.jpg)
Welcome Friends: Ahlan wa sahlan!
We encountered the story of Adam in our second Chapter, The Cow (put ‘Adam’ in ‘Search this Site’).
Looking back at what we discussed then -and at our posts now- I see how this project has inadvertently become so much heavier than it was intended! Now, with the explanations of both Yusuf Ali and Muhammad Asad at our fingertips, Readers can easily compare. (Open them in separate windows.)
I will continue to provide comments on these translations as well as linguistic background.
COMMENTS:
PAGE 153: Click for Arabic Qur’an
1. Today’s Reading starts out with the cry of both Adam and his Mate after having discovered their fallibility and realized that they’ve wronged their own Selves:
“They both said: Our Lord! We have wronged our Selves. Unless You forgive us and have mercy upon us, we shall surely be among the Losers!”
We notice here, as we do throughout the Qur’an, that anyone who asks God, addresses Him as my/our RABB, which is usually translated as ‘Lord or Guardian Lord’ (definition Jan 2nd). Remember, it is He Who compiled UPON Himself all Mercy, and we are its recipients!
Newcomers to our project might not realize that Adam was given these beautiful words ‘kalimaat’ of supplication (to say), for he was indeed already forgiven (see HQ 2:37; in a distinct departure from the Biblical narrative and the concept of original sin).
2. Verse 26 shows us that God sent us ‘garments’ at three levels:
‘O children of Adam We have bestowed upon you garments to cover your fallibilities سوءاتكم and as adornment ‘ريشا’ but the garment of Awareness/ Consciousness (Taqwa تقوى) that is best, that is of the signs of God that they may remember.”
Garments therefore are of three ascending levels:
-Essential garments that protect us from hurt or harm (physical/ psychological) by covering weaknesses/ fallibilities. This would include everything we wear, all made from material we find or produce. This might begin with undergarments, but it also covers the entire spectrum of necessities such as hats and coats, armor and spacesuits, and even prosthesis.
-Non-essential garments that embellish or adorn us, which would include everything we wear over the essentials, or whatever we adorn the essentials with. ‘Reesh- [i] ريش’ in Arabic denotes prosperity (see definition in our 1,000 year old Lexicon below), and has come to describe ‘feathers’ on birds, although in our colloquial dialects we still say a rich person is ‘mreyyish.’
-Essential garments that protect us from hurt or harm (physical/ psychological) by covering weaknesses/ fallibilities. This would include everything we wear, all made from material we find or produce. This might begin with undergarments, but it also covers the entire spectrum of necessities such as hats and coats, armor and spacesuits, and even prosthesis.
-Non-essential garments that embellish or adorn us, which would include everything we wear over the essentials, or whatever we adorn the essentials with. ‘Reesh- [i] ريش’ in Arabic denotes prosperity (see definition in our 1,000 year old Lexicon below), and has come to describe ‘feathers’ on birds, although in our colloquial dialects we still say a rich person is ‘mreyyish.’
This is the origin of the English word ‘rich,’ defined in dictionaries as:
“having wealth or great possessions; abundantly supplied with resources, means, or funds.”
We will note, as we have done in many words prior to this, that there is NO mention of its Arabic origin (!) in Etymology:
bef. 900; ME; OE rīce (adj.) ≪ Celtic; c. G reich wealthy; akin to L rēx, Skt rājan king
As we proceed in our Qur’anic Readings we will come across many such words of Arabic origin. Arabic once was, after all, as English is today: the Lingua Franca -the vehicular language that traversed the boundaries of its original community, to transfer information to others. Didn’t we just read in our last Oasis about the origin of graduation robes and hats?)
-The garment that radiates from our Awareness; Heedfulness; consciousness; ‘Taqwa.’ That is referred to as ‘…that is best, that is of the signs of God….’.
It is quite obvious that, of the garments mentioned -physical, psychological/spiritual- the best, which is one of God’s Signs is the ‘garment’ of Awareness.
Verse 27 then warns us not to be seduced by the Deviant/Sheytaan who got our parents out of the garden, stripping them of their garment, and laying bare their fallibility. The garment they were given to wear- but had not yet comprehended- was that of Awareness. They were taken on a ‘test-drive’ to understand what Awareness is; keeping our Accountability to God in our sight at all times, avoiding the intoxicating psychological seduction which preys upon our desires, and steering clear of any potholes in the road! (See HQ 20: 116-123.)
3. Verse 27 also holds an important statement of FACT: The Deviant and his group see humans from a dimension of existence in which humans DO NOT SEE THEM. So anyone who tells you that they see such ‘creatures,’ are in fact seeing ‘projections’ of their own mind.
PAGE 154: Click for Arabic: [7:31]
4. Verse 29 and verse 31 both mention the word ‘masjid.’ Ali takes this literally, as in a place of prostration -‘sujood,’ while Asad relates it to acts of worship in general (see his note 23.
5. Verse 32 is well-explained by both.
Verse 33 is VERY important in that it lists the FIVE MAJOR inviolable acts محرّمات, or deeds made forbidden by God (also mentioned in HQ 6:151; 17:32). We notice that ‘ithm’ Hindrance is among them, which also relates to the matter of intoxicants, as seen in Jan 19, 20 and March 17.
6. Verse 35 informs the children of Adam that they would not be left without guidance, and that fulfilling their obligation guarantees the reward.
Verse 36 seems to allude to the fact that many who ignore their obligations will do so out of Arrogance!
7. Verse 37 highlights the gravity of attributing to God things He did not authorize, as well as belying/denying His Signs… and takes us to the last part of life on earth, when God’s Messengers (angels of Death, this time!) take the Soul and it holds its last ‘live’ conversation!
Enough said!
Our next Reading is from HQ 7: 38-51.
Peace unto all!
[i] (ريش) يدلُّ على حُسْن الحال، وما يكتسب الإنسانُ من خَيْر. فالرِّيش: الخير. والرِّياش: المال. ورِشْت فلاناً أَرِيشُه رَيشاً، إذا قُمْتَ بمصلحةِ حالِه. يقال رِشْتُ فلاناً: أنلتُه خيراً.ومن الباب رِيشُ الطائر.
No comments:
Post a Comment