ 3: 200), and of individuals no less that 19 times in the Qur’an.

   Indeed, the combination of worship by night, positive activity by day, remembrance of God AND forbearance throughout, is a veritable ‘MIRACLE-MAKER.’ There is no way that our life won’t change for the better if we do all four.

   After telling Muhammad to distance himself from them, he is assured that God shall shortly be giving them their due; in Verse 11 those who bely (God’s Message) are described as ‘Those of luxury,’ pointing to the fact that most Deniers were among the rich.

   
   

3. Verses 12- 14, and 17- 18 warn Deniers of what awaits them, also giving us a brief description of the horrific destruction of our world at the end of its days.

   Verses 15-16 warns these listeners directly, that the Messenger sent to them is ALSO a WITNESS AGAINST them! Then we are told that this is similar to the Messenger sent to Pharaoh, which shows us that Moses’ story with Pharaoh was quite familiar to listeners at the time (one more piece of evidence that there were Jews and Christians in Mecca, despite the fact that history does not speak of that).

   Verse 19 announces that this is indeed a Reminder, and that all are free to make their way towards their Lord, if they should so desire.

   
   

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4.  Most Commentators believe that Verse 20 was revealed at least ONE YEAR LATER, after the Messenger had indeed fulfilled the requirements mentioned in Verses 1- 11. That seems quite true, simply because of the command ‘qum il-leyl/ rise by night!’ (in the earlier part), becoming acknowledged as something ALREADY taking place ‘annaka taqoom… al-leyl/ that you (singular) do indeed rise by night (in the final part). Added to that, is the EASENING of their burden to ANY duration, as long as they do ‘iqra’ the Qur’an, dependent on what comes with ease for each.

Let us take a closer look at this beautiful verse:

It starts with a direct address, telling the Worshipper that ‘his Lord knew/ marked out’ the duration which he was (consistently) spending, up every night, together with a ‘Taa’ifah/ an action-team’ (!) of those who were with him. As we can see, the duration was impressive: One-third to TWO-thirds of every night.

The Traditional explanation of this verse is heart-warming, showing how God ‘eased’ the burden required initially in the first verses, still encouraging us all however to wake up for nightly prayers. This is indeed a highly commendable act, characteristic of the best of us. Some of us may know that early Muslims used to pride themselves on being ‘Hermits of the night, Horse-riders of the day ‘؛رهبان الليل فرسان النهار

Then, the dynamic of ‘iqra’ adds more depth to this verse.

Here we find that, theirattention (plural!) is drawn to the fact that it is God Who PROJECTS night and day! Regular Readers will remember the meaning of ‘qadara,’ which is an amount capable of projection to its utmost, embedded in E V E R Y T H I N G. What this statement seems to indicate, is that whatever time we might spend in worship at night, or in activity by day, has a projected value which is NOT measured in ‘hours.’

Dear Reader:

Please pause with me to reflect on THREE important points here:

• Night and Day:

  While we measure night and day by hours, God PROJECTS night and day beyond our ‘time-frame:’ It seems that Night and Day, to us, are measured by what WE have put into them, by whatever effort we’ve dedicated to them. Unbeknownst to us, the WORTH of each day and each night are enhanced by the QUALITY of our deeds, until anything worthy which we might aspire to, no matter how ambitious, becomes possible.

We can see that ‘projection’ in ‘Sleep.’ The benefit of Sleep is measured not by the number of hours we succumb to it, but by the quality of sleep… and a few minutes could be of far more benefit to us than many hours’ worth. How ONLY deep sleep repairs the body, while REM repairs the mind, and how meditation -which slows our brain-waves- provides an excellent alternative to sleep on a fatiguing day.

(New Readers: Put ‘adda aHSa’ in ‘Search.’ ).

• Iqra’ / Qur’an:

  The command here, to all listeners (plural), is to ‘iqra’ the Qur’an. Notice that this command is repeated twice. Also note that listeners were NOT told to ‘RECITE the Qur’an in sequence/ rattil AL Qur’an,’ as the Messenger was commanded to do at the beginning of this chapter. Why? Because the term ‘tarteel’ of The Qur’an seems to be related to its delivery (from God) and its receipt (by the Messenger. See HQ 25:32; 73:4)^iv. Rather than that, what Believers are told to do with regard to Qur’an, is ‘iqra.’

