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 العلق

‘The Clinging (Relationship)’

From Introduction of Yusuf Ali:

“Verses 1-5 of this Surah were the first direct Revelation to the Holy Prophet (peace be upon him).

After that there was an interval or break (Fatrah), extending over some months or perhaps over a year. Surah 68 is usually considered to have been the next revelation in point of time. But the remainder of this Surah (96:6-19) came soon after the Fatrah, and that portion is joined on to the first five verses containing the command to preach, because it explains the chief obstacle to the delivery of the message to man, viz, man’s own obstinacy, vanity, and insolence.”

From Introduction of Muhammad Asad:

“THERE IS no doubt that the first five verses of this surah represent the very beginning of the revelation of the Qur’an. Although the exact date cannot be established with certainty, all authorities agree, in that these five verses were revealed in the last third of the month of Ramadan, thirteen years before the hijrah (corresponding to July or August, 610, of the Christian era). Muhammad was then forty years old.

Verses 6-19 of this surah are of somewhat later date ⁱ.”

COMMENTS:

Regular Readers will remember the importance of this Chapter in that it holds the very first verses ever revealed to the Messenger Muhammad, peace upon him… verses which introduce and command him/ us to uphold the dynamic of ‘iqra.’

PLEASE recall this all-important term before continuing (put ‘six components’ in ‘Search’).

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1.  The first-ever verses to be revealed were the following:

“IQRA! Read/ Recite/ Peruse’ by (invoking) the attribute

of your Lord-Sustainer Who created (ⁱⁱ).

He created the Cognizant Human

from ‘Alaq/ a Clinging/ Relationship.

‘IQRA! Read/ Recite/ Peruse’

and your Lord is the Most Magnanimous.

He Who ‘defined/ taught’ by Differentiation.

‘Defined for/ Taught’ the Cognizant Human

that which he did not know.”

Tradition not only tells us that these were the first verses revealed, but it also tells us the story of its revelation. We have two similar stories, with both citing the Prophet, peace upon him, as responding to the Angel who commanded him three times ‘Iqra!’ by saying (as is commonly explained) that he ‘cannot read’: “Maa aqra’/ Maa ana biqaari” meaning “I don’t read/ I am not a Reader.” Interestingly, the word “Maa” could either be a negative adverb as in “not,” or a pronoun as in “what,” which would then transform the statement into a question. This means that his response “Maa aqra” could have been asking: “What should I read/ recite/ peruse?”

Both seem plausible, but when we recall the definition of the word ‘iqra’ we realize that he was probably not questioning the command, but rather:

Understanding the meaning of the word (loaded with its many components), he must have been apprehensive of the burden being put on his shoulders. Here was something he was supposed to undertake, gather, carry, witness, and eventually disseminate to others…. a huge burden which only became bearable when he was assured that he would be doing so ‘by the Attribute of his Lord Who Created,’ with God’s help.

2. Then Verses 3- 4 continue to reassure the Listener, commanding him -again- that he should ‘iqra’… adding that his Lord is The MostEminent and Magnanimous, who ‘demarcated’ (everything) by the ‘qalam/ differentiation’ (ⁱⁱⁱ). Here we think of everything in creation, each distinguished from the other by distinctive features. Then comes Verse 5, which is specific for us, telling us that God had ‘defined for/ taught’ the Cognizant Human (specifically, and no one else) ‘taught him that which he did not know.’ Here again, a grade of differentiation for Cognizant Humans, ABOVE that of all other creatures.

The command ‘Iqra’ cannot be explained by one word. It is about processing and disseminating information; it is the all-important dynamic which got us into our research project.

When the ‘Insaan/ Cognizant Human’ activates the dynamic of ‘iqra, he consciously becomes part of the construct of RaHmaan> Quraan> Insaan, and becomes receptive to both His Creator and to the Qur’an (we spoke of this in HQ 55: 1-4, where we learnt that Al RaHmaan is Our Lord/Sustainer Who created^iv).

In this verse, it is interesting to note that the Insaan/ Cognizant Human alone is specified as being created of ‘alaq.’

Doesn’t this makes certain explanations (such as ‘clot of blood’ / ‘that which clings in the uterus’) unlikely… since there has to be in this description something differentiating humans from all other mammals?! Put ‘alaq clot’ in Search to see this verse as an excellent example of how Qur’anic interpretation has changed with time, dependent on people’s knowledge.

