Messages Inscribed in the Nature:
7. Sura al-Araf
The Quranic Text & Ali’s Version:
أَوَلَمْ
يَنظُرُواْ
فِي مَلَكُوتِ
السَّمَاوَاتِ
وَالأَرْضِ
وَمَا خَلَقَ
اللّهُ مِن
شَيْءٍ...
7: 185. Do they see nothing in the government of the heavens and the earth and all that Allah hath created?
C1157. An appeal to Allah's most wonderful universe should at once convince a thinking mind of man's nothingness, and Allah's power, glory, and goodness.
Man's term here is fleeting. If he is not warned by the great Signs, and the Messages which call his attention to them, is he capable of any faith at all?
...وَأَنْ عَسَى أَن يَكُونَ قَدِ اقْتَرَبَ أَجَلُهُمْ ...
(Do they not see) that it may well be that their term is nigh drawing to an end?
...فَبِأَيِّ حَدِيثٍ بَعْدَهُ يُؤْمِنُونَ ﴿١٨٥﴾
In what message after this will they then believe?
Other versions:
7: 185
Asad Have they, then, never considered [God’s] mighty dominion over the heavens and the earth, and all the things that God has created, and [asked themselves] whether, perchance, the end of their own term might already have drawn nigh? In what other tiding, then, will they, after this believe?
Yusuf Ali Do they see nothing in the government of the heavens and the earth and all that Allah hath created? (Do they not see) that it may well be that their term is nigh drawing to an end? In what message after this will they then believe?
Pickthall Have they not considered the dominion of the heavens and the earth, and what things Allah hath created, and that it may be that their own term draweth nigh? In what fact after this will they believe?
Transliteration Awalam yanzuru_ fi malaku_tis sama_wa_ti wal ardi wa ma_ khalaqalla_hu min syai'iw wa an 'asa_ ay yaku_na qadiqtaraba ajaluhum, fabi'ayyi hadisim ba'dahu_ yu'minu_n(a).
2. Surah Al Baqarah
The Quranic Text & Ali’s Version:
إِنَّ
فِي خَلْقِ
السَّمَاوَاتِ
وَالأَرْضِ
وَاخْتِلاَفِ
اللَّيْلِ
وَالنَّهَارِ...
2: 164. Behold! In the creation of the heavens and the earth; in the alternation of the night and the day;
... وَالْفُلْكِ الَّتِي تَجْرِي فِي الْبَحْرِ بِمَا يَنفَعُ النَّاسَ ...
in the sailing of the ships through the ocean for the profit of mankind;
... وَمَا أَنزَلَ اللّهُ مِنَ السَّمَاء مِن مَّاء فَأَحْيَا بِهِ الأرْضَ بَعْدَ مَوْتِهَا...
in the rain which Allah sends down from the skies, and the life which He gives therewith to an earth that is dead;
... وَبَثَّ فِيهَا مِن كُلِّ دَآبَّةٍ ...
in the beasts of all kinds that He scatters through the earth;
... وَتَصْرِيفِ الرِّيَاحِ وَالسَّحَابِ الْمُسَخِّرِ بَيْنَ السَّمَاء وَالأَرْضِ...
in the change of the winds, and the clouds which they trail like their slaves between the sky and the earth;
... لآيَاتٍ لِّقَوْمٍ يَعْقِلُونَ ﴿١٦٤﴾
(here) indeed are signs for a people that are wise.
C166. This magnificent Nature passage stands out like a hill in a landscape, enhancing the beauty of our view, and preparing us for the every-day laws and ordinances which follow.
Note its literary architecture. Allah is One and among His wondrous Signs is the unity of design in the widest diversity of Nature. The Signs are taken from the features of beauty, power, ad utility to man himself, and lead up to an appeal to Man’s own intelligence ad wisdom.
We begin with the glory of the heavens ad the earth, the wide spaces covered by man’s imagination, remote and yet so near to his own life. The most striking everyday phenomenon resulting from the interrelations of the heavens ad the earth is the alternation of day ad night, regular and yet changing in duration with the seasons ad the latitudes of our globe.
The night for rest, and the day for work; and we can think of the work in terms of nature’s beauty; the stately ships “flowing” (as the original text has it) across the seas, for communications ad merchandise as between men ad men. The seas thus serve us no less than land, and the give-and-take as between sea, sky, ad land, is further exemplified by the rain.