  We are commanded to ‘iqra,’ which includes gathering, retaining, proceeding with purpose and timeliness, bearing witness, and finally SHARING Qur’an…. in real time, activating it by night AND by day (notice that ‘night’ is not the focus here, as it was in earlier verses). But before you feel burdened by this, dear Reader, note that God tells us TWICE in the same verse that NOT all of the Qur’an is demanded of us….. only whatever we can ‘iqra’ OF it, with EASE- ‘maa tayassara.’ What comes easily.

  Why is this requirement so relaxed?

  Because the goal is to be consistent, processing its valuable information, being enlightened by it…. by day AND by night, for our entire lives…. activating the dynamic of ‘iqra,’ gaining momentum as we grow every day in achievement and closeness to God. So it is for the sake of ‘sustainability’ that we are told to ‘iqra’ with ease!

  And we WILL end up achieving more. Just like in any exercise, we will naturally become more adept at what we do, and whatever may have seemed hard at first, later comes with ease.

• The Reassurance:

  In this Verse, listeners are reassured that God, Who knows our limitations, knows that we cannot reckon the WORTH/ ‘Qadr’ of all this, and He ‘returns’ upon us/ ‘taaba ‘aleykum’ in mercy, forgiveness, and enhanced gains.

  Here we learn that none is exempt from the responsibility of activating the ‘iqra’ dynamic of the Qur’an; neither the infirm, the business travelers, nor those fighting back in God’s way: No one is exempt, yet they may all do ‘iqra’ of the Qur’an, at ease, in the midst of their other responsibilities which are:

  –Maintaining Relationship/ prayer.

  –Extending Zakaat (cultivating what is pure and helping it grow to maturity).

  –’Loaning’ God a beautiful loan (defined in other verses as ‘a genuinely-given gift extended to the less fortunate- a Sadaqa’).

5.  At the end of this magnificent Chapter we are shown how our deeds PRECEDE US to God: Whatever we ‘present/ send FORWARD’ for our Selves, we shall find with God, better and greater in reward.

Finally, we are urged to seek God’s forgiveness -perhaps in compensation for whatever we may have done or failed to do- for indeed He is The Forgiving, the Unceasingly Compassionate… and so:

The burden of The Burdened One… is eased!

Peace unto all!

---

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 الجن

‘Those Imperceptible/ The Unseen Beings’

 

From Introduction of Yusuf Ali:

‘This is a late Makkan Surah, of which we can be tolerably certain of the date. It was two years before Hijrah, when the Prophet, despised and rejected in his native city of Makkah, went to evangelize the lordly men of Taif. They maltreated him and nearly killed him; what caused him even greater pain was the maltreatment of the humble and lowly men who went with him. Tabari has handed down that memorable Prayer of faith and humility which he offered in the midst of his suffering. On his return journey to Makkah, a glorious vision was revealed to him—hidden spiritual forces working for him—people not known to him accepting his mission while his own people were still rejecting him. Within two months some strangers from Madinah had privately met him and laid the foundation of  Hijrah which was to change the fate of Arabia and the course of world history.’

 

From Introduction of Muhammad Asad:

‘REVEALED not later than during the last two years of the Prophet’s sojourn in Mecca, this surah takes its name from the plural noun al-jinn in the first verse.’

 

COMMENTS: 

No doubt the earliest Recipients of the Qur’an understood the various subjects this word ‘jinn’ referred to, which is one reason why the Qur’an does not explain much.  Note that both Yusuf Ali and Muhammad Asad tell us in their commentaries that this could ALSO refer to people who, unbeknownst to the Messenger, had accepted his Message. 

So, does the word ‘Jinn’ here, refer to people who may be incognito, OR to ‘unseen living-forces’? 

Today, we are so far removed from these incidents that only God knows.  I’ll leave it to you, dear Reader, to make up your mind about this (if you wish to.  Or else leave it open as I am doing for now). 