In fact, most interpretations of this verse have been contextually and linguistically inaccurate. Note that the ‘Cognizant’ Human alone was created from ‘alaq,’ NOT the physical ‘human specie’/ ‘Bashar.’ It is about our cognizant selves, and NOT our physical selves, and since it is specific to Cognizance, it can be none other than the ‘quickening’ of God’s ‘spirit’ (نفخ فيه من روحه…) which rendered the ‘bashar’ into ‘insaan.’ Put ‘insaan bashar’ in ‘Search this Site.’

THAT is the specific ‘relationship’ we have had with God from the moment we were created, whether we’d noticed it or not. (‘Alaq’ علق) is the clinging relationship WHICH TIES US COGNIZANT HUMANS to God and shall reel us back to Him upon the death of our physical bodies.

3. After these Verses 1-5 had given us all this important information, Verses 6-7 tell us of human nature.

Indeed, the Cognizant Human does ‘yaTghaa/ transgress.’ When he beholds/ attains it (knowledge) he becomes (arrogantly) self-sufficient. 

The word ‘istaghnaa/ self-sufficient استغنى‘ is a negative human-trait in the Qur’an, showing one’s feelings of superiority to others. It seems that, by nature, we are prone to excess. When we succeed in obtaining what others don’t have, we convince ourselves that we need nothing and no one, and go on to commit further excesses and transgressions. Everything is a ‘power-tool’ to Transgressors, especially what is ‘sacred’ to others and can be used to overpower them.

This Chapter is about Information Processing, and that is why it warns us indirectly regarding the misuse of Knowledge. Verse 8 asserts to each of us, that to our Lord is The Return!

4. Verses 9-14 speak to Prophet Muhammad/ the listener’s observation of a certain aggressive type, asking the rhetorical question three times “Have you seen the one who….?” In this indirect way we are told of this unpleasant person’s actions of forbidding a worshipper from prayer/ connection, and his belying (the Message) and turning away (from it).

The rhetorical question then asks: Does he not know that God observes (him)?

5. Verses 15- 18 hold dire warning for this person, in that if he does NOT cease what he is doing, God shall take him forcefully by the forelock, the ‘lying, wrong-doing’ forelock/ naaSiyah, challenging him to call upon whomever he wishes (for none can help him), while God calls upon the ‘Shovers/ Zabaaniyah^v‘ (believed to be ‘angels of punishment’ who shove wrong-doers into the Fire).

6.  Regular Readers probably remember the word ‘naaSiyah’ (put ‘forelock’ in ‘Search’) which appears 4 times in the Qur’an. ‘NaaSiyah/ forelock’ stands for the area at the center of our forehead, and the fact that it is called ‘lying and wrong-doing’ is VERY interesting in this context!

The human brain contains the following main lobes: 

The Frontal lobe, the Occipital lobe, the Temporal lobe, and the Parietal lobe.

The Pre-Frontal Cortex, lying directly behind the forehead, represents the bigger part of the frontal lobe. It influences initiative and judgment and is responsible for forming that person’s character (and for fabricating lies)… which is why this verse is said to hold another ‘Scientific Marvel’ of the Qur’an.

7. The final verse commands the listener NOT to obey such a person, but rather, to prostrate and draw close (to God).

This concept of drawing closer to God by prostrating to Him is well-known. In HQ 56: 37 we notice that the Deviant can approach us from any of our four sides, but never from above or below. Both directions are our pathways to God, related to prostration and supplication, and other aspects we do not fully understand.

Some say that with our foreheads to the ground, we release all negativity into the earth. Others say that their studies have proven that, of all the body postures which increase alpha waves, prostration is most prominent.

At any rate, it is only when the body is in sync with consciousness that the Cognizant Human can begin to achieve his highest potential.

Our 34 daily prostrations are excellent practice, but we can do much better when we realize their importance and plan to make the best use of them.

And so ends this VERY IMPORTANT Chapter, which deserves to be read and reread… IQRA!

Peace unto all!

____________

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 التين

‘The Fig’

From Introduction of Yusuf Ali:

“It has been suggested that the Fig stands for the Ficus Indica, the Bo-tree, under which Gautama Buddha obtained Nirvana. I hesitate to adopt the suggestion, but if accepted it would cover pristine Buddhism and the ancient Vedic religion from which it was an offshoot. In this way all the great religions of the world would be indicated (continued in footnote ⁱ).

From Introduction of Muhammad Asad:

“REVEALED after surah 85 (“The Great Constellations”), the present surah formulates a fundamental moral verity, stressing the fact that it is common to all true religious teachings. The “title” – or, rather, the key-word by which it is known – is derived from the mention of the fig (i.e., fig tree) in the first verse. ”

The “fig” and the “olive” symbolize, in this context, the lands in which these trees predominate: i.e., the countries bordering on the eastern part of the Mediterranean, especially Palestine and Syria (continued in footnote ⁱⁱ).

