085
Muhammad Asad
AL-BURUJ (THE GREAT CONSTELLATIONS)
THE EIGHTY-FIFTH SURAH
Total Verses: 22
Introduction
REVEALED after surah
91 ("The Sun").
IN THE NAME OF
GOD, THE MOST GRACIOUS, THE DISPENSER OF GRACE:
(1) CONSIDER the sky full of great constellations,
(2) and [then bethink thyself of] the promised Day,*
* I.e., the Day of Resurrection.
(3) and [of] Him who witnesses [all], and [of] that unto which witness is borne [by Him]!*
* By creating the universe, God "bears
witness", as it were, to His Own almightiness and uniqueness: cf.
(4) THEY DESTROY [but] themselves,* they who would ready a
pit
* For an explanation of this
rendering of qutila, see note 9 on 74:19-20.
(5) of fire fiercely burning [for all who have attained to faith]!*
* Lit., "those responsible (ashab)
for the pit of fire abounding in fuel". In order to explain this parabolic
passage, the commentators interpret it - quite unnecessarily - in the past
tense, and advance the most contradictory legends meant to "identify"
those evildoers in historical terms. The result is a medley of stories ranging
from Abraham's experiences with his idolatrous contemporaries (cf. 21:68-70) to
the Biblical legend of Nebuchadnezzar's attempt to burn three pious Israelites
in a fiery furnace (The Book of Daniel iii, 19 ff.), or the persecution, in the
sixth century, of the Christians of Najran by the King of Yemen, Dhu Nawas (who
was a Jew by religion), or the entirely apocryphal story of a Zoroastrian king
who burnt to death those of his subjects who refused to accept his dictum that
a marriage of brother and sister was "permitted by God"; and so forth.
None of these legends needs, of course, to be seriously considered in this
context. As a matter of fact, the very anonymity of the evildoers referred to
in the above Qur'anic passage shows that we have here a parable and not an
allusion to "historical" or even legendary events. The persecutors
are people who, having no faith whatsoever, hate to see faith in others (see
verse 8 below); the "pit of fire" is a metaphor for the persecution
of the latter by the former: a phenomenon not restricted to any particular time
or to a particular people but recurring in many forms and in varying degrees of
intensity throughout recorded history.
(6) Lo! [With glee do] they contemplate that [fire],
(7) fully conscious of what they are doing to the believers,*
* Lit.,
''as they sit over it, the while they witness all that they are doing...",
etc.
(8) whom they hate for no other
reason than that they believe in God, the Almighty, the One to whom all praise
is due,
(9) [and] to whom the dominion of
the heavens and the earth belongs. But God is witness unto everything!
(10) Verily, as for those who persecute believing men and believing women, and thereafter do not repent, hell's suffering awaits them: yea, suffering through fire awaits them!*
* Lit., "through burning"
(11) [But,] verily, they who attain to faith and do righteous deeds shall [in the life to come] have gardens through which running waters flow - that triumph most great!*
* This is almost certainly the
earliest Qur'anic reference to "gardens through which running waters flow"
as an allegory of the bliss which awaits the righteous in the hereafter.
(12) VERILY, thy Sustainer's grip is exceedingly strong!
(13) Behold, it is He who creates [man] in the first
instance, and He [it is who] will bring him forth anew.
(14) And He alone is truly-forgiving, all-embracing in His
love,
(15) in sublime almightiness enthroned,*
* Lit., "He of the sublime
throne of almightiness (al-'arsh al-majid)". For my
rendering of al-'arsh as "the throne of almightiness", see
(16) a sovereign doer of whatever He
wills.
(17) HAS IT ever come within thy ken, the story of the [sinful]
hosts
(18) of Pharaoh, and of [the tribe of] Thamud?*
* Sc., "both of which were
destroyed because of their sins". The story of Pharaoh and his forces, and
their destruction by drowning, is referred to many times in the Qur'an; for the
story of the Thamud see, in particular, 7:73 ff. and the corresponding notes 56-62.
(19) And yet, they who are bent on denying the truth persist
in giving it the lie:
(20) but all the while God encompasses them [with His knowledge and might] without their being aware of it.*
* Lit., "from behind them",
an idiomatic phrase denoting a happening imperceptible to those whom it closely
concerns.
(21) Nay, but this [divine writ which they reject] is a
discourse sublime,
(22) upon an imperishable tablet [inscribed].*
* Lit., "upon a well-guarded
tablet (lawh mahfuz?)" - a
description of the Qur'an to be found only in this one instance. Although some
commentators take it in its literal sense and understand by it an actual
"heavenly tablet" upon which the Qur'an is inscribed since all
eternity, to many others the phrase has always had a metaphorical meaning:
namely, an allusion to the imperishable quality of this divine writ.
This interpretation is pointedly mentioned as justified by, e.g., Tabari,
Baghawi, Razi or Ibn Kathir, all of whom agree that the phrase "upon a
well-guarded tablet" relates to God's promise that the Qur'an would never
be corrupted, and would remain free of all arbitrary additions, diminutions and
textual changes. See in this connection also 15:9 and the corresponding note 10.