al-Rūm 30:11-16

Allāhu yabdaʾu'l-khalqa thumma yuʿīduhu thumma ilayhi turjaʿūn · Wa yawma taqūmu's-sāʿatu yublisu'l-mujrimūn · Wa lam yakun lahum min shurakāʾihim shufaʿāʾu wa kānū bi-shurakāʾihim kāfirīn · Wa yawma taqūmu's-sāʿatu yawmaʾidhin yatafarraqūn · Fa-amma'lladhīna āmanū wa ʿamilu'ṣ-ṣāliḥāti fa-hum fī rawḍatin yuḥbarūn · Wa amma'lladhīna kafarū wa kadhdhabū bi-āyātinā wa liqāʾi'l-ākhirati fa-ulāʾika fi'l-ʿadhābi muḥḍarūn

"God originates the creation, then repeats it; then to Him you are returned. On the day the Hour stands, the guilty lose all hope. Of those they associated with Him no intercessor comes forward for them; and they in turn deny their associates. On the day the Hour stands, on that day they part from one another. Those who believed and did righteous deeds are made glad in a garden. But those who denied and cried lies to Our signs and to the meeting of the hereafter are held in the punishment."

This sentence occurs twice in the sūra: here (11) and in the twenty-seventh verse. This is a repetition that can be verified from the text, and the difference must be recorded:

The same sentence, two different continuations. It will be treated again at the twenty-seventh verse.

The root was treated in al-Zukhruf (mublisūn) and the core recorded there was this: the silent bewilderment that comes with the cutting off of hope; the state of finding nothing to say. I do not repeat it here.

Two things belong here:

One. The word occurs twice in this sūra — here for the guilty (12), and in the forty-ninth verse for the people before the rain (la-mublisīn). The same root, one in a scene of the resurrection and one in a drought. This is a repetition that can be verified from the text, and it will be tabulated at the end.

Two. It was recorded in al-Zukhruf that the name Iblīs has been connected with this root — "the one who has despaired of mercy" — and the note entered there holds here too: this derivation is transmitted as it has been transmitted; the lexicographers disagree about the origin of the name, and in that disagreement no ruling is issued.

The root ف-ر-ق: to separate, to divide. And the word occurs twice in this sūra, in two different directions:

The same root, the one in Form V (reflexive), the other in Form II (transitive). I record this as my own reading, and its ground is the difference of form: in the fourteenth verse separation is something that befalls; in the thirty-second it is something done. The sūra will recount division first as a failing and will then have shown it as an outcome — the ordering is reversed: the outcome first (14), the failing after (32).

يُحْبَرُونَ — root ح-ب-ر. The root was treated at al-Zukhruf 43/70 (antum wa azwājukum tuḥbarūn). I do not repeat it here. What was recorded there: gladness and adornment; and ḥibr, ink, and ḥabr/ḥibr, a learned man — the connection the lexicographers draw is "a beauty that leaves a trace".

What belongs here is the setting of the two verbs face to face:

Both are passive. I record this as an observation about the word order: the verb of neither side belongs to them. And the same symmetry had been set up with different words at al-Sajda 32/19-20 (jannātu'l-maʾwā / maʾwāhumu'n-nār); the two sūras build the same structure with two different pairs of words.

رَوْضَة — root ر-و-ض: low-lying ground that holds water and stays green; a garden. From the same root comes riyāḍa (softening a thing and breaking it in); the lexicographers draw the connection through "the softness of the soil". The word comes indefinite: fī rawḍatin — "in a garden".

وَكَانُوا۟ بِشُرَكَآئِهِمْ كَٰفِرِينَ — "they deny their associates". The same three-step sequence was treated at Fāṭir 35/13-14 (they do not hear → they cannot answer → in the end they refuse) and the same structure was recorded at al-Aḥqāf 46/5-6 as well. I rely on those treatments. Here the third step is mentioned on its own: the relationship is refused from the other side.