The rain leads to the fertility of the land, and here we are reminded of the contrast between Winter’s death of Nature ad her revivification in the Spring. Here we are reminded of agriculture ad the use we make of cattle ad all kinds of living creatures.
The word translated “beasts” has a wide meaning, including crawling creatures, insects, etc. - all contributing to the round of Nature’s operations.
This leads us on to the wonderful winds, the region of the air, which man is just beginning to explore ad navigate. The personified winds drive the clouds in the sky like “slaves.”
Here is another aspect of clouds besides that of giving rain. The fleecy clouds are things of sunset beauty; at midday they temper the glare of the sun; at all times they affect radiation ad other processes going on in the sky. So we come back to the sky, rounding off the argument, and correlating our life with the Will ad Power of Allah, if we had the wisdom to see!.
Other versions:
2: 164 [ al-Baqarah. Medina 87 ]
Asad Verily, in the creation of the heavens and of the earth, and the succession of night and day: and in the ships that speed through the sea with what is useful to man: and in the waters which God sends down from the sky, giving life thereby to the earth after it had been lifeless, and causing all manner of living creatures to multiply thereon: and in the change of the winds, and the clouds that run their appointed courses between sky and earth: [in all this] there are messages indeed for people who use their reason.
Yusuf Ali Behold! In the creation of the heavens and the earth; in the alternation of the night and the day; in the sailing of the ships through the ocean for the profit of mankind; in the rain which Allah sends down from the skies and the life which He gives therewith to an earth that is dead; in the beasts of all kinds that He scatters through the earth; in the change of the winds and the clouds which they trail like their slaves between the sky and the earth; (here) indeed are signs for a people that are wise.
Pickthall Lo! in the creation of the heavens and the earth, and the difference of night and day, and the ships which run upon the sea with that which is of use to men, and the water which Allah sendeth down from the sky, thereby reviving the earth after its death, and dispersing all kinds of beasts therein, and (in) the ordinance of the winds, and the clouds obedient between heaven and earth: are signs (of Allah's sovereignty) for people who have sense.
Transliteration Inna fi khalqis sama_wa_ti wal ardi wakhtila_fil laili wan naha_ri wal fulkil lati tajri fil bahri bima_yanfa'un na_sa wa ma_ anzalalla_hu minas sama_'i mim ma_'in fa ahya_ bihil arda ba'da mautiha_ wa bassa fiha_ min kulli da_bbah(tin), wa tasrifir riya_hi was saha_bil musakhkhari bainas sama_'i wal ardi la a_ya_til li qaumiy ya'qilu_n(a).
[ Asad’s note 130 This passage is one of the many in which the Quran appeals to “those who use their reason” to observe the daily wonders of nature, including the evidence of man’s own ingenuity (“the ships that speed upon the sea”), as so many indications of a conscious, creative Power pervading the universe. ]
[ Ruby’s note – The word “ayat” is used here the same term is used to denote a verse of the Quran or of another scripture meaning a “Message” or a “Sign”. It is important to note this because a message inscribed in the nature can be read and understood in the same way a verse can be read. Both convey the Messages of God in the same way. It is interesting the way the Quran use this term “ayat” to convey that God is speaking not only through the scriptures and revelations but He is also speaking or revealing the same way through nature and the reality. It is up to one’s reason and sincerity to receive that Message. Islam is proclaiming here that faith is based on “reason”. The reason that is exercised through humility, purity and sincerity in taking everything into account and in helping one to see OVERWHELMING evidences of the Existence [Truth] of the Creator-Sustainer, and in helping one to accept and go beyond apparent confusions, contradictions or paradoxes due to human limitation and frailties.]
The Quranic Text & Ali’s Version:
Asad’s Version:
5: 30 But the other’s passion (nafs) drove him to slaying his brother; and he slew him: and this he became one of the lost.
5: 31 Thereupon God sent forth a raven which scratched the earth, to show him how he might conceal the nakedness of his brother’s body. [And Cain cried out : “Oh, woe is me! Am I then too weak to do what this raven did, and to conceal the nakedness of my
brother’s body?” – and was thereupon smitten with remorse.