COMMENTS:

I do agree with Yusuf Ali, in that the ‘Fig’ could very well be representative of what God had revealed to a Prophet unbeknownst to us. But which Prophet might it have been referring to?

a) When we search for clues, we find that, not only was the famous Ficus Indica, the ‘Fig’ tree under which Buddha found enlightenment, but his father was ruler of Kapil-Avastu, often shortened to ‘Kapil,’ and that a Messenger from such a township may have been mentioned in the Qur’an as ‘Thul Kifl,’ or ‘He Of the Kifl/ Kipl (the ‘f’ sound naturally replacing the non-existing ‘p’ sound in Arabic, such as ‘Fers’ for ‘Persians,’ ‘Falestene’ for ‘Palestine’ ). The general opinion is, however, that ‘Thuk-Kifl’ refers to ‘Ezekiel’ (an anglicized version of the Hebrew name ‘Yechezqel,’ or ‘Heziqyal/حزقيال‘ in Arabic), which is perhaps more far-fetched. Also, when we take a look at the 5 precepts (ⁱⁱⁱ) of Buddhism, and also their other 8, we find many similarities to the Ten Commandments. And we also have some historic evidence, namely that the early Muslims treated the Buddhists and Hindus as ‘People of the Kitaab/ Book/ Compilation,’ and the famous historian Abu-Rayhan Al-Biruni has alluded to many similarites.

If that is true, then the Fig may symbolize the location and message of ‘Thuk-Kifl,’ peace upon him.

b) Other clues are ‘Biblical’ stories which figure fig-leaves in explanations of the Qur’an (such as Al- Qurtubi’s^iv), and in what the Bible tells us about ‘Adam and Eve’ sewing for themselves fig-leaf ‘coverings.’ It is quite interesting to compare the different translations to this one line in the Bible, Genesis: 3:7.

If that is true, then what the Fig symbolizes may be the beginning, the base upon which everything related to Human Cognizance is built.

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1. The Qur’an vows by FOUR phenomena, as subjects of the oaths so as to draw attention to something of grave importance, which -in this instance- is the creation of the Cognizant Human in the best of ‘standing/ constitution.’

These phenomena seem to be symbolized by the four LOCATIONS where four major Prophets/ Messengers received their calling, peace upon them all:

-Of the FIG we are uncertain: Some say it is symbolic of the location where Human Cognizance was born; where early humans were living when God quickened in them of His Spirit, and Cognizant ‘Adam’ first appeared.

Others say it was where Thul Kifl, who might be Buddha, appeared, and is therefore symbolic of his Message.

-The OLIVE, is probably symbolic of Jesus’ location and Message (according to general knowledge, especially from Biblical ‘Mount of Olives,’ although not mentioned in Qur’an).

-TOOR SEENEEN must be symbolic of Moses and his Message (the word ‘Toor-طور ‘ in Qur’an is always related to Moses).

-THIS TOWN of security is of course, symbolic of Muhammad and his Message, as he was receiving this revelation in Mecca.

But what do these FOUR phenomenal oaths draw attention to?

They draw attention to the creation of the Cognizant Human in the best of ‘standing/ constitution,’ not simply in form, but also in high function and role!

2.  The verses then show us that our original status as the finest of all God’s creatures ‘ahsani taqweem,’ is NOT permanently retainable, but that it requires active maintenance, or else we’ll find ourselves being plummeted to becoming ‘the lowest of the low!’

In Verse 6 we realize that only by daily effort, achieved through faith and good deeds, can we regain or maintain that status.

And we also realize that this status is the foundation from which we can soar towards the potential which God has ingrained in each of us, and reap its earned benefits, which no one shall consider us beholden for.

3.  The final two Verses 7-8 ask Muhammad two rhetorical questions, to this meaning:

‘What (justification) is there, after all this, to belie you regarding The Accountability? Is not God: The Most Just of Judges?

Powerful questions which tie it all in with the first few verses!

We are unparalleled among God’s creatures: We were created with the best constitution and standing, and with a cognizance that is linked/ related/ ‘alaq’ directly to Him. We’ve received Messengers from God, ALL of them preaching ONE MESSAGE to help us, not only maintain that status, but also to soar beyond it, as we fulfill our potential and perform Goodness on earth, so that everyone else can fulfill their potentials too!

