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Welcome Friends: Ahlan wa sahlan!
This Reading took me more time, and is longer, than usual.
(It amounts to 10 A4 pages, single spaced!)
Also, I am having problems with the ‘Tafasir’ website, and cannot add all the hyperlinks today.
Their commentaries can only be read in verse by verse view.
COMMENTS:
PAGE 450 Arabic Qur’an.
In these verses we note the deliverance of Moses’ people from the ‘Great Calamity’ and that the Compilation (delivered to him and Aaron, peace upon both), was called ‘mustabeen مستبين-’ (rather than THE ‘kitaab mubeen’مبين- بين- - similar to this Compilation’ -and also the Qur’an).
Regular Readers will remember -when we spoke about the ‘Siraat Mustaqeem’ on May 23rd- that the form ‘mustaqeemمستقيم- ’ indicated something ‘straightened,’ rather than ‘straight’ (قيم). That grammatical form is used here too, in reference to their Compilation, which indicates that it was ‘clarified/ evidenced,’ rather than being ‘clear/ evident’ of itself. As the verse below will prove, the Compilation of Moses and Aaron was actually ‘clarified’ and brought to evidence by the Messenger Muhammad himself! This Compilation does not detract from its earlier manifestation, but rather, bases itself on historic precedence as it is ‘rebooted’ for Humanity.
That is why there is – and has always been- ONLY ONE Compilation and one Standard of Accountability ‘Deen,’ and why ‘religions’ and ‘holy books’ are man-made concepts.
See HQ5:15 where the People of Earlier Compilation (Jews and Christians) are told that God’s Messenger (Muhammad) has come TO THEM for two purposes:
· To CLARIFY for them يبيَّن much of what they had concealed of the Compilation.
· To ABSOLVE them of much of it.
Isn’t that amazing? Perhaps now we can understand why so many feel that they are ‘reverting’ to their original Faith by being Purely Reverent to God.
At the end of their story, we hear the ‘refrain:’
‘Peace upon Moses and Aaron
In such manner do we recompense the Doers of Good
They are both indeed of our Faithful Worshippers.’
‘He is indeed of our Faithful Worshippers.’
PAGE 451 Arabic Qur’an.
3. Verses 133- 138 mention Prophet Lot, peace upon him, reminding Qureish that they physically passed across them (their locations) by night and by morning, which should have led them to secure knowledge.
4. Verses 139- 148 mention Prophet Jonah, peace upon him, and his story with the ‘Hhoot.’ It begins with his ‘evasion’ into hiding ‘abaqaأبق-[i]’ in a ‘loaded/ banished’ vessel فلك مشحون-doubting that God would have power over him.
(Although the primary connotation of the word ‘abaqa’ as understood by commentators was ‘absconding’- as in a ‘slave fleeing his master’- I think we should look to the second connotation of ‘evasion and concealment.’ I also think it is very interesting to note the second connotation of the word ‘mash-Hhoon’ -mentioned in HQ26:119; 36:41- ‘Banished’ might be relevant here!)
· The word ‘Hhoot’ –singular and plural- is mentioned 5 times in the Qur’an (see July 12th for our discussion as the word relates to other verses[ii], and the likelihood that it meant a ‘vessel’ in those other instances.)
But here, it seems different:
Firstly, these verses mention him already being in a ‘fulk’ vessel, then mention the ‘Hhoot’ ‘performing an action upon him,’ which seems related to ‘being plucked by mouth.’
· The verb ‘iltaqamah[iii]التقمه- ’ indicates ‘taking a morsel.’ The Qur’an tells us that Jonas was ‘taken, as a morsel, by the Hhoot.’ And that is all the word indicates (it does not necessarily mean he was ‘swallowed,’ although that is how commentators mostly understand it).
· Therefore, if we were to put aside all preconception (especially the Biblical narrative which ends with Jonah being ‘vomited’) we might agree from the Qur’anic story that although Jonah COULD have stayed in the belly of this ‘water-creature’ till the day of Resurrection,’ there actually is no indication that he actually did stay there for any amount of time.
