joshim.notes

๏ By the sun and its brightness, (1) and the moon when it reflects it, (2) and the daylight when it reveals it, (3) and the night when it covers it, (4) by the heaven and He who built it,(5) and the earth, and He who spread it, (6) by the self and He who proportioned it, (7) He put in its mind its recklessness and its guardedness. (8) Indeed, he succeeds who purifies it, (9) and indeed, he fails who conceals it. (10)

A covetous people belied with their transgressions. (11) When he raised up the most wicked of them, (12) then said to them the messenger of God, “God’s finest gift and its nourishing drink.” (13) But they denied him, and they made it barren. So destroyed them their lord for their sin, and proportioned it. (14) And He does not fear its end. (15) ๏

— al-shams, 91/1-15

The chapter begins with imagery of alterity: sun, moon, day, night. This leads to mentioning of the nafs (nūn-fā-sīn), which suggests it too is of a similar nature: made up of opposites and complementary parts. But it has been well proportioned, able to choose between recklessness and righteousness.

The word fujūr (fā-jīm-rā) in verse 8 is contrasted with taqwā – taking guard. fujūr describes a trait that is different to being guarded, cautious and conscious of God.

It comes from the root fajara meaning cleaved and opened, or gushing forth from an opening. The word fajr is from this same root; the cleaving of the night and the gushing forth of the day i.e. daybreak.

Rushing forth, being reckless is an opposite of taqwā.

dassā of verse 10 may come from the root dāl-sīn-wāw, but is likely to share the same root as the word yadussu of _al-naḥl _⋆16/59, which is dāl-sīn-sīn. The root meaning is to conceal, hide, bury or make obscure.

The closing passage from verse 11 mentions thamūd.

thamūd is related to the verb thamada (thā-mīm-dāl), meaning to dig out, or to exhaust something. For example, mathmūd refers to a water source depleted by people crowding at it, or a person who has given everything away. thamūd could relate to people inclined towards materialism and consumerism, those who covet a thing and deplete a source through immoderate consumption.

Verse 13 has the phrase nāqata l-lahi wasuq'yāhā.

nāqat is from the root nūn-wāw-qāf, which relates to:

• daintiness, nicety, exquisiteness, refinement, or scrupulous nicety and exactness; the exceeding of what is usual in a thing; the choosing what is excellent, or best; doing skilfully; making it good or beautiful, sound, or free from defect or imperfection. (Lane, vol. 8, p. 3039)

The word is used to refer to a she-camel, as the Arabs considered it one of the finer things in life. In context of the verse, the nāqat of God is perfect means to health which relates to the imagery of the start of the chapter. The sun gives growth, the moon provides light in the darkness, the heavens provide water for the earth, and the earth is spread out for our use, and our souls have been balanced to cherish these things.

suq'yā means drink, or that which waters to allow nourishment and growth. God's nāqat provided drink for the people.

But they denied the call of the messenger and ʿaqarūhā.

ʿaqarūhā is related to the word ʿāqirun, meaning barren, to not produce anything e.g. _āl ʿim’rān_⋆3/40. Having received God’s finest gift, that which watered and nourished them, the covetous people made it barren.

God destroyed them and then proportioned it – sawwāhā (the same word used in verse 7 to describe the nafs), showing us their punishment was proportionate to their crime. This tells us how important it is to not destroy the means by which God waters us.

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๏ By the night when it covers, (1) and the daylight when it reveals. (2) By He who created the male and the female, (3) your efforts are surely diverse. (4)

So as for him who brings forth and takes guard, (5) and enacts truth with beauty, (6) we will aid him with the comfort. (7) But as for him who withholds and is free from need, (8) and denies the good, (9) we will aid him with difficulty. (10) Never will avail him his wealth when he falls. (11) Indeed, upon Us is surely the guidance. (12) Indeed, for Us is the last and the first! (13)

So I warn you of a fire blazing, (14) never will burn in it except the most wretched, (15) the one who denied and turned away. (16) But will be removed from it the righteous, (17) the one who brings forth his wealth, purifying himself. (18) And it's never for anyone with him that favours be rewarded, (19) except in seeking the face of his lord, the most high. (20) And soon, surely he will be pleased. (21) ๏

— al-layl, 92/1-21

Verses 1-3 speak about alterity, complementary entities in our reality. They allow for a diversity of actions. However, certain principles are meant to be constant.

