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إِنَّهَا سَآءَتْ مُسْتَقَرًّۭا وَمُقَامًۭا ٦٦
It is certainly an evil place to settle and reside.”
— Dr. Mustafa Khattab, The Clear Quran
بے شک وہ برا ٹھکانا ہے اور برا مقام ہے
— Maulana Wahiduddin Khan
Regarding the punishment of Hell, the Believers seek refuge in Allah from ending up there. Two words that describe the permanence of the situation are مُسْتَقَرًّۭا and مُقَامًۭا .
خَـٰلِدِينَ فِيهَا ۚ حَسُنَتْ مُسْتَقَرًّۭا وَمُقَامًۭا ٧٦
staying there forever. What an excellent place to settle and reside!
— Dr. Mustafa Khattab, The Clear Quran
وہ ان میں ہمیشہ رہیں گے وہ خوب جگہ ہے ٹھہرنے کی اور خوب جگہ ہے رہنے کی
— Maulana Wahiduddin Khan
Regarding the الۡغُرۡفَةَ (lofty, hollow chamber) that the patient will be rewarded with, it is also described with the same words: مُسْتَقَرًّۭا and مُقَامًۭا .
مُسْتَقَرًّۭا
Looking up the use of the triliteral root across The Quran:
The triliteral root qāf rā rā (ق ر ر) occurs 38 times in the Quran, in eight derived forms:
- five times as the form I verb taqarra (تَقَرَّ)
- four times as the form IV verb aqrar (أَقْرَرْ)
- once as the form X verb is'taqarra (ٱسْتَقَرَّ)
- nine times as the noun qarār (قَرَار)
- three times as the noun qurrat (قُرَّة)
- three times as the noun qawārīrā (قَوَارِيرَا)
- three times as the form X active participle mus'taqirr (مُّسْتَقِرّ)
- 10 times as the form X passive participle mus'taqarr (مُسْتَقَرّ)
In Surah Ibrahim, the example of a tree's roots illustrate the concept:
وَمَثَلُ كَلِمَةٍ خَبِيثَةٍۢ كَشَجَرَةٍ خَبِيثَةٍ ٱجْتُثَّتْ مِن فَوْقِ ٱلْأَرْضِ مَا لَهَا مِن قَرَارٍۢ ٢٦
And the parable of an evil word is that of an evil tree, uprooted from the earth, having no stability.
— Dr. Mustafa Khattab, The Clear Quran
اور کلمۂ خبیثہ کی مثال ایک خراب درخت کی ہے جو زمین کے اوپر ہی سے اکھاڑ لیا جائے اس کو کوئی ثبات نہ ہو
— Maulana Wahiduddin Khan
Six ayaat later, the concept of permanence is again described:
جَهَنَّمَ يَصْلَوْنَهَا ۖ وَبِئْسَ ٱلْقَرَارُ ٢٩
In Hell they will burn. What an evil place for settlement.
— Dr. Mustafa Khattab, The Clear Quran
جهنم، وہ اس میں داخل ہوں گے اور وہ کیسا برا ٹھکانا ہے
— Maulana Wahiduddin Khan
Exploring other uses of this triliteral root, we come across 'glass', sometimes mistranslated as 'crystal':
قِيلَ لَهَا ٱدْخُلِى ٱلصَّرْحَ ۖ فَلَمَّا رَأَتْهُ حَسِبَتْهُ لُجَّةًۭ وَكَشَفَتْ عَن سَاقَيْهَا ۚ قَالَ إِنَّهُۥ صَرْحٌۭ مُّمَرَّدٌۭ مِّن قَوَارِيرَ ۗ قَالَتْ رَبِّ إِنِّى ظَلَمْتُ نَفْسِى وَأَسْلَمْتُ مَعَ سُلَيْمَـٰنَ لِلَّهِ رَبِّ ٱلْعَـٰلَمِينَ ٤٤
Then she was told, “Enter the palace.” But when she saw the hall, she thought it was a body of water, so she bared her legs. Solomon said. “It is just a palace paved with crystal.” ˹At last˺ she declared, “My Lord! I have certainly wronged my soul. Now I ˹fully˺ submit myself along with Solomon to Allah, the Lord of all worlds.”
— Dr. Mustafa Khattab, The Clear Quran
She was told, "Enter the palace." But when she saw it, she thought it was a body of water1 and uncovered her shins [to wade through]. He said, "Indeed, it is a palace [whose floor is] made smooth with glass." She said, "My Lord, indeed I have wronged myself, and I submit with Solomon to Allāh, Lord of the worlds."
