To read this in google docs, please click here. Google docs provide a better reading experience for this passage.
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Surah Taha was revealed in Makkah, before the migration to Madinah. The 10 years that the Prophet spent in Makkah were the harshest and most brutal of his life. From being tortured, shunned aside, persecuted, mocked, driven to seclusion, forced to live in an isolated mountain pass with no food or water, to losing his uncle Abu Talib and finally his beloved wife Khadijah who died due to lack of food and water as the Makkans had imposed a social and economic boycott on him and the Muslims which prevented food and water from reaching them. All of this combined with the burden of revelation, guiding others and taking the responsibility of the Muslims. The Prophet was in extreme pain and suffering because of this. We need to remember that he was a human being like us. People these days easily forget this. He was a human being like us, who felt what we feel, who became sad and happy like us.
This Surah consoles him and gives him the remedy and cure to his pain. This is also a message to us. In any difficulty, hardship and grief, you can turn to the cure Allah gives in this Surah and be satisfied just like the Prophet.
Throughout this Surah you will notice the word Zikr come up again and again. Pay close attention to it as that word is the key that unlocks the message of this Surah.
The Surah, like many others in the Quran, is extremely melodious, poetic and rhythmic. Every single verse of this Surah ends with the same letter - Alif Maqsurah - ى. This rhythm and style is lost in translations. It is impossible to translate any surah of the Quran let alone a Makki surah such as this one while also retaining its rhythmic style, beauty and eloquence.
The Surah starts with this
طه
Ta Ha
مَآ أَنزَلْنَا عَلَيْكَ ٱلْقُرْءَانَ لِتَشْقَىٰٓ
We did not send the Quran on you to make you suffer
Allah! No God but He! His are the most beautiful names and descriptions.
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طه
Ta Ha
Every Quranic Surah that begins with the letter Ta such as this one has the story of Prophet Musa and his miracle of turning his staff into a snake without exception. If you look at the letter Ta, it looks like a snake coiled around a rod.
The letter Ha only occurs in two Surahs; Surah Maryam and this one. Both of these Surahs have the word Zikr (Strength and Strong and effective reminder) repeated several times making it the central point around which the meaning and theme of both Surahs revolve.
So from the letters Ta Ha, we can deduce that this Surah will contain the mention of Prophet Musa and his miracle and will have Zikr as its central theme.If I were to give the letters Ta Ha a meaning, it would be Remember Musa.
The Next Ayah serves as an indication of the theme of the Surah.
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مَآ أَنزَلْنَا عَلَيْكَ ٱلْقُرْءَانَ لِتَشْقَىٰٓ
We did not send the Quran on you to make you suffer
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This surah was revealed at a point of severe pain and distress for the Prophet which was because of the Quran. People persecuted him because they wanted him to stop preaching it to them but the Quran ordered him to continue. This ayah gives a clear indication of such.
The word Shaqiyy has been translated as suffering. There is something important to note about this word that will be highlighted at the end of this entire passage.
It comes from the root Sheen Qaaf Waw which was used in the following ways:
For a camel that exerted itself greatly to continue walking
War
Extreme Fatigue
Hardship or difficulty that consumes a person's utmost strength.
The central meaning is maximum, extreme and utmost exertion and effort. (Mu’jam Ishtiqaaqi)
So it is not just any suffering, it is the suffering that drives you to your very limits.
Keep this in mind as this will come up at the end.
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إِلَّا تَذْكِرَةًۭ لِّمَن يَخْشَىٰ
Only as a Tazkirah for him who has Khashiya
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Allah did not send the Quran to cause the Prophet to suffer but only as a Tazkirah for those who have Khashiya
Linguistic Breakdown of the Word Tazkirah
Just looking at the linguistics, the letters Zaad Kaaf Ra form the root of the word Tazkirah. These three letters form the word Zikr at its base form. The word Zikr will be repeated throughout the Surah and is the main central point around which this Surah revolves.
The root of the word Tazkirah - Zaad Kaaf Ra was used in the following ways:
Male gender
A very sharp and strong axe
A sword with strong and hard iron
Heavy pouring rain
The central meaning is strength and firmness in something that allows it to penetrate and persist like the strong sword and axe which allow it to penetrate objects, the heavy rain that persists; and men are generally stronger than women. (Mu’jam Ishtiqaaqi)
So the first root meaning is strength
From this comes the word Zikr which means to mention something verbally or to remind. But it is not just any mention or reminder, it is a strong and effective reminder or mention of something that penetrates the heart of the person who is being reminded. I can mention something to you ineffectively or in an improper manner but when I mention it in such a strong and effective way that it penetrates your heart and affects you, it is Zikr.
And so the second root meaning is a strong and effective verbal mention or reminder of something.