In verses 8-9, the one who withholds and considers themselves free from need – bakhila wa-is’taghnā – is condemned. From this we understand the withholding here is to withhold that which other people need, people who are not self-sufficient. In contrast, the one mentioned in verses 5-6 who brings forth and takes guard – a’ṭā wa-ittaqā – shares the fruits of their efforts and is aware that no one is self-sufficient.

This is confirmed in the final passage. Verses 18-19 shows that sharing wealth – yu’tī mālahu – and doing favours – niʿ’mat – without expecting a reward, are related. Which means wealth is not to be used to maintain and accumulate more wealth, but given away freely, just like a favour.

Although the ones guarded in this respect – al-atqā – do not expect their favours to be repaid, those who receive the favours should reciprocate if they seek the Face of God.

Those who do this will surely attain pleasure.

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Tagged: #chapter-092 #annotations

๏ By the brightness, (1) and the night, when it becomes still. (2) Your lord did not abandon you and He did not detest. (3) And surely the end is better for you than the start. (4) And soon your lord will give to you, then you will be pleased. (5)

Did He not find you an orphan and give shelter? (6) And He found you lost so He guided. (7) And He found you in need then He availed you. (8) So as for the orphan, do not oppress. (9) And as for the one who asks, do not go past. (10) As for being in your lord’s grace – narrate! (11) ๏

— al-ḍuḥā, 93/11

The chapter begins with imagery of two ends of a spectrum, brightness and the still of darkness. Whatever end we find ourselves in, we are assured that God is always with us. The reader is reminded that the end of our efforts will be better than what they produce at the start; success is not achieved straight away.

The next passage reminds us that we went through vulnerable states, and God sheltered and guided us. tanhar of verse 10 shares the same root as the word nahār, meaning day, and is related to the verb nahara, meaning to flow or run along. By reflecting on how God helped us through hard times, the reader is reminded not to oppress the vulnerable or go past those who ask for help.

The chapter ends by emphasising the need to spread happiness and positivity. When we receive God’s grace, we should narrate it.

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Tagged: #chapter-093 #annotations #nun-ha-ra

๏ Have we not expanded your chest for you? (1) And we laid down for you your burden, (2) which broke your back. (3) And we made high for you your remembrance. (4) So indeed, with hardship is ease. (5) Indeed, with hardship is ease! (6) So when you have become exhausted, then strive! (7) And give preference to your lord. (8) ๏

— al-sharḥ, 94/8

The theme of this chapter continues on from the previous one, which tells us that God is with us whatever condition we find ourselves in. God relieves us from a tight chest and a back heavy with burdens. And He made it so that the people will remember us much. This suggests vivifying one another – doing dhik’r – is the means to remove our burdens and open our chests.

There is relief for every hardship. Repeated again in verse 6 for emphasis. faraghta (fā-rā-ghayn) of verse 7 relates to the act of pouring out liquid from a vessel. Even when we have reached exhaustion, emptied out, we are commanded to strive. Because with every hardship comes ease. The chapter closes the way it starts; by reminding us who gives us ease.

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Tagged: #chapter-094 #annotations #fa-ra-ghayn

๏ By the ripe fruit and the smooth oil, (1) and the state of good form, (2) this is the secure land. (3) Indeed, we created the people, al-insān, in the best mould. (4) Then we returned him to the lowest of the low. (5) Except those who believe and do corrective deeds; for them is a reward without end. (6) Then what causes you thereafter to deny this moral code? (7) Is god not with the most just of the judges? (8) ๏

— al-tīn, 95/8

al-tīn (tā-yā-nūn) of verse 1 refers freshness and ripeness, that which is nutritious, like the fig. al-zaytūn (zāy-yā-tā) relates to being anointed, or furnished with something smooth or soothing, like olive oil. An example of this is in _al-nūr_⋆24/35 where we find imagery of a blessed tree which glows from zaytuhā – its oil.