Can anyone, knowing all that, deny Accountability?

And who is to know exactly what our specific situations were, what our thoughts and intentions were, and what we have done or left undone… so as to hold each of us accountable?

None other than God Himself, the Most Just of Justices!

Peace unto all!

____________

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 الشرحⁱ

‘Expounding/ The Expanding/ Heartening’

From Introduction of Yusuf Ali:

“This short Surah gives a message of hope and encouragement in a time of darkness and difficulty. It was revealed to the Holy Prophet (peace be upon him) soon after the last Surah (Al Duha), whose argument it supplements.”

From Introduction of Muhammad Asad:

“THIS SURAH, revealed almost immediately after the preceding one, appears to be a direct continuation of the latter. Indeed, some renowned scholars of the first century after the hijrah – e.g., Ta’us ibn Kaysan, or the Caliph Umar ibn Abd al-Aziz regarded Ad-Duha and Ash-Sharh as one surah, and used to recite them in prayer accordingly, that is, without separating the one from the other by a second invocation “In the name of God” (Razi). Whether this view is accepted or not, there is no doubt that the present surah, like the preceding one, is addressed in the first instance to the Prophet and, through him, to every true follower of the Qur’an.”

COMMENTS:

At a time of duress, this Chapter brings relief.

At a time when the Prophet, peace upon him, felt penned in and overburdened, we find God relieving him, lifting both his spirits and his load.

Not only so, but after Qureish had maligned him, tarnished his good name and his remembrance, God Himself elevates it. Why?

That is God’s M.O. in such cases. He won’t let the world close in on us when we do not deserve that:

Indeed, the harder it gets, the closer we are to the dissolution of Hardship because of this Divine Rule: With Hardship there is Ease!

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1. Similar to the previous chapter, this chapter also addresses Muhammad, peace upon him on a personal level, comforting him, and lifting his spirits.

   Beginning with rhetorical questions, it then reassures and advises.

   Here we learn that God heartens the Prophet by:

   -By ‘expounding/ opening up’ his chest/ head/ sadr.‘

   Actually, the feeling of a ‘constricted chest’ is familiar to us in real life, either when we feel apprehension or dread of something we cannot control, or when we have a heart ‘heavy’ with grief. This ‘constriction’ appears in the Qur’an three times, and we remember in HQ 15:97-99 how pained the Prophet was by what his people had been saying, a pain which he was told would be relieved through action and motivation, prostration and worship.

   -By unloading his ‘wizr/ burden off of him (setting it down)…  a burden which was bending his back.

   When we think about this: What could this ‘burden’ have been?

   Upon searching all the ‘wizr’ in Qur’an (and understanding HQ 17: 13-15), we realize that the burden he felt was probably related to feeling responsible for his people’s faith- or lack of it. He was measuring his success as a Messenger by the rate of conversions, which was low, especially among the noblemen whose conversions would bear most impact. He was utterly disheartened. He must have felt responsible for their low numbers; we know that what they were saying made him feel heavy-hearted, which is why several verses were revealed to ease his mind (see HQ 42: 48).

   -By promoting his mention/ exalting his remembrance/ thikr.

   I did not find much about this, except that Prophet Jesus, peace upon him, had called him ‘Ahmad’ in HQ 61: 6 which, as we said earlier, meant Most Praised (superlative of ‘MuHammad,’ ‘Oft-praised). This promotion of his ‘mention’ occurs every time there is a call to prayer, and every time someone testifies to their belief as the Prophet’s name is an integral part of the ‘athaan’ and the ‘shahadah/ testimony:’ ‘There is no god but God and Muhammad is His Messenger.’

2. Then, after telling him/ us of how God had granted him relief… in the most eloquent words of reassurance to us all, we hear the statement, twice repeated:

   ‘Indeed, with THE Hardship there is Ease, with the Hardship there is Ease!’

   This is a FACT, as promised by God:

   ‘Yusr’/Ease, in all its unspecified shapes and forms (no definite article), always accompanies each particular ‘Usr’/ hardship which we might be facing (hence the definite article).

   That is SO good to know.

3. The final two verses advise/ command the listener/ Muhammad, telling him in the second person singular that, when he is free (of burden), to strain himself to remain steadfast (naSabⁱⁱ), and to His Lord to aspire/ yearn (raghabⁱⁱⁱ).

   It is quite endearing when God offers us something, while adding ‘I am your Lord Sustainer.’ This brings us closer to Him: We know we belong. We feel that He is responsible for us. We feel assured of His care.

