.jpg)
Welcome Friends: Ahlan wa sahlan!
You have noticed the back-dates on these Posts, dear Friends, and might be wondering what's going on: I am trying to catch up, if possible. I HAVE ALSO ADDED SOME INFO TO THIS POST.
Your Forbearance is most appreciated!
Yusuf Ali’s Translation of this Chapter.
Muhammad Asad’s Translation of this Chapter.
You have noticed the back-dates on these Posts, dear Friends, and might be wondering what's going on: I am trying to catch up, if possible. I HAVE ALSO ADDED SOME INFO TO THIS POST.
Your Forbearance is most appreciated!
Yusuf Ali’s Translation of this Chapter.
Muhammad Asad’s Translation of this Chapter.
Their commentaries can only be read in verse by verse view.
COMMENTS:
Wasn’t it interesting, dear Reader, to find that the great ‘tool’ of ‘Jihaad,’ in which the Messenger was commanded to exert himself ‘to great exertion’….. the great ‘tool’ of ‘Jihaad’ IS this Revelation, of which he was the ‘Warner’ نذير?
وجاهدهم به جهاداً كبيرا.....….
What has happened to us, that we have given it up?
Perhaps today would be a good time for us to start exerting ourselves to emulate ‘Ibaadul Rahmaan,’ in the eight beautiful sets of attributes which mark them out.
We might not feel comfortable discussing them when we are SO lacking… but we must realize that:
‘If we are fortunate, we will start this Jihaad sometime: Perhaps that time is the present! So, let us read and understand these attributes. Contemplate where we fall short. Exert ourselves to fulfill each verse. It’s worth it!’
(May God strengthen us all to be the best Worshippers we can be… Ameen!)
1. We begin today’s Reading with Verses 56- 57 and the declaration that ‘you’ (Muhammad) were sent as a Bearer of Glad Tidings and Warner, commanding him to make clear that he sought no recompense in delivering this message.
“Hence, place your trust in The Ever-Living Who does not die, and be active سبح in His Praise, for He suffices as One who is Well-acquainted with His Worshippers’ transgressions.”
Remember, ‘Tasbeeh’ is constant MOTION as each organism fulfills its purpose in existence; it is what ALL of creation is doing, at all times.
2. In Verse 59 The ‘Rahmaan’ is described as having created the Heavens and Earth in six aeons أيام- (not ‘days’), after which he secured and sustained it, taking it into His full command ((استوى على العرش. From April 9th we also read this excerpt:
“We should bear in mind that the word in Arabic (see below[i]) expresses BUILDING, complete with raising and fortifying what is built. The 'arch' which the Qur'an ALWAYS mentions with regard to God's Creation, is directly related to the form and function of this universe, as the receptacle of LIFE. Verse HQ 2:255 tells us about God, that "..no slumber nor sleep overcomes Him..." The concept of the 'Arch' seems to have been well-understood by early Muslims who manifested it into their architecture; see 'The Arch Which Never Sleeps' in sidebar.”
And then, in Verse 60, we read of Qureish being asked to prostrate and worship Al Rahmaan, even as they wonder, ‘What is al Rahmaan?’ The word only increases them in aversion! (Both Ali and Asad translate Al Rahmaan as ‘the Most Gracious.’)
Regular Readers will remember that Al Rahmaan is ‘He Who created the earth and the heavens on high..’ as we saw in HQ 20:5-6, discussed on July 20th.
This is a VERY important ‘word,’ which we must be familiar with so as to benefit fully from Iqrathechallange. Besides the connotation of ‘Rahmaan’ and its contextual presence in the Qur’an, it is grammatically distinctive, as we discussed on Aug 29th.
3. Verse 61 takes us to the Heavens – of which Outer Space is a part. This verse is considered a ‘Scientific Marvel,’ as the properties of the sun and moon were unknown when it was revealed.
In Verse 62, Night is mentioned as best-suited for Remembrance تذكّر while Daytime is best-suited for Productivity شكور (accepting what’s little and making the most of it, discussed June 10th).
Q. And whom do you think would be BEST at making use of their Nightly solitude for Remembrance, and the Daytime for productivity?