Verse 2 mentions ṭūr (ṭā-wāw-rā) and sīnīn. ṭūr relates to the word ṭawr meaning a time, state, condition, quality, mode or manner. In _nūḥ_⋆71/14 it says God created you in aṭwāran – stages.

sīnīn (sīn-nūn-nūn) relates to the verb sanna, meaning to fashion or form, like sanna l-ṭīn – he shaped the clay. It's also from the same root as sunna, meaning method or way and also masnūn, meaning altered or shaped. Such as in _al-ḥij’r_⋆15/26 where it says people have been created from ḥama-in masnūn, “shaped dark clay.”

These two verses explain the qualities of the secure land mentioned in verse 3. Ripeness, that which gives us health, and acquiring it with ease and smoothness. This is a well-formed condition, it lets us live in security.

Verse 4 states that the people, al-insān have been created to achieve this security. However, as the next chapter suggests, this is a precarious state – God returns him from the best mould, aḥsani taqwīm, to the lowest form. Except those who believe and work corrective deeds; they are given an unending reward.

Working for the secure land and expressing our aḥsani taqwīm is a moral obligation – the dīn. And God is most just.

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Tagged: #chapter-095 #annotations #ta-ya-nun #zay-ya-ta #tta-waw-ra #sin-nun-nun

๏ Read in the name of your lord, the one who created. (1) Created the people – al-insān from a precarious state. (2) Read! And your lord is generous, (3) the one who taught with the pen, (4) taught al-insān what he knew not. (5) But no! Indeed, al-insān surely transgresses. (6) That he sees himself self-sufficient. (7) Indeed, to your lord is the return. (8)

Have you seen the one who forbids, (9) a servant when he prays? (10) Have you seen if he is on the guidance? (11) Or he commands with righteousness? (12) Have you seen if he denies and turns away? (13) Does he not know that God sees? (14) But no, surely if he does not desist, We will certainly drag him by the forelock. (15) A forelock lying, sinful! (16) Then let him call his assembly. (17) We will call al-zabāniyat – those pushed away! (18) But no! Never obey him. And be humble and draw near. (19) ๏

— al-ʿalaq, 96/1-18

ʿalaq (ʿayn-lām-qāf) of verse 2 relates to that which is hung, or suspended.

The opening passage reminds people they were once in a precarious condition. God built them up by granting them knowledge. People tend to forget this generosity and how they achieved this knowledge (which is mentioned in the next chapter). They become deluded into believing they are self-sufficient. This arrogance leads to transgressions mentioned in the next passage.

A false sense of self-sufficiency makes people prevent others from establishing a connection with God. We’re invited to consider their behaviour. Are they on guidance? Do they call to what is right? What happens when you advise them, do they turn away? If these people do not desist they will face the consequences.

al-zabāniyat (zāy-bā-nūn) comes from the word zabn, meaning the act of pushing away.

The transgressors will call those who agree with them to make their case. God will call on all those who they pushed away, al-zabāniyat, in response.

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Tagged: #chapter-096 #annotations #ayn-lam-qaf #zay-ba-nun

๏ Indeed, We descended it in the night of discipline – laylatu l-qadr. (1) What made you know what the night of al-qadr is? (2) A night of discipline is better than unabashed emotions, (3) descended the angels and the spirit therein, by the permission of their lord, for every affair. (4) Peaceful it is, until the emergence of the dawn. (5) ๏

— al-qadr, 97/1-5

The knowledge and guidance mentioned in the previous chapter is sent down in laylatu l-qadr.

