{"id":1622,"date":"2023-02-06T14:20:02","date_gmt":"2023-02-06T10:20:02","guid":{"rendered":"https:\/\/iqraprinciple.com\/?p=1622"},"modified":"2024-08-01T12:21:29","modified_gmt":"2024-08-01T08:21:29","slug":"hq-11-1-14-pages-221-222","status":"publish","type":"post","link":"https:\/\/iqraprinciple.com\/ar\/hq-11-1-14-pages-221-222\/","title":{"rendered":"HQ 11: 1 – 14; pages 221 + 222"},"content":{"rendered":"\n

Welcome Friends:  Ahlan wa sahlan<\/em>!<\/p>\n\n\n\n

Yusuf Ali\u2019s Translation of this Chapter<\/a><\/p>\n\n\n\n

Muhammad Asad\u2019s Translation of this Chapter<\/a>.<\/p>\n\n\n\n

\u0633<\/strong>\u0640\u0640\u0640\u0640\u0640\u0640\u0640\u0640\u0640<\/strong>\u0648\u0631\u0629 \u0647\u0648\u062f<\/strong><\/strong><\/p>\n\n\n\n

1.  Now we begin another Meccan Surah\/Chapter, of which Asad says:<\/p>\n\n\n\n

\u201cREVEALED very shortly after the tenth surah (Yunus) \u2013 that is, during the last year of the Prophet\u2019s sojourn in Mecca \u2013 Hud bears a great resemblance to the former, both in method and subject-matter. As in Yunus, the main theme is the revelation of God\u2019s will through His prophets and the manifestation of prophethood as such.  Some of the stories of earlier prophets mentioned in Yunus are developed in the present surah in greater detail, and are illuminated from various angles, with a particular stress on just dealings between man and man.  Paramount in this connection is verse 117, which states that \u201cnever would thy Sustainer destroy a community for wrong [beliefs alone] so long as its people behave righteously [towards one another].\u201d<\/p>\n\n\n\n

Verse 1<\/a> of the Chapter of Hud also begins with the \u2018disjointed letters (A-L-R), similar to the previous Chapter of Jonah\/Yunus.  We had already discussed such beginnings<\/a>, indicating that such letters usually introduce the \u2018Compilation -\u0643\u062a\u0627\u0628\u2019 \u2013 and also that these are in reality a collection of \u2018sounds\u2019 not just letters, as you see below:<\/p>\n\n\n\n

\u201cAlif-Laam-Raa; A Compilation,<\/strong><\/p>\n\n\n\n

the Signs\/Verses of which were (all) established\/ confirmed (together)<\/strong><\/p>\n\n\n\n

and thereafter (singly) identified\/distinguished,<\/a><\/strong><\/p>\n\n\n\n

 by One Who Is All-Wise, Fully-Acquainted (of every specificity).\u201d<\/strong> [1]<\/sup><\/strong><\/a><\/sup><\/strong><\/strong><\/p>\n\n\n\n

This IS a difficult verse to understand seeing that it is about God\u2019s Message to us, where He –very briefly gives us a few details which are \u2018gheyb\u2019[2]<\/sup><\/a> to us- about His Divine Compilation.  All we can do is seek the explanation of the words and try to understand as much as we can of the statements, aided by the context.<\/p>\n\n\n\n

Doing so, from Qur\u2019anic context, we note how the root-verb<\/a> \u2018faSSala\u2019  relates mostly<\/a> to His \u2018Ayaat<\/em>\/Signs (in 15 verses<\/a>) and to the Kitaab<\/em>\/Compilation (in 4 verses<\/a>).<\/p>\n\n\n\n

We also note how Verses HQ.11:1 and HQ. 41:3 are the only ones where the  \u2018Kitaab\u2019 and \u2018Ayaat\u2019 are mentioned together<\/a>:<\/p>\n\n\n\n

