CLICK IMAGE: Tanzil Website

UNCOVERING the original message of the Arabic Qur'an by using Lexicons compiled more than 1,000 years ago.

ISOLATING Fact from Fiction.

RECOVERING Hope and regaining the perspective where Humanity is one, God's Message is one, and our Future CAN become one we all look forward to!


Image: 14th C. Qur'an, Mamluk origin, Library of Congress; Rights obtained.

A BREAKTHROUGH project which helps understand the Qur'an AS REVEALED -not just 'as explained.'


Friday, July 30, 2010

Day 165; Qur’an 21: 81-111, page 329 + 330 + 331

Welcome Friends:  Ahlan wa sahlan!
PAGE 329 Arabic Qur’an.

1.    With Verses 81-82 we begin Prophet Solomon’s narrative, peace upon him, which is usually understood to include Magical forces and Supernatural beings. 
I like what Muhammad Asad said:

“Although it is undoubtedly possible to interpret such passages in a “rationalistic” manner, I do not think that this is really necessary. Because they were so deeply ingrained in the imagination of the people to whom the Qur’ān addressed itself in the first instance, these legendary accounts of Solomon’s wisdom and magic powers had acquired a cultural reality of their own and were, therefore, eminently suited to serve as a medium for the parabolic exposition of certain ethical truths with which this book is concerned: and so, without denying or confirming their mythical character, the Qur’ān uses them as a foil for the idea that God is the ultimate source of all human power and glory, and that all achievements of human ingenuity, even though they may sometimes border on the miraculous, are but an expression of His transcendental creativity.”

As Regular Readers already know, ‘sheytaan’ means ‘deviant’ or ‘leader/ chieftain,’ and ‘Jinn’ is not synonymous to ‘Jaan,’ as we explained on March 30th when we said:

“In HQ 6:130 ‘Ins’ إنس  and ‘Jinn’ جن - are spoken to as a (single) community and asked that, were not Messengers from themselves, sent to them to warn of this day?...

We have seen how the question was posed to them as one community, in the plural- NOT in the dual- مثنّى . 
This may indicate what some commentators have said, that ‘jinn’ is descriptive of anyone or anything hidden, and as such, could indicate humans as well: Humans who were ‘incognito’ in life, living in the shadow of others and had not, in fact, sought to be seen or heard. 
Others say that we should forget about today’s connotations and go to the time of Revelation, where the root-verb stood for many human things such as ‘the human heart/mind-‘qalb’ -janaan,’ ‘the human fetus -janeen,’ what goes on in the ‘human mind -junoon,’ also the person ‘buried in the grave- janeen,’ AND as seen below in our 1000 year-old lexicon, a term that stood for the ‘vast majority’ of persons!
وجَنَان النّاس مُعْظمُهم ويسمَّى السَّوَاد!!!!!

Dear Reader:
We are NOT negating the existence of ‘Jinn,’ or that God created 'Jaan'  الجان from fire.  Copy + paste the word in 'Tanzil' topmost image: you'll find that we are NOT given any description of 'Jinn' الجن- being created; only of Jaan. ie.. these two words are different and NOT synonymous.
Where 'Jaan' are creatures distinct from us, 'jinn' is merely a description of anything or anyone hitherto hidden or indiscernible, such as HQ6:76 which was describing Abraham being concealed by the 'blanket of night,' as well as other examples we'll see below.  This also validates the argument in our Posting of March 28, in which we quoted an early 12th century lexicon, which said quite clearly: "Therefore all Angels are jinn (indiscernible), but not all the jinn (the indiscernible) are Angels…”  
Whatever the Qur’an mentions of Gheyb (Unseen), IS a Reality, which we can only attempt to understand, and can never prove or disprove.  But if we had a true will to understand Qur’anic intent, we should peel off all the preconceptions we have of this, and any other issue, and take each word back to its origin.  Isn't it time?

Back to our research:  See definitions below of ‘janna [1][iv] جنَّ ’ which simply denotes being ‘hidden,’ and ‘Ins’; from ‘anasa [1][v]’ to see, hear, find comfort, companionship and homogeneity. 
But ‘Jinn,’ is only ONE opposite to ‘Ins!’  Many do not realize that the SECOND opposite to ‘Ins’ is ‘Wahsh.’  Whereas the verb ‘anasa’ denotes finding comfort in someone, the verb ‘wahasha وَحَشَ’ denotes the opposite: Apprehension.
(We still use the word to mean ‘beast.’  Its plural ‘wuhoosh’ is mentioned once in HQ81:5). 