al-qadr (qāf-dāl-rā) means measure, standard, or laws. The night of qadr refers to a period of discipline, one where set measures are respected and adhered to. This is better than pursuing fragrant, unbridled inclinations and emotions.

alf (hamza-lām-fā) of verse 3, although commonly translated as “thousand,” is related to the verb allafa, which means to be inclined towards something in affection (e.g. _al-anfāl_⋆8/63).

shahr (shīn-hā-rā) is usually translated as month. Its root is related to:

• made it apparent, conspicuous, manifest, notorious, notable, commonly known, or public

Since ‘a night of discipline’ is better than alfin shahrin, I believe the phrase is in reference to unchecked emotional behaviour, which is the opposite of disciplined behaviour. In other words, a set period of discipline is of greater benefit than following ones emotions and inclinations unreservedly – alfin shahr. Through a level of discipline, the guidance of God becomes apparent in every affair.

This is a period of peace for the believer, until a new dawn is reached, where the process starts again.

A lack of discipline can result in rejecting God's book, as per the next chapter.

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Tagged: #chapter-097 #annotations #qaf-dal-ra #hamza-lam-fa #shin-ha-ra

๏ Never are those who concealed – those from the people of the book and those who associate – abandoned until clear evidence is produced for them. (1) A messenger from God! Reflecting purified pages, (2) wherein are established books. (3) And they did not become divided – those who were brought the book – except after clear evidence had come to them. (4) They were not commanded except to worship God, being sincere in these moral obligations, inclining to truth, to establish the connection and to produce the betterment. That is the upright philosophy. (5) Indeed, those who concealed from the people of the book and those who associate, are in a fire of hell, remaining therein. Those – they are evil creatures. (6) Those who believe and work the corrective deeds, those – they are good creatures. (7) Their reward is with their lord; a garden abode, flowing from underneath them are rivers; will remain therein evermore. God is pleased with them and they are pleased with Him. That is for whoever reveres his lord. (8)

— al-bayinat, 98/1-8

Regarding the word ḥunafāa (ḥā nūn fā) in verse 5, Lane includes the following as meanings:

• inclining to a right state or tendency; inclining from one religion to another; inclining from any false religion to the true religion

The sense of the word is of being open-minded, flexible, possessing the ability to abandon one opinion for a better one where possible. The upright moral philosophy – dīnu l-qayimat – is malleable, its adherents should accommodate truth wherever it manifests.

Two groups are mentioned here. The first being those who do kufr from ahla l-kitāb, the second being al-mush’rikīn. Their fate is the same, which shows merely being exposed to God’s system is no guarantee for success, it still requires conviction and working al-ṣāliḥāt – corrective deeds.

The chapter ends with positive imagery, which sets up a strong contrast with the start of the next chapter. Revolutions and social upheaval expose which groups people really belong to.

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Tagged: #chapter-098 #annotations #hha-nun-fa

๏ When the earth shakes its convulsion, (1) and the earth expels its burdens, (2) the people – al-insān – say, “What is with it?” (3) That day it narrates its news, (4) because your lord inspired it. (5) That day the people – al-nās – exude, scattered, to be shown their deeds. (6) So whoever does an atom’s weight of good will see it. (7) And whoever does an atom’s weight of evil will see it. (8) ๏

— al-zalzalat, 99/1-8

The word yaṣduru (ṣād-dāl-rā) in verse 6 is a verb related to the word ṣadr meaning breast. One of its usages then is to describe something proceeding from within, from the chest. People experience the earth, al-arḍ, as a safe place, the way feelings and emotions reside in the chest. But there will come a day where the earth exudes all; who is responsible for what will be laid bare.

Huge social changes which cause shakes in the earth – revolutions – are not planned. People question why the status quo is challenged, why unrest happens, but it is from divine inspiration.

The reason violent shakes in society happen is because of severe transgressions and causing injury to one another.