We have to remember however, that as Islam came to incorporate other cultures and traditions, and people reverted to their superstitions and fears, the word ‘jinn,’ which simply means ‘unapparent/ concealed/ unseen,’ came to mean only one thing in their minds, taking ‘Muslims’ back hundreds of years to Biblical connotations.  

To summarize the entire subject:

When we base our study on the MEANING of ‘janna’ and on Qur’anic CONTEXT, we conclude that:

·  ‘JINN’ sometimes refers to PEOPLE who may be temporarily ‘incognito’ to others, or who operate covertly, and go undetected or unregistered at a given time.

Example: Those who came covertly to listen to the Qur’an, mentioned in HQ 46:29, discussed earlier.  See below ([i]). 

We might interact with such persons, and should try to be aware of them in case they intend to harm us physically, psychologically, or socially (see HQ 113, 114).

Note: Transgressing PEOPLE may be called ‘sheyaTeen’ (plural) as is plainly obvious in HQ 2:14; 6:112.

 

·    ‘JINN’ sometimes refers to MICRO-ORGANISMS which the naked eye cannot see (such as germs), and NOCTURNAL insects and animals (bugs, bats, snakes, scorpions, mice) which may escape our sight.

We might interact with such organisms/pests, and should take precaution so that their natural instincts and tendencies do not cause us bodily harm.

Examples: The Prophet warned his followers that, unlike stones, bones DO sustain ‘jinn’ and should never be used to rub one’s skin.

Also, the famous ‘Hadeeth’ about covering utensils, closing water-skins, and keeping children close at night, since nighttime is when the ‘jinn’ spread out ([ii]).

Note: Transgressing ORGANISMS may be called ‘sheyaTeen’ (plural) as is obvious in the retelling of the same above Prophetic Hadeeth, from a different source, using ‘sheyaTeen’ instead of ‘jinn.’  And there also are other sayings using these two terms interchangeably (remember that Prophetic Sayings can -and often were- narrated by meaning, NOT word for word, narrators switching words as understood or remembered).

·    ‘JAAN’ (appearing 7 times in Qur’an) refers to a category of BEINGS who are beyond our detection in this life, having been created from energy/ fire in its purest form. Some of them, trustworthy and above reproach, have been charged with certain affairs related to our existence.  These trustees are called CUSTODIANS/ Malaa-ikah/ Angels.’ 

Custodians/ Angels seek to provide various services for us, attempting to raise our levels of performance and help us realize potential as Cognizant Beings.  They transmit positivity. 

‘Jaan’ are also referred to sometimes as ‘Jinn,’ seeing that they are imperceptible to us (so ‘angels’ are ‘Jinn,’ as early scholars have noted ([iii]).  Besides the ‘Custodians/ Angels,’ there seem to be other ‘jinn’ who do not share their title and duties, but are nevertheless compliant with God’s commands. 

Juxtaposed to them, are the ‘deviant/ transgressors/ sheyaTeen,’ whose figurehead, The ‘SheyTaan’ (in the singular) we are constantly warned of. 

Before ‘SheyTaan’ earned this title, he was ‘Iblees, whose position was either ‘with’ or ‘one of’ the ‘Custodian/ Angels’ commanded to show deference to ‘Adam.’  He was considered a ‘jinn’ among them, worshipping God as they all did, whilst covertly harboring insurmountable Arrogance.       

We do NOT interact with ‘Jaan’ (we do not relate), and seem only to be influenced indirectly by them, depending on the receptiveness of our own channels of positivity or negativity.  This is why the Qur’an, which has given us advice on everything in life and trained us on how best to deal with people, has NOT given us any resources or defenses against this kind of  ‘SheyTaans’ other than Honesty, exercises in raising our Awareness (including prayer, fasting, healthy family relationships, staying away from intoxicants), and seeking Refuge in God.