   Let us see the term ‘raghab’ in context, where we can understand it better: HQ 21:90, 9:59 & 68:32.

   Note that, by aspiring and yearning for God, our Lord Sustainer, He grants us His ‘faDl-فضل‘ His Bounty, and replaces whatever we may have lost in life!

Peace unto all!

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 الضحى

‘The Forenoon’

From Introduction of Yusuf Ali:

“This Surah is close in date to Surah 89 and Surah 92, and the imagery drawn from the contrast of Night and Day is common to all three. In this Surah the vicissitude of human life are referred to, and a message of hope and consolation is given to man’s soul from God’s past mercies, and he is bidden to pursue the path of goodness and proclaim the bounties of God. This is the general meaning.

In particular, the Surah seems to have been revealed in a dark period in the outer life of the Holy Prophet (peace be upon him), when a man of less resolute will might have been discouraged. But the Prophet is told to hold the present of less account than the glorious Hereafter which awaited him like the glorious morning after a night of stillness and gloom. The Hereafter was, not only in the Future Life, but his later life on this earth, full of victory and satisfaction.”

From Introduction of Muhammad Asad:

“IT IS SAID that after surah 89 (Al-Fajr) was revealed, some time elapsed during which the Prophet did not receive any revelation, and that his opponents in Mecca taunted him on this score, saying, “Thy God has forsaken and scorned thee!” whereupon the present surah was revealed. Whether or not we accept this somewhat doubtful story, there is every reason to assume that the surah as such, although in the first instance addressed to the Prophet, has a far wider purport: it concerns – and is meant to console – every faithful man and woman suffering from the sorrows and bitter hardships which so often afflict the good and the innocent, and which sometimes cause even the righteous to question God’s transcendental justice. “

COMMENTS:

Such heart-warming consolation offered to the Messenger!

Remember how our last chapter ended by mentioning the person who is ‘atqaa/ most aware,’ and promised, in two words ‘walasawfa-yardhaa’ that he shall be ‘well-pleased’…?

Well, this Chapter mentions the vulnerable stages of Prophet Muhammad’s life, peace upon him, and assures him of God’s Bounty and asserts that he shall be well-pleased/ gratified.

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1. This Chapter addresses Mohammad, peace upon him, on a personal level. It seems to have come after a period in which there were no revelations, and the Prophet seems to have been worried:

   Vowing by the Forenoon (‘DhuHaa/ضحى ⁱ), and by the Night as it quiets down and closes in (sajaa ⁱⁱ), these verses comfort him by telling him that his has Lord neither left him, nor has he taken him lightlyقلى (ⁱⁱⁱ), and that the Hereafter is ‘kheyr/ better for him, more favorable in its benefits and bounties than the first (life).

2. This comparison, with the ‘Aakhira/ Hereafter’ being shown as superior to this life, is very important, especially for those who see so much unfairness in this world.  But the Hereafter isn’t ‘more favorable’ for everyone; it is more favorable for those who have been Aware in life.  Notice in the Qur’an, that whenever the Hereafter is mentioned as being more favorable/ kheyr, it is specifically so, for Those Who are Aware.  

Q. Why is that information CRUCIAL for us, today?   

A. Because it would change so much, including the outlook of militant ‘Muslim’ youth, if only everyone understood this! 

As Regular Readers know:  Taqwa/ Awareness is the opposite of Udwaan/ Aggression (see Qur’an; put words in ‘Search’).

The Hereafter is NOT ‘more favorable’ for everyone; it is only better for those who have been Aware in life.. ie:  Those who did not COMMIT ANY AGGRESSION! Now, doesn’t that CONTRADICT what some young men are being taught by their ‘Mullahs’ about ‘attacking infidels,’ killing people, and even ‘self-exploding’ amid a crowd of civilians…  all of them lured by the temptation of a ‘better’ Hereafter?

Please spread this knowledge, dear Reader!

The Qur’an always commends Awareness and non-aggression.  In NO WAY shall aggressors find reward.  In fact, aggression renders one’s deeds null and void, and aggressors are promised dire recompense.  

Please spread this knowledge, dear Reader, if not for the sake of God or country… then for the sake of your own loved ones.  Militancy is gaining ground as we speak, and the only way we educators and laypersons can attempt to stop it is with knowledge.  Certainly, our governments are better equipped to do that, since they can implement the measures that will nip militancy in the bud by bringing justice to the populations who crave it.  So, if you are in a position to educate your government, please do so.