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Tagged: #chapter-099 #annotations #ssad-dal-ra

๏ O, the transgressors panting, (1) and the ones who initiate dishonour! (2) Then the ones who change at dawn, (3) they investigate thereby, immersed. (4) Then they balance thereby, together. (5) Indeed, the people – al-insān – to his lord, is surely ungrateful. (6) And indeed, he is of that surely a witness, (7) although his love for the good is certainly strong. (8) But doesn’t he know when what is in the graves will be overturned? (9) And what is in the breasts will be laid bare? (10) Indeed, their lord is with them – on that day – certainly aware. (11) ๏

— al-ʿādiyāt, 100/1-11

In verse 1, the word al-ʿādiyāt (ʿayn-dāl-wāw) is translated as “the transgressors” to reflect the relationship with the verb taʿdū, meaning to go beyond, to transgress limits (e.g. _anisāa_⋆4/154). In verse 2, al-mūriyāt could relate to waria, meaning produced fire (e.g. _al-wāqiʿah_⋆56/71) or wūriya (wāw-rā-yā), meaning hidden or concealed (e.g. _al-aʿrāf_⋆7/20). The imagery of sparking a fire fits well with the next word, qadḥ (qāf-dāl-ḥā), which relates to the terms corroding or diminishing something good, causing injury or dishonouring an acquaintance. al-mūriyāt qadḥ then, alludes to those who initiate or instigate dishonourable conduct to harm others.

Verse 3 mentions al-mughīrāt. From the same root as ghayr (ghayn-yā-rā), meaning to alternate, change, to do something other than what is presently happening. God is referred to as mughayyir in _al-anfāl_⋆8/53: the One who changes. In light of this, al-mughīrāt refers to those who are able to make a change from the behaviours mentioned in the first two verses.

atharna (thā-wāw-rā) of verse 4 means to plough or dig under the surface, like in _al-rūm_⋆30/9: wa-athārū l-arḍ – “and they dug up the earth.” The imagery of digging acts as a metaphor for investigation; digging under the surface to uncover something.

Some of the entries in Lane's Lexicon under the root of the word naqʿan (nūn-qāf-ʿayn) include:

• water collected in a hollow, remained long until altered, left in water until it changed, steeped in water

The sense of these terms fits with al-mughīrāt, mentioned the verse before. So naqʿan means a state of immersion, to be deeply involved in a situation until one's colour changes.

Verse 5 begins with the word wasaṭna (wāw sīn ṭā), which is a verbal form of the word balanced, like in _al-baqarah_⋆2/143: and we made you a balanced community – ummatan wasaṭan.

Breathlessly crossing limits and sparking friction between people causes the unrest in the earth mentioned in the previous chapter. Yet there are people who can change. Their change represents a new dawn for them. They achieve this by investigating thoroughly, digging under the superficial, immersing themselves completely until they become balanced people. And they do this through collective efforts.

People are unmindful of God’s favours. Even so, we have an intense desire for that which is good. How we make use of this desire depends on how well we use our time, and we don't know when it will run out. The chapter allows us to reflect on our choices.

If we choose not to do good with our limited time calamities will ensue, which is the opening of the next chapter.

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๏ The pounding calamity! (1) What is the pounding calamity? (2) What will make you know what the pounding calamity is? (3) A day where the people – al-nās – are like the separated, the scattered – al-mabthūth! (4) And the mountains will be like wool, pulled apart – al-manfūsh! (5) As for him who loaded his scales, (6) then he is in a state of content. (7) But as for him who lightened his scales, (8) his essence is an insatiable emptiness. (9) And what will make you know what that is? (10) A hateful fire! (11) ๏

— _al-qāriʿat_⋆101/1-11

The calamities which come again and again, repetitive, pulsating, pounding, happens when people become separated and scattered. Imagery of mountains being pulled apart represents the things most firm in our societies deteriorating. This also suggests the optimum condition of al-nās is to be unified and not scattered.

Those who have loaded their scales with good (i.e. _al-zalzalah_⋆99/7) – khayr – will have the means to find contentment in such times. But the person who doesn’t practice goodness then ummuhu hāwiyatun. Literally, “his mother is an abyss.”