The pattern of the word Tazkirah is used to denote place, instrument, or source of the action. Going by the first root meaning of strength, it would mean that the Quran is a source of strength and if we take the second root meaning, it would mean that the Quran is a source of strong and effective reminder. The source of such strong and effective reminders of the innate nature and Fitrah of human beings that it penetrates the hearts and affects the listener.
So the two meanings of this root are strength and strong and effective verbal mention or reminder. We can combine the two. When the Quran is verbally mentioned or recited or when you are reminded of the Quran, it strengthens and changes you because of its deep and strong effect.
Not the word Khashiya. It comes the root Kha Sheen Alif which was used as follows:
Low quality dates
Dry plants
Crops blackened by frost
The central meaning is internal dryness and roughness due to the departure of moisture. The root meaning involves a change of state as with the dates that went bad, healthy plants becoming dry and good crop becoming black.
(Mu’jam Ishtiqaaqi)
Dates that were once healthy became dry. Plants that were healthy withered. Crops that were once lush became black. The Prophet that used to be happy has become sad.
The root meaning of the word Zikr is strength. This Quran was not sent to cause you suffering but it was only sent as a source of strength and comfort for the grieved, overwhelmed and for the suffering like the Prophet.
This is the central point of this Surah and the Surah will now live up to this. It will serve to provide comfort, strength and peace to the grieved and overwhelmed.
A gradual revelation from Him who purposefully formed the Earth and the highest heavens
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The Quran was revealed slowly and gradually not all at once. The word Khalq - from the root Kha Laam Qaaf - is normally translated as creating in every translation of the Quran but it is not so. Creation implies bringing something into existence from nothing. There are other words for this in the Quran such as Fatir and Badee’ (بديع) which mean to create something from nothing. Both of these words are names of Allah but Khalq means to mold or shape materials into something new. Its root Kha Laam Qaaf was used as such:
Cutting and shaping leather to make a flask
Digging the ground to make a well
Gathering of clouds in preparation of rain
Smoothing an arrow to make it perfectly straight for forceful launch
The core meaning is to prepare something new from raw materials.
(Mu’jam Ishtiqaaqi)
Allah took certain raw materials, shaped and molded them to form the Earth. The raw materials were created by Him from nothing but the Earth and the Heavens were a result of Him taking certain raw materials and then using these raw materials to form the Earth and the Heavens.
This implies purpose. The Earth was dug to form a well, the arrow was smoothed to make it more forceful and penetrable, the leather was shaped to make a flask. These new objects that were formed, all were formed for a purpose. The well so that people can drink from it, the arrow was smoothed to make it more forceful, the flask is used to store water.
Similarly the Earth and the Heavens were created for a purpose. Allah could have said “A gradual revelation from Allah” in the ayah but he mentioned the formation of Earth and the Heavens for a purpose. In the previous verse, he mentioned the purpose of sending down the Quran was to strengthen and comfort the sad and grieved not to cause them pain. He emphasizes that just like the revelation of the Quran, everything Allah does, is for a purpose. Nothing is void of a purpose. From the very highest heavens to the earth, everything was created for a certain purpose. This also implies that every created thing has a role that it needs to fulfill. The well, the flask and the arrow all served a specific role. So do the heavens and the earth and all in them.
But what is their role and purpose? It is not mentioned. But something will be said about it in the next verse that a sorrowful and grieved person would want to hear.
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ٱلرَّحْمَـٰنُ عَلَى ٱلْعَرْشِ ٱسْتَوَىٰ
Rahman! Above the throne He rose!
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The word Rahman is an exclusive name of Allah and in some places of the Quran, it is substituted with the name of God, Allah itself. It is not permissible to call anyone but Allah, Rahman. Doing so constitutes disbelief.
Rahman comes from the root Ra Ha Meem which literally means the womb of the mother. For a detailed breakdown, please refer to what I wrote in Fatihah, I will just summarize. A mother loves her child unconditionally despite undergoing severe pain and discomfort during pregnancy and almost dying during childbirth yet she still loves her child with no regards. The concept is of deep, unflinching and unconditional love. If you add the letters Alif and Noon at the end of the three root letters, it becomes Rahman which makes the love and care even more intense, occurring in the present as we speak but temporary i.e it is only in this world and not in the hereafter.
Allah could have said “ Allah! Upon the throne He rose!” but instead he used the word Rahman; the strongest possible word in Arabic to denote love, care and mercy.
In the previous ayah Allah said that he formed, molded and created everything with a purpose and the created object has a specific role and purpose to fulfill as well. He does not inform us of the purpose but instead He only mentions that the one who created everything, and gave everything its purpose, is the most loving, the most caring and the most kind being imaginable. Hence, the purpose and role of everything he has created, is rooted in love.
