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The glory of the firmament as it exists, and the wonder of its passing away, are both evidence, to the discerning mind, of the Future which Allah has prepared, but this evidence can only be effective if men but knew, ie., turned their earnest attention to it.
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Your attention is drawn to the momentous issues of the Future by the Qur-an. It is a Revelation described by four characteristics. (1) It is most honourable, karim, which implies, besides the fact that it is worthy of receiving honour, that it confers great favours on those who receive it. (2) It is well-guarded, maknun; precious in itself, and well- preserved in its purity; see n. 5234 to lvi. 23; see also xv. 9, and n. 1944. (3) None but the clean shall touch it,-dean in body, mind, thought, intention, and soul; only such can achieve real contact with its full meaning. (4) It is a Revelation from the Lord of the Worlds, and therefore universal for all.
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See 43:4.
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I.e., which only the pure of heart can truly understand and derive benefit from. As for the preceding reference to "a well-guarded [i.e., incorruptible] divine writ" (kitab maknun), see {85:21-22} and the corresponding note [11].
This verse refutes the pagan claim that the Quran was sent down by devils (see 26:210-212). Based on this verse, many jurists maintain that a Muslim should perform ablutions before reading the Quran.
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I.e., the message of resurrection and judgment.
The Message being such as is described in the last note, how can any one ignore it or treat it with contempt or refuse to allow it to improve his life?
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Some pagans believed that rain was caused by some stars.
The worst indictment of an enemy of Revelation would be that he should make Falsehood a source of filthy lucre for himself, or that he should let his precious life be corrupted by such unholy occupation.
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The elliptic implication is: "If, then, as you claim, you are really independent of any Supreme Power, why do you not...", etc., thus connecting with verses {57-74}.
There is a hiatus after "why do ye not?"-and two parenthetical clauses,-after which the clause "why do ye not?" is resumed again in verse 86 below, with its complement in verse 87. It is permissible to the translator to add some such word as "intervene" here, to make the translation run smoothly.
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The dying man's friends, relatives, and companions may be sitting round him and quite close to him in his last moments, but Allah is nearer still at all times for He is nearer than the man's own jugular vein (I. 16), and one of Allah's own titles is "Ever Near" (xxxiv. 50).
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These words resume the sentence begun at verse 83 above and interrupted by the two parenthetical clauses in verses 84 and 85. See n. 5263 above.
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The sentence may now be briefly paraphrased. 'If you disbelieve in Revelation and a future Judgment, and claim to do what you like and be independent of Allah, how is it you cannot call back a dying man's soul to his body when all of you congregate round him at his death-bed? But you are not independent of Judgment. There is a Day of Account, when you will have to be judged by your deeds in this life.'
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I.e., the "foremost" spoken of in verses {10-11} of this surah.
See above. lvi. 11-26 and notes.
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lit., fragrant basil. Throughout the Quran, Paradise is described as being pleasant to the eye, the heart, and the ear. This verse emphasizes the scent as well.
Raihan: sweet-smelling plants, as in Iv. 12. Here used as an indication of Satisfaction and Delight.
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See note [10] on verse {27}.
See above, lvi. 27-38 and notes.
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