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Welcome Friends: Ahlan wa sahlan!
Today we ask ourselves an important question:
What would we like God’s Assessment of us to be?
Their commentaries can only be read in verse by verse view.
COMMENTS:
1. Verses 31- 33 give us details of a future argument, where two parties seek to shift the blame off themselves:
First, in Verse 31, we find the Deniers announce to their contemporaries that they shall neither believe in ‘this Qur’an,’ nor in what was ‘before it’ (which seems to refer to the ‘Compilation/ Kitaab,’ which has always been ONE, delivered at different times by Moses, Jesus, and Muhammad, peace upon them all).
Then, after their emphatic denial, we hear an accusation - just as emphatic- made by the weaker persons against the Arrogant… on the day they all stand before their Lord:
“…If not for you, we would have been Believers!”
The Arrogant ‘hit back’ in Verse 32 (acknowledging that it was ‘Guidance’ which these people wrongfully denied all on their own!).
‘Those Weakened’ respond in Verse 33 (Ali/Asad), citing what they had to endure of the other side’s ‘scheming by day and by night’ to get them to deny God. Anyway, all they can harbor now is: Regret.
Interestingly, the Qur’an calls the weaker persons ‘Those Who had been Weakened—الذين استُضعِفوا’ which could imply their literally being ‘weakened’ by their behavior in life and by other persons’ treatment of them, or in the resulting judgment and concept of them. I think it is both.
Yusuf Ali calls them ‘despised,’ which reflects their being ‘weakened in concept,’ while Muhammad Asad’s explanation simply indicates their weakness.
2. Verses 34 and 35 show us the common response of The Affluent to any Warner, and their mistaken belief that their wealth and progeny are signs of favor.
At any place, any time, their invariable response is:
“…..we Deny the message you bring!”
3. Verses 36- 39 respond to their mistaken notions (note the 2 commands: ‘Say…!’)
Firstly, the Messenger is commanded to state that God extends Provision to whomever He wills/ to whomever wills, and PROJECTS ITS UTMOST, but most people do not ‘mark/ know/ realize’ that fact.
Secondly, what draws people ‘nearer’ to God is neither their wealth nor their offspring, but rather, their Faith and Good Deeds (note the double recompense of such persons, contrasted with the recompense of those who strive against God’s Signs).
Thirdly, after the repeated statement that “God extends Provision to whomever He wills/ to whomever wills, and PROJECTS ITS UTMOST,” we find this verse adding the word: ‘lahu/ FOR him, (له). This addition is of GREAT importance, as it reinforces our explanation that ‘qadr’ is IN ONE’S FAVOR, not against it (عليه)!! The rest of the verse also establishes this important fact, assuring us that whatever we spend shall be replenished.
Put ‘qatr’ in ‘Search this Site,’ and note that both Ali and Asad follow the traditional interpretation, which does not differentiate between ‘qadr’ and ‘qatr.’ ‘Qatr,’ which means ‘restriction,’ is something humans might do, and is NEVER attributed to God. The word used in this verse is ‘qadr,’ which we discussed on July 2nd where we said:
“Qadr means the ‘projected end or result’ of something. This would mean that God extends, or lays some things out يبسط for us, and ‘projects’ other things, which we would then need to seek actively- making an effort- before we can obtain them.
His Bounty either already is, or CAN, become OURS.”
Misinterpreting this single word is ONE OF THE MAJOR CAUSES why we lag in self-betterment: People who sincerely believe that they cannot change anything for the better… do not try.
Today it has become in the entire world’s ‘best interest’ that Muslims become positively engaged, so let us start right here!
4. Verses 40- 42 describe verbal exchanges in the Hereafter, when the ‘Angels’/ Custodians are questioned regarding such persons’ worship of them, to which they respond that it was Unseen forces which such persons mostly worshipped (see Asad’s interpretation). On that Day none shall have the power to benefit or harm another.
Verse 43 presents the usual arguments against the Messenger and his Message: lying and sorcery.
5. Verse 44 is about them not having received any Compilation which they could have ‘mulled over/ digested.’
When we see all occurrences of the word (darasaدرس-) we note that it relates to a ‘compilation/ kitaab,’ and not to the Qur’an. No matter how enlightening and life-changing it might be, any ‘kitaab’ is a ‘static compilation,’ with limits to what it can offer our developing consciousness.
This is another distinction between the two words ‘kitaab’ and Qur’an:’
(New Readers: Put ‘kitaab qur’aan’ in ‘Search this Site.’)
Something which is ‘darasa (دَرَسَ) could be ‘mulled over and digested,’ or ‘pursued and trodden’…..literally ‘leveled,’ until no trace of it is left behind[i]. This word could describe the grinding of grain into flour (درس القمح), or the leveling of graves (القبور الدوارس) or ‘studying’ something .(دراسة)
Today we call a ‘lesson’ (درْس) ‘dars,’ and the most successful lesson is one where the student (الدارس) digests and incorporates everything s/he learns, leaving nothing behind.
In contrast, any activity related to the Qur’an is NOT called ‘darasa,’ because the end result of that verb (as we saw) is leaving no trace of the original.
Indeed, a correct verb which should describe our approach to the Qur’an is ‘tadabbara.’
See HQ23:68, and note that listeners were told to approach the ‘Statement’القول—- or the verbally conveyed Message-with ‘tadabbur.’
From the root-verb ‘dabara دبر’ it indicates -‘following through to the end result- attempting to constantly realize the consequences and full implications of something.’ Something that shall remain intact.
See the difference?
‘Do they not then ‘recognize the full implications’ of the Qur’an? For had it been from any (source) other than God they would have found in it much discrepancy.’
HQ4:82
‘Do they not then ‘recognize the full implications’ of the Qur’an? Or are, upon certain hearts/minds, their locks (clamping them shut)?’