\u062d\u0645 \ufd3f\u0661\ufd3e<\/strong><\/p>\n\n\n\n

 \u062a\u064e\u0646\u0632\u0650\u064a\u0644\u064c \u0645\u0650\u0651\u0646\u064e \u0627\u0644\u0631\u064e\u0651\u062d\u0652\u0645\u064e\u0640\u0670\u0646\u0650 \u0627\u0644\u0631\u064e\u0651\u062d\u0650\u064a\u0645\u0650 \ufd3f\u0662\ufd3e<\/strong><\/p>\n\n\n\n

 \u0643\u0650\u062a\u064e\u0627\u0628\u064c \u0641\u064f\u0635\u0650\u0651\u0644\u064e\u062a\u0652 \u0622\u064a\u064e\u0627\u062a\u064f\u0647\u064f \u0642\u064f\u0631\u0652\u0622\u0646\u064b\u0627 \u0639\u064e\u0631\u064e\u0628\u0650\u064a\u064b\u0651\u0627 \u0644\u0650\u0651\u0642\u064e\u0648\u0652\u0645\u064d \u064a\u064e\u0639\u0652\u0644\u064e\u0645\u064f\u0648\u0646\u064e \ufd3f\u0663\ufd3e<\/strong><\/p>\n\n\n\n

As far as we can understand, the Signs\/Verses of the Compilation were first \u2018established\/ confirmed\u2019 in their entirety\u2019 before being identified\/ distinguished\/ made distinct, in \u2018Arabi (and revealed to the Messenger in parts).  So \u2018fussilat\u2019 describes the verses being made distinguishable and identifiable -in eloquent \u2018Arabi-[3]<\/sup><\/a> for people who know.<\/p>\n\n\n\n

God knows best\u2026 \u0627\u0644\u0644\u0647 \u0623\u0639\u0644\u0645.. but: <\/p>\n\n\n\n

Isn\u2019t it time we fully recognized the uniqueness of \u2018Arabi\u2019?<\/em><\/p>\n\n\n\n

2.  Following mention of \u2018Alif-Laam-Raa,\u2019 the Compilation and its Signs\/Verses, we find Verses 2- 3- 4<\/a> calling upon listeners -especially Qureish who prided themselves on their eloquence- warning them that they should worship none other than God Alone and seek forgiveness of their Lord Alone!  As always, the disjointed letters, the building-blocks of this Compilation, serve as a challenge in that no one can put similar letters\/ sounds together and come up with anything like this:  It is the inimitable Word of God.<\/p>\n\n\n\n

The Messenger tells them that he is to them -from God Himself- both a warner\/natheer<\/em> and a bearer of glad tidings\/basheer\/\u0646\u0630\u064a\u0631 \u0648\u0628\u0634\u064a\u0631. <\/p>\n\n\n\n

It is quite telling that when he speaks to them, he is told to mention himself as warner first (here <\/em>and in HQ.7:188<\/em><\/a>),<\/em> while in all other verses the order is reversed<\/a>, and he is mentioned as a \u2018Bearer of glad tidings\u2019 first (before Warner).<\/p>\n\n\n\n

The late Meccan period was very difficult for the Messenger.  Both his supporters (his wife and uncle) had died, and the Meccans were emboldened against his person and his Message.<\/p>\n\n\n\n

But the doors of God\u2019s forgiveness are always open, and God spoke to them directly in His Message, through His Messenger, telling them that they should seek forgiveness of THEIR Lord-Sustainer, and turn to Him in repentance, and He would grant them an advantageous life until their term is up and they return to Him, assuring them that he fears for them the suffering of a Great Day if they turned away. <\/p>\n\n\n\n

We know how grieved he was about his people from what we read of God\u2019s Words, especially when telling him not to be saddened<\/a>.  Now we hear him telling them that he feared for them, which is what other Prophets had said to their denying people, as we see here<\/a>.<\/p>\n\n\n\n

Notice how listeners are addressed with both persuasion and dissuasion.<\/p>\n\n\n\n

Here, in a separate verse for emphasis and more powerful warning, listeners are called upon directly, to God is \u2018your\u2019 return, and God is of all things \u2018fully capable\/Qadeer.\u2019[4]<\/sup><\/a><\/p>\n\n\n\n

