Day 134; Qur’an 14: 25- 52; 15: 1-15, page 261 + 262

Welcome Friends:  Ahlan wa sahlan!

Yusuf Ali’s Translation of our new Chapter.

Muhammad Asad’s Translation of our new Chapter.

Their commentaries can only be read in verse by verse view.

COMMENTS:

PAGE 261 Arabic Qur’an.

 

1. We begin our Reading today with Verse 42; a statement addressed to the Prophet, peace upon him, and to Those of Faith, telling them not to think that the wrong-doers will get away with their deeds.  The verse indicates that God knows exactly what they are doing, but has chosen to postpone their full dues till the time of Judgment, when theirs shall be the fearful image described in Verse 43.

It is interesting to note the description of their FOU’AAD being ‘hawaa’ –  هواءHawaa is well-explained by Asad as ‘abysmal void[i].’  For the definition of ‘fou’aad’ however, we go to our Reading of March 29, where we said that we might refer to ‘fou-aad’ as a ‘mental-response,’ and that al Asfahani had said that:

‘Fou-aad’ is the ‘heart/mind’
in a condition of being aflame/ignited.”

What a description:  Hearts/minds ‘Aflame… falling into an abyss…. yet empty at the same time.’

2.  Then, the Messenger is asked to warn People (in general) of Judgment (Verse 44), and we hear the argument expected from the wrongdoers in general, and its response, drawing attention to earlier communities who disobeyed their Messengers, and ‘whose homes they now occupied’…  (45) and whose fates should provide  a lesson.

(46) Of no avail were their cleverly contrived plots.

3.  The following four verses tell of the suffering of the Wrongdoers after this earth is changed into another (and the heavens 47), and all appear before God The Unique, The Almighty (48).

Asad:

“This is an allusion to the total, cataclysmic change, on the Last Day, of all natural phenomena, and thus of the universe as known to man –“

Verses 49- 50 describe their appearance, were we to see them.  Note Asad’s interesting comment on ‘chain reaction.’

Verse 51 states that every Self shall be rewarded according to its earnings, indeed God is swift in holding account.

Verse 52 brings this beautiful Chapter to an end.  See it in both explanations below:

“Here is a Message for mankind: Let them take warning therefrom, and let them know that He is (no other than) One God: let men of understanding take heed.” (Ali)

“THIS IS A MESSAGE unto all mankind. Hence, let them be warned thereby, and let them know that He is the One and Only God; and let those who are endowed with insight take this to heart!” (Asad)

What a powerful ending to this Chapter! Remember that its FIRST verse:

·  Addressed the Messenger Muhammad, peace upon him.

·  Mentioned the Compilation revealed to him.

·  Tied it to our Lord’s PURPOSE for Humanity and its guidance to His Path.

And now its LAST verse asserts that this (Qur’an) is A NOTIFICATION to Humanity.

·   By which we are all warned.

·   By which we all gain Knowledge

·   By which we KNOW that He is indeed: One God.

·   By which Those of Insight maintain Remembrance.

May we be among them!

This wonderful conclusion ties the first and last verses together in an embrace which includes highlights from History and from Faith, the fruits of the Tree of Human Life with its God-seeking branches of Words and Deeds, and Prophet Abraham’s beautiful supplication, peace upon him!

 

PAGE 262 Arabic Qur’an.

سورة الحِجر

Al Hijr

Yusuf Ali: 

“This is the last of the six Suras of the A.L.M. series.  Its place in chronology is the late Meccan period.”

Muhammad Asad:

“As in most surahs of this period, the main theme of Al-Hijr is the evidence of God's creative activity and of the guidance vouchsafed by Him to man through revelation - especially the revelation of the Qur'an, which, as verse 9 predicts, will for all times remain impervious to corruption.

“The title, derived from the mention in verse 80 of the Arabian region known as Al-Hijr, obviously suggested itself to the Prophet's Companions because of the many legends attached to that place-name since time immemorial. That it is a place-name and not a description … Consequently, I have left this title untranslated.”

4.  Verse 1 begins with ‘disjointed letters (A-L-R).  We had already discussed similar beginnings on April 6^th, where we indicated that such letters usually introduce the ‘Compilation -كتاب’ – and we noted that they are in reality ‘sounds’ not letters. 

We find this verse, however, introducing both the Compilation AND the Qur’an, a clear indication that these two are distinct (meaning that the two nouns separated by the preposition ‘and’ cannot be one and the same thing).