· What saved him was that ‘he had been of the Musabbiheen- مسبِّحين’ by word and by deed, probably all along (past continuous tense) before his lapse. Commentators have said that the past continuous tense indicates that his past consistency (in worshipping God) was what really saved him in his time of need. At that time, he realized his grievous error in underestimating God’s power, and called out to Him from the depths of darkness. See the simple yet powerful words in HQ21:87, which are taken by commentators to be his. This is one of the best prayers we can say!
It is interesting to note that the ancient Egyptian letter h
We attempted an explanation on July 30th when we explained these verses and said:
(‘Thal Noon’ is only mentioned this once, but he is thought to be Prophet Jonah, peace upon him).
Please note the shape of the Arabic letter - ن - since it is historically understood to represent the first seed of life, borne in a vessel over water, and also believed by some to represent the fetus in the womb. Furthermore, in what each sound originally denoted in earliest human communication, ‘n’ denoted ‘to grow- to spring- to blow- to breathe- ن : نبت- نبع- نتج- نفخ- نفس.”
Today we read a little more and note that ‘Noon’ might also indicate a large water snake or ‘eel.’ Some might think that being able to identify these details makes the story even more ‘sensational,’ yet, dear Reader, these details change nothing:
They neither add nor detract from the LESSONS learnt.
· After that:
‘We flung him into the Barrenness and he was ill’: ‘Nabathnaa’ simply means we discarded/ flung[iv]… and ‘Araa[v]عراء-’ literally means barrenness.
By comparing this verse with another, HQ68:49, we realize that Jonah was quite fortunate that God had ‘flung’ him, in a state of ‘infirmity,’ …which only required healing. Indeed, had his Lord Sustainer’s Bounty/ Blessing NOT overtaken him, he would have been flung in a state of irremediable ‘incrimination and disgrace.’
Q. What is ‘His Lord-Sustainer’s Bounty/ Blessing’?
A. God, as Jonah’s Lord-Sustainer, gave him Bounty/ Blessing in two stages:
· Firstly, He granted Jonah the opportunity for Repentance and ‘tasbeeh.’
· Secondly, He granted Jonah the opportunity -after his repentance- to prove himself by fulfilling the duties he’d been avoiding.
(The fruit-bearing shady ‘tree’ ‘YaqTteenيقطين[vi]- ’ was merely an instrument which helped bring the Blessing into being, and was not the blessing itself.)
Dear Reader: Opportunity is a major BLESSING not to be wasted, and Time is opportunity.
That is why, a last-minute Repentance without mending wrongs, could be as void as Pharaoh’s. See HQ10:90-91 where Pharaoh, AS HE DROWNS, announces that he ‘believes’ in the God of Bani-Isra’eel and ‘is now of the Muslims.’
So, was Jonah bitten by a water-snake which almost killed him… did he almost drown in the belly of the ocean.. or was it a fish..?
No matter.
What matters is that he learnt his lesson and so did we:
Jonah’s state was treatable and curable, beginning with shelter and nutrition, hence the ‘tree’ which grew over him. His seems to have been a ‘physical’ condition, perhaps exacerbated by his ‘spiritual’ ordeal. Pharaoh, on the other hand, had attained an incurable ‘spiritual’ condition by rejecting all the chances he’d been given.
See HQ83:14, where one’s earning (of deeds) cloaks the ‘qalb’ or heart/mind, and it hardens as in HQ2:74; 6:43; 57:16. Eventually, the hardened heart/mind becomes ‘sealed’ to all influence, as in HQ2:7; 6:46; 42:24; 45:23.
It is Pharaoh who WAS indeed ‘flung in a state of irremediable incrimination and disgrace!’
These narratives, dear Reader, help us take note of our deeds, our ‘misfortunes,’ and indeed all the ‘second chances’ we keep getting… and realize- in the grand scheme of things- what truly constitutes a ‘catastrophe.’
***
The next section in this Chapter 149-160 tells the Messenger to ask certain questions (of those who continue to deny), beginning with how they ‘associate’ others with God (such as saying He had ‘daughters,’ or a child, or that He chose girls over boys, or that He was ‘related’ to Jinns/ Unseen Beings…etc). The verses state that they are prone to falsehood, and are indeed lying.