Let us take note of the root-verb \u2018qadara\u2019<\/em> which is about what something is, what it reaches in time, and what it can achieve to its farthest end. [5]<\/sup><\/a><\/sup>  So if we say that someone is \u2018qadeer, we mean that s\/he is an achiever, well-capable of accomplishing something, that task being well-within their \u2018qudrah<\/em>\/ capability.\u2019  But when speaking about God, everything takes on another dimension, one we cannot fathom other than to say that it is His Alone:<\/p>\n\n\n\n

God says He is \u2018Qadeer\u2019<\/a> 45 times, 37 of which He says He is Qadeer OVER everything\/ \u0639\u064e\u0644\u064e\u0649\u0670 \u0643\u064f\u0644\u0650\u0651 \u0634\u064e\u064a\u0652\u0621\u064d \u0642\u064e\u062f\u0650\u064a\u0631\u064c<\/a>.  His \u2018qudrah<\/em>\/ \u0642\u064f\u062f\u0631\u0629 -His domination, power, capability to do what He does is what we might humanly think to be at the \u2018ultimate\u2019 extent, although it is beyond<\/em> any extent.  His \u2018qudrah\u2019 is indefinable, yet we are privileged to observe its Signs and feel awe in what is humanly discernible of the \u2018qudrah\u2019 of The Creator, our own Lord-Sustainer Whom we worship in pure sincerity.  Read these four verses and note<\/a> the marvels of His \u2018taqdeer.\u2019<\/p>\n\n\n\n

In Asad\u2019s explanation of Verse 5<\/a> , he shows us one of the ways in which exegetes have read this verse, namely that the Deniers\u2019 \u201chiding from God\u201d in this context shows their \u2018unwillingness to listen to the truth which emanates from Him: and this also explains the statement that they are \u201censhrouding their hearts\u201d (lit., \u201cbosoms,\u201d as at the end of this verse), i.e., are allowing their hearts and minds to remain wrapped-up in prejudices, thus making them impervious to spiritual perception.\u2019<\/em><\/p>\n\n\n\n

By describing how the Deniers \u2018wrap themselves up,\u2019 we grasp the extent of their desire to hide themselves\/  \u064a\u0633\u062a\u062e\u0641\u0648\u0627from God, but even as they do so, God knows all THAT which is innermost in the hearts\/ minds, a statement repeated 12 times. \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0645 \u0628\u0630\u0627\u062a \u0627\u0644\u0635\u062f\u0648\u0631<\/a><\/p>\n\n\n\n

See Ali\u2019s<\/a> explanation.<\/p>\n\n\n\n

Reading such verses makes us wonder at the intensity of their denial while knowing in their hearts -or at least fearing- that the Message might be true.<\/em><\/p>\n\n\n\n

3.  Verse 6 is heart-melting, comforting and humbling.  It is heart-melting and comforting in that we are told that there is no moving creature on this earth but that its sustenance is upon God<\/em>.[6]<\/sup><\/a> <\/p>\n\n\n\n

Verse 6 is humbling in that we are given a glimpse of what God encompasses with His Knowledge; He marks out for each moving creature -not just where it moves throughout its life- but also where it settles and is deposited,[7]<\/sup><\/a> wherever that might be.<\/p>\n\n\n\n

Let this sink in: Our sustenance is upon God<\/em>.<\/p>\n\n\n\n

That is one reason why, when we put the word \u2018your sustenance\/ \u0631\u0632\u0642\u0643\u0645\u2019 in the Tanzil search engine<\/a>, God is always The Provider.<\/p>\n\n\n\n

Verse 7 is well-explained, first by Ali<\/a> (although we better understand <\/a>\u2018Kitaab-\u0643\u062a\u0627\u0628\u2019 as \u2018Compilation\u2019) and the second by Asad<\/a> (although we better understand \u2018Arch\u0639\u0631\u0634 -\u2019 as \u2018Arch\u2019 as discussed earlier).[8]<\/sup><\/a><\/p>\n\n\n\n