Also, from where does the Quran come? From Allah - from the highest heavens down to the earth. The creation of everything is rooted in love and so is the sending down of the Quran to the Prophet. Allah did not send it down to cause you pain. Rather, this is an act of love. The Quran says in Surah Hud verse 119:
“But the one to whom God showed love and care. (literally Rahmah - the same root as the word Rahman) And for that, did He create them ....”
Above the throne He rose. This is a declaration of kingship and kingdom. The throne belongs to the king. Allah is the king. The throne is His. Everything is under his dominion. He has power over everything. He is above all.
Imagine yourself in a dilemma. Someone is sympathetic towards you, cares for you and wants you to come out of your trouble but as with most people, they do not have the power to get you out of it. The problem is not that people are not sympathetic to you, it is just that they lack the power to get you out of your pain.
Allah deeply loves and cares about you and He has the power to get you out of your pain as well. The perfect combination.
His is that in the heavens and that in the earth and that between them and that beneath the moist soil
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This is again a declaration of his power and kingship.
Notice Allah mentions moist soil. Why say moist earth? Why not just say soil?
When the soil is moist, it means it has been watered. What is beneath the moist soil? The seed. If the soil has been watered, the water will seep through and make its way to the seed as well. When that happens, a new plant will eventually grow. Above in verse 3, we mentioned the root meaning of the word Khashiya had to do with dried up and wasted plants and vegetation. This plant has dried up and is no more but the seed of a new plant is already being watered. He will replace the withered plant with a new one. He will replace your sorrow with happiness. He will replace the dry plant with a new lush green plant; the broken heart with a joyful one. And very soon too; because the soil beneath which the seed of this new plant rests, is already moist. He is already watering it.
The soil was mentioned as being moist to indicate that comfort is near.
Though you may announce your word, He still knows the deepest secret and the Akhfaa
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Some grammatical aspects to be noted:
The previous ayah mentioned the absolute power and rule of Allah and this ayah carries the theme forward. A king who is present at all times and knows the deepest secrets of his subjects.
The ayah is structured as a conditional clause. A literal translation of it would be
“If you announce your word, then He knows the deepest secret and what is more yet barely hidden.”
Like how we normally say - If you do this then this will happen. But here it does not convey condition, it is only rhetorical. It is a well known concept in Balagha in which it is used to emphasize what is being said; not to create a condition. In a nutshell, Allah could have said He knows the deepest secret and what is more hidden plainly. But since he wanted to emphasize that He truly knows it, he said it this way. Hence I translated it as “Though you may announce your word…” instead of translating it literally.
The sentence - If you announce your word - is an interjected clause. (I’tirad) The normal flow of speech in this passage is as such:
His is that in the heavens and that in the earth and that between them and that beneath the moist soil
He knows the deepest secret and the Akhfaa
Allah! No God but He! His are the most beautiful names and descriptions.
The passage is about God's power and capability. The sentence - If you announce your word - is interjected. In Arabic, this has a number of purposes, one of which is for the sake of emotions. It interrupts the flow of speech to insert something that conveys certain emotions and feelings. In this ayah, the emotion it conveys is understanding and love, consistent with the overall theme of the whole passage. When someone is in pain, he sometimes expresses his pain in words but there are some things he is not comfortable bringing to his lips. To Allah, both are the same. If you express your pain He knows it, and if you hide it within you, He still knows it. He fully understands your pain, all aspects of it, what you make apparent and what you hide both. When someone is in deep sorrow, the first thing he desires is for others to understand him and how he feels. By saying that Allah knows both the visible and hidden aspects of your pain, Allah is saying that he fully understands you; and you do not even have to verbally express your feelings. It is like the situation when you are crying from pain and a person comes and sits beside you, puts his hand over your shoulder and says- “It's okay. I understand. You do not have to say it.” This ayah is a loving way to comfort the grieved.
But there is more. We would naturally divide such feelings into two parts, one which we announce and one which we keep to ourselves; but Allah by Himself, will introduce a third type , again as an act of deep love and care.
The ayah says. Though you may announce a word, He still knows the deepest secret and the Akhfaa. The word Sirr is translated as deepest secret. It comes from the root Seen Ra Ra which was used for the deepest point of a pool or basin, a hollow tube, fine rootlets of truffles that stretch deep underground, for the crescent moon that vanishes at the end of the month etc, The central meaning revolves around depth and concealment. Something hidden or concealed deep within - a secret.
So the word Sirr means a deep and intimate secret, hidden and concealed from others. But the word Akhfaa also means a secret! There is only just a subtle difference between the two words.
The word Akhfaa comes from the root Kha Fa Ya which was used for
Dim flashes of lightning, appearing weakly and intermittently inside the clouds
The feathers under the wing of a bird.
A garment worn by a bride over her dress to conceal it.