For the benefit of our English Readers, who often miss the interesting intellectual discussions that go on in the Arab world:

Traditionally, Scholars have believed the two words (Kitab and Qur’an) to be synonymous; not indicative of any distinction.  To them, both words are alike, so whichever is used makes no difference. 

Recently however, Scholars have been paying attention to the distinction, mainly due to controversial books published on this subject, such as ‘The Kitaab and the Qur’an, a Contemporary Reading,’ by Dr. Muhammad Shahrour, the premise of which was the that the Qu’ran is NOT the entire Kitaab, but only the parts of it which ‘deal with prophecy.’  In his opinion therefore, Kitaab and Qur’an are not only distinct, but they are entirely separate entities, so that what we recite and consider ‘God’s Word’ is partially, but not all, ‘Qur’an.’ 

Now, the huge problem is that, although mainstream Muslim Scholars have rejected such an argument, no other convincing arguments have been put forward.

What have we been missing, for the past 1000 years and more?

 

We have lost the important distinction between ‘Kitaab’ and ‘Qur’an.’

Until now.  Our Qur’anic and linguistic research has uncovered a breakthrough regarding these two terms, which are neither synonymous nor alike:

 

·   The Kitaab, in general, includes All God’s Messages to mankind, the last of which is the Qur’an, May 19, which is why only ONE Kitaab/Compilation is mentioned in the Hereafter April 9.

 

·   However, when we find mention of ‘THIS’ Kitaab/Compilation specifically, it is referring to the Qur’anic Revelation in its compiled form.

 

·   The difference between the two terms is not in subject-matter, but is related to whether or not the static Kitaab/Compilation is approached by a Qaari’/Reader (see 6 components to IQRA).  

When so approached, the static becomes dynamic: ‘Kitaab’ becomes ‘Qur’an.’

Dear Reader: 

We shall be finding more evidence of this as we proceed, but I must tell you that the benefit you get from this project is totally dependent upon your level of interaction.  Your lives will change for the better if you employ the intellectual and spiritual tools offered here.

5. Perhaps we can better understand Verses 2-3 when we compare those who are in spiritual well-being to those who are in denial, as the verses seem to indicate that the Deniers might be today (and shall be in the Hereafter) wishing that they had been Purely Reverent to God!  Muhammad, peace upon him, is told to leave them to their false hopes, until the time comes for them to know.

Then verses 4-5 forewarn of the fate which inevitably befell past communities, each of which possessed a known compilation.

Similar to previously mentioned arguments made by the Deniers, in Verses 6- 7  we hear them challenging the Messenger and asking for angels, even calling him ‘a mad-man.’  The response is (Verse 8) that when angels do descend upon them, it will only be to bring about their end!

6.  Read Verse 9 in Asad’s explanation (also see Ali’s).  This is the FAMOUS verse which says that this Reminder or Remembrance (Thikr) is preserved, understood to mean that this Revelation will not be ‘contaminated,’ as was the case in previous Revelations which were translated and explained, so that much of the original does not exist anymore.

Now, the sad thing is that, despite the Compilation ITSELF being preserved, our UNDERSTANDING has been ‘contaminated’ because many original words and verses are understood differently, while others are abrogated and considered no longer applicable. Furthermore, we have not seen the distinction between ‘preservation’ and ‘maintaining a static state.’  By rendering the preserved Revelation’ static,’ we have neutralized its Qur’anic potential.  This is the 'Iqra' Challenge we are addressing here!

‘Thikr’ is explained as ‘Message’ and ‘Reminder’ by Ali and Asad, respectively.

7. The final verses in today’s Reading (Verses 10- 11- 12- 13- 14- 15) tell the Messenger Muhammad, peace upon him, that what is happening between him and his tribe is similar to the experiences of previous Messengers.

Asad:

“The confusing of revealed truths with illusory “enchantment” or “sorcery” is often pointed out in the Qur’ān as characteristic of the attitude of people who a priori refuse to accept the idea of revelation and, thus, of prophethood. The above two verses, implying that not even a direct insight into the wonders of heaven could convince “those who are bent on denying the truth,” are a prelude to the subsequent passage, which once again draws our attention to the wonders of nature as an evidence of God’s creative activity.”

Enough said!

 

Our next Reading is from HQ 15: 16-50.

Peace unto all!