What some might consider a demonic ‘apparition’ is a projection of their minds.  What some might consider ‘possession’ by a ‘sheyTaan’ is a mental disease. When mental diseases didn’t have names, they were called ‘possession.’ The first community to do something about mental disease was ‘Muslim.’  The age-old Arabic word ‘majnoon’ is so accurate (it also appears in Qur’an):  It means literally ‘afflicted by the imperceptible.’  Does it surprise us then to know that the first mental hospital in the world was founded in Baghdad in 765 AD, during what were the ‘Dark Ages’ of Europe?

Perhaps many Readers would be even more surprised to know that belief in demons is getting a come-back now, even in the western world, and that ‘exorcisms’ are now being repackaged and resold as ‘Devil Detox.’  Go figure.

Back to our subject: 

·   The SheyaTeen/ Transgressors (human and otherwise) seek to do us a DISservice, attempting to lower our levels of performance and help us fall way below our potential as Cognizant Beings. 

They transmit negativity ([iv]).

THE SheyTaan (singular) is our avowed enemy,and is someone whom WE should consider an enemy (HQ 35:6).

If we are NOT careful, we might be seduced by him, drifting further and further away from our better selves, destroying our happiness in this life and our chances for happiness in the Hereafter. 

How does he seduce us? 

By ‘waswaas/ whispering suggestions’ which play on our natural weaknesses and tendencies and affect us WHEN WE ARE RECEPTIVE TO THEM. 

The more aware we are, the less receptive to negativity, which is another reason why AWARENESS IS ALWAYS OUR AIM (put ‘awareness taqwa’ in ‘Search’).

TIP:

The best way to help widen our channels for positivity, and narrow our channels for negativity is by EXERTING and RECEIVING positivity through:

· Our relationship with God (Salaah).

· Self-betterment (tazkiyat nafs).

· Helping others.

This is why performing ‘jihaad/ positive self-exertionin Wealth and Self is SO important, There can be no ‘jihaad’ without day-by-day perseverance, and that is what leads to spiritual Growth!

For Yusuf Ali and Muhammad Asad’s opinions on ‘Jinn,’ see below ([v]). 

 

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1.  In the first verse we find the Messenger being commanded to proclaim that he had received exclusive information (waHi/وحي) with regard to those who had COVERTLY listened to Qur’an, and had announced their wonder at it (note that they had referred to it by name as ‘Qur’an’.  It is interesting to note that, even if the Prophet had known of their presence, he couldn’t have known of their private conversation, revealed to the world in these verses).

In Verses 2- 3, we find these ‘covert attendees’ not only acknowledging the guiding purpose of the Qur’an, but also its success when they announce that they have attained Faith in it, and shall not associate any partners to their Lord who, exalted and esteemed as He is, did NOT take unto Himself neither companion (f) nor child.

In Verses 4- 5 they mention the ‘weak of judgment/ safeeh/سفيهنا’ among them, who had been saying ‘deviance/شططا’ (outrageous allegations) about God, (deviances) which they themselves had believed when they (wrongly) presumed that neither ‘Ins nor Jinn’ would tell Falsehood about God.

2.   In Verses 6-7 they say that ‘active individuals/ rijaal’ from among the ‘Ins’ used to seek refuge in similar individuals from among the ‘Jinn,’ who would only increase them in ‘overbearing lies’/ rahaq/ رهقا ([vi]).  They add that they were all sharing the presumption that God was not going to ‘raise’ anyone (as Messenger from among the people).  See Verse 7 (Asad’s interpretation).  Note that he thinks that they are Jews who had just realized that they had been constantly LIED TO by their rabbis, and he also refers to their dealing with the occult.

3.  I think that Verses 8- 10 are the main reason why ‘Jinn’ have come to mean ‘supernatural beings’ to the general public (while anyone who reads ‘tafseer’ will note that the word ‘lamasa’ is explained as ‘to seek/ probe’ ([vii]), and NOT ‘to touch,’ with which ‘probing the sky’ becomes acceptable.  Also, when the Qur’an indicates actual ‘touching by hand,’ it says so clearly: ‘…so they touched it with their hands…لمسوه بأيديهمHQ: 6:7).