Back to our verses:

After telling Muhammad that the Hereafter is more favorable for him than this life, Verse 5 assures him that his Lord shall give/ grant him, and that he SHALL be pleased/ gratified (by what he is granted).

As if in reassurance, Verses 6-8 refer to past experience, reminding him of his Lord’s nurturance of him in his hour of need.

In the form of three questions, he is asked about having been an orphan, after which He (God) sheltered him… and his having been lost/ astray, after which He guided him… and his having been needy, after which He made him self-sufficient.

Note:  Scholars have pored over the word ‘Dhaal-ضال-‘  lost/ astray, and some have argued that the Prophet may have felt lost, but he could never have been astray.  I think this is unimportant, because HE WASN’T A PROPHET until he received Prophethood at the age of 40, and he certainly did not have knowledge and proper guidance until the Qur’an arrived with both.  See HQ 42:52, which tells him that, prior to his receiving exclusive information (waHi), he could not determine what the Compilation was, nor what Faith was!

In such verses we hear the ‘voice’ of God, loud and clear, speaking to His Messenger, with the latter relaying God’s words dutifully.  There should be no doubt in the cognizant reader’s mind that Muhammad is but a recipient of such words, and not their source.

3. Then these bounties he received are sent forward to others, as Verses 9-11 command the listener/ Muhammad to never wrong the orphan… to never berate the seeker (of guidance)… and to promptly relay God’s Grace/ ni’mah, which we understand here to be ‘Islam’ itself, as a Standard of Accountability for all.

4. Islam is the ‘ni’mah’ of God, which took a while being completed. When it was completed, God announced His acceptance of it as a Standard for the Faithful, as we see in these verses.

Peace unto all!

________

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 الليل

‘The Night’

From Introduction of Yusuf Ali:

“This was one of the first Surahs to be revealed—within the first ten; and may be placed  close to Surah 89 and Surah 93. Note that in all these three Surahs the mystery and the contrast as between Night and Day are appealed to for the consolation of  in his spiritual yearning. Here we are told to strive our utmost towards Allah, and He will give us every help and satisfaction.”

From Introduction of Muhammad Asad:

“UNANIMOUSLY regarded as one of the very early revelations – most probably the ninth in the chronological order – the surah derives its name from the mention of “the night” in the first verse.”

COMMENTS:

This Chapter shows us the divergent paths we weave through as we strive in life towards Destination.  

Here we see that our deeds not only define us, but they literally pave the paths ahead of us.

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1. This Chapter begins with THREE vows.
By the Night as it envelops, and by the Daylight as it reveals itself, and by ‘What created the male and female,’ then comes the all-important object of the oath which is that indeed, ‘your’ striving is divergent!

These verses are similar to HQ 53: 39-49 which also mention the creation of male and female and the striving (in life). However, our verses today are briefer and more general than those of Chapter 53.

2. Verses 5-11 speak of the behaviors which cause people to ‘diverge’ towards the opposite ends of ‘Ease/ Yussraa/يسرى‘ versus ‘Hardship/ Ussraa/عسرى‘. These behaviors are about generosity and awareness/ heedfulness, versus stinginess and heedlessness/ negligence, and we see how wealth is of no avail to its hoarder. The first combination is propelled by having faith in Goodness itself, while the second combination is a result of the lack of such faith (we were told in HQ 18:88 of the natural recompense of ‘Yussraa’ for those Who have Faith and do Goodness).

3. In Verses 12-13, God places the ‘responsibility’ of Guidance upon Himself and asserts that both the first (life) and last (life) is His. This not only absolves the Messenger of such responsibility (as we saw in the Qur’an, the Messenger was often told that his duty was only to ‘warn’), but also places his delivery of the Message in perspective.

4. In concluding these short facts and reminders, we have both Dissuasion and Persuasion represented by how two opposing figures are received in the Hereafter:
In Verses 14 -16 we hear of the blazing Fire which the most Wretched person, who had belied and turned away, shall be conjoined with.

5. In Verses 17- 21 it is asserted that the most Aware person shall be steered away from it (the Fire). This is a person who used to approach his wealth in ‘zaka;’ making it grow by cultivating it/ sharing it with others. And he owed no one the return of any favors… other than his seeking the Direction of his Lord the Most High… and then comes the tear-jerking response to his quest:

And indeed, he shall be well-pleased.

In English, it doesn’t have the same effect it has in Arabic. Listen to it.  Two words marking the end of a life-long journey of striving, after one has constantly attempted to remain on the path to ‘yussraa/ Ease’ in both faith and behavior, we shall be well-pleased by our Lord. This promise appears twice in singular, and four times in plural.