Here we notice that the purpose for the creation of the Exalted Expanses and the Earth (in Six distinctive \u2018Ayyaam\/Aeons\u2019)[9]<\/sup><\/a> was to try us, who would be better in deeds\/works. In fact, that is the purpose for Creation AND for our lives![10]<\/sup><\/a>  <\/p>\n\n\n\n

At the center of the verse we notice the first of four \u2018la\u2019inn\/ \u0644\u0626\u0646\/ IF\u2019 followed by three more in the next three verses:<\/p>\n\n\n\n

IF you were to say that they shall be resurrected after death, Those Who Denied would say that this (Message) was \u2018nothing but obvious sorcery.\u2019<\/p>\n\n\n\n

4.  The next three verses 8-<\/a> 9-<\/a> 10<\/a> actually start with \u2018la\u2019inn-\u0644\u0626\u0646\u2019 IF):<\/p>\n\n\n\n

Verse 8 continues speaking of Those Who Denied.<\/p>\n\n\n\n

\u2018IF We deferred their suffering<\/em>\u2026\u2019 and we learn that when their suffering is delayed, they would actually challenge God\/the Messenger and would mockingly ask what is keeping their suffering back??!! The verse ends by telling them of the time when nothing can divert their suffering away from them, and they will be enclosed inside that which they had once scorned.<\/p>\n\n\n\n

Verses 9 and 10 speak of the Inssaan\/ Cognizant Human in general, and we see how human nature responds to adversity when it touches them after prosperity, and vice versa.<\/a><\/p>\n\n\n\n

When adversity comes after prosperity, a person becomes despairing and denying\/ unacknowledging (any good that is or was).<\/p>\n\n\n\n

When prosperity comes after adversity, a person becomes exultant\/elated and boastful\/ bombastic (forgetting the previous state).<\/p>\n\n\n\n

5.  As we arrive at Verse 11<\/a>, having observed a clear picture regarding Human Nature, an important point should be made:<\/strong><\/p>\n\n\n\n

Whenever the Qur\u2019an gives us a negative statement about Human Nature,  it does NOT intend human nature AS CREATED by God, but rather, AS IT DETERIORATES when we corrupt it by our own action or inaction.<\/p>\n\n\n\n

As a \u2018prototype,\u2019 the Cognizant Human\u0625\u0646\u0633\u0627\u0646- \u2019 \u2013\u2018inssaan,\u2019 is created to the BEST of God\u2019s \u2018specifications\u2019 with the unique capacity for growth and evolution to fulfill higher degrees of potential than we could ever imagine.<\/p>\n\n\n\n

The Qur\u2019an tells us quite clearly that God created us in the best of Constitution\/ Taqweem, and we know that to retain our unique mental and spiritual identities we need to maintain awareness of God and \u2018rectify\u2019 ourselves (each of us being \u2018Haneefan\u2019).<\/p>\n\n\n\n

When we don\u2019t, we run the risk of debasing ourselves until we arrive at degrees lower than the low, as in HQ 95:4-6<\/a>:<\/p>\n\n\n\n

\u0644\u064e\u0642\u064e\u062f\u0652 \u062e\u064e\u0644\u064e\u0642\u0652\u0646\u064e\u0627 \u0627\u0644\u0652\u0625\u0650\u0646\u0633\u064e\u0627\u0646\u064e \u0641\u0650\u064a \u0623\u064e\u062d\u0652\u0633\u064e\u0646\u0650 \u062a\u064e\u0642\u0652\u0648\u0650\u064a\u0645\u064d \ufd3f\u0664\ufd3e<\/strong><\/p>\n\n\n\n

 \u062b\u064f\u0645\u064e\u0651 \u0631\u064e\u062f\u064e\u062f\u0652\u0646\u064e\u0627\u0647\u064f \u0623\u064e\u0633\u0652\u0641\u064e\u0644\u064e \u0633\u064e\u0627\u0641\u0650\u0644\u0650\u064a\u0646\u064e \ufd3f\u0665\ufd3e<\/strong><\/p>\n\n\n\n