The word ummu is also seen in _āl ʿim'rān_⋆3/7: ummu l-kitāb. The “mother of the book” refers to the essence of the book. The word hāwiyatun is related to empty inclinations, or a void/emptiness. For example, in _ib'rāhīm_⋆14/43 we find the phrase afidatuhum hawāon – “their empty feelings.”

The meaning of ummuhu hāwiyatun then means “his essence is an endless void.” This is directly contrasted with those whose scales are heavy, those who feel contented. The ones with light scales will find their desires can not be quenched, they find no riḍ'wān. And this internal void is a fire, consuming whatever it touches.

The themes mentioned here – divided people, once firm principles falling part, empty hearts – are directly related to competition and the desire to accumulate wealth. This is mentioned in the next chapter.

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Tagged: #chapter-101 #annotations

๏ Diverts you, the competition for more, (1) until you drift away to the graves. (2) But no! Soon you will know. (3) Then – but no! Soon you will know. (4) But no! If you know with knowledge of certainty, (5) surely you will see the blazing fire. (6) Then surely you will see it with an eye of certainty. (7) So surely you will be asked on that day about the pleasures. (8) ๏

— _al-takāthur_⋆102/1-8

The acquisition of wealth is a diversion from the real agenda. Death approaches sooner than we perceive it, at which point the gravity of spending a lifetime chasing material wealth becomes clear.

But if we embrace the knowledge of the end, and the consequences for our actions, then we will achieve perspective; “surely you will see it!” – latarawunnahā.

Yet those who do know this, those with the correct perspective, can feel the pressure. The next chapter addresses this.

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Tagged: #chapter-102 #annotations

๏ By the pressure, (1) indeed, al-insān – the people – are certainly at a loss. (2) Except those who work the corrective deeds, and enjoin each other to the truth, and enjoin each other to patience. (3) ๏

— _al-ʿaṣr_⋆103/1-3

The word ʿaṣr (ʿayn-ṣād-rā) relates to the verb ʿaṣara, meaning “pressed”. The feeling of being pressed by the competition mentioned in the previous chapter, as well as the knowledge that we will all be held to account for our deeds, can cause feelings of helplessness and loss.

Corrective works, being truthful and being patient will relieve the pressure and give us direction and comfort. There is also an emphasis on being social, enjoining each other to good.

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Tagged: #chapter-103 #annotations #ayn-ssad-ra

๏ Woe to every defamer, backbiter! (1) The one who collects wealth and tends to it, (2) thinking that his wealth will immortalise him. (3) But no! Surely he will be thrown in the crusher! (4) And what will inform you what the crusher is? (5) A fire God kindled! (6) Which mounts up upon feelings. (7) Indeed, it is over them, gated, (8) by extended columns. (9) ๏

— _al-humazah_⋆104/1-9

The pursuit of wealth is related to defamation and backbiting. It's also a symptom of delusion: that amassing wealth will give one an enduring presence.

This chapter is a complete contrast to the previous one. It suggests chasing material wealth will never nourish a person’s heart because God’s fire crushes and encloses it.

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Tagged: #chapter-104 #annotations

๏ Have you seen how your lord dealt with the companions of the immoral judgement – al-fīl? (1) Does He not make their plan go astray – taḍlīl? (2) We sent against them swift flocks, (3) striking them with stones from clay. (4) Thus we had them violently consumed. (5) ๏

— _al-fīl_⋆105/1-5

The only other place the phrase “stones from clay” – ḥijāratin min sijjīl – is found in the story of lūṭ (_hūd_⋆11/82 and _al-ḥij’r_⋆15/74). His people were also destroyed with stones from clay.

This chapter is a reference to those people, or people who behaved like them. The theme continues where the previous chapter left off, which mentions fire enclosing the feelings of those who earned God's displeasure. The evil judgements, al-fīl, comes from corrupted hearts and a desire for wealth.