HQ47:24
See HQ38:29, and note that the Kitaab, this ‘Compilation’ of abiding benefit was sent to Muhammad SO THAT people could approach its SIGNS with ‘tadabbur’…. anytime.
Each Sign within the Compilation is to be approached with ‘tadabbur.’
For us, the form of this word ‘Tadabbur’ indicates attempting to constantly realize the consequences and full implications of the Qur’an.’
Whereas, for God, the form of this word ‘yudabbir’ relates to His creation (يدبِّر الأمر), which indicates that He follows all matters through to Completion/ Conclusion (see HQ10:3, 10:31, 13:2, 32:5).
To recap, Verse 44 tells Muhammad that Qureish neither received any Compilation which they could have ‘mulled over/ digested’ (as did others), nor was any Warner sent to them, before him.
6. Then Verse 45 (Ali/Asad) gives us an astounding assessment regarding previous recipients of God’s Messages:
They not only failed to come close to fulfilling their potential: They actually made use of less than one-tenth of what God had given them.
Less than one-tenth!
Let that be a lesson for us today.
The Qur’anic Compilation is more available to us today than it ever was, to anyone throughout history. EVER.
Its language –through this and other endeavors- has been explained and made readily approachable for this present generation.
What do we expect God’s assessment of us to be?
7. The next five verses begin with the Messenger being commanded ‘Say!’
Read Verses 46 -50, and note how he begins by cautioning/ advising them ([ii]أعظكم) to reflect personally and collectively upon him, their compatriot, as a Warner who had never asked for recompense. He is also to speak of his Lord, and of the advent of Truth, and of his own Guidance being from God.
After that, Verses 51- 54 describe the ultimate fate of those who doubted him… while we reflect upon:
What we expect God’s assessment of us to be!
Enough said!
Our next Reading is from HQ 35:1-18; a New Chapter!
Peace unto all!
[i] درس: يدلُّ على خَفاء وخفضٍ وعَفَاءٍ. فالدَّرْس: الطَّريق الخفيّ. يقال دَرَسَ المنزلُ: عفا. ومن الباب الدَّرِيس: الثّوب الخَلَق. ودَرَسْتُ الحَنْطَة وغيرَها في سُنْبُلها. إذا دُسْتَها. فهذا محمولُ على أنّها جُعِلت تحتَ الأقدام، كالطَّريق الذي يُدرْس ويُمشَى فيه.
لسان العرب:
درس: دَرَسَ الشيءُ والرَّسْمُ يَدْرُسُ دُرُوساً: عفا.
والدَّرْسُ: أَثر الدِّراسِ. وقال أَبو الهيثم: دَرَسَ الأَثَرُ يَدْرُسُ دُروساً ودَرَسَته الريحُ تَدْرُسُه دَرْساً أَي محَتْه؛ ودُرِسَ الطعامُ يُدْرسُ دِراساً إِذا دِيسَ. ودَرَسُوا الحِنْطَة دِراساً أَي داسُوها؛
ودَرَسَ الكتابَ يَدْرُسُه دَرْساً ودِراسَةً ودارَسَه، من ذلك، كأَنه عانده حتى انقاد لحفظه. وقد قرئ بهما: وليَقُولوا دَرَسْتَ، وليقولوا دارَسْتَ، وقيل: دَرَسْتَ قرأَتَ كتبَ أَهل الكتاب، ودارَسْتَ: ذاكَرْتَهُم، وقرئ: دَرَسَتْ ودَرُسَتْ أَي هذه أَخبار قد عَفَتْ وامَّحَتْ، ودَرُسَتْ أَشدّ مبالغة.
الراغب الأصفهاني:
درس الدار معناه: بقي أثرها، وبقاء الأثر يقتضي انمحاءه في نفسه، فلذلك فسر الدروس بالانمحاء، وكذا درس الكتاب، ودرست العلم: تناولت أثره بالحفظ، ولما كان تناول ذلك بمداومة القراءة عبر عن إدامة القراءة بالدرس، قال تعالى: }ودرسوا ما فيه{ [الأعراف/169]، وقال: }بما كنتم تعلمون الكتاب وبما كنتم تدرسون{ [آل عمران/79]، }وما آتيناهم من كتب يدرسونها{ [سبأ/44]، وقوله تعالى: }وليقولوا درست{ [الأنعام/105]، وقرئ: }دارست{ (وبها قرأ ابن كثير وأبو عمرو. راجع: الإتحاف ص 214) أي: جاريت أهل الكتاب، وقيل: }ودرسوا ما فيه{ [الأعراف/169]، تركوا العمل به، من قولهم: درس القوم المكان، أي: أبلوا أثره.
[ii] وعظ: الواو والعين والظاء: كلمةٌ واحدة. فالوَعْظ: التخويف. والعِظَة الاسمُ منه؛ قال الخليل: هو التَّذكير بالخير وما يرقُّ له قلبُه(12).
الراغب الأصفهاني:: زجر مقترن بتخويف. قال الخليل (العين 2/228) : هو التذكير بالخير فيما يرق له القلب، والعظة والموعظة: الاسم. قال تعالى: }يعظكم لعلكم تذكرون{ [النحل/90]، }قل إنما أعظكم بواحدة{ [سبأ/46]، }ذلكم توعظون به{ [المجادلة/3]، }قد جاءتكم موعظة من ربكم{ [يونس/57]، }وجاءك في هذه الحق وموعظة وذكرى{ [هود/120]، }وهدى وموعظة للمتقين{ [آل عمران/138]، }وكتبنا له في الألواح من كل شيء موعظة وتفصيلا{ [الأعراف/145]، }فأعرض عنهم وعظهم{ [النساء/63].
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