Let us take our time to reread the above verses, using what we now KNOW of the origin of these Arabic words.  If we think ‘Hidden’ from now on, whenever we come across any word with the root verb ’janna,’ we would be drawing closer to the original, and putting a distance between us and all inherited misconceptions.”

2.    Verses 83-84 are about Prophet Job, peace upon him, who sought his Lord’s compassion when he was ‘touched by hardship,’ in a most eloquent and respectful address.  Note that his affliction was lifted as a ‘reminder to active Worshippers عابدين.’ We also recall that this term was ‘defined’ in our last Reading, in HQ 21:73.

Verses 85-86 mention 3 Prophets:  Ishmael, Idrees, and ‘Thul Kifl’ or ‘Him of the Responsibility’…  each of them ‘of the Forbearing.’
(Thul Kifl is also briefly mentioned in HQ 38:48).

Verses 87-88 mention ‘Thal Noon’ or ‘Him of the Waterذا النون-
(‘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.

Verses 89-90 mention Prophet Zacharias, peace upon him, his prayer for an heir, and how God responded to his call by granting him Yahya.

PAGE 330 Arabic Qur’an.

Verse 91 mentions ‘She who guarded her chastity,’ and in whom ‘We quickened of Our Spirit,’ and rendered her and her son a Sign for everyone.  We know that this pertains to Mary and Jesus, peace upon both.

‘Quickened’ NOT breathed!  ‘Quicken’ is EXACTLY what this word means, To ‘vivify, make alive, hasten, accelerate, etc..  and this meaning in English has also been preserved in Biblical Dictionary Definitions. 

3.    Verse 92 CONCLUDES the list of Prophets with a very important statement:

‘THIS is your Community, a SINGLE COMMUNITY, and I am your Lord, so worship Me.’  

Can anyone, after this, doubt the brotherhood that existed between these Prophets… or feel uncertain that it SHOULD be mirrored between us all, if we indeed believed in them and worshipped God?

4.    Verse 93 describes how later generations broke up what should have remained united, as they tore apart from each other.

Verse 94 states that ‘We’ (which refers to God), shall compile the rewards of the good deeds of the Faithful FOR them. 
This is important in that it informs us that our deed are ‘compiled’ AFTER we have done them!

Verses 95-100 refer to the Hereafter, and the Deniers bewailing their Heedlessness.

We notice here Verse 96, referred to earlier (beginning with the word ‘until,’ it mentions Ya’jooj and Ma’jooj as ‘IT,’ saying that IT is openedفُتِحَتْ  (ت = هي) a non-human pronoun reference, which indicates the likelihood of a natural phenomenon)[i]. 
It is easy to see how these verses could have been misread; each generation is the product of its time.

These are all verses of Dissuasion.

PAGE 331 Arabic Qur’an.

5.    Verses 101-103 go on to ‘Persuasion,’ with beautiful verses which describe another group of people, for whom The ‘Hussnaaالحسنى- ’ or ‘Ultimate Goodness’ has already been promised; their Removal from having to witness any suffering; their Immortality as they enjoy their hearts’ desire; their Deliverance from the ‘Greatest Sorrow,’ and their Reception by the welcoming committee, who are no other than the Angels!

6.    Verse 104 is considered a ‘Scientific Marvel,’ as it mentions the ‘folding-up of the space-fabric of our Universe, at the ‘end of time’ as we know it, when the ‘expansion slows down and eventually reverses, so that the Universe will be contracting’ (end NASA quote).

Verse 105 mentions the Zaboor (which is probably related to Prophet David’s exemplary ‘tasbeeh,’ mentioned in our last Reading).  David, peace upon him, and the Zaboor are mentioned together in HQ 4:163, 17:55). 

(Biblically speaking, what we call ‘zaboor’ might correspond to the ‘Psalms of David,’ which are beautiful in their own right.)

Think, dear Reader:  Isn’t it amazing, that the more we consider ourselves so-called ‘religious,’ the less tolerant we are of others?  Why can’t everyone who claims to believe in God see that we have so much more that unites, rather than divides us?  Shouldn’t our claim of faith in God Himself be sufficient to bring us, at least some acceptance, of each other? 
It should, but it doesn’t always do so, due to the single annulling factor that VOIDS all the goodness gained from scriptures or worship, and this annulling factor is: Ignorance.