Here we note that they ascribed ‘daughters’ to God, saying they were of the ‘angels/ custodians,’ and then they said that God was related to the ‘jinnah.’ Also see HQ43:19, and HQ 6:100.
Q. What does this indicate?
A. This seems to agree with what we said on March 28th, quoting our 1,000 year-old Lexicon which told us that ‘all Angels are Jinn, but not all Jinn are Angels.’
Check out March 30th and put ‘Jinn’ in ‘Search this Site.’
PAGE 452 Arabic Qur’an.
5. After the Qur’an lists their allegations, they are asked a question:
‘What is the matter with you? How judge ye?/ What is amiss with you and your judgment?’ (Ali/ Asad).
In other words, something is seriously wrong with anyone who believes in such a ‘god.’
In Verse 155 they are also asked:
‘Do you not remember/ recognize (the truth)?’
(Ali/ Asad: receive admonition/ bethink yourself.)
They are then challenged to show evidence (a Compilation) to corroborate their allegations, after which comes the statement:
‘Subhaan-Allah! Glory to God, (Exalted is He) beyond what they describe!
Similar statements appear 6 times in the Qur’an, two of them in this Chapter.
These verses, and others like them, show us the seriousness of alleging that God has a child. Regular Readers will remember HQ19:88-95 (July 19th). Since then, I have had a chance to further study the verses -and the word ‘Rahmaan’ - and can render an understanding today in my explanation:
“And they said, "The Nurturing Creator has acquired offspring"!
Indeed, you have brought about (جئتم) an enormous thing; one from which the skies could well-nigh break open, and the earth split itself asunder, and the mountains collapse in ruin, for having claimed to The Nurturing Creator an offspring!
Furthermore, it is not to be sought (ينبغي) [vii] for The Nurturing Creator to acquire offspring!
Indeed, you have brought about (جئتم) an enormous thing; one from which the skies could well-nigh break open, and the earth split itself asunder, and the mountains collapse in ruin, for having claimed to The Nurturing Creator an offspring!
Furthermore, it is not to be sought (ينبغي) [vii] for The Nurturing Creator to acquire offspring!
Indeed, everyone in the heavens and on earth shall inevitably approach[viii] (آت) The Nurturing Creator in worship/ servitude.
Indeed, He has them in account, and has tallied them in number, even as each of them will approach Him individually, at the Time of Resurrection.”
Powerful verses exposing a demeaning concept!
How can we, Cognizant Humans, attribute ‘offspring’ to the One Creator of all that exists, who is nurturing us on all levels of our existence even as we speak? This does no justice to anyone, and certainly not to the ‘Cognizance’ we were blessed with!
(Remember the ‘interactive’ grammatical form of the nouns ‘Rahmaan,’ Qur’aan, Insaan.)
6. Verse 160 again says: ‘Not so, the ‘Mukhlass’/‘Purified Worshippers of God!’ In the two previous Posts we spoke about them and said:
“…persons who are called ‘mukhlaSs’ Worshippers of God, are those who have undergone a process whereby they’ve refined their Faith in Him and purified their accountability to Him so that it remained constantly His Alone (see مخلص له الدين and لله الدين الخالص).
Intention and Effort throughout life:
No wonder they are of highest esteem, and also, it is no wonder that the word ‘except’ or ‘not so’ begins the section in which they are mentioned..”
Verses 161- 163 seem to be an interpolation, presenting Dissuasion to those who ascribe ‘partners’ to God.
After that, we find Verse 164, in what seems to follow-up on ‘Not so, the ‘Mukhlass’/‘Purified Worshippers of God,’ presenting a select ‘group,’ speaking of themselves in the first person plural:
· First, they announce that there is not a single one of them, but has obtained a ‘remarkable station مقام معلوم-.’
· Then, they announce themselves as: THE ‘Ssaaffoon صافون-,’ and THE ‘musabbiHhoon مسبحون- ’ (remember Jonah was ‘of the Musabbiheen- مسبِّحين’ extolling God’s Praise by word and by deed).