Dear Reader: May we all be among those about whom God says the two words:

“Walasawfa yardhaa..!”

Amen.

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.

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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!

_______

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.

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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!

_______________

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 الغاشية

‘The Enwrapper/ Enveloper’

From Introduction of Yusuf Ali:

“This is a late Surah of early Makkan period, perhaps close in date to S.53. Its subject matter is the contrast  between the destinies of the Good and the Evil in the Hereafter—0n the Day when the true balance will be restored: the Signs of God even in this life should remind us of the Day of , for God is good and just, and His creation is for a just Purpose.”

From Introduction of Muhammad Asad:

“REVEALED most probably about the middle of the Mecca period, this surah derives its title from the participial noun al-ghashiyah in the first verse.”

COMMENTS:

The word ‘ghaashiyah’ is mentioned twice in the Qur’an, but here it is THE Ghaashiyah, the definite article making it prominent, showing that it is what was intended by all other references to it (HQ 7:41; 10:27; 12:107; 14:50; 29:55; 44:11).

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1. This Chapter begins by asking in conversational tone هل أتاك حديث asking the Messenger/ Listener in this instance whether the news of ‘The Enwrapper’ has come to ‘you’ ..​

A similar question on ‘news/ Hadeeth’ has appeared 5 times in the Qur’an. Please put ‘Hadeeth’ in ‘Search.’

2. Then we find verses 2- 7 mentioning those, on that Day/ at that Time whose faces shall be subdued, toiling and weary as they are conjoined to the searing fire, drinking of a ‘scalding’ spring (see HQ 55:44), with no food other than bitter-dry thorns which neither nourish nor suffice in suppressing hunger.

3. After dire Dissuasion, comes Persuasion, as we are told in Verses 8- 10 of Faces blissful on that Day (HQ 83:24), well-pleased in their efforts, in high gardens… after which Verses 11- 16 describe these gardens and we see a scene of relaxation and beauty (see Yusuf Ali’s explanation).

4. Verses 17- 20 ask about Cognizant Humans, whether they do not contemplate creation around them, inferring that, had they done, so they would have magnified the Creator (from the high clouds to the raising of the Exalted Expanses, to the pitching of Mountain-ranges, to the spreading of the Earth..aren’t those sufficient reminders?).

Here we note that although ‘ibil’ is a word which denoted ‘camels’ (as in HQ 6:144), it also means rain-bearing clouds, which seems to fit this context better (see M. Asad;  Zamakhshari also discusses this, in Arabic).

5. Verses 21- 22 speak directly to the Messenger in the second person singular telling him:

‘Therefore: Remind! Indeed you are but a Reminder.

You are not dominant (ⁱ) over them.’

This absolves the Messenger of whatever results ensue from his efforts, showing him that he would not be able to remind someone who turns away and denies! This is also a warning that such a person would be suffering the Greatest Suffering.

6. The Chapter ends with two statements of fact, telling listeners that to ‘Us’ (God) is their return, and upon ‘Us’ (God) is their reckoning.

Peace unto all!

_______________

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 الأعلى

‘The Most High (ⁱ)’

From Introduction of Yusuf Ali:

“This is one of the  of Makkan Surahs, being usually placed eighth in chronological order, and immediately after Surah 81.

The argument is that God has made man capable of progress by ordered steps, and by His Revelation will lead  him still higher to purification and perfection.”

From Introduction of Muhammad Asad:

“THIS IS most probably the eighth surah in the chronology of revelation. The key-word by which it has always been known appears in the first verse.”

COMMENTS:

This is a very important Chapter which helps us not only to understand the ‘IQRA dynamic (which is the BASIS for understanding Qur’anic words and intent), but seems to summarize everything of major importance in half of a written page! Amazing

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1. This magnificent Chapter begins with the word ‘sabbiH’ (from SabaHa ⁱⁱ), which relates to the constant ‘motion’ by which everything in creation gradually fulfills its innate characteristics (as per the Creator’s design).

‘SabbiH’ is a command, and we find the first three verses urging the listener:

‘Motivate yourself/ Glorify the Attribute of your Lord Most High:

Who created, and thereupon ‘sawwaa/ duly proportioned (all Creation) in a process.

And Who projected to the utmost (all capabilitiesⁱⁱⁱ),

and thereupon guided and gifted (each to fulfillment)‘

As Regular Readers know, we are urged to do ‘Tasbeeh,’ by word (^iv) and by deed.

New Readers: Put ‘Tasbeeh’ in ‘Search.’