The ‘Thikr’ mentioned here, which the Zaboor came after, is probably that of Prophets Moses and Aaron, peace upon both (see Verse 48).

Verse 106 says that in THIS (referring to the aforementioned statement: “The Earth shall indeed be inherited by my Righteous Worshippers”) is an announcement for People in active Worship عابدين.  Yusuf Ali refers ‘this’ to the Qur’an.

7.    Verses 107-112 conclude this Chapter of ‘The Prophets’ with a direct address to Prophet Muhammad, peace upon him, informing him/us that he, Muhammad, was sent only as a Mercy to the Worlds, and that the information conveyed to him was that indeed, God is One God, and everyone is invited to render Him Pure Reverence!

After this clear announcement, listeners are warned of God’s Promise… and the Chapter ends with a prayer: 

“He said “My Lord, do Judge in Truth; and Our Lord, (is) The Creator, The Sustainer (Whose support we seek) against what you are alleging!”

Enough said!

Our next Reading is from HQ 22:1-23; a New Chapter!

Peace unto all!

[i] Note how important it is to take the statement in context, together with the verse before it (‘until’ is a conjunction).  Only then does the pronoun ‘theyهم- ’ (in Verse 96- indicating a human plural-not a duality.) have proper reference to the first ‘they’ (the townsfolk, in Verse 95), who, in response to this phenomenon, stream one after the other, down every mound.

From WIKI:


·         f-female (The pronoun represents a woman, or a girl, or a grammatically feminine word)
·         m-masculine (The pronoun represents a man, or a boy, or a grammatically masculine word)

Note: Non-human objects, as with the case in Romance Languages, must be either masculine or feminine.
For example "book" (كتاب) is masculine, and so uses the subject pronoun "هو".
"Library," (مكتبة) however, is feminine, and so uses the subject pronoun "هي".

However, ALL non-human plurals take the feminine singular. (eg. libraries = هي, books = هي)

Thursday, July 29, 2010

Day 164; Qur’an 21: 48-80, page 326 + 327 + 328

Welcome Friends:  Ahlan wa sahlan!
Despite all efforts, this Blog is running a little later than scheduled[i].
Therefore, I might not comment on each verse or include Hyperlinks for each (at least until we are back on track).  We have already covered many important topics, so, God-willing, it will be easy to refer to them.
Anyway, what is ultimately gained from this Post has always depended on your personal effort, dear Reader, so do keep up your good work! 
Write and let me know how this works for you!

PAGE 326 Arabic Qur’an.

1.  Today’s Reading (Verse 48) begins by referring to God’s Messengers, peace upon them, Moses and Aaron, who received the Criterion (Furqaanفرقان-) and Illumination (Dia’(ضياء- and A Reminder (thikr ذكر-) to the Aware, who are then described in Verse 49.
Verse 50 mentions THIS Thikr, of abiding benefit (ذكر مبارك), after which Listeners are asked: “…will you then disavow it?”
‘Mubaarak’ is that in which there is abiding benefit, similar to water abiding in a lake, beneficial at all times.
ثابت الخير، ثبوت الماء في البركة.
Please notice the distinction: 
Although both Moses’ and Muhammad’s Messages are Thikr/ Reminders/ occasions for Remembrance, it is THIS Thikr alone which is of abiding and lasting benefit.  A search through the Qur’an would show us also, that only THIS Compilation (sent to Muhammad, peace upon him) is considered of ‘abiding benefit; see HQ 6:155, 38:29. 

As we explained earlier, this is NOT because one is superior to the other (how could that be, when the Source is God), but simply because what remains of other Revelations today is ‘static.’  The original Messages (words of God), were translated and explained by scholars throughout time, portraying human understanding.
This is why ANY explanation of the Arabic Qur’an should adhere strictly to its Language and Context, and even then, that understanding would retain validity for as long as it is being renewed, becoming static as soon as it is left to stand. 

This is why, here, at iqrathechallenge, our intention is to continue attempting to understand the Qur’an, God-willing, in a cycle of renewal that ends when our capability to do so comes to an end.

2. Verses 51-57 begin Prophet Abraham’s narrative with his idol-worshipping people, peace upon him, when he was still a lad.  We notice his exchange with his father and people, and his attempt at guiding them back to their Lord Who brought the skies and earth into existence.
PAGE 327 Arabic Qur’an.