6. Sura al-Anam
The Quranic Text & Ali’s Version:
وَقَالُواْ
لَوْلاَ نُزِّلَ
عَلَيْهِ آيَةٌ
مِّن رَّبِّهِ...
6: 37. They say: "Why is not a Sign sent down to him from his Lord?"
...قُلْ إِنَّ اللّهَ قَادِرٌ عَلَى أَن يُنَزِّلٍ آيَةً وَلَـكِنَّ أَكْثَرَهُمْ لاَ يَعْلَمُونَ ﴿٣٧﴾
Say: "Allah hath certainly power to send down a Sign: but most of them understand not."
C858. Signs are all around them, but they do not understand. If they want a particular Sign to suit their gross ignorance, they will not be humored, for they can always pick holes in anything that descends to their level.
وَمَا
مِن دَآبَّةٍ
فِي الأَرْضِ
وَلاَ طَائِرٍ
يَطِيرُ بِجَنَاحَيْهِ
إِلاَّ أُمَمٌ
أَمْثَالُكُم
...
6: 38. There is not an animal (that lives) on the earth, nor a being that flies on its wings, but (forms part of) communities like you.
C859. "Animals living on the earth" include those living in the water-fishes, reptiles, crustaceans, insects, as well as four-footed beasts. Life on the wing is separately mentioned.
"Tair," which is ordinarily translated as "bird," is anything that flies, including mammals like bats.
In our pride we may exclude animals from our purview, but they live a life, social ad individual, like ourselves, and all life is subject to the Plan and Will of Allah.
In 6:59 we are told that not a leaf falls but by His Will, and things dry and green are recorded in His Book. In other words they all obey His archetypal Plan, the Book which is also mentioned here.
They are all answerable in their several degrees to His Plan ("shall be gathered to their Lord in the end"). This is not Pantheism: it is ascribing all life, activity, and existence to the Will and Plan of Allah.
...مَّا فَرَّطْنَا فِي الكِتَابِ مِن شَيْءٍ ...
Nothing have We omitted from the Book,
... ثُمَّ إِلَى رَبِّهِمْ يُحْشَرُونَ ﴿٣٨﴾
and they (all) shall be gathered to their Lord in the end.
فَالِقُ
الإِصْبَاحِ
وَجَعَلَ اللَّيْلَ
سَكَنًا وَالشَّمْسَ
وَالْقَمَرَ
حُسْبَانًا...
6: 96. He it is that cleaveth the daybreak (from the dark):
He makes the night for rest and tranquility, and the sun and moon for the reckoning (of time):
...ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ ﴿٩٦﴾
such is the judgment and ordering of (Him), the Exalted in Power, the Omniscient.
C921. The night, the day, the sun, the moon, -the great astronomical universe of Allah. How far, and yet how near to us!
Allah's universe is boundless, and we can barely comprehend even its relations to us. But this last we must try to do if we want to be numbered with "the people who know".
Taqdir: Cf. 6:91 and n. 909, and 4:149 and n. 655.
وَهُوَ
الَّذِي جَعَلَ
لَكُمُ النُّجُومَ
لِتَهْتَدُواْ
بِهَا فِي ظُلُمَاتِ
الْبَرِّ
وَالْبَحْرِ...
6: 97. It is He Who maketh the stars (as beacons) for you, that ye may guide yourselves, with their help, through the dark spaces of land and sea:
C922. See the last note.
At sea, or in the deserts or forests, or "in fairy scenes forlorn," -whenever we sweep over wide spaces, it is the stars that act as our guides, just as the sun and moon have already been mentioned as our measures of time
...قَدْ فَصَّلْنَا الآيَاتِ لِقَوْمٍ يَعْلَمُونَ ﴿٩٧﴾
We detail Our Signs for people who know.
وَهُوَ
الَّذِيَ أَنزَلَ
مِنَ السَّمَاء
مَاء...
6: 99. It is He who sendeth down rain from the skies:
C925. Our allegory now brings us to maturity, the fruit, the harvest, the vintage.
Through the seed we came up from nothingness to life; we lived our daily life of rest and work and passed the mile-stones of time; we had the spiritual experience of traversing through vast spaces in the spiritual world, guiding our course through the star of Faith; we grew; and now for the harvest or the vintage!
How satisfied the grower must be when the golden grain is harvested in heaps or in vintage gathered! So will man if he has produced the fruits of Faith!