The root meaning is for something to become hidden or concealed but not entirely. Something weakly hidden, partially veiled and subtly perceptible; like the dim flashes of lightning within the clouds, the feathers under the wing of a bird which become concealed when the bird folds its wings and dress of the bride which can become exposed sometimes if the garment sways left or right. (Mu’jam Ishtiqaaqi)
Sirr is something completely hidden. Akhfaa is something hidden but not completely.
There is another problem. The word Akhfaa is in the superlative. There is something hidden but not completely. What can be the superlative of such a thing? It is the maximum extent to which you can hide it. There is something that cannot be concealed completely but there is a maximum limit or extent to which you can conceal it. Think of it like hiding something by 99%. It cannot be hidden 100% and so the maximum percentage by which you can hide it is 99%.
So what does Akhfaa mean? There is pain that you announce. Then there is pain that you keep deeply hidden within you (Sirr). Then there is Akhfaa. Pain so intense that you can try your best to keep it hidden and concealed within you but you just cannot. Sometimes, in some subtle ways, it comes out against your will.
It can come out in the form of 2 - 3 tears that come out despite you trying to hold them back. In the form of soft groans, sighs, wails, murmurs, gasps, whimpers, or as sadness on your face, or in the way you walk, in the form of dead eyes, or your head hanging down etc. This is a pain that is too much for the person. The reason why the word Akhfaa is in the superlative is because the person tries his very best to hide it, but cannot. If it had not been in the superlative, it would have meant pain which naturally comes out with no effort involved to keep it hidden,
This means that the pain is extremely intense. Even though the person wants to hide, and tries his best to hide it, he cannot. It is the most intense form of pain a human being can experience.
In verse 2, we mentioned that the word used for suffering did not mean just any suffering, it meant a suffering that pushed a person to his utmost limits. The word Akhfaa implies a suffering that one cannot hide even though he tries his best to; the most intense form of suffering. They are both the same. This ayah connects the whole passage together.
Contextual Meaning of the Passage so Far
Allah says he recognizes and knows your pain. He also understands it is getting too much for you. He describes Himself with the qualities of extreme love and care in this passage. By using the word Rahman, he is saying that He is more loving than a loving mother to her child. He understands you and your pain. And He also understands that the pain is getting so much that you cannot hide it even though you want to. But the earth is already moist. You have withered and become dry, but He is already watering the seed of a lush new green plant for you. The seed of your comfort and happiness is already being watered, it is already being grown. Allah understands and he will provide you comfort, and comfort is near; He is already watering the seed of relief.
llah! No God but He! His alone are the most beautiful names and descriptions.
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First Allah says that there is no God beside Him. There is no God who can overpower Him. There is no entity who can override His will. He is already watering the plant of your relief and there is no one who can stop the water flow.
The Prophet was facing hostility, persecution and pain from the people around him. Allah says there is no God beside Him. There is no one who can stand in His way. He will give you relief and victory and nobody can do anything about it. These people who persecute you are powerless and helpless before Him. So do not be worried. The one who owns all power is with you.
The word Ism is translated as names and descriptions. It means more than that. It comes from the root Alif Seen Meem which means the highest or topmost part of something. When referring to qualities, it means the most prominent quality of someone that is taken as his distinguishing feature. (Mu’jam Ishtiqaaqi)
For example, our Prophet was known as Sadiq and Ameen - Truthful, and Trustworthy. He had other qualities as well. He was kind, gentle, used to help the poor etc; but he was famous among people because of his Truthfulness and for being trustworthy. People gave more importance to these two qualities of his than others. These were his hallmark qualities. Sadiq and Ameen were his Ism - his most prominent qualities.
We call every name of Allah as Ism. That is because Allah is unique and these names and qualities belong only to Him. Every single name of Allah, every single attribute of Allah,is unique to Him apart from everybody else. Every name of Allah, every quality of Allah, is Ism - it sets Him apart.
After hearing what came before this ayah in this passage, would this ayah not be the natural reaction of the suffering person? The way Allah comforts in this passage is truly beautiful and unique. The way He expresses His love, and the way He expresses His understanding of the feelings and pain of the sorrowful person is truly beautiful. I would say after hearing this passage, the sad person would naturally say:
His are the most beautiful names and descriptions.
The most beautiful names and attributes belong to Him. He is loving, caring and generous. He brings comfort to the weak and suffering. Nobody can change that. There is no other being who can stand in His way.
When Grief Overwhelms
Surah Taha: 1-8
To read this in google docs, please click here. Google docs provide a better reading experience for this passage.