The violent imagery at the end is an indication that they can't be reasoned with; they must be overcome by force.

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Tagged: #chapter-105 #annotations

๏ For the familiarity of (the) collective – quraysh. (1) Their familiarity is the journey of the winter and the summer – al-ṣayf. (2) So let them worship the lord of this house. (3) The one who feeds them against hunger and gives them security from fear. (4) ๏

— _quraysh_⋆106/1-4

The verb qarasha (qāf-rā-shīn) means “He gained, acquired, or earned and collected, for his family.” (Lane (1863) Vol. 8, p. 2986)

The theme of the previous chapter was the destruction brought on the collective which pursued abhorrent acts. That is contrasted here with those who are familiar with ‘alterity’. To become familiar with God’s bayt, one must bring together experiences of death and hardship, as well as growth and warmth. Because the ebbs and flows of life is God’s house, and God feeds and secures those who are devoted therein.

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Tagged: #chapter-106 #annotations #qaf-ra-shin

๏ Have you seen the one who belies the moral obligations? (1) That is the one who repulses the orphans, (2) and feels no urge to feed the poor. (3) So woe to those who pray – muṣallīn, (4) those who are neglectful of their bond – ṣalāt, (5) those who are just for show. (6) ๏

— _al-māʿūn_⋆107/1-6

The previous chapter speaks on familiarity with alterity, and how this relates to God's house, which provides sustenance and faith.

There are people who – despite being familiar – deny the dīn. These moral obligations are expressed through ṣalāt (ṣād-lām-wāw). Our ṣalāt is to care for the vulnerable and feed those in need. There are no excuses for not doing this; we live in a world of abundance – al-kawthar – as stated in the next chapter.

While this chapter is a warning to the muṣallīn, those who are at some level familiar with their pledge, the next chapter speaks about the enemies of the believers. This suggests the jump from being neglectful of your ṣalāt to being an enemy of God is not far.

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Tagged: #chapter-107 #annotations #ssad-lam-waw

๏ Indeed, We have bestowed upon you the abundance. (1) So support your lord and face off. (2) Indeed, your enemy – he is the one cut off. (3) ๏

— _al-kawthar_⋆108/1-3

The word kawthar (kāf-thā-rā) comes from the same root as the word kathīr – many/much. And in’ḥar (nūn-ḥā-rā) is a combative term, meaning to stab, slay, kill or face up to an enemy.

We have much, so it’s right that we connect – ṣalli (ṣād-lām-wāw) – to God and face our enemies without excuses.

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Tagged: #chapter-108 #annotations #kaf-tha-ra #ssad-lam-waw #nun-hha-ra

๏ Say, “O concealers! (1) I do not worship what you worship, (2) and you are not worshippers of what I worship. (3) I am not a worshipper of what you worship, (4) and you are not worshippers of what I worship. (5) For you is your philosophy, and for me is mine.” (6)

— _al-kāfirūn_⋆109/1-6

This chapter is often used as an example of an ‘each to their own’ attitude. But the context of the chapter is antagonistic. The believers are told to face off with the enemy in the previous chapter, 108, and they are victorious in the next chapter, 110. Rather than a call to tolerance, this chapter draws a line in the sand.

The believer faces off with those who oppose and conceal the dīn. The statement, walā antum ʿābidūna mā aʿbud – and you are not worshippers of what I worship – is repeated twice, emphasising to the kāfirūn that there will be no reconciliation while they are in open opposition.

Those who fight against the moral philosophy of islam are denounced, and denounced clearly.

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Tagged: #chapter-109 #annotations

๏ When came the help of God and victory, (1) you saw al-nās – the people enter God’s religion in afwāj – multitudes! (2) So harmonise with the praises of your lord and seek His protection. Indeed He is ever-returning. (3) ๏

— _al-naṣr_⋆110/1-3

God’s help results in people embracing the dīn in great numbers, because the dīn is meant for everyone.