...فَأَخْرَجْنَا بِهِ نَبَاتَ كُلِّ شَيْءٍ...
with it We produce vegetation of all kinds:
...فَأَخْرَجْنَا مِنْهُ خَضِرًا نُّخْرِجُ مِنْهُ حَبًّا مُّتَرَاكِبًا...
from some We produce green (crops), out of which We produce grain, heaped up (at harvest);
...وَمِنَ النَّخْلِ مِن طَلْعِهَا قِنْوَانٌ دَانِيَةٌ...
out of the date-palm and its sheaths (or spathes) (come) clusters of dates hanging low and near:
...وَجَنَّاتٍ مِّنْ أَعْنَابٍ وَالزَّيْتُونَ وَالرُّمَّانَ مُشْتَبِهًا وَغَيْرَ مُتَشَابِهٍ...
and (then there are) gardens of grapes, and olives, and pomegranates,
each similar (in kind) yet different (in variety):
C926. Each fruit- whether it is grapes, or olives, or pomegranates, -looks alike in its species, and yet each variety may be different in flavour, consistency, shape, size, colour, juice or oil contents, proportion of seed to fruit, etc. In each variety, individuals may be different and yet equally valuable!
...انظُرُواْ إِلِى ثَمَرِهِ إِذَا أَثْمَرَ وَيَنْعِهِ...
when they begin to bear fruit, and the ripeness thereof.
C927. And so we finish this wonderful allegory.
Search through the world's literature, and see if you can find another such song or hymn, -so fruity in its literary flavour, so profound in its spiritual meaning!
...إِنَّ فِي ذَلِكُمْ لآيَاتٍ لِّقَوْمٍ يُؤْمِنُونَ ﴿٩٩﴾
Behold! in these things there are signs for people who believe.
C928. There is a refrain in this song, which is subtly varied. In verse 97 it is:
"We detail our Signs for people who know."
So far we were speaking of the things we see around us every day Knowledge is the appropriate instrument for these things.
In verse 98 we read:
"We detail Our Signs for people who understand."
Understanding is a higher faculty than knowledge, and is necessary for seeing the mystery and meaning of this life.
At the end of verse 99 we have:
"In these things there are Signs for people who believe."
Here we are speaking of the real fruits of spiritual Life. For them Faith is necessary, as bringing us nearer to Allah.
Other versions:
6: 37 And they say, “Why has no miraculous sign been bestowed on him from on high
by his Sustainer? Say: “Behold, God has the power to bestow any sign from on high.”
Yet most human beings are unaware of this –
6: 38 although there is no beast that walks on earth and no bird that flies on its two wings which is not [God’s] creature like yourselves; no single thing have We neglected in Our decree. (Asad)
And once again: Unto their Sustainer shall they [all] be gathered.
6: 96 [He is ] the One who causes the dawn to break; an He has made the night to be [a source of ] stillness, and the sun and the moor to run their appointed courses: [all ] this is laid down by the will of the Almighty, the all-Knowing.
6: 97 And He it is who has set up for you the stars so that you might be guided by them in the midst of the deep darkness of land and sea: clearly, indeed, have We spelled out these messages unto people of [innate] knowledge!
6: 99 [al-Anam, Cattle, Mecca 55]
Asad And He it is who has caused waters to come down from the sky; and by this means have We brought forth all living growth, and out of this have We brought forth verdure [note 84]……. Out of this do We bring forth close-growing grain; and out of the spathe of the palm tree, dates in thick clusters; and gardens of vines, and the olive tree, and the pomegranate: [all ] so alike, and yet so different! Behold their fruit when it comes to fruition and ripens! Verily, in all this there are messages indeed for people who will believe!
Yusuf Ali It is He who send down rain from the skies: with it We produce vegetation of all kinds: from some We produce green (crops) out of which We produce grain heaped up (at harvest); out of the date-palm and its sheaths (or spathes) (come) clusters of dates hanging low and near: and (then there are) gardens of grapes and olives and pomegranates each similar (in kind) yet different (in variety): when they begin to bear fruit and the ripeness thereof. Behold! in these things there are signs for people who believe.