A. The Worshippers of Al Rahmaan, of course!
(Ibaad means 'Worshippers,' not ‘slaves/ servants.’ The latter would be 'Abeed.')
4. Ibaadul Rahmaan, by definition, are those who worship God as the Source, the Generator of Life Who brought them into being by His Spirit. They worship Him Who Is Eternal AND Active with regard to His Creation.
Q. But how is it, that when we put "عباد الرحمن" within quotes in Tanzil, we find that they are Angels?
A. Because 'Ibaadul Rahmaan' is what Angels proved themselves to be, after they were told to honor Adam: they were true Worshippers of our Creator.
(See July 7th, and remember how the Deviant/Sheytaan suddenly refused to obey ‘Al Rahmaan’ at that point.)
Also take a look in Tanzil. Without quotes, we get 4 verses which help us understand the concept better, and we read today’s verse which clearly shows that Ibaadul Rahmaan are also Humans who prove themselves in Life… but what a category of Humans!
Humans who pursue an ACTIVE, ever-advancing relationship with Him:
· First, we learn that they are Those who tread UPON the earth gently and humbly, giving the Ignorant who accost them, only responses of ‘Peace!’ (Verse 63).
Dear Reader,
I find the word ‘upon’- "على" quite significant, and believe that it indicates more than mere ‘traveling through the earth, since that is already mentioned as "سيروا في الأرض" (put both phrases with quotes in Tanzil to see difference).
I believe this relates to our impact upon this earth and maintaining its well-being, which includes all Life upon it, as well as its natural resources and ecology, which includes our Carbon Footprints! THAT is why we need to respond with ‘Peace!’ to The Ignorant. What does conflict bring to this Earth, but devastation?
· Second, we learn that they are also Those who spend their nights in Prayer (Verse 64).
· Third, we learn that they are also Those who supplicate to their Lord for deliverance in the Afterlife (Verse 65- 66).
· Fourth, we learn that they are also Those who are neither extravagant nor stingy, but balance their spending rightfully (Verse 67).
PAGE 366 Arabic Qur’an.
· Fifth (Verse 68), we learn that they are also Those who:
¨ Do not call upon a deity other than God.
¨ Do not kill the Self which God has made inviolable except in Justice (by Law).
¨ Do not commit ‘zinaa,’ ie: do not fornicate.
NOTE: This verse is the BASIS because it contains Faith in God. What this in fact means is that:
No one can be a Worshipper of God to begin with, without upholding this verse IN ITS ENTIRETY. Only after upholding the tenets in this verse can we try to achieve the rest.
These three qualities united in one verse indicate that Believing in God AND preserving Lives AND maintaining chastity go together. This further highlights what we discussed in the Chapter of Light, where we looked upon sexually-charged and ‘open’ demeanor as major distractions from Awareness and Advancement as Cognizant Humans.
The verse ends by announcing that any who commit ذلك THAT deed,(single: الإعراب: ذلك: اسم إشارة للمفرد) shall be met with (a variety of) Hindrances- أثاما.
Note:
Although 'that' has often been taken to refer to all three deeds, I suspect that it only refers to the last deed, Fornication. As we know, the first and second deeds lead to more than mere 'Hindrance:'
-The first deed, 'Shirk' شرك is the gravest (put "لا يغفر" with quotes in Tanzil and read HQ 4:48, 116).
- The second deed is THE most severely penalized (read HQ 4:93).
After that, (in Verse 69), we are told that the suffering of such persons is doubled on the Day of Resurrection, where s/he shall be debased يخلد فيه in humiliation مهانا. Notice that it does not speak of 'a lengthy time span,' which is called 'abad أبد'.
It is important to note that the connotation of 'khuld خلد*' on its own, which we commonly understand as 'eternity,' actually means 'steadfastness,' as in being 'set in, or upon' something as in HQ 7:176, '..inclined to the earth..'. (Actually, if you put the word الخلد in Google Translate you'll find out that it means 'mole,' the animal which burrows into the earth and is completely inclined to it.)
That is why, as Researchers, we shall have to take a second look at all the verses which we have previously understood to indicate 'Eternity,' keeping in mind that this concept might be different than what the Qur'an actually says.... and God knows best!