Furthermore, shouldn’tsomeone have noticed that the ‘listening’ in Verse 9 seems directly related to the ‘listening’ in HQ 52: 38, which is clearly about the Deniers of Qureish, and NOT about Jinn at all?

Back to context:

The ‘covert attendees’ describe their ‘probe’ into space, and say that they suddenly found changes there:  They used to set up positions earlier to listen (to space), but now, they find it abounding with ‘severe guard’ حرسا and fiery flame شهبا , the latter thwarting their probe.

They wonder at what was intended for the inhabitants of this earth, be it something bad, or did their Lord intend for them ‘rashada’ (a direct, straightforward path to guidance).

Then, in Verses 11- 13 they speak of themselves, indicating that they are comprised of Doers-of-Good, and others less than that; they were of varying ways.  They believe that they cannot elude God on earth or escape Him in any way, and that when they heard (this) Guidance they had faith in it, for whoever has faith in his Lord has no fear of being wronged or over-charged.

Q. Were these individuals ‘supernatural,’ or were they people who used to read events via astrology, which was very common at the time? 

A. As we go on, it seems more and more to be the latter; the next verses are also important.

 

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4. In Verses 14- 15 they acknowledge that some of them are ‘Muslim/ Free of fault or defect/ Pure in reverence to God and behavior,’ while others are ‘QaasiT.’  

QaasiT is about meting out ِjustice UNEQUALLY to people; it’s about bias in one’s justice system; it’s about some people having rights that others don’t. 

Aside:

Perhaps that is another reason why Muhammad Asad thought these ‘Jinn’ were Jews at the time, seeing that they believed they were the ‘chosen’ of God, and what applied to others did not apply to them (and we know how that played in the Zionist ideology and history of the Middle-East, to this present day).  But honestly, isn’t this a common malady EVERYONE should overcome?

We already know that Qureish treated non-Meccans differently, always showing superiority over them.

As for the rest of the world, well, wasn’t social discrimination ‘the norm’ at the time?  Take a look at serfdom in Medieval Europe, at the history of the ‘class system’ in the Far East, and at the caste system in India.

Didn’t ‘Christians’ feel so ‘superior,’ that they thought little about killing millions of indigenous people all over the world? Didn’t the Catholic Church propagate the pursuit of ‘Holy’ wars and Crusades ([viii])?

Didn’t ‘Muslims’ –more so after their initial Golden Age- often feel the same, calling themselves ‘chosen’ and applying ‘legal’ rulings prejudicially? 

What about the polarization going on today, with most everyone becoming more and more prejudicial?

When people are UNJUST to each other in the application of ‘legal’ measures, they are ‘QaasiT.’  No wonder the next verse throws such persons straight into the Abyss of ‘Jahannam,’ making them its ‘fire-wood!!’

What I find interesting here, is that this seems to be the Jinn’s closing statement, meaning that those who had come to listen to Qur’an، were speaking about themselves and their compatriots, and they KNEW the consequence of injustice.

Notes:

QaasiT:

‘QaasiT’ (appearing here) denotes an UNfavorable attribute, and is from the root-verb ‘qaSaTa.’

‘MuqSiT’ (appearing in other verses) denotes a FAVORABLE attribute, and is from the same root-verb, ‘qaSaTa.’

‘QaasiT’ and ‘MuqSiT’ are OPPOSITES, denoting being inequitable (unfair) or equitable (even-handed) in one’s personal justice system and in dealing with others.

‘MuqSiTs’ are loved by God HQ 5:42; 49:9; 60:8), whereas ‘QaasiTs’ shall be the ‘firewood’ of ‘Jahannam’ .

Nevertheless, it is interesting to note that the term ‘QaasiT’ appears here in OPPOSITION to ‘Muslim:’ 

MUSLIM:

I think we should elaborate today on the the term ‘Muslim,’ which is a general assessment about being ‘free of fault/ defect.’ 

• When limited to FAITH , ‘Muslim’ is about ‘pure reverence to God.’
• When it refers to BEHAVIOR, ‘Muslim’ is about being ‘free of fault/ defect’ in that respect as well.  In our verse today, context tells us that it is about being ‘free of fault’ in one’s personal justice system.