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Surah Taha was revealed in Makkah, before the migration to Madinah. The 10 years that the Prophet spent in Makkah were the harshest and most brutal of his life. From being tortured, shunned aside, persecuted, mocked, driven to seclusion, forced to live in an isolated mountain pass with no food or water, to losing his uncle Abu Talib and finally his beloved wife Khadijah who died due to lack of food and water as the Makkans had imposed a social and economic boycott on him and the Muslims which prevented food and water from reaching them. All of this combined with the burden of revelation, guiding others and taking the responsibility of the Muslims. The Prophet was in extreme pain and suffering because of this. We need to remember that he was a human being like us. People these days easily forget this. He was a human being like us, who felt what we feel, who became sad and happy like us.
This Surah consoles him and gives him the remedy and cure to his pain. This is also a message to us. In any difficulty, hardship and grief, you can turn to the cure Allah gives in this Surah and be satisfied just like the Prophet.
Throughout this Surah you will notice the word Zikr come up again and again. Pay close attention to it as that word is the key that unlocks the message of this Surah.
The Surah, like many others in the Quran, is extremely melodious, poetic and rhythmic. Every single verse of this Surah ends with the same letter - Alif Maqsurah - ى. This rhythm and style is lost in translations. It is impossible to translate any surah of the Quran let alone a Makki surah such as this one while also retaining its rhythmic style, beauty and eloquence.
The Surah starts with this
طه
Ta Ha
مَآ أَنزَلْنَا عَلَيْكَ ٱلْقُرْءَانَ لِتَشْقَىٰٓ
We did not send the Quran on you to make you suffer
إِلَّا تَذْكِرَةًۭ لِّمَن يَخْشَىٰ
But only as a Tazkirah for him who has Khashiya
تَنزِيلًۭا مِّمَّنْ خَلَقَ ٱلْأَرْضَ وَٱلسَّمَـٰوَٰتِ ٱلْعُلَى
A gradual revelation from Him who purposefully formed the Earth and the highest heavens
ٱلرَّحْمَـٰنُ عَلَى ٱلْعَرْشِ ٱسْتَوَىٰ
Rahman! Above the throne He rose!
لَهُۥ مَا فِى ٱلسَّمَـٰوَٰتِ وَمَا فِى ٱلْأَرْضِ وَمَا بَيْنَهُمَا وَمَا تَحْتَ ٱلثَّرَىٰ
His is that in the heavens and that in the earth and that between them and that beneath the moist soil
وَإِن تَجْهَرْ بِٱلْقَوْلِ فَإِنَّهُۥ يَعْلَمُ ٱلسِّرَّ وَأَخْفَى
Though you may announce any saying, He still knows the deepest secret and the Akhfaa
ٱللَّهُ لَآ إِلَـٰهَ إِلَّا هُوَ ۖ لَهُ ٱلْأَسْمَآءُ ٱلْحُسْنَىٰ
Allah! No God but He! His are the most beautiful names and descriptions.
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طه
Ta Ha
Every Quranic Surah that begins with the letter Ta such as this one has the story of Prophet Musa and his miracle of turning his staff into a snake without exception. If you look at the letter Ta, it looks like a snake coiled around a rod.
The letter Ha only occurs in two Surahs; Surah Maryam and this one. Both of these Surahs have the word Zikr (Strength and Strong and effective reminder) repeated several times making it the central point around which the meaning and theme of both Surahs revolve.
So from the letters Ta Ha, we can deduce that this Surah will contain the mention of Prophet Musa and his miracle and will have Zikr as its central theme. If I were to give the letters Ta Ha a meaning, it would be Remember Musa.
The Next Ayah serves as an indication of the theme of the Surah.
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مَآ أَنزَلْنَا عَلَيْكَ ٱلْقُرْءَانَ لِتَشْقَىٰٓ
We did not send the Quran on you to make you suffer
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This surah was revealed at a point of severe pain and distress for the Prophet which was because of the Quran. People persecuted him because they wanted him to stop preaching it to them but the Quran ordered him to continue. This ayah gives a clear indication of such.
The word Shaqiyy has been translated as suffering. There is something important to note about this word that will be highlighted at the end of this entire passage.
It comes from the root Sheen Qaaf Waw which was used in the following ways:
The central meaning is maximum, extreme and utmost exertion and effort. (Mu’jam Ishtiqaaqi)
So it is not just any suffering, it is the suffering that drives you to your very limits.
Keep this in mind as this will come up at the end.
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إِلَّا تَذْكِرَةًۭ لِّمَن يَخْشَىٰ
Only as a Tazkirah for him who has Khashiya
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Allah did not send the Quran to cause the Prophet to suffer but only as a Tazkirah for those who have Khashiya
Linguistic Breakdown of the Word Tazkirah
Just looking at the linguistics, the letters Zaad Kaaf Ra form the root of the word Tazkirah. These three letters form the word Zikr at its base form. The word Zikr will be repeated throughout the Surah and is the main central point around which this Surah revolves.