 \u0625\u0650\u0644\u064e\u0651\u0627 \u0627\u0644\u064e\u0651\u0630\u0650\u064a\u0646\u064e \u0622\u0645\u064e\u0646\u064f\u0648\u0627 \u0648\u064e\u0639\u064e\u0645\u0650\u0644\u064f\u0648\u0627 \u0627\u0644\u0635\u064e\u0651\u0627\u0644\u0650\u062d\u064e\u0627\u062a\u0650 \u0641\u064e\u0644\u064e\u0647\u064f\u0645\u0652 \u0623\u064e\u062c\u0652\u0631\u064c \u063a\u064e\u064a\u0652\u0631\u064f \u0645\u064e\u0645\u0652\u0646\u064f\u0648\u0646\u064d \ufd3f\u0666\ufd3e<\/strong><\/p>\n\n\n\n

Verse 11<\/a>:  Now, recalling what Verses 9 and 10 had told us about humans responding to adversity after prosperity with despair\/ \u064a\u0623\u0633 and denial of all that is good\/ \u0643\u0641\u0631, and to prosperity after adversity with exaltation\/ \u0641\u0631\u062d  and boastfulness\/ \u0641\u062e\u0631, in both cases having learnt nothing from their states\u2026 in this verse the Qur\u2019an gives us an exception to the above responses; the exception is in Those Who Patiently Persevered and Worked Goodness\/ Performed Good Deeds. <\/p>\n\n\n\n

Their response in both cases -be it adversity or prosperity- would be in Sabr<\/em>\/ patient perseverance, and doing good deeds; they would not feel despair\/ \u064a\u0623\u0633 , deny all that is good\/ \u0643\u0641\u0631, exalt or boast. <\/p>\n\n\n\n

A few words about Sabr:<\/strong><\/p>\n\n\n\n

Sabr<\/em>\/Patient perseverance is one of the qualities that benefit us most in this life and in the Hereafter, for God is WITH The Saabireen (HQ 2:153<\/a>).  Let us recall what we said earlier about \u2018Sabr<\/em>\/ Patient perseverance,\u2019 from Yusuf Ali\u2019s notes: \u201cThe full meaning of Sabr is to be understood here, viz.: Patience, perseverance, constancy, self-restraint, refusing to be cowed down.\u201d<\/em><\/p>\n\n\n\n

Let us find out more from Al Isfahani:[11]<\/sup><\/a> <\/p>\n\n\n\n

\u201cSabr: Holding oneself back under duress, as in an animal \u2018Sabarat\/ endured\u2019 when I confined it without fodder.<\/p>\n\n\n\n

Sabr: Restraining the Self according to what is required by reason and law..\u201d<\/p>\n\n\n\n

So, Sabr is about self-restraint UNDER DURESS.<\/p>\n\n\n\n

No wonder the Arabs call a bitter taste \u2018sabr,\u2019 and thorny cacti \u2018Sabbaar\/ \u0635\u0628\u0651\u0627\u0631\/ Subbeyr\/ \u0635\u0628\u064e\u0651\u064a\u0631.\u2019  Sabr always is about enduring something with difficulty, hence the Qur\u2019an speaks highly of a person who is constant in Sabr while -at the same time- being appreciative, making the most out of little \u2018\u0635\u0628\u0651\u0627\u0631 \u0634\u0643\u0648\u0631\/ Sabbaar shakoor\/<\/a> Constant in patient perseverance AND appreciation,\u2019<\/p>\n\n\n\n

observing and learning from His Ayaat\/ Signs.<\/p>\n\n\n\n

There are also many verses that tell the Messenger to have Sabr<\/em><\/a>.<\/p>\n\n\n\n

6. <\/strong> Verse 12<\/a> explained by Asad (Yusuf Ali\u2019s explanation here) is one of those verses which point to the unbelievable pressure<\/em> felt by the Messenger, peace upon him in his delivery of the Message.<\/p>\n\n\n\n