Pickthall He it is Who send down water from the sky, and therewith We bring forth buds of every kind; We bring forth the green blade from which we bring forth the thick clustered grain; and from the date palm, from the pollen thereof, spring pendant bunches; and (We bring forth) gardens of grapes, and the olive and the pomegranate, alike and unlike. Look upon the fruit thereof, when they bear fruit, and upon its ripening. Lo! herein verily are portents for a people who believe.
Transliteration Wa huwal lazi anzala minas sama_'i ma_'a(n), fa akhrajna_ bihi naba_ta kulli syai'in fa akhrajna_ minhu khadiran nukhriju minhu habbam mutara_kiba_(n), wa minan nakhli min tal'iha_ qinwa_nun da_niyatuw wa janna_tim min a'na_biw waz zaitu_na war rumma_na musytabihaw wa gaira mutasya_bih(in), unzuru_ ila_ samarihi iza_ asmara wa yan'ih(i), inna fi za_likum la'a_ya_til liqaumiy yu'minu_n(a).
[[Ruby’s note – A broad pattern of diversity in creation is manifested here: there are commonalities of functions and characteristics but diversity in the details of fruits, vegetables, living things and even non-living things as well. This pattern of commonality-diversity is a sign of God. Both commonality and diversity implies that the Designer and Creator is the same. The commonality points to the same origin and the diversity points that each class of group has a special edge and all these different specialty fit in to render the whole.]]
[[Asad’s note 84 - …..the whole of the above sentence is expressed in the past tense – thus indicating, obliquely, the original, basic aspect of God’s cerrating life “out of water” (cf. 21:30 and the corresponding note 39).
[[ Ali’s notes 926 Each fruit- whether it is grapes, or olives, or pomegranates, -looks alike in its species, and yet each variety may be different in flavor, consistency, shape, size, color, juice or oil contents, proportion of seed to fruit, etc. In each variety, individuals may be different and yet equally valuable! (6.99)
927 And so we finish this wonderful allegory. Search through the world's literature, and see if you can find another such song or hymn, -so fruity in its literary flavor, so profound in its spiritual meaning! (6.99)
928 There is a refrain in this song, which is subtly varied. In verse 97 it is: " We detail our Signs for people who know." Se far we were speaking of the things we see around us every day Knowledge is the appropriate instrument for these things. In verse 98 we read: "We detail Our Signs for people who understand." Understanding is a highter faculty than knowledge, and is necessary for seeing the mystery and meaning of this life. At the end of verse 99 we have: "In these things there are Signs for people who believe." Here we are speaking of the real fruits of spiritual Life. For them Faith is necessary, as bringing us nearer to God. (6.99) ]]
The Quranic Text & Ali’s Version:
إِنَّ
فِي اخْتِلاَفِ
اللَّيْلِ
وَالنَّهَارِ
وَمَا خَلَقَ
اللّهُ فِي
السَّمَاوَاتِ
وَالأَرْضِ
لآيَاتٍ لِّقَوْمٍ
يَتَّقُونَ ﴿٦﴾
10: 6. Verily, in the alternation of the Night and the Day, and in all that Allah hath created, in the heavens and the earth, are Signs for those who fear Him.
C1394. Cf. 2:164.
وَمَا
كَانَ لِنَفْسٍ
أَن تُؤْمِنَ
إِلاَّ بِإِذْنِ
اللّهِ...
10: 100. No soul can believe, except by the Will of Allah,
C1481. To creatures endued with Will, Faith comes out of an active use of that Will. But we must not be so arrogant as to suppose that that is enough. At best man is weak, and is in need of Allah's grace and help.
If we sincerely wish to understand. He will help our Faith; but if not, our doubts and difficulties will only be increased. This follows as a necessary consequence, and in Quranic language all consequences are ascribed to Allah.
...وَيَجْعَلُ الرِّجْسَ عَلَى الَّذِينَ لاَ يَعْقِلُونَ ﴿١٠٠﴾
and He will place Doubt (or obscurity) on those who will not understand.
C1482. Rijs (from rajisa, yarjasu, or rajusa, yarjusu) has various meanings: e.g.,
- filth, impurity, uncleanness, abomination, as in 9:95;
- hence, filthy deeds, foul conduct, crime, abomination, thus shading off into previous, as in 5:93;
- hence punishment for crime, penalty, as in 6:125;
- a form of such punishment, viz., doubt, obscurity, or unsettlement of mind, anger, indignation, as in 9:125, and here, but perhaps the idea of punishment is also implied here.
