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According to most of the authorities, this invocation (which occurs at the beginning of every surah with the exception of surah 9) constitutes an integral part of "The Opening" and is, therefore, numbered as verse {1}. In all other instances, the invocation "in the name of God" precedes the surah as such, and is not counted among its verses. - Both the divine epithets rahman and rahim are derived from the noun rahmah, which signifies "mercy", "compassion", "loving tenderness" and, more comprehensively, "grace". From the very earliest times, Islamic scholars have endeavoured to define the exact shades of meaning which differentiate the two terms. The best and simplest of these explanations is undoubtedly the one advanced by Ibn al-Qayyim (as quoted in Manar I,48): the term rahman circumscribes the quality of abounding grace inherent in, and inseparable from, the concept of God's Being, whereas rahim expresses the manifestation of that grace in, and its effect upon, His creation - in other words, an aspect of His activity.
The Arabic words "Rahman" and "Rahim" translated "Most Gracious" and "Most Merciful" are both intensive forms referring to different aspects of God's attribute of Mercy. The Arabic intensive is more suited to express God's attributes than the superlative degree in English. The latter implies a comparison with other beings, or with other times or places, while there is no being like unto God, and He is independent of Time and Place. Mercy may imply pity, long-suffering, patience, and forgiveness, all of which the sinner needs and God Most Merciful bestows in abundant measure. But there is a Mercy that goes before even the need arises, the Grace which is ever watchful, and flows from God Most Gracious to all His creatures, protecting the, preserving them, guiding them, and leading them to clearer light and higher life. For this reason the attribute Rahman (Most Gracious) is not applied to any but God, but the attribute Rahim (Merciful), is a general term, and may also be applied to Men. To make us contemplate these boundless gifts of God, the formula: "In the name of God Most Gracious, Most Merciful": is placed before every Sura of the Qur-an (except the ninth), and repeated at the beginning of every act by the Muslim who dedicates his life to God, and whose hope is in His Mercy.
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Three vices are here condemned in the strongest terms: (1) scandal-mongering, talking or suggesting evil of men or women by word or innuendo, or behaviour, or mimicry, or sarcasm, or insult; (2) detracting from their character behind their backs, even if the things suggested are true, where the motive is evil; (3) piling up wealth, not for use and service to those who need it, but in miserly hoards, as if such hoards can prolong the miser's life or give him immortality: miserliness is itself a kind of scandal.
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This repetitive interpolation is necessary because the blameworthy attitude spoken of in verses {2-3} obviously belongs to a category entirely different from the two mentioned in verse {1}.
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This is a metonym for the tendency to attribute an almost "religious" value to the acquisition and possession of material goods and facilities - a tendency which precludes man from giving any real importance to spiritual considerations (cf. note [1] on 102:1 ). My rendering of 'addadahu in the preceding verse as "[he] counts it a safeguard" is based on Jawhari's explanation of this term.
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Al-hutamah - one of several metaphors for the otherworldly suffering comprised within the concept of "hell" (see note [33] on {15:43-44}.
Hutama: that which smashes or breaks to pieces: an apt description of the three anti-social vices condemned. For scandal-mongering and backbiting make any sort of cohesion or mutual confidence impossible; and the miser's hoards up the channels of economic service and charity, and the circulation of good-will among men.
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I.e., originating in their hearts - thus clearly alluding to the spiritual nature of the "fire" in the sinners' belated realization of their guilt.
The Fire of Punishment mounts right up to the hearts and minds of such men, and shuts them out of the love of their fellows. "Heart" in Arabic means not only the seat of affection, pity, charity, etc., but also of understanding and intelligent appreciation of things.
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Lit., "in extended columns", i.e., overwhelming with despair.
Other possible translations: 1. “The Fire will be in towering columns.” 2. “They will be tied to long pillars.”
Those guilty of these vices will be choked and suffocated, for this Vault of Fire will cover them all over, and its scorching columns will extend over a far wider area than they imagine.
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