We notice the nature of his address, and how he demonstrated to them, that idols have no power of their own.
We also listen to his arguments in Verses 66-67, and the expression ‘uph to you’ "أف لكم".
Remember that the narrative is being repeated for the benefit all.

3. In Verses 68-70 we get the impression that the Idol-worshippers attempted to burn him at the stake, and we see how God saved him as He addressed the Fire. 

Yusuf Ali sees this as the ‘supremacy of the Spiritual over the Material,’ while Muhammad Asad sees Talmudic influence in the way these verses are traditionally explained. 

Whether or not we might be more inclined towards Yusuf Ali than Muhammad Asad here, doesn’t really matter:  The incident served its purpose at the time; Abraham was saved and the Idol-worshippers were confounded.  Furthermore, narrating it to the idol-worshippers of Qureish ALSO served its purpose.  Remember that Prophet Muhammad and his companions were suffering at the hands of Qureish even as these verses were being revealed. 
As the Qur’an will show, there is more in common between Prophets Abraham and Muhammad, peace upon both, than history lets on!

4. Verses 71-72 conclude both Prophet Abraham’s troubles with his people as well as Prophet Lot’s, helping them arrive in safety to the land of abiding benefit.  After that, Abraham was granted Isaac and Jacob (son and grandson).

PAGE 328 Arabic Qur’an.

5. Verse 73 tells us that these Prophets, peace upon them, were rendered into Leaders, guiding by God’s command, and we find here 4 characteristics of good leadership!  We also notice the beautiful definition of 'aabideen عابدين' or 'active Worshippers' with its major defining characteristics. 

Verses 74-75 are about Prophet Lot, peace upon him, and how God saved him from the township that committed The Unwholesome Deeds (الخبائث), and were a community of Wrongdoing, Violators.

Verses 76-77 are about Prophet Noah, peace upon him, who called upon his Lord, Who saved him from the great, suffocating agony [ii] (‘karbكرب-), while the community of Wrongdoers was all drowned.

Verses 78-79 are about Prophets David and Solomon together, peace upon both, while 80 refers to David alone, as he was inspired to bring to his people an essential new craft, thought to be the manufacturing of protective coats of mail.  Muhammad Asad doesn't agree with this, seeing 'laboos' as synonymous with 'libaas,' denoting garments, and he concludes that this verse alludes to the 'garment of awareness.'  I find that the word 'san'ah- صنعة' makes his conclusion unlikely. 'San'ah' denotes physically  'manufacturing/constructing/fabricating' something (remember that Noah, peace upon him, physically 'constructed' the Arc HQ11:37, 23:37.  Today we call a 'factory' 'masna-مصنع'). 

Nevertheless, it is interesting to note Prophet David’s distinction, and the effect his presence and ‘tasbeeh’ had upon nature around him.

(We discussed the meaning of (sabahaسبح- ) on June 7th , when we said that ‘Tasbeeh’ relates to MOTION, and is what ALL of creation is doing, at all times, and on all levels of its existence in ‘celebration of God’s Praise.’  This pertains to everything, from the smallest particle of matter to the largest.  Everything is in a state of constant motion towards its end, as designed by The Creator.  It comes as no surprise therefore, that we do not ‘understand’ the ‘tasbeeh’ of Creation -although we are an integral part of it.)

If you have time for fun, check out this poem, which well-expresses the concept of 'Tasbeeh,' defining it as:
"Tasbeeh is constant motion
in willing, and unwilling, Devotion!"

Our next Reading is from HQ 21:80-112.

Peace unto all!

[i] We should be on page 351, which means that we are almost 13 Posts behind schedule.

[ii] (كرب)  يدلُّ على شِدَّةٍ وقُوّة. يقال: مَفاصِلُ مُكْرَبَةٌ، أي شديدةٌ قوية. وأصلُه الكَرَب، وهو عَقْدٌ غليظ في رِشَاء الدَّلو يُجعَل طرفُه في عرقوة الدَّلو ثم يشدّ ثِنَايتُه رِبَاطاً وثيقاً. يقال منه أكربْت الدَّلو.ومن الباب الكرْب، وهو الغَمُّ الشَّديد. والكريبة: الشَّديدة من الشَّدائد. والإكراب: الشِّدَّة في العَدْو؛ يقال أكْرَبَ فهو مُكْرِب.

Let's TWEET this!

Tweet me!