See Blogpost HQ 7:1-22, where we spoke of this in detail.<\/p>\n\n\n\n

Check the four verses mentioning our Messenger\u2019s \u2018tightness of chest,\u2019<\/a> and the two verses mentioning that of Moses.<\/p>\n\n\n\n

Note that, when we read the entire Qur\u2019an, we realize that history books have mentioned very little of our Messenger\u2019s trials and tribulations: Perhaps an incident here and an incident there, and only one or two paragraphs to cover \u2018The Boycott,\u2019 the period of TWO YEARS OR MORE in which there was complete deprivation from all means of livelihood.  The information that has reached us is far less<\/em> than what he and his companions actually suffered.  Nevertheless, the Qur\u2019an clearly points to what might have been perceived as insurmountable difficulties by revealing his feelings, strengthening him, and encouraging him to keep going.  <\/p>\n\n\n\n

Here again, we learn that the constriction he felt was partly because of what his people WERE SAYING. In denying his Message, they were asking him to provide further evidence, such as riches\/ treasure descending upon him, or being accompanied by a Custodian-angel, to which he is told that he is but a Warner, while God is Executor\/ Wakeel<\/em> of everything.<\/p>\n\n\n\n

7. In <\/strong>Verse 13<\/a> we again hear what his people were saying; they were accusing him of falsehood, and that the Message itself was a fabrication, an invention of his.  Then the challenge comes again )the third time in the Qur\u2019an HQ 2:23; 10:38)<\/a>, to produce any content that would be of such high caliber,[12]<\/sup><\/a> ascertaining that no one can produce the like of the Qur\u2019an, not even ten \u2018Surahs\/ Chapters.\u2019[13]<\/sup><\/a>  Furthermore, they are challenged to call upon anyone beneath God, if they were indeed truthful.<\/p>\n\n\n\n

Verse 14<\/a> tells them, that if whomever they call upon will never respond (which they won\u2019t) then they should know\/ mark out that \u2018it\/ this Message\u2019 was revealed in God\u2019s Knowledge\u2026<\/p>\n\n\n\n

\u2018\u2026.and that there is no God but He, so are you Muslimeen\/pure in Reverence and Accountability to God?\u2019<\/strong><\/p>\n\n\n\n

A question that inevitably gets its response!<\/p>\n\n\n\n

Enough said!<\/p>\n\n\n\n

Our next Reading is from HQ 11:15-27<\/strong>Peace unto all! <\/strong><\/p>\n\n\n\n

\n\n\n\n

[1]<\/a> Khabeer is about knowing everything down to the minutest detail and specificity. <\/p>\n\n\n\n

[2]<\/a> \u2018Gheyb,\u2019 the unseen, beyond our sphere of perception.<\/p>\n\n\n\n

[3]<\/a> We said earlier that \u2018Arabi is unrelated to ethnicity, and is not what we would call \u2018Arabic.\u2019 \u2018Arabi\u2019 literally means \u2018eloquently self-expressive,\u2019 and is about articulate eloquence as opposed to inarticulate, A\u2019jami.  Little children are inarticulate; also animals: \u2018ajmaa\/\u0639\u062c\u0645\u0627\u0621\u2019.<\/p>\n\n\n\n

The Arabi Qur’an alone is the Divine Compilation to Muslims, and no translation or exegesis could ever take its place no matter how esteemed its exegete.<\/p>\n\n\n\n

The word \u2018arabi- \u0639\u0631\u0628\u064a\u2019 denotes \u2018eloquence,\u2019 from the verb a\u2019raba- \u0623\u0639\u0631\u0628 which means to \u2018express oneself.\u2019  Therefore, whenever the verses say that this was \u2018rendered\u2019 an \u2018Arabi Qur\u2019an\u2019 we must not limit the word \u2018Arabi\u2019 to language but must grasp its denotation.  This is very important to know and tell, especially since more than 85% of Muslims are NOT Arabs!<\/p>\n\n\n\n