Readers will remember that a few posts ago, in HQ 68:35, we encountered the term ‘Mujrim’ presented in OPPOSITION to ‘Muslim.’

Although we had explained ‘Muslim’ at the time as ‘purely reverent, a second look at context now tells us that our understanding should have expanded to include being ‘free of fault’ in ‘tasbeeH,’ in one’s motivation. We should be motivated towards God by serving others, rather than being motivated by ‘self-service’ (remember, it came right after the story of the harvesters who sought to prevent the poor from any part of their crop). 

5.   In Verses 16 -19 the Qur’an elaborates on the subject, although it now switches to the ‘voice of God:’

Had they (the ‘QaasiT/ unfair’ individuals) ‘straightened themselves’ on The ‘Tareeqah/ Approach’طريقة [ix]- they would have been given to drink of abundant water.

Dear Reader:

What is THE ‘Tareeqah,’ other than staying true to the previous Message they had mentioned, in its original untampered form?

And of what benefit could ‘abundant drinking-water’ be to Jinn, unless they are human?

The verses continue, saying that:

(We would do that so as) to try them with it, for whoever turns aside from the Remembrance of God shall be ‘caught’ in rising Suffering.  All ‘places/ forms’ of ‘reverence/ prostration’ are (owed) to God, therefore you (all) should not call on anyone else, with God.

And when God’s Worshipper rose to ‘call upon Him (God),’ they nearly became ‘compressed/ concentrated’ UPON him عليه (in their numbers- see ‘dense/لبد’(see Yusuf Ali’s interpretation). Note that here, Muhammad, peace upon him, is referred to simply as ‘God’s Worshipper’; neither by his title as ‘Prophet’ (indicating superiority among others), nor by his title as ‘Messenger’ (indicating that he was relaying the Message). He was simply calling upon God when they gathered upon him, and the Qur’an draws attention to that fact.

So, who is ‘they’ referring to, and were they ‘thronging’ him in appreciation, or ‘mobbing’ him?

Most Commentators read the pronoun ‘they’ as most probably referring to Qureish, who were near-mobbing the Messenger whenever he recited Qur’an or prayed, similar to HQ 70: 36-37.

{ فَمَالِ الَّذِينَ كَفَرُواْ قِبَلَكَ مُهْطِعِينَ } * { عَنِ ٱلْيَمِينِ وَعَنِ ٱلشِّمَالِ عِزِينَ }

A few Commentators have posited that it could be referring to ‘non-human Jinn,’ invisibly ‘thronging’ upon him in their desire to listen to Qur’an.

But the the noun ‘QaasiT’ precedes the 4 pronouns ‘they’ which follow.

Furthermore, the next verses tell the Messenger how to respond in the face of RELUCTANCE at accepting his Message.

It therefore seems that the pronoun ‘they’ here refers to the ‘QaasiT’ individuals of Qureish, and NOT to the Jinn who were ‘Muslim’ and had come in faith!

6.  Back to our verses:

The following three Verses 20- 22 all begin with the command ‘Say:’ as the Messenger is told how to respond to the reluctance of his listeners.

• He is told to state to them, that all he is doing, is calling upon his Lord, associating none with Him.
• And that he neither possesses to harm, nor to guide them.
• And that he himself has no one to save him from God, and would never find any sanctuary other than Him, except in the Proclamation (of what he receives) from God, and the elucidation of His Messages (^xi).

Here again we ‘hear’ the ‘voice’ of God, loud and clear, commanding his Messenger to say something, and his Messenger complying.

These verses show listeners that Muhammad is simply a ‘worshipper of God,’ and is as vulnerable as anyone else, and also as culpable WERE HE to disobey God. Unlike them, however, his responsibility is far more serious than theirs: His responsibility is in the proclamation of God’s Message, whether people believed or not!

After stating this important fact in Verse 23, the verse goes on: It also states that, for whomever disobeys God AND His Messenger, there shall indeed be the Fire of the Abyss (Jahannam), where they (he and others) shall be ‘stuck fast/ khalid’ ‘indefinitely/ for an extensive period of time’أبد (^xii). Verse 24: It is when they actually see what they were promised, that they shall ‘mark/ know’ who is of less support and fewer numbers (they, listeners who were thronging upon him, OR him and his followers).

