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Welcome Friends: Ahlan wa sahlan!
Their commentaries can only be read in verse by verse view.
COMMENTS:
1. Today’s Reading (Verse 89) begins with God answering Moses’ and Aaron’s prayer, peace upon them, and advising them to maintain their direction, and NOT to follow the path of the ignorant. The next verses (90- 91 -92) tell us of Pharaoh’s drowning, where we notice that everything he uttered in his dying-breath was NOT accepted, and that his remains were salvaged, to serve as a Sign to those behind him.
Note:
If we really wish to understand Qur’an, we have to peel away post-Revelation history and connotation to discover how a word was understood at the time of Revelation. So, as with everything, I prefer to keep an open mind:
It is uncertain exactly which ‘Misr,’ or ‘Territory’ the Qur’an is referring to, because there is no historic proof as to what Muhammad Asad indicates in his statement, “that the designation “Pharaoh” (fir‘awn in Arabic) is not a proper name but a title borne by all the kings of ancient Egypt”
It is uncertain exactly which ‘Misr,’ or ‘Territory’ the Qur’an is referring to, because there is no historic proof as to what Muhammad Asad indicates in his statement, “that the designation “Pharaoh” (fir‘awn in Arabic) is not a proper name but a title borne by all the kings of ancient Egypt”
To the contrary: We might call the kings of ancient Egypt 'Pharaoh,' BUT in their time their titles were simply ‘Kings-ملوك’ (as in the ‘Valley of the Kings’). Furthermore, the Arabic word ‘Misr’ did not denote ‘Egypt’ until the early 7th century after which, as we can imagine, the rest of the picture changed to fit what people understood from the Qur’an, so the ‘kings’ of Egypt came to be called ‘pharaohs!’ From Jan 5th Posting:
The word 'Misr' in Arabic means 'within limits,' as in land within boundaries, or shortage of provision………….'Misr,' the plural of .. 'amsaar' or lands. …………. The Arabic name for Egypt has been 'Misr' since Amr Ibnil Aas named it so, circa 641 AD.
Its Greek name, relative to the Copts, was Aigýptios.
2. Verse 93 discusses how Bani Isra-eel were assigned a ‘goodly abode’; well-explained by Muhammad Asad. It is interesting to note:
Ignorance does not cause much argument!
The next two verses 94- 95 are also well-explained by Muhammad Asad. Regardless to whom these two verses are addressed, the ‘voice of God’ is distinct.
Verses 96- 97 offer a statement which indicates a reality, in that people who have NOT believed, will so remain, until they literally SEE the suffering. That is when the evidence forces them to believe, but it would be too late (as in Pharaoh).
3. And now we arrive at the reason for the title of this Chapter- the story of Jonas, peace upon him. Verse 98 tells us that Jonas’ people were the only ones whose impending suffering was lifted, having heeded their Prophet before it was too late. This was an indirect message to Qureish, as the following verses will show. Read Asad’s notes.
4. Verses 99- 100 tell Prophet Muhammad/us again that had God willed, everyone would have believed by enforcement (put God had willed in ‘Search this site’), but since it is a matter of free choice, even he (the Prophet, peace upon him) cannot impose it on others.
Well-explained by both Asad and Ali, although we must remember that ‘rijs-رجس’ denotes ‘turmoil.’ New Readers can put the word ‘turmoil’ in ‘Search this site,’ and check Posting of April 1st.
5. Verses 101-102 wrap up the reference to Prophet Jonah’s story, together with the argument Prophet Muhammad was directed to present to Qureish. He was told to indicate that, if they decided to do nothing, and wished to wait for what was to come, then he too shall wait.
6. Verse 103 concludes BEAUTIFULLY (Asad adds his own words, while Ali’s explanation is short and sweet).
Don’t you love the final part where God has made it rightful ‘upon Himself’ to save and deliver the Faithful?!
“Say: O People, if you are in doubt regarding my Standard of Accountability, then (know that) I do not worship those whom you worship other than (and beneath) God, but I worship God who takes you (in death) unto Him, and I have been commanded to be of the Believers.
And set your direction to the Self-correcting Standard of Accountability, and be not of those who Associate (partners to God).
And do not call unto (any) other than God, what can neither benefit you nor harm you: for if you do, you will indeed be among the Wrongdoers!”
The beauty of our Standard of Accountability is that it is not rigid!
We are given the chance to refocus and reposition ourselves with every step we take; indeed, this is the only way that free and vibrant creatures, such as ourselves, can function!
For the Arabic definition of Haneef حنيف you’ll have to go to footnote of Jan 12th Posting. For more info, put words in ‘Search this Site.’ Below is an excerpt:
“It is notable that the occurrence of this word (Haneef) is mostly related to Abraham: HQ 3:67; 3:95; 4:125; 6:161; 16:120; 16:123). Not only that, but it was Abraham who first gave himself that description, after stating that neither the waning moon nor the setting sun were worthy of adoration, may God’s peace and blessings be upon him (HQ 6: 74-79). As Muslims, we carry these beautiful words of Abraham into each of our daily prayers seeing that they constitute what we call ‘Du’aa el Tawajjuh,’ which is the supplication we give as we initiate prayer, directing ourselves towards God.
So, if ‘haneef’ is so important, what exactly does it mean?
‘Haneef’ is from the root verb ‘ha na fa,’ which originally referred to a person’s manner of walking; that person having an inwardly-curved foot. The term Haneef has always had monotheistic connotations, usually explained as a person who seeks the best path, ‘curving toward Righteousness,’ what Asad calls, ‘to incline towards a right state or tendency’ (note 110).
What this means is that anyone who makes a conscious effort to keep curving towards Righteousness is Haneef; there is no room for rigidity or threat of stagnation in such a person's life. This underscores the process of growth and purification we spoke of above. By definition, persons who keep 'curving' towards righteousness at every juncture can only do so if they are aware AND supple. To maintain direction towards God, they have to lean towards Him whilst dealing with the ever-changing demands of their times, maintaining focus while adapting new strategies in an existence where everything is circular, including our interactions and relationships etc, in the circle of Creation. We are God’s, and unto Him we shall return. Our journey is indeed, full circle, and Abraham's story, from beginning to end, sets us the perfect example.”
Enough said!
Our next Reading is from HQ 10: 107-109; 11: 1-12.
A new Chapter!
Peace unto all!
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