[4]<\/a> In our post HQ 6:91- 99 we spoke of how Yusuf Ali explained the word \u2018Qadeer\u2019 which is one of God\u2019s most beautiful Attributes\/Names.<\/p>\n\n\n\n

[5]<\/a> \u2018Qadara:\u2019 The (reached) scope\/  \u0645\u0628\u0644\u063a of something, its outcome \u0643\u0646\u0647 \/in time, and its farthest (delivered) extent\u0646\u0647\u0627\u064a\u0629\/<\/p>\n\n\n\n

It is said: Its scope is such, that is, what it ultimately extends to.<\/p>\n\n\n\n

 \u0642\u064e\u062f\u064e\u0631\u064e:<\/strong> \u0623\u064e\u0635\u0652\u0644\u064c \u0635\u064e\u062d\u0650\u064a\u062d\u064c \u064a\u064e\u062f\u064f\u0644\u064f\u0651 \u0639\u064e\u0644\u064e\u0649 \u0645\u064e\u0628\u0652\u0644\u064e\u063a\u0650 \u0627\u0644\u0634\u064e\u0651\u064a\u0652\u0621\u0650 \u0648\u064e\u0643\u064f\u0646\u0652\u0647\u0650\u0647\u0650 \u0648\u064e\u0646\u0650\u0647\u064e\u0627\u064a\u064e\u062a\u0650\u0647\u0650. \u0641\u064e\u0627\u0644\u0652\u0642\u064e\u062f\u0652\u0631\u064f: \u0645\u064e\u0628\u0652\u0644\u064e\u063a\u064f \u0643\u064f\u0644\u0650\u0651 \u0634\u064e\u064a\u0652\u0621\u064d. .<\/p>\n\n\n\n

[6]<\/a> Another verse (HQ 29:60) says this in a different way<\/a>, in that no moving creature carries its sustenance with it, for God sustains it and sustains us<\/em>.  <\/p>\n\n\n\n

[7]<\/a> Here we recall that \u0645\u0633\u062a\u0642\u0631 \u0648\u0645\u0633\u062a\u0648\u062f\u0639 is related to humans<\/a> as well, where we mentioned that \u2018mustaqarr\u2019 is from the root-verb \u2018qar,\u2019 from which we also get \u201cal-qaraar al-makeen (HQ 23:13; 77:21) the words mentioned in the Qur\u2019an in reference to the womb. We learn from Al Zamakhshari that \u2018mustaqarr\u2019 could be about being settled in a mother\u2019s womb, or in a father\u2019s loins, or living above ground and eventually buried\/deposited beneath it.  God knows all locations where \u2018settling\u2019 and then \u2018depositing\u2019 takes place.<\/p>\n\n\n\n

\u0627\u0644\u0632\u0645\u062e\u0634\u0631\u064a:  \u0648\u0627\u0644\u0645\u0639\u0646\u0649 \u0641\u0644\u0643\u0645 \u0645\u0633\u062a\u0642\u0631\u0651 \u0641\u064a \u0627\u0644\u0631\u062d\u0645. \u0648\u0645\u0633\u062a\u0648\u062f\u0639 \u0641\u064a \u0627\u0644\u0635\u0644\u0628\u060c \u0623\u0648 \u0645\u0633\u062a\u0642\u0631 \u0641\u0648\u0642 \u0627\u0644\u0623\u0631\u0636 \u0648\u0645\u0633\u062a\u0648\u062f\u0639 \u062a\u062d\u062a\u0647\u0627. \u0623\u0648 \u0641\u0645\u0646\u0643\u0645 \u0645\u0633\u062a\u0642\u0631 \u0648\u0645\u0646\u0643\u0645 \u0645\u0633\u062a\u0648\u062f\u0639.<\/p>\n\n\n\n