This shows us how ‘weak’ the Messenger must have seemed at the time. But he wasn’t. He was aided by God, who was informing him at his weakest moment that there were strangers who had been listening to him, had appreciated his Message, and had then gone and convinced many of their own to believe in it! Not only that, but that he should deliver an ultimatum to his own people, that this Message shall be supported by strength and followers, and that they’d better get on board, because others definitely shall be doing so.

Dear Reader: This Chapter being a precursor to the Emigration to Yathrib, were those who listened covertly here, perhaps a group from Yethrib? Perhaps Jewish, or others who were very familiar with the faith?

Take a look for yourself at the descriptions of their acts, after putting various words in the search-engine and seeing their Qur’anic context (‘listened/ استمع’, ‘forth-going group/نفر), and also how the mention of of ‘jinn’ in Chapter 46 relates to our verses today, and they called their fellow ‘citizens: ‘Ya Qawmanaيا قومنا‘... Oh Our People! This is either one incident, mentioned twice, or refers to two similar incidents with the SAME KIND OF VISITORS.

Muhammad Asad says:

“All this leads one to the assumption that they may have been Jews from distant parts of what is now the Arab world, perhaps from Syria or even Mesopotamia. (Tabari mentions in several places that the jinn referred to in his surah as well as in 46:29 ff. hailed from Nasibin, a town on the upper reaches of the Euphrates.) I should, however, like to stress that my explanation of this occurrence is purely tentative.”

Dear Reader, I must say the same: Mine too must remain a TENTATIVE explanation. Today, ONLY God knows who these ‘jinn’ really were.

7. After this Chapter had mentioned the Jinn’s covert attendance, AND their thoughts, AND what they went and confided to their own people, AND their choices, AND what was to be the result of their choices, Verses 25- 28 conclude, as the Messenger is commanded to make three clarifying statements about himself, about his Lord, and about the Messages entrusted for delivery:

• First, the Messenger is told to say that he cannot determine (أدري) whether what they’ve been promised (judgment) is near, or whether his Lord shall render a continuance for it. (This shows his limits with regard to knowledge of the future, therefore anyone who alleges that the Prophet knew the future is grossly mistaken!)
• Then, he is to state that his Lord is:

‘Knower of the Gheyb ‘the Imperceptible/ what is BEYOND apprehension,’ and He does NOT let anyone ‘prevail over/ take command of’ His Gheyb.’

(A strong statement, befitting God.)

• Finally, he is to show the extent to which others are allowed in dealing with ‘Gheyb:’

Although no one ‘prevails/ takes command of’ His ‘Gheyb,’ yet to whomever He has approved of Messengers (to deliver certain ‘Gheyb’), He directs Monitors (to keep watch) from his front and back, so that He would ‘mark out/ confirm by evidence’ that they have delivered their Lord’s Messages, and He has encompassed all what they have, and He has ‘enumerated/ taken count of’ everything, in number and worth.

That IS powerful! We hear once again the ‘voice’ of God, loud and clear. The Qur’anic Message is NOT in any way emanating from the Messenger! His duty is its DELIVERY. Full-stop. Period. Punto. That’s it.

Put ‘adda aHsaa’ in ‘Search.’

See ‘raSada/ رصد ([x])

Although most commentators explained the term ‘yuth-hiru ‘ala/ على + يُظْهِرُ‘ as ‘disclose’ or ‘acquaint,’ it has more to do with ‘taking over’ something (see other occurrences in Qur’an).

So, as you can see, dear Reader, NO ONE knows or controls or has any power over ‘Gheyb,’ not even the Messengers entrusted with the delivery of ‘gheyb’ matters. And although God encompasses everything, not just one-by-one (in number), but EACH little iota in its worth (at creation plus later projection), He assures us that He provides evidence TO US of what He already knows.

Dear Reader: Convincing us of the Truth is part and parcel of Accountability!

Peace unto all!

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