The root of the word Tazkirah - Zaad Kaaf Ra was used in the following ways:
The central meaning is strength and firmness in something that allows it to penetrate and persist like the strong sword and axe which allow it to penetrate objects, the heavy rain that persists; and men are generally stronger than women. (Mu’jam Ishtiqaaqi)
So the first root meaning is strength
From this comes the word Zikr which means to mention something verbally or to remind. But it is not just any mention or reminder, it is a strong and effective reminder or mention of something that penetrates the heart of the person who is being reminded. I can mention something to you ineffectively or in an improper manner but when I mention it in such a strong and effective way that it penetrates your heart and affects you, it is Zikr.
And so the second root meaning is a strong and effective verbal mention or reminder of something.
The pattern of the word Tazkirah is used to denote place, instrument, or source of the action. Going by the first root meaning of strength, it would mean that the Quran is a source of strength and if we take the second root meaning, it would mean that the Quran is a source of strong and effective reminder. The source of such strong and effective reminders of the innate nature and Fitrah of human beings that it penetrates the hearts and affects the listener.
So the two meanings of this root are strength and strong and effective verbal mention or reminder. We can combine the two. When the Quran is verbally mentioned or recited or when you are reminded of the Quran, it strengthens and changes you because of its deep and strong effect.
Not the word Khashiya. It comes the root Kha Sheen Alif which was used as follows:
The central meaning is internal dryness and roughness due to the departure of moisture. The root meaning involves a change of state as with the dates that went bad, healthy plants becoming dry and good crop becoming black.
(Mu’jam Ishtiqaaqi)
Dates that were once healthy became dry. Plants that were healthy withered. Crops that were once lush became black. The Prophet that used to be happy has become sad.
The root meaning of the word Zikr is strength. This Quran was not sent to cause you suffering but it was only sent as a source of strength and comfort for the grieved, overwhelmed and for the suffering like the Prophet.
This is the central point of this Surah and the Surah will now live up to this. It will serve to provide comfort, strength and peace to the grieved and overwhelmed.
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تَنزِيلًۭا مِّمَّنْ خَلَقَ ٱلْأَرْضَ وَٱلسَّمَـٰوَٰتِ ٱلْعُلَى
A gradual revelation from Him who purposefully formed the Earth and the highest heavens
🔶🔷
The Quran was revealed slowly and gradually not all at once. The word Khalq - from the root Kha Laam Qaaf - is normally translated as creating in every translation of the Quran but it is not so. Creation implies bringing something into existence from nothing. There are other words for this in the Quran such as Fatir and Badee’ (بديع) which mean to create something from nothing. Both of these words are names of Allah but Khalq means to mold or shape materials into something new. Its root Kha Laam Qaaf was used as such:
The core meaning is to prepare something new from raw materials.
(Mu’jam Ishtiqaaqi)
Allah took certain raw materials, shaped and molded them to form the Earth. The raw materials were created by Him from nothing but the Earth and the Heavens were a result of Him taking certain raw materials and then using these raw materials to form the Earth and the Heavens.
This implies purpose. The Earth was dug to form a well, the arrow was smoothed to make it more forceful and penetrable, the leather was shaped to make a flask. These new objects that were formed, all were formed for a purpose. The well so that people can drink from it, the arrow was smoothed to make it more forceful, the flask is used to store water.
Similarly the Earth and the Heavens were created for a purpose. Allah could have said “A gradual revelation from Allah” in the ayah but he mentioned the formation of Earth and the Heavens for a purpose. In the previous verse, he mentioned the purpose of sending down the Quran was to strengthen and comfort the sad and grieved not to cause them pain. He emphasizes that just like the revelation of the Quran, everything Allah does, is for a purpose. Nothing is void of a purpose. From the very highest heavens to the earth, everything was created for a certain purpose. This also implies that every created thing has a role that it needs to fulfill. The well, the flask and the arrow all served a specific role. So do the heavens and the earth and all in them.
But what is their role and purpose? It is not mentioned. But something will be said about it in the next verse that a sorrowful and grieved person would want to hear.
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ٱلرَّحْمَـٰنُ عَلَى ٱلْعَرْشِ ٱسْتَوَىٰ
Rahman! Above the throne He rose!
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The word Rahman is an exclusive name of Allah and in some places of the Quran, it is substituted with the name of God, Allah itself. It is not permissible to call anyone but Allah, Rahman. Doing so constitutes disbelief.
Rahman comes from the root Ra Ha Meem which literally means the womb of the mother. For a detailed breakdown, please refer to what I wrote in Fatihah, I will just summarize. A mother loves her child unconditionally despite undergoing severe pain and discomfort during pregnancy and almost dying during childbirth yet she still loves her child with no regards. The concept is of deep, unflinching and unconditional love. If you add the letters Alif and Noon at the end of the three root letters, it becomes Rahman which makes the love and care even more intense, occurring in the present as we speak but temporary i.e it is only in this world and not in the hereafter.