Back to our Reading:
After DISSUASION, when listeners are told that the suffering of such persons is doubled on the Day of Resurrection, where s/he shall be debased in humiliation, comes PERSUASION:
… except for those who repented, believed, and worked good deeds (Verse 70), in which case God would exchange their bad deeds for good ones, for God is, and has always been, Most Merciful and Unceasingly Compassionate.
Note:
Although 'that' has often been taken to refer to all three deeds, I suspect that it only refers to the last deed, Fornication. As we know, the first and second deeds lead to more than mere 'Hindrance:'
-The first deed, 'Shirk' شرك is the gravest (put "لا يغفر" with quotes in Tanzil and read HQ 4:48, 116).
- The second deed is THE most severely penalized (read HQ 4:93).
After that, (in Verse 69), we are told that the suffering of such persons is doubled on the Day of Resurrection, where s/he shall be debased يخلد فيه in humiliation مهانا. Notice that it does not speak of 'a lengthy time span,' which is called 'abad أبد'.
It is important to note that the connotation of 'khuld خلد*' on its own, which we commonly understand as 'eternity,' actually means 'steadfastness,' as in being 'set in, or upon' something as in HQ 7:176, '..inclined to the earth..'. (Actually, if you put the word الخلد in Google Translate you'll find out that it means 'mole,' the animal which burrows into the earth and is completely inclined to it.)
That is why, as Researchers, we shall have to take a second look at all the verses which we have previously understood to indicate 'Eternity,' keeping in mind that this concept might be different than what the Qur'an actually says.... and God knows best!
Back to our Reading:
After DISSUASION, when listeners are told that the suffering of such persons is doubled on the Day of Resurrection, where s/he shall be debased in humiliation, comes PERSUASION:
… except for those who repented, believed, and worked good deeds (Verse 70), in which case God would exchange their bad deeds for good ones, for God is, and has always been, Most Merciful and Unceasingly Compassionate.
Then, Verse 71 underscores Returning to God توبة-, after which we continue our Reading of the attributes in Ibaadul Rahmaan:
· Sixth, we learn that they are also Those who do not bear false witness, and when they encounter hearsay and gossip, they pass by it with dignity (Verse 72).
· Seventh, we learn that they are also Those who, when reminded of God’s Signs, do not fall upon them, deaf and blind (Verse 73).
· Eighth, we learn that they are also Those who supplicate to their Lord, asking Him to ‘grant us of our spouses and offspring a Soothing of the eyes – and render us Foremost among the Aware’ (Verse 74).
It IS worthwhile to be among the Worshippers of Al Rahmaan in Life; remember HQ 19:61-63, which mentions Al Rahmaan’s certain-to-be-realized promise. As for the afterlife, at a time when there will be no choice, EVERYONE will be ‘Abd’ of Al Rahmaan (HQ 19:93)!
5. Verses 75- 76 tell us of the ‘lofty statusالغرفة- ’ earned by Ibaadul Rahmaan due to their Forbearance and Perseverance /Sabr (صبر), and the greetings of Peace they receive.
Oh.
So, it’s Forbearance and Perseverance, then!
Only ‘Sabr’ can enable us to accomplish what they did, day and night, day and night, every day of our lives.
And what if we get hindered, or fail? That’s when we get up, announce our Faith in The Creator and seek His Forgiveness, making amends and trying again (as we learnt from Verse 70).. calling unto Him… always calling unto Him!
That is when our misdeeds get transformed to good ones, and we regain our position as potential ‘Ibaadul Rahmaan.’
THAT is the discovery we arrive at, today.
6. Verse 77 ends today’s Reading, with a statement to be relayed by the Messenger Muhammad to those who have Belied /Disbelieved, where we note that: Calling unto God is what makes all the difference!
Enough said!
Our next Reading is from HQ 26:1-67; a new Chapter!
Peace unto all!