[8]<\/a> \u201cWe should bear in mind that the word \u2018Arch\u2019 in Arabic expresses building, complete with raising and fortifying what is built.  The \u2018arch\u2019 which the Qur\u2019an ALWAYS mentions with regard to God\u2019s Creation, is directly related to the form and function of this universe, as the receptacle of LIFE.  Verse HQ 2:255 tells us about God, that \u201c..no slumber nor sleep overcomes Him\u2026\u201d  The concept of the \u2018Arch\u2019 seems to have been well-understood by early Muslims who manifested it into their architecture; see \u2018The Arch Which Never Sleeps.\u2019<\/p>\n\n\n\n

[9]<\/a> We spoke of this in post HQ. 7: 52-64; the word \u2018yawm<\/em>-\u064a\u0648\u0645  \u2019 in Arabic originally meaning \u2018a period, an epoch, an event,\u2019 the plural of which -according to the lexicon- was \u0623\u064a\u0648\u0627\u0645- – aeoam before being pronounced  -\u0623\u064a\u0651\u0627\u0645-ayyaam<\/em>.<\/p>\n\n\n\n

[10]<\/a> Another verse speaks of God creating Death and Life for that very same purpose.<\/a><\/p>\n\n\n\n

[11]<\/a>” \u0627\u0644\u0635\u064e\u0651\u0628\u0652\u0631\u064f: \u0627\u0644\u0625\u0645\u0633\u0627\u0643 \u0641\u064a \u0636\u064a\u0642\u060c \u064a\u0642\u0627\u0644: \u0635\u064e\u0628\u064e\u0631\u0652\u062a\u064f \u0627\u0644\u062f\u0651\u0627\u0628\u0651\u0629.. \u0648\u0627\u0644\u0635\u064e\u0651\u0628\u0652\u0631\u064f: \u062d\u0628\u0633 \u0627\u0644\u0646\u0651\u0641\u0633 \u0639\u0644\u0649 \u0645\u0627 \u064a\u0642\u062a\u0636\u064a\u0647 \u0627\u0644\u0639\u0642\u0644 \u0648\u0627\u0644\u0634\u0631\u0639..”.<\/p>\n\n\n\n

[12]<\/a> The word \u2018Surah\u2019 is related to a \u2018soor, a very high, hard to scale wall that surrounds and protects a city.<\/p>\n\n\n\n

[13]<\/a> The other two verses had challenged people to produce one Surah.<\/p>\n","protected":false},"excerpt":{"rendered":"

Welcome Friends:  Ahlan wa sahlan! Yusuf Ali\u2019s Translation of this Chapter Muhammad Asad\u2019s Translation of this Chapter. \u0633\u0640\u0640\u0640\u0640\u0640\u0640\u0640\u0640\u0640\u0648\u0631\u0629 \u0647\u0648\u062f 1.  Now we begin another Meccan Surah\/Chapter, of which Asad says: \u201cREVEALED very shortly after the tenth surah (Yunus) \u2013 that is, during the last year of the Prophet\u2019s sojourn in Mecca \u2013 Hud bears a great resemblance to the […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[9],"tags":[],"class_list":["post-1622","post","type-post","status-publish","format-standard","hentry","category-quran-blog"],"acf":[],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/iqraprinciple.com\/ar\/wp-json\/wp\/v2\/posts\/1622","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/iqraprinciple.com\/ar\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/iqraprinciple.com\/ar\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/iqraprinciple.com\/ar\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/iqraprinciple.com\/ar\/wp-json\/wp\/v2\/comments?post=1622"}],"version-history":[{"count":1,"href":"https:\/\/iqraprinciple.com\/ar\/wp-json\/wp\/v2\/posts\/1622\/revisions"}],"predecessor-version":[{"id":1623,"href":"https:\/\/iqraprinciple.com\/ar\/wp-json\/wp\/v2\/posts\/1622\/revisions\/1623"}],"wp:attachment":[{"href":"https:\/\/iqraprinciple.com\/ar\/wp-json\/wp\/v2\/media?parent=1622"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/iqraprinciple.com\/ar\/wp-json\/wp\/v2\/categories?post=1622"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/iqraprinciple.com\/ar\/wp-json\/wp\/v2\/tags?post=1622"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}