(For Arabic definition of ‘saffa’ see Oct 15th.)
‘Ssaaffoon is the masculine of ‘Ssaaffaat صافات-’ which we explained as Those who ‘align / array themselves in perfect formation/ in equal array.’ The latter was discussed on Oct 15th due to its importance as the first word in this Chapter (appearing as a vow), where we said:
“… these three subjective feminine plural nouns ‘Ssaaffaat; zaajiraat; taaliyaat’ are related to agents that inspire good deeds, perhaps ‘angelic,’ but also related to HUMAN Cognizance in either or both our ‘quloob: hearts/minds’ and our ‘nufoos: selves’ (both feminine plural).”
Here however, in CONCLUDING this Chapter, the ‘Ssaaffoon’ and the ‘MusabbiHhoon’ are in masculine plural, a form which usually pertains to Cognizant Beings of both genders.
Therefore, although everything in Creation ‘yussabihيسبح-’ to God, and the ‘Self-announcers’ here are traditionally believed to be ‘Angels’… (Ali says they could be either ‘angels’ or ‘men of God,’ while Asad believes the verse to be ‘metaphorical’)…. I am inclined to Ali’s view, and think that they most probably are a category of God’s HUMAN Worshippers, of whom this Chapter tells us so much.
Take a look at the human virtues of Faith, Self-purification, Surpassing Goodness, Aligning oneself, and Praising God by word and deed. These virtues are oft-repeated in this single Chapter!
· ‘Our Faithful Worshippers’:عبادنا المؤمنين
Sadly enough, we don’t seem to have grasped the importance of these concepts, and perhaps the least understood among them is:
Aligning oneself with others towards a single purpose.
As ‘Muslims,’ we believe that this indicates ‘aligning’ in ‘battle array’ or in ‘prayer formation.’ Some of us pride ourselves that it is ‘only Muslims’ who pray in line.
But, it is quite unfortunate that our ‘formation’ in prayer has taught us nothing. We emerge from prayer, and FAIL to ‘align together’ for other worthy projects, despite the clear indications in this verse. Indeed, as a result of forgetting the virtue of team-work and self-aligning, among other forgotten virtues, we have DIGRESSED to where we are today.
Back to our Chapter:
I think that this select category who announces itself with self-assurance is human. I also think that the indistinctness of whether these forces of Goodness are ‘angelic’ or ‘human’… is due to the fact that:
At THAT particular ‘maqaam’/station,’ when people have earned these characteristics and wear them deservedly as TITLES: ‘Mu’minoon- Mukhlissoon- Muhsinoon- Saaffoon Mussabihoon-… the (human and unseen) forces of goodness are one, and there remains no distinction!
This seems to follow our discussion on Aug 31st, where we discovered that those who were named ‘Ibaadul Rahmaan’ ARE ‘angels/ custodians’… but that a certain category of humans were ALSO called by the same name. That category had EARNED the title by specific accomplishments, related to intention, word and deed.
Check it out, dear Reader, and let me know what you think.
Verses 167- 170 touches upon people who, in hindsight (probably on Resurrection Day), REGRET not having been of God’s Self-Purified Worshippers. They allege that they would have been of that category, HAD THEY OBTAINED A REMINDER from their predecessors. Verse 170 announces that they had in fact, DENIED it (the Reminder), and shall come to know!
Verses 171-173 repeat God’s ‘Word’ promising His Messengers support and His ‘forces’ victory.
A Meccan Chapter, these verses should have been heeded by Qureish!
7. In 174- 182 the Messenger is twice told to temporarily ‘turn away/ aside’ from them, even as they are warned of the suffering which could descend/ alight upon them(Ali/ Asad).
The Chapter ends in three oft-repeated verses (commonly used to end sermons), glorifying God -Lord of Almightiness- beyond what they ascribe to Him, and granting Peace and blessings to the Messengers, and All-praise to God, Lord of the Worlds/ Peoples!