---

[i] (هوي) يدلُّ على خُلُوٍّ وسقوط. أصله الهواء بين الأرض والسماء، سمِّي لخلوِّه. قالوا: وكلُّ خالٍ هواء. قال الله تعالى: {وأفْئِدَتُهُمْ هَوَاءٌ} [إبراهيم 43]، أي خاليةٌ لا تَعِي شيئاً

Day 133; Qur’an 14: 24- 41, page 259 + 260

Welcome Friends:  Ahlan wa sahlan!

The first part of today’s Reading uncovers the foundation of any successful relationship, a concept we should direct our children towards, as soon as they learn how to express themselves and choose their words!

And then, the last part of today’s Reading brings us the beautiful supplication of Prophet Abraham, peace upon him, which is the reason for the Title of this Chapter. 

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:

PAGE 259 Arabic Qur’an.

 

1. To understand the importance of the first four verses in today’s Reading, we look back to HQ 7:157 (see April 16^th for its relevance to followers of Moses and Jesus, peace upon both). 

“Those who follow the Messenger, the Uninstructed Prophet, whom they find (reports of) compiled in the Torah and the Evangel: who commands them to what is mutually acceptable and forbids them of what is objectionable, and makes lawful to them all that is Wholesome and forbids them of the Unwholesome, and relieves them of them their burden and the shackles that were upon them. Those, therefore, who believe in him, and honor him, and support him, and follow the Light that was sent down with him– they are indeed the Successful!"

Remember this Timeless Verse?  But what interests us today are 3 words in this verse:  ‘Wholesome,’ ‘Unwholesome,’ and ‘Successful.’

The Qur’an ALWAYS directs us towards what is best for us, but it is our CHOICE of what is ‘wholesome/ good’ that leads us to Success.

When we put the two Arabic words طيب خبيث – (‘wholesome/ good versus unwholesome/corrupt’) in Tanzil, we discover that in this Life, WE have a choice between the two in:

·  Everything in general HQ 5:100.

·  Choice of companions HQ 24:26.

·  Spending HQ 2:267.

·  Managing finances of orphans HQ 4:2.

And we also discover that the choices we make distinguish us in Life, so that we actually EMBODY the category we constantly choose HQ 3:179, and suffer the consequence for having made the wrong choice in the Hereafter HQ 8:37.

2.  Now let us read Verses 24- 25- 26, and better grasp the importance of the choices we make WHEN WE SPEAK, both in manner and content. 

One is positive and elicits benefit, and the other is negative and elicits harm; ‘wholesomeطيِّب- ’ versus ‘unwholesomeخبيث- ’.

 

The ‘wholesome’ word is likened to a wholesome tree: Roots firm and steady, branches high IN the sky… (what a beautiful image)… ever-bearing fruit by its Lord’s leave. 

The contrasting image is that of an ‘unwholesome’ word, likened to an unwholesome tree, torn out of the earth, with no base.

An entire book can be written about this.  Many of us are already familiar with the concept of positivity generating positivity and vice versa, about positive psychology and its effect on life, well-being and happiness. 

Positive interaction in ANY relationship is crucial to its success, from siblings, to friends, to spouses, to teams, to governments and international relations.

And yes.  Our relationship with our Creator, which when nursed back to health, can generate the well-being necessary to repair other broken relationships or neutralize their damage.  

Verse 27 should make us stop in our tracks, especially if we consider ourselves among ‘Those who have attained Faith’!  Why?

Because the Qur’an says that God steadies them, by firm, steady words in this Life and in the Hereafter.  Therefore, it is The Faithful who are similar to the wholesome tree, firm in their faith, their positive words and deeds reaching the skies and bearing fruit at all times.  But what are these fruits?

By cross-referencing, putting the phrase ‘in the sky’ في السماء in Tanzil, we discover these fruits: 

They are the direct result of our Positivity, and are of two kinds (HQ 51:22):

·    Our earthly Provision, or ‘Rizq’ (رزقكم).

·    The fulfillment of God’s Promise to us.(ما توعدون)   

WOW. 

This is what I mean when I tell you, dear Readers, that adhering to Qur’anic Context is CRUCIAL to understanding the Qur’an!

Now, the remaining question each of us should ask ourselves is : Judging by what other people observe of my words and deeds- could I truly be considered of Those who attained Faith?

3.  Verses 28- 29- 30 discuss those who ‘exchanged God’s Blessing for Denial,’ and took their people into perdition by instituting the worship of ‘partners’ besides God.

In Verse 31 (also see Asad) God is telling the Messenger Muhammad, peace upon him, to tell His worshippers who have attained Faith, to do two important things, before it is too late:

 

·   To establish regular Prayer.