The verb sabaḥa (from sīn-bā-ḥā) relates to gliding, floating in water, or something which becomes dispersed in nature. The final verse says, “fasabbiḥ biḥamdi rabbik” – do tasbīḥ with the praises of your Lord. This tasbīḥ is to harmonise with the people embracing the dīn – to swim among them, become dispersed and one with them.

This is social living and solidarity.

The next chapter tells us what can jeopardise and harm this tasbīḥ.

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Tagged: #chapter-110 #annotations #sīn-bā-ḥā #sin-ba-hha

๏ Perished the hands of the father of the flame – and he perished! (1) What he benefited for himself of his wealth and what he earned, (2) still he will burn in a fire of blazing flames! (3) and his companion, the carrier of the fuel, (4) about her slender neck is a cord of binding rope. (5) ๏

— _al-masad_⋆111/1-5

This comes after a chapter which says God's help results in people embracing the moral philosophy of the way. God's victory is not accumulating wealth.

Two archetypes are mentioned.

The one who with a fiery disposition, with a burning ambition for wealth, will perish.

His enabler and accomplice, the one who fuels his flames, will perish with him. Her beautiful slender neck will be bound to him with a noose. They share the punishment for disrupting the social living of the previous chapter, and defying the unity of God of the next chapter.

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Tagged: #chapter-111 #annotations

๏ Say, “He is God, the one. (1) God, the absolute. (2) He does not beget and He is not begotten; (3) for Him there is none equal.” (4) ๏

— _al-ikhlāṣ_⋆112/1-4

The previous chapter offers a very potent contrast with the message of this one. The father of the flames – abī lahab, and the carrier of the firewood – ḥammālata l-ḥaṭab are destined for the fire. To avoid their fate, our lives must be an expression of the unity of God and His attributes.

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Tagged: #chapter-112 #annotations

๏ Say, “I seek refuge with the Lord of the awakening, (1) from the evil of what He created, (2) and from the evil of the darkness when it spreads. (3) From the evil of the ones who spit at promises, (4) and from the evil of the envious one when he envies.” (5) ๏

— _al-falaq_⋆113/1-5

It could be argued that the dīn project comes to a conclusion in chapter 112, al-ikhlāṣ, which reminds us of the unity of the divine.

The Quran itself concludes with two further chapters, “two sentinels,” as described by Amin Ahsan Islahi. Chapters 113 and 114 are both prayers to God to protect people from evils – they act as a guard of the message found in all the previous chapters.

This chapter speaks about the evil that can come from God's creation, and how darkness can spread from it. The phrase that stands out is in verse four – al-nafāthāti fī l-ʿuqad – literally, “the blowers/spitters in the knots.” The knots, al-ʿuqad, are the pledges, obligations people are tied to by right. Evil, and the undermining of the dīn, comes when people reject their promises, or “spit” at them.

Neglecting obligations leads to inequalities, which in turn brings envy and jealousy.

The intimacy of the people – social living – is threatened by these evils, which is the subject of the next chapter.

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Tagged: #chapter-113 #annotations

๏ Say, “I seek refuge with the Lord of the people, (1) sovereign of the people, (2) a god of the people. (3) Against the evil of the whisperer – al-waswās, the distant – al-khanās! (4) The one who whispers in the chests of the people; (5) he is from the concealed and he is from the people.” (6) ๏

— _al-nās_⋆114/1-6

The term – al-nās – the people, which is repeated several times here, is contrasted against two words: al-waswās – the whisperer, and al-khanās – the distant.

The people oppose the whispering, the covert, duplicitous conduct, that which entices people by appealing to their fears and base desires.

The one who whispers is remote, distant – khanās – from God.

In this chapter, al-nās are not just people, they are people of intimacy. Intimate with the dīn; they speak and act with transparency and honesty, neither succumbing to nor engaging in whispering. They are not distant or remote.

This chapter is a request to God from the believer to protect the intimacy of al-nās.

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Tagged: #chapter-114 #annotations #quran-interpetation