When we began this Chapter, we mentioned the importance of Remembrance. We read verses which emphasized the importance of agents for Goodness which align themselves with Creation and the worship of God, releasing their energy to deter from what is harmful, and to fulfill the requisites primordially instilled in them. For us, Cognizant Humans of Free Will, that primordial requisite is one we can only reach through Remembering our Divine origin, realizing that we alone are of God’s ‘Spirit,’ and recognizing our true potential.
Hopefully, in reading this Chapter carefully, we have come that much closer to Remembrance.
Enough said!
Our next Reading is from HQ38:1-29; a new Chapter!
Peace unto all!
[i] أبق: يدلُّ على إباق العبد، والتشدُّد في الأمر. أبق العبد يأبِق أَبْقاً وأَبَقاً.
. قال أبو زيد: تأبّقَ الرجل استتر
قال بعضهم: يقال للرّجل إنّ فيك كذا، فيقول: "أمَا والله ما أتأبّق"، أي ما أنكِر.
[ii] Commentators were puzzled by Moses’ exclamation that he won’t ‘leave position’ (abrah-أبرح ) until he ‘arrives at the junction of the two bodies of water.’ (How can he not leave his position and be travelling at the same time?) The Commentators’ problem was that they had envisaged him to be traveling on foot.
They were also puzzled by the ‘Hhoot’ taking to the sea, after Moses and his servant had forgotten about it. Their problem was that they had envisaged the ‘Hhoot’ to be a cooked fish. (I will not get into the absurdity of the many explanations available to this story!)
(حوي) أصل واحد، وهو الجمع يقال حوَيْتُ الشيءَ أحويه حَيَّاً، إذا جمعتَه. والحَوِيَّة: الواحدةُ من الحوايا، وهي الأمعاء، وهي من الجمع. ويقولون للواحدة حاوياء. والحيُّ من أحياء العرب. والحِواء: البيت الواحد، وكلُّه من قياس الباب.
In the story of the Sabbath violators; the Qur’an says ‘THEIR’ ‘Hheetaan’ (حيتانهم-plural of ‘Hhoot’). Traditionally, this verse meant that ‘their large fishes came to them at full sail on the Sabbath,’ which is improbable as the fish in the ocean cannot be called “anyone’s” fish. I suspect it was ‘their VESSELS’ which came to them in full sail شرعا on the Sabbath, unlike other days.
[iii] لقم: يدلُّ على تناوُلِ طعامٍ باليد للفَم، ثم يقاس عليه. ولَقِمْتُ الطّعامَ ألقَمُه، وتلقّمته والتقَمته. ومن الباب اللَّقَم: مَنْهَج الطَّريق، على التشبيه، كأنَّه لَقِم من مرَّ فيه، كما ذكرناه في السِّراط، وقد مضَى.
[iv] نبذ: يدلُّ على طرحٍ وإلقاء. ونَبَذْتُ الشَّيءَ أنبِذُه نبذاً: ألقيتُه من يدي. والنَّبِيذُ: التَّمر يُلقَى في الآنيةِ ويُصَبُّ عليه الماء. يقال: نبذتُ أَنْبِذُ. والصَّبي المنبوذ: الذي تُلقِيه أمُّه. ويقال: بأرضِ كذا نَبْذٌ من مالٍ، أي شيءٌ يسير. وفي رأسه نَبْذٌ من الشَّيب، أي يسير، كأنَّه الذي يُنْبَذُ لِقلّته وصِغَره. وكذلك النَّبْذُ من المَطَر.
[v] عرو/ي: أصلانِ صحيحان متباينان يدلُّ أحدُهما على ثباتٍ ومُلازمةٍ وغِشيان، والآخر يدلُّ على خلوٍّ ومفارقة.
---فالأوّل قولُهم: عَرَاه أمرٌ، إذا غَشِيه وأصابَه؛ وعَرَاه البرد. وعَرَاه الهمُّ واعتراه.
ومن الباب العُروة عُروَة الكُوزِ ونحوِه، والجمع عُرىً. وإنَّما سمِّيت عُروَة لأنّها تُمسَك وتَلزَمها الإصبع.