·   To spend in Charity, both privately and publicly.

It is beautiful in Arabic, when God calls us ‘Ibaadi.’

Dear Reader: I think this verse is laying the positive ground where ‘we’ -or our ‘tree’ of faith- can be cultivated and grow, generating ‘wholesome’ words and deeds!  Let me know what YOU think.

4. Verses 32- 33- 34 mention God’s Bounty, and recount a few of the Blessings He has put ‘in our service,’ beginning with sea-vessels and rivers, then on to the sun and moon, the night and day.

PAGE 260 Arabic Qur’an.

5.  Verse 34 is a statement, telling us that God delivers to us ‘something’ (not all) of whatever we ask of Him, and that if we were to count God’s Favor we would not calculate/ enumerate it (we would never be able to know its depth or breadth or details, no matter how hard we tried, similar to HQ 16:18):

‘…But if ye count the favours of God, never will ye be able to number them…. (Ali)

‘…and should you try to count God’s blessings, you could never compute them… (Asad)

The verse ends by telling us that the Human is persistent in wrongdoing, a constant Denier (of favor).

6.  And now we arrive at the beautiful supplication of Prophet Abraham, peace upon him. Please read Verses 35-36-37-38-39-40-41 carefully.

We notice Abraham’s love for his family in Verse 36 since, although he disassociates himself from any descendents who disobey his command to worship God Alone and forsake idols, yet he indirectly pleads (on their behalf) to God’s Mercy and Unceasing Compassion.

In Verse 37 we hear his heartfelt prayer for the progeny he left in Mecca (Ishmael and his descendants), asking God to send them his bounty and to instill in people’s hearts/minds (أفئدة-Af'idah) a yearning for them and for the Inviolable House built for God’s worship in this barren valley… a prayer we feel… we know IN OUR PALPITATING HEARTS, was answered.
(أفئدة-Af'idah, plural of Fou'aad- said to denote a heart/mind when aflame- but I am researching the word for a better explanation.)  

We notice how he expresses his gratitude to God, and asks for nothing on earth for himself and his progeny, except to be observant of Prayer, and that his supplications be answered.

He ends his prayer by seeking God’s Mercy for himself, his parents, and all the Faithful on the Day of Account.  Indeed, dear Reader, many parts of this supplication deserve to be memorized.

The following notes are also important:

Yusuf Ali:

“Notice the four divisions into which it falls: (1) verses 35-36 are spoken by Abraham as on his own behalf ("O my Lord!"); (2) verses 37-38 are spoken on behalf of his progeny ("O our Lord!") but with special reference to the elder branch, the children of Isma’il; (3) verses 39-40 are again a personal appeal, but both branches of his family, viz., the sons of Isma’il and Isaac, are expressly mentioned; (4) verse 41 is a Prayer for himself, his parents, and all Believers, typifying that in the universality of Islam all nations are to be blessed. Jerusalem, for the Mosaic Law and the Gospel of Jesus, was the centre and symbol for the Jewish race, though of course all Allah’s Truth is universal; Makkah, the centre of the Arab race, was to throw off its tribal character and become universal, in spite of the Makkans themselves.”

Muhammad Asad:

The whole of this passage (verses 35-41) – from which the title of this sūrah is derived – represents a parenthetic reminder, in the form of Abraham’s prayer, of the only way to righteousness, in the deepest sense of the word, open to man: namely, a recognition of God’s existence, oneness, and uniqueness and, hence, a rejection of all belief in “other powers” supposedly co-existent with Him (cf. verse 30 above). Inasmuch as this prayer implies a realization of, and gratitude for, God’s infinite bounty, it connects directly with the preceding verse 34 and the subsequent verse 42.x

…

The particle min (“[some] of”) preceding the word dhurriyatī (“my offspring”) is obviously an allusion to 2:124, where God says in answer to Abraham’s question about his descendants: “My covenant does not embrace the evildoers.” Thus, Abraham has been given to understand that not all of his posterity would be righteous and that none can claim to belong to a “chosen people” by virtue of his or her descent from an apostle of God: a statement which relates not only to the Israelites, who descended from Abraham through Isaac, but also to the Arabian (Ishmaelite) branch of the Abrahamic peoples, from whom the Quraysh were to spring: hence, by implication, even to the unrighteous among the descendants of the Last Prophet, Muhammad, who belonged to the tribe of Quraysh.

Enough said!

 

Our next Reading is from HQ 14: 42-52; 15: 1-15.

A New Chapter!

Peace unto all!