Allah could have said “ Allah! Upon the throne He rose!” but instead he used the word Rahman; the strongest possible word in Arabic to denote love, care and mercy.
In the previous ayah Allah said that he formed, molded and created everything with a purpose and the created object has a specific role and purpose to fulfill as well. He does not inform us of the purpose but instead He only mentions that the one who created everything, and gave everything its purpose, is the most loving, the most caring and the most kind being imaginable. Hence, the purpose and role of everything he has created, is rooted in love.
Also, from where does the Quran come? From Allah - from the highest heavens down to the earth. The creation of everything is rooted in love and so is the sending down of the Quran to the Prophet. Allah did not send it down to cause you pain. Rather, this is an act of love. The Quran says in Surah Hud verse 119:
“But the one to whom God showed love and care. (literally Rahmah - the same root as the word Rahman) And for that, did He create them ....”
Above the throne He rose. This is a declaration of kingship and kingdom. The throne belongs to the king. Allah is the king. The throne is His. Everything is under his dominion. He has power over everything. He is above all.
Imagine yourself in a dilemma. Someone is sympathetic towards you, cares for you and wants you to come out of your trouble but as with most people, they do not have the power to get you out of it. The problem is not that people are not sympathetic to you, it is just that they lack the power to get you out of your pain.
Allah deeply loves and cares about you and He has the power to get you out of your pain as well. The perfect combination.
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لَهُۥ مَا فِى ٱلسَّمَـٰوَٰتِ وَمَا فِى ٱلْأَرْضِ وَمَا بَيْنَهُمَا وَمَا تَحْتَ ٱلثَّرَىٰ
His is that in the heavens and that in the earth and that between them and that beneath the moist soil
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This is again a declaration of his power and kingship.
Notice Allah mentions moist soil. Why say moist earth? Why not just say soil?
When the soil is moist, it means it has been watered. What is beneath the moist soil? The seed. If the soil has been watered, the water will seep through and make its way to the seed as well. When that happens, a new plant will eventually grow. Above in verse 3, we mentioned the root meaning of the word Khashiya had to do with dried up and wasted plants and vegetation. This plant has dried up and is no more but the seed of a new plant is already being watered. He will replace the withered plant with a new one. He will replace your sorrow with happiness. He will replace the dry plant with a new lush green plant; the broken heart with a joyful one. And very soon too; because the soil beneath which the seed of this new plant rests, is already moist. He is already watering it.
The soil was mentioned as being moist to indicate that comfort is near.
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وَإِن تَجْهَرْ بِٱلْقَوْلِ فَإِنَّهُۥ يَعْلَمُ ٱلسِّرَّ وَأَخْفَى
Though you may announce your word, He still knows the deepest secret and the Akhfaa
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Some grammatical aspects to be noted:
“If you announce your word, then He knows the deepest secret and what is more yet barely hidden.”
His is that in the heavens and that in the earth and that between them and that beneath the moist soil
He knows the deepest secret and the Akhfaa
Allah! No God but He! His are the most beautiful names and descriptions.
The passage is about God's power and capability. The sentence - If you announce your word - is interjected. In Arabic, this has a number of purposes, one of which is for the sake of emotions. It interrupts the flow of speech to insert something that conveys certain emotions and feelings. In this ayah, the emotion it conveys is understanding and love, consistent with the overall theme of the whole passage. When someone is in pain, he sometimes expresses his pain in words but there are some things he is not comfortable bringing to his lips. To Allah, both are the same. If you express your pain He knows it, and if you hide it within you, He still knows it. He fully understands your pain, all aspects of it, what you make apparent and what you hide both. When someone is in deep sorrow, the first thing he desires is for others to understand him and how he feels. By saying that Allah knows both the visible and hidden aspects of your pain, Allah is saying that he fully understands you; and you do not even have to verbally express your feelings. It is like the situation when you are crying from pain and a person comes and sits beside you, puts his hand over your shoulder and says- “It's okay. I understand. You do not have to say it.” This ayah is a loving way to comfort the grieved.
But there is more. We would naturally divide such feelings into two parts, one which we announce and one which we keep to ourselves; but Allah by Himself, will introduce a third type , again as an act of deep love and care.
The ayah says. Though you may announce a word, He still knows the deepest secret and the Akhfaa. The word Sirr is translated as deepest secret. It comes from the root Seen Ra Ra which was used for the deepest point of a pool or basin, a hollow tube, fine rootlets of truffles that stretch deep underground, for the crescent moon that vanishes at the end of the month etc, The central meaning revolves around depth and concealment. Something hidden or concealed deep within - a secret.