ومن الباب العُروة، وهو من النَّبات شجرٌ تَبقى لـه خَضرةٌ في الشتاء، تتعلق به الإبل حتَّى يدركَ الرَّبيع، فهي العُرْوة والعُلْقة،
وقال بعضهم: العُرْوة: الشَّجر الملتف. وقال الفَرَّاء: العُروة من الشَّجر:
ما لا يسقط ورقُه. وكلُّ هذا راجعٌ إلى قياس الباب، لأنَّ الماشية تتعلَّق به فيكون كالعُروة وسائر ما ذكرناه.
وربّما سَمّوا العِلْق النَّفِيسَ عُروةً، كما يسمَّى عِلْقاً، والقياس فيهما واحد. ويقال: إن عُروةَ الإسلام: بقِيَّته، كقولهم: بأرض بني فلانٍ عُروة، أي بقيّة منْ كلإٍ. وهذا عندي كلامٌ فيه جفاء؛ لأنَّ الإسلام والحمدُ لله باقٍ أبداً، وإنّما عُرَى الإسلام شرائعه التي يُتَمسَّك بها، كلُّ شريعةٍ عُروة. قال الله تعالى عند ذكر الإيمان:{فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الوُثْقَى لاَ انْفِصَامَ لَهَا} [البقرة 256].
فأما العَرِيُّ فهي الرِّيح الباردة، وهي عرِيَّة أيضاً. وسمِّيت لأنّها تَعْرو وتَعترِي، أي تَغْشَى.
---وأمّا الأصل الآخَر فخُلوُّ الشَّيء من الشَّيء. من ذلك العُرْيان، يقال منه: قد عَرِيَ من الشَّيءِ يعرَى، وجمع عارٍ عُراة. …كما [يقال] تجرّد للأمر، إذا جدّ فيه. ويقولون: إنّه من العُرَواء، أي كأنَّهم ينتفضون من البرد. ويقال: المَعَارِي: اليدانِ والرِّجْلان والوجه، لأنّ ذلك بادٍ
ويقال: اعْرَوْرَيْتُ الفَرسَ، إذا ركبته عُرْياً [ليس] بين ظهره وبَيْنَك شيء…ويقال: فرسٌ عُرْيٌ ورجل عُرْيانٌ.
ومن الباب: العَرَاء: كلُّ شيء أعْرَيْته من سُتْرته. ويقال: اسْتُر عن العَرَاءِ. أمَّا العَرَى مقصور فما سَتَرَ شيئاً من شيء. تقول: تركناه في عَرَى الحائط. وهذه الكلمة تَصلح أن تكون من الباب الأوَّل.
ومن الباب الثّاني: أعْرَى القومُ صاحبهم، إذا تَرَكوه وذهَبوا عنه.
ومن الباب العَرَاء: الفضاء، ويقال إنّه مذكّر. تقول: انتهينا إلى عَراءٍ من الأرض واسع. وأعراء الأرض: ما ظَهَر من مُتونها وظُهورها.
الراغب الأصفهاني:
عرى- يقال: عري من ثوبه يعرى، فهو عار وعريان. قال تعالى: }إن لك ألا تجوع فيها ولا تعرى{ [طه/118]، وهو عرو من الذنب. أي: عار، وأخذه عرواء أي: رعدة تعرض من العري، ومعاري الإنسان: الأعضاء التي من شأنها أن تعرى كالوجه واليد والرجل ، والعراء: مكان لا سترة به، قال: }فنبذناه بالعراء وهو سقيم{ [الصافات/145]، وعراه واعتراه: قصد عراه. قال تعالى: }إلا اعتراك بعض آلهتنا بسوء{ [هود/54]. والعروة: ما يتعلق به من عراه. أي: ناحيته. قال تعالى: }فقد استمسك بالعروة الوثقى{ [البقرة/256]، وذلك على سبيل التمثيل. والعروة أيضا: شجرة يتعلق بها الإبل، ويقال لها: عروة وعلقة. والعري والعرية: ما يعرو من الريح الباردة.
[vi] اليقطين: كل ما ينسدح على وجه الأرض ولا يقوم على ساق كشجر البطيخ والقثاء والحنظل، وهو «يفعيل» من قطن بالمكان إذا قام به
[viii] Check Aug 30