[i] (عرش) يدلُّ على ارتفاعٍ في شيء مبنيّ، ثم يستعارُ في غير ذلك. من ذلك العَرْش، قال الخليل: العرش: سرير الملِك. وهذا صحيحٌ، قال الله تعالى: {وَرَفَعَ أبَوَيْهِ عَلَى الْعَرْشِ} [يوسف 100]، ثم استُعير ذلك فقيل لأمر الرّجُل وقِوامه: عرش. وإذا زال ذلك عنه قيل: ثُلَّ عَرشُه. ومن الباب: تعريش الكَرْم، لأنّه رفعه والتوثُّق منه. والعريش: بناءٌ من قُضبانٍ يُرفَع ويوثَّق حتَّى يظلّل. ويقال لسَقْف البَيْت عَرْش. قال الله تعالى: {فَهي خَاوِيَةٌ عَلَى عُرُوشِها} [الحج 45]، والمعنى أنَّ السَّقف يسقُط ثم يتَهافت عليه الجُدرانُ ساقطةً. ومن الباب العَرِيش، وهو شِبْه الهَوْدَجِ يُتَّخَذ للمرأة تقعُد فيه على بعيرها. ومن الباب: عَرَشْتُ الكرم وعَرَّشْتُه. يقال: اعتَرش العنبُ، إذا علا على العَرش. ومن الباب: عَرْش البِئر: طيُّها بالخشَب. قال بعضهم: تكون البئرُ رِخوةَ الأسفل والأعلَى فلا تُمسِكُ الطَّيَّ لأنَّها رَملة، فيعرَّش أعلاها بالخشَب، يُوضَع بعضُه على بعض، ثمَّ يَقُوم السُّقاة عليه فيستقون.
خلد: يدلُّ على الثبات والملازمَة، فيقال: خَلَدَ: أقام، وأخلَدَ أيضاً. ومنه جَنَّةُ الخُلْدِ
ويقولون رجلٌ مُخْلَدٌ ومُخْلِد، إذا أبطأ عنه المشِيب. وهو من الباب، لأنَّ الشَّباب قد لازمَه ولازَمَ هو الشباب. ويقال أخْلَدَ إلى الأرض إذا لَصِق بها. قال الله تعالى: {وَلَكِنَّهُ أخْلَدَ إلَى الأَرْضِ} [الأعراف 176]. فأما قوله تعالى: {وَيَطُوفُ عَلَيْهِمْ وِلْدَانٌ مُخَلّدُونَ} [الإنسان 19]، [فهو] من الخُلْد، وهو البقاء، أي لا يموتون. وقال آخرون: من الخِلَد، والخِلَدُ: جمع خِلَدة وهي القُرْط. فقوله: {مُخَلّدُونَ} أي مقرَّطون مشنَّفون.
وهذا قياسٌ صحيح، لأنّ الخِلَدةَ ملازمةٌ للأُذُن.
والخَلَد: البال، وسمِّي بذلك لأنّه مستقرٌّ [في] القلب ثابتٌ.
خلد: يدلُّ على الثبات والملازمَة، فيقال: خَلَدَ: أقام، وأخلَدَ أيضاً. ومنه جَنَّةُ الخُلْدِ
ويقولون رجلٌ مُخْلَدٌ ومُخْلِد، إذا أبطأ عنه المشِيب. وهو من الباب، لأنَّ الشَّباب قد لازمَه ولازَمَ هو الشباب. ويقال أخْلَدَ إلى الأرض إذا لَصِق بها. قال الله تعالى: {وَلَكِنَّهُ أخْلَدَ إلَى الأَرْضِ} [الأعراف 176]. فأما قوله تعالى: {وَيَطُوفُ عَلَيْهِمْ وِلْدَانٌ مُخَلّدُونَ} [الإنسان 19]، [فهو] من الخُلْد، وهو البقاء، أي لا يموتون. وقال آخرون: من الخِلَد، والخِلَدُ: جمع خِلَدة وهي القُرْط. فقوله: {مُخَلّدُونَ} أي مقرَّطون مشنَّفون.
وهذا قياسٌ صحيح، لأنّ الخِلَدةَ ملازمةٌ للأُذُن.
والخَلَد: البال، وسمِّي بذلك لأنّه مستقرٌّ [في] القلب ثابتٌ.
No comments:
Post a Comment