Here we note what the ‘attribute’ of ‘Highest Rabb/ Lord-Sustainer Most High الرب الأعلى‘ entails: It entails creating all Beings, evolving them in a process, projecting their innate capacities to the utmost, and finally, guiding and gifting each Creature to fulfill itself.

And this amazing attribute belongs to God Alone, as we see in the Qur’an (HQ 79:24; 87:1; 92:20) (yet the arrogant and foolish Pharaoh alleged to his people that he was their ‘Rabb’ Most High)!

Regular Readers will remember that the word Rabb means much more than ‘Lord:’

It refers to someone who has a just claim to possession and authority over something, as well as the task of rearing, sustaining, fostering and bringing it together from inception to fruition (see Y. Ali’s opinion ^v).

Note how God’s Attribute The ‘Most High’ relates to us:

It is this attribute which we ‘remember,’ are ‘motivated-to,’ and we ‘find abiding benefit’ in…! اسم ربنا “يُذكر” و “يسبّح” و“يتبارك

Verses 4-5 allude to the natural course of life and its sustenance- its pasture -showing us the ‘TasbeeH’ of Nature, as God brings its growth out of this earth and as He renders it decayed, at the end.

2. Verses 6- 7, which seem to be addressed in particular to the Messenger, must have been CRUCIAL to him with regard to his fulfillment of the IQRA dynamic.

Remember, the Messenger was initially told (HQ 96:1): ‘Iqra, by the attribute of our Lord Who Created’, and in today’s verses we find The Lord Creator, towards Whom all Creation is motivated, Who created each and projected its capacities to the fullest reassuring him, addressing him directly in the second person singular, telling him that he is not alone, and that he will have Divine aid as he embarks upon his life’s labor, fulfilling the initial command ‘IQRA.’

‘We shall make you ‘iqra,’ then you shall not forget.

Except what God wills, indeed He knows the Announced (^vi) and what is hidden.

Q. Was the Messenger worried that he might forget some part of what was being revealed to him?

A. Probably, as is inferred from HQ 75: 16-19!

But these verses, among others, coming at the beginning of his mission, must have put his mind at ease.

See what Muhammad Asad says, if we were to understand the passage as also addressed to us in general (^vii).

Aside:

Some Commentators have understood ‘except as God wills’ to refer to ‘abrogation’ when, as some believe, a new revelation replaces an older one, an issue which we spoke about earlier. See what our commentators say about this: Yusuf Ali / Muhammad Asad.

3. Verse 8 assures the Messenger further, assuring him that God would ‘easen/ slacken’ for him a way to ease,’ as Verse 9 calls on him:

‘And remind, if the reminder were to benefit.’

Verses 10- 13 convince us with both Persuasion and Dissuasion, as they tell us of who would benefit from the Reminder, versus who would not:

The one who would benefit from this Reminder is One who has awe, whereas the one who would avoid it, or leave it aside, is the ‘Most Wretched’شقي‘ (^viii), who shall be conjoined to the Great Fire, in which he shall neither die nor live.

Aren’t you convinced, dear Reader? Remembering who we are and where we came from is of UTMOST benefit to us, simply because this knowledge raises our standards and aim. What a difference between soaring to one’s potential, and keeping to ground level.

4. Verses 14- 15 follow up on such ‘benefit’ by announcing something quite important, not in anticipation, but as a definitive done-deed!

‘Indeed, he has already succeeded, one who ‘tazakkaa/ cultivates oneself.’

And remembers his Lord’s Attribute, and maintains relationship/ prayer.’

We mentioned earlier that ‘zakaat’ literally denotes cultivating something pure and helping it grow, but here we learn more: Even as that process is taking place and is not yet complete, with one’s intention and work-ethics being exemplary:

ONE HAS ALREADY SUCCEEDED!

Time disappears… and the additional steps required to finalize what we are doing blur… behind the reality which is that:

With Zakaat, remembering our Lord, and maintaining our relationships:

Success is ours.

What an important Reminder!

5. Verses 16- 17 warn listeners about their preference for the immediate life/ lowly life (of this world), while the Hereafter is of higher benefit and longer duration.

At the end of this Chapter we find Verses 18-19 linking the important information it just conveyed, to past revelations, saying that this (what we’d just heard) is in the early ‘صحف / records,’ the records of Abraham and Moses!

What a beautiful conclusion, focusing our attention to our Lord Most High, His Message to Mankind, our remembrance of it, and then showing us that this is what it has ALWAYS been about, since the beginning of Time.

Peace unto all!

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