Page 520
ʾinna fī dhālika la-dhikrā li-man kāna lahū qalbun ʾaw ʾalqā s-samʿa wa-huwa shahīdun
There is indeed an admonition in that for one who has a heart, or gives ear, being attentive.
— Ali Quli Qarai
50QāfقVerse 37 of 45
Qaf50. Qāfق
Qāf
Qaf
MeccanVerse 37 of 45
Surah Qaf - Verses 36-37
36. And how many a generation We have destroyed before them who were stronger in power than them. And [when Our torment came] they found their ways into cities [with their might]! Could they find any means of escape [for themselves]?
37. Indeed, therein [historical developments and destruction of the disobedient] is truly a reminder for him who has an [awakened] heart or gives ear [to the words of Truth] while he is heedful.
The Arabic word qarn denotes approximation of two things. It is also applied to generation or people living in the same era. The word connotes a span of time (thirty or one hundred years). Batsh designates ‘seize by power’ and at times ‘fight, conflict.’ The verbal form naqqabu derives from n-q-b ‘make a hole or breach.’ The cognate word manqabat is applied to virtues and merits that affect people’s hearts. The contextual meaning of the blessed Verse 36 is that some of the former peoples penetrated into the realms of other people and conquered them. The Arabic word qalb does not designate the bodily organ, but human perception.
Imam Kadim (as) is quoted as saying: “Heart (qalb) designates intellect (‘aql).”14 We find a like Verse in 67:10;
“And they will say: ‘Had we but listened or used our intellect, we would not have been among the dwellers of the blazing Fire!”
The blessed Verse juxtaposes intellection with hearing and the blessed Verse in question heart is juxtaposed with hearing. Thus, the word ‘heart’ connotes ‘intellect.’ The expression alqa al-sam‘ designates lending one’s ear so as to learn; in other words, it refers to the ear of the soul rather than the organ of hearing. The Arabic word shahid is employed in the sense of witness and present, namely one who attends some session and listens attentively to words rather than one who is physically present somewhere but is mentally absent.
It is worthy of note that the blessed Verses in question treat of the states of disbelievers and the God fearing and their arrival on the Resurrection scene following the blowing of the Trumpet for warning those who denied the Divine Origin of existence and Resurrection and reminding them of those who suffered some many afflictions owing to denying the Prophets despite their physical strength and power wielding sway in the lands like the peoples of ‘Ad and Thamud who suffered torments and became desperate.
Such warnings may give a lesson to disbelievers. But if they do not fear the torments in the Hereafter springing from their vicious deeds, they may at least be afraid of the recompense of their vices in this world and thereby let go of their false pride and obstinacy. The blessed Verse 37 is saying that such words are reminders to those whose hearts are pure or those who listen to the wondrous words of Truth.
Footnotes