So the word Sirr means a deep and intimate secret, hidden and concealed from others. But the word Akhfaa also means a secret! There is only just a subtle difference between the two words.
The word Akhfaa comes from the root Kha Fa Ya which was used for
The root meaning is for something to become hidden or concealed but not entirely. Something weakly hidden, partially veiled and subtly perceptible; like the dim flashes of lightning within the clouds, the feathers under the wing of a bird which become concealed when the bird folds its wings and dress of the bride which can become exposed sometimes if the garment sways left or right. (Mu’jam Ishtiqaaqi)
Sirr is something completely hidden. Akhfaa is something hidden but not completely.
There is another problem. The word Akhfaa is in the superlative. There is something hidden but not completely. What can be the superlative of such a thing? It is the maximum extent to which you can hide it. There is something that cannot be concealed completely but there is a maximum limit or extent to which you can conceal it. Think of it like hiding something by 99%. It cannot be hidden 100% and so the maximum percentage by which you can hide it is 99%.
So what does Akhfaa mean? There is pain that you announce. Then there is pain that you keep deeply hidden within you (Sirr). Then there is Akhfaa. Pain so intense that you can try your best to keep it hidden and concealed within you but you just cannot. Sometimes, in some subtle ways, it comes out against your will.
It can come out in the form of 2 - 3 tears that come out despite you trying to hold them back. In the form of soft groans, sighs, wails, murmurs, gasps, whimpers, or as sadness on your face, or in the way you walk, in the form of dead eyes, or your head hanging down etc. This is a pain that is too much for the person. The reason why the word Akhfaa is in the superlative is because the person tries his very best to hide it, but cannot. If it had not been in the superlative, it would have meant pain which naturally comes out with no effort involved to keep it hidden,
This means that the pain is extremely intense. Even though the person wants to hide, and tries his best to hide it, he cannot. It is the most intense form of pain a human being can experience.
In verse 2, we mentioned that the word used for suffering did not mean just any suffering, it meant a suffering that pushed a person to his utmost limits. The word Akhfaa implies a suffering that one cannot hide even though he tries his best to; the most intense form of suffering. They are both the same. This ayah connects the whole passage together.
Contextual Meaning of the Passage so Far
Allah says he recognizes and knows your pain. He also understands it is getting too much for you. He describes Himself with the qualities of extreme love and care in this passage. By using the word Rahman, he is saying that He is more loving than a loving mother to her child. He understands you and your pain. And He also understands that the pain is getting so much that you cannot hide it even though you want to. But the earth is already moist. You have withered and become dry, but He is already watering the seed of a lush new green plant for you. The seed of your comfort and happiness is already being watered, it is already being grown. Allah understands and he will provide you comfort, and comfort is near; He is already watering the seed of relief.
He concludes the passage with this:
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ٱللَّهُ لَآ إِلَـٰهَ إِلَّا هُوَ ۖ لَهُ ٱلْأَسْمَآءُ ٱلْحُسْنَىٰ
A
llah! No God but He! His alone are the most beautiful names and descriptions.
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First Allah says that there is no God beside Him. There is no God who can overpower Him. There is no entity who can override His will. He is already watering the plant of your relief and there is no one who can stop the water flow.
The Prophet was facing hostility, persecution and pain from the people around him. Allah says there is no God beside Him. There is no one who can stand in His way. He will give you relief and victory and nobody can do anything about it. These people who persecute you are powerless and helpless before Him. So do not be worried. The one who owns all power is with you.
The word Ism is translated as names and descriptions. It means more than that. It comes from the root Alif Seen Meem which means the highest or topmost part of something. When referring to qualities, it means the most prominent quality of someone that is taken as his distinguishing feature. (Mu’jam Ishtiqaaqi)
For example, our Prophet was known as Sadiq and Ameen - Truthful, and Trustworthy. He had other qualities as well. He was kind, gentle, used to help the poor etc; but he was famous among people because of his Truthfulness and for being trustworthy. People gave more importance to these two qualities of his than others. These were his hallmark qualities. Sadiq and Ameen were his Ism - his most prominent qualities.
We call every name of Allah as Ism. That is because Allah is unique and these names and qualities belong only to Him. Every single name of Allah, every single attribute of Allah,is unique to Him apart from everybody else. Every name of Allah, every quality of Allah, is Ism - it sets Him apart.
After hearing what came before this ayah in this passage, would this ayah not be the natural reaction of the suffering person? The way Allah comforts in this passage is truly beautiful and unique. The way He expresses His love, and the way He expresses His understanding of the feelings and pain of the sorrowful person is truly beautiful. I would say after hearing this passage, the sad person would naturally say:
His are the most beautiful names and descriptions.
The most beautiful names and attributes belong to Him. He is loving, caring and generous. He brings comfort to the weak and suffering. Nobody can change that. There is no other being who can stand in His way.