— Saheeh International
اس سے کہا گیا کہ محل میں داخل ہو پس جب اس نے اس کو دیکھا تو اس کو خیال کیا کہ وہ گہرا پانی ہے اور اپنی دونوں پنڈلیاں کھول دیں سلیمان نے کہا، یہ تو ایک محل ہے جو شیشوں سے بنایا گیا ہے اس نے کہا کہ اے میرے رب، میں نے اپنی جان پر ظلم کیا اور میں سلیمان کے ساتھ ہوکر اللہ رب العالمین پر ایمان لائی
— Maulana Wahiduddin Khan
Going back a few ayaat in the same surah, Solomon (Sulaiman عليه السلام) asks for the mighty throne of the Queen of Saba to be transported to his palace before she arrives. A courtier who had been given from the knowledge of The Book (alKitab) was able to transport it in the blink of an eye. The word used to describe it:مُسْتَقِرًّا shares the same triliteral root:
قَالَ ٱلَّذِى عِندَهُۥ عِلْمٌۭ مِّنَ ٱلْكِتَـٰبِ أَنَا۠ ءَاتِيكَ بِهِۦ قَبْلَ أَن يَرْتَدَّ إِلَيْكَ طَرْفُكَ ۚ فَلَمَّا رَءَاهُ مُسْتَقِرًّا عِندَهُۥ قَالَ هَـٰذَا مِن فَضْلِ رَبِّى لِيَبْلُوَنِىٓ ءَأَشْكُرُ أَمْ أَكْفُرُ ۖ وَمَن شَكَرَ فَإِنَّمَا يَشْكُرُ لِنَفْسِهِۦ ۖ وَمَن كَفَرَ فَإِنَّ رَبِّى غَنِىٌّۭ كَرِيمٌۭ ٤٠
But the one who had knowledge of the Scripture said,[1] “I can bring it to you in the blink of an eye.” So when Solomon saw it placed before him, he exclaimed, “This is by the grace of my Lord to test me whether I am grateful or ungrateful. And whoever is grateful, it is only for their own good. But whoever is ungrateful, surely my Lord is Self-Sufficient, Most Generous.”
— Dr. Mustafa Khattab, The Clear Quran
[1] This refers to ’Aṣif ibn Barkhiya, a knowledgeable and righteous assistant of Solomon.
Said one who had knowledge from the Scripture, "I will bring it to you before your glance returns to you." And when [Solomon] saw it placed before him, he said, "This is from the favor of my Lord to test me whether I will be grateful or ungrateful. And whoever is grateful - his gratitude is only for [the benefit of] himself. And whoever is ungrateful - then indeed, my Lord is Free of need and Generous."
— Saheeh International
جس کے پاس کتاب کا ایک علم تھا اس نے کہا، میں آپ کے پلک جھپکنے سے پہلے اس کو لادوں گا پھر جب اس نے تخت کو اپنے پاس رکھا ہوا دیکھا تو اس نے کہا، یہ میرے رب کا فضل ہے تاکہ وہ مجھے جانچے کہ میں شکر کرتا ہوں یاناشکری اور جو شخص شکر کرے تو وہ اپنے ہی ليے شکر کرتا ہے اور جو شخص ناشکری کرے تو میرا رب بے نیاز ہے، کرم کرنے والا ہے
— Maulana Wahiduddin Khan
قَالَ نَكِّرُوا۟ لَهَا عَرْشَهَا نَنظُرْ أَتَهْتَدِىٓ أَمْ تَكُونُ مِنَ ٱلَّذِينَ لَا يَهْتَدُونَ ٤١
˹Then˺ Solomon said, “Disguise her throne for her so we may see whether she will recognize ˹it˺ or she will not be able to.”
— Dr. Mustafa Khattab, The Clear Quran
He said, "Disguise for her her throne; we will see whether she will be guided [to truth] or will be of those who is not guided."
— Saheeh International
سلیمان نے کہا کہ اس کے تخت کا روپ بدل دو، دیکھیں وہ سمجھ پاتی ہے یاوہ ان لوگوں میں سے ہوجاتی ہے جن کو سمجھ نہیں
— Maulana Wahiduddin Khan
Now, glass is a substance about which people used to debate whether to classify it as an amorphous solid or a superfluid. It is probably more correct to think of it as nearly solid, but not liquid.