قُلِ
انظُرُواْ
مَاذَا فِي
السَّمَاوَاتِ
وَالأَرْضِ...
10: 101. Say:
"Behold all that is in the heavens and on earth;"
...وَمَا تُغْنِي الآيَاتُ وَالنُّذُرُ عَن قَوْمٍ لاَّ يُؤْمِنُونَ ﴿١٠١﴾
but neither Signs nor Warners profit those who believe not.
C1483. If Faith results from an active exertion of our spiritual faculties or understanding, it follows that if we let these die, Allah's Signs in His Creation or in the spoken Word which comes by inspiration through the mouths of His Messengers will not reach us any more than music reaches a deaf man.
Other versions:
10: 6 for, verily, in the alternating of night and day, and in all that God has created in the heavens and on earth there are messages indeed for people who are conscious of Him!
10: 100
Yusuf Ali No soul can believe except by the Will of Allah and He will place Doubt (or obscurity) on those who will not understand.
Pickthall It is not for any soul to believe save by the permission of Allah. He hath set uncleanness upon those who have no sense.
Transliteration Wa ma_ ka_na li nafsin an tu'mina illa_ bi iznilla_h(i), wa yaj'alur rijsa 'alal lazina la_ ya'qilu_n(a).
10: 101
Yusuf Ali Say: "Behold all that is in the heavens and on earth"; but neither Signs nor Warners profit those who believe not.
Pickthall Say: Behold what is in the heavens and the earth! But revelations and warnings avail not folk who will not believe.
Transliteration Qul-inzuru_ ma_za_ fis sama_wa_ti wal ard(i), wa ma_ tugnil a_ya_tu wan nuzuru 'an qaumil la_ yu'minu_n(a).
12. Surha Yusuf (Joseph)
The Quranic Text & Ali’s Version:
وَكَأَيِّن
مِّن
آيَةٍ
فِي
السَّمَاوَاتِ
وَالأَرْضِ
يَمُرُّونَ
عَلَيْهَا...
15: 105. And how many Signs in the heavens and the earth do they pass by?
...وَهُمْ عَنْهَا مُعْرِضُونَ ﴿١٠٥﴾
Yet they turn (their faces) away from them!
C1788. Not only can we learn through Scripture of the working of Allah's providence in human history and the history of individual souls. His Signs are scattered literally throughout nature-throughout Creation-for all who have eyes to see. And yet man is so arrogant that he turns away his very eyes from them!
Other versions:
12: 105
Transliteration Wa ka'ayyim min a_yatin fis sama_wa_ti wal ardi yamurru_na 'alaiha_ wa hum 'anha_ mu'ridu_n(a).
Yusuf Ali And how many Signs in the heavens and the earth do they pass by? Yet they turn (their faces) away from them!
Pickthall How many a portent is there in the heavens and the earth which they pass by with face averted!
16.Sura al-Nahl
The Quranic Text & Ali’s Version:
وَاللّهُ أَنزَلَ
مِنَ الْسَّمَاء
مَاء فَأَحْيَا
بِهِ الأَرْضَ
بَعْدَ مَوْتِهَا...
16: 65. And Allah sends down rain from the skies, and gives therewith life to the earth after its death:
... إِنَّ فِي ذَلِكَ لآيَةً لِّقَوْمٍ يَسْمَعُونَ ﴿٦٥﴾
verily in this is a Sign for those who listen.
C2092. When the earth with all its vegetation is well-nigh dead, parched and shriveled up, a vivifying shower of rain from above gives it new life.
This natural phenomenon is a sign of Allah's infinite power, especially of His power to resurrect the dead, and thereafter muster them for judgment. [Eds.]
Other versions:
16: 65
Asad And God sends down water from the skies, giving life thereby to the earth after it had been lifeless: in this, behold, there is a message indeed for people who listen.
Yusuf Ali And Allah sends down rain from the skies and gives therewith life to the earth after its death: verily in this is a Sign for those who listen.
Pickthall Allah sendeth down water from the sky and therewith revives the earth after her death! Lo! herein is indeed a portent for a folk who hear.
Transliteration Walla_hu anzala minas sama_'i ma_'an fa ahya_ bihil arda ba'da mautiha_, inna fi za_lika la a_yatal liqaumiy yasma'u_n(a).