Spacetime is also mathematically thought to be fluid. However, it is just a concept.
If the fabric of spacetime is analogous to glass, then perhaps similar rules might apply. Actual transportation of an object, in the blink of an eye, means that its location in both time and space has been changed, in reality. That implies the ability to bend the laws of physics from inside the system. This is different from replicating, like 3D printing. The throne was actually removed from its location and transported instantly. A blink of an eye is a fraction of a second. Knowledge from alKitab means knowing some of the word(s) /phrase(s) that can cause changes. A fraction of a second is not sufficient time to speak a sentence. Both, Solomon (Sulaiman عليه السلام) and Queen of Sheba (Saba) had been given from Everything. Both had some knowledge, yet what was with Solomon (Sulaiman عليه السلام) was greater. She admits it when she declares that she is no longer a Sun-worshipper. So, coming back to this courtier's miraculous ability, to move the spacetime location of an object, is a matter of willing the change. If its a matter of will, then perhaps we are talking about the nafs. Islam is about submitting personal will to the Will of Allah سُبْحَانَهُ وَتَعَالَى .
Islam is the way to find a good place of settlement with Allah سُبْحَانَهُ وَتَعَالَى in the Hereafter.
Not submitting to the Will of Allah سُبْحَانَهُ وَتَعَالَى leads to a terrible settlement in the Hereafter.
To Allah سُبْحَانَهُ وَتَعَالَى is the final return:
إِلَىٰ رَبِّكَ يَوْمَئِذٍ ٱلْمُسْتَقَرُّ ١٢
On that Day all will end up before your Lord.
— Dr. Mustafa Khattab, The Clear Quran
To your Lord, that Day, is the [place of] permanence.
— Saheeh International
اس دن تیرے رب ہی کے پاس ٹھکانا ہے
— Maulana Wahiduddin Khan
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مُقَامًۭا
Q75:12 is presenting an insight into the Day of Qiyamah. That Day everyone will be standing in front of Allah سُبْحَانَهُ وَتَعَالَى .
Looking up the use of the triliteral root across The Quran:
The triliteral root qāf wāw mīm (ق و م) occurs 660 times in the Quran, in 22 derived forms:
- 33 times as the form I verb qāma (قَامَ)
- 54 times as the form IV verb aqāma (أَقَامَ)
- 10 times as the form X verb is'taqāmu (ٱسْتَقَٰمُ)
- four times as the noun aqwam (أَقْوَم)
- once as the noun qawām (قَوَام)
- three times as the noun qawwāmīn (قَوَّٰمِين)
- 383 times as the noun qawm (قَوْم)
- 70 times as the noun qiyāmat (قِيَٰمَة)
- once as the adjective qiyam (قِيَم)
- five times as the adjective qayyim (قَيِّم)
- twice as the nominal qayyimat (قَيِّمَة)
- three times as the adjective qayyūm (قَيُّوم)
- 14 times as the noun maqām (مَقَام)
- 17 times as the active participle qāim (قَآئِم)
- five times as the active participle qāimat (قَآئِمَة)
- once as the form II verbal noun taqwīm (تَقْوِيم)
- twice as the form IV verbal noun iqām (إِقَام)
- once as the form IV verbal noun iqāmat (إِقَامَت)
- 10 times as the form IV active participle muqīm (مُّقِيم)
- three times as the form IV passive participle muqām (مُقَام)
- once as the form IV passive participle muqāmat (مُقَامَة)
- 37 times as the form X active participle mus'taqīm (مُّسْتَقِيم)
Q75:12 is presenting an insight into the Day of Qiyamah. That Day everyone will be standing in front of Allah سُبْحَانَهُ وَتَعَالَى , the Real King.
The Quran emphasises sincerity to Allah's Deen, defines it in three ayaat, names it the Deen-e-Qayimah, and urgently exhorts reverting to the true Deen before the Promised Day arrives.
A King decrees Laws and judges accordingly. Allah سُبْحَانَهُ وَتَعَالَى has also decreed His Laws, and they are not subject to change. We, as subjects of Allah سُبْحَانَهُ وَتَعَالَى , are required to change our wills according to Allah's Will. Our submission to Allah's سُبْحَانَهُ وَتَعَالَى Will will be the determining factor regarding our place of standing, our muqam (مُقَامًۭا) in the Hereafter.
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