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Welcome Friends: Ahlan wa sahlan!
Perhaps some of you might have noticed that, with regard to the Prophets and their messages, Qur'anic and Old Testament narratives seem similar at times and dissimilar at others. However, the most significant difference between both narratives is that, in the Qur'an, each of these Prophets plays much more of a POSITIVE role and does NOT seem flawed in character.
In future we will notice many differences between the Qur'anic and Biblical narratives, starting with the story of Adam and his spouse (her name not mentioned in Qur'an), and onward.
COMMENTS:
1. When God commanded Adam to descend, He was addressing 3 persons or more, as the Arabic plural shows. In Arabic, plural (jama') consists of three and above. Two is not considered plural, but has a form of its own called 'muthanna.' It is therefore interesting that although Adam and his spouse were addressed initially in the 'muthanna' (when they ate of the tree etc..) they were addressed in a plural of three or more when told to descend
Also, 'descend' does not necessarily mean that they were in a higher place in the physical sense. It could very well mean descend from a superior status to a lower one, where they would have to seek their sustenance and well-being. The Qur'an says that they were in a garden. 'Jannah' is garden in Arabic ('juneinah,' a common word, means small garden). The Qur'an does NOT specify the garden's location, as opposed to the probability of it being on earth. We also have to bear in mind that it is from earthly matter that Adam was created, and it is about what was happening on earth that the angels asked. These indications have led present-day scholars to readdress the concept of them having been in a 'Heavenly Paradise from which they were banished.'
Also, 'descend' does not necessarily mean that they were in a higher place in the physical sense. It could very well mean descend from a superior status to a lower one, where they would have to seek their sustenance and well-being. The Qur'an says that they were in a garden. 'Jannah' is garden in Arabic ('juneinah,' a common word, means small garden). The Qur'an does NOT specify the garden's location, as opposed to the probability of it being on earth. We also have to bear in mind that it is from earthly matter that Adam was created, and it is about what was happening on earth that the angels asked. These indications have led present-day scholars to readdress the concept of them having been in a 'Heavenly Paradise from which they were banished.'
According to Arabic linguistics*, the term 'Adam' is related to the nouns 'adamah' which means an earth-toned complexion, and 'Adeem-ul-Ard' which is the soil below the top layers of earth. Since the root verb 'a-da'ma' literally means 'compatibility, accord and love,' and being the compassionate social beings we are (children of Adam), we now better realize the wondrous beginnings of our existence!
2. In the Qur'an, both were reproached, and Adam's spouse was NOT considered responsible for his fall. We also know that they were forgiven, which makes the whole incident with the forbidden-fruit seem to have been no less than a lesson for them; one tree in the entire garden made off-limits to teach them the value of self-restraint and the consequence of transgression. And they were also promised that Guidance would be delivered to them, and all they had to do is follow God's Guidance.
3. The statement: "O Children of Israel! Remember those blessings of Mine with which I graced you…" is repeated 3 times in the Qur'an (HQ 2:40,47,122). The Children of Israel are the children of Prophet Jacob, his 12 sons, and their descendants. Both the Qur'an and the Bible agree that 'Israel' is another name for Prophet Jacob, peace upon him. Although certain Qur'anic verses may address the Children of Israel, and others at times, the lessons presented are of great value to all. This is a Timeless Message.
4. From today's verses come the following admonitions. WE should take heed of them too:
Remember. Believe. Do not barter away My Message. Stand in awe of Me.
Be constant in prayer. Spend in charity. Bow down in prayer.
Seek aid in steadfast patience and prayer.
Do you demand piousness of others while forgetting your own selves?
5. Many of us know that Muhammad Asad was born Leopold Weiss, a grandson of an Orthodox Jewish Rabbi who made sure that by age 13 his grandson was set to follow in his footsteps. But instead of that, he became a Mulsim in his twenties and went on to fulfill key roles and complete beautiful works, one of which is the explanation of Qur'an we are now using. Asad's commentary provides excellent explanation of a most serious admonition addressed to the Children of Israel. We have ample reason to trust his input, seeing that he knew about the subject first-hand. This is Asad's commentary on verse 42:
"By 'overlaying the truth with falsehood' is meant the corrupting of the biblical text, of which the Quran frequently accuses the Jews (and which has since been established by objective textual criticism), while the 'suppression of the truth' refers to their disregard or deliberately false interpretation of the words of Moses in the biblical passage, 'The Lord thy God will raise up unto thee a prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken' (Deuteronomy 18:15), and the words attributed to God himself, 'I will raise them up a prophet from among thy brethren, like unto thee, and will put my words in his mouth' (Deuteronomy 18:18). The 'brethren' of the children of Israel are obviously the Arabs, and particularly the musta'ribah ('Arabianized') group among them, which traces its descent to Ishmael and Abraham: and since it is this group that the Arabian Prophet's own tribe, the Quraish, belonged, the above biblical passages must be taken as referring to his advent."
As noted, the text which Asad says was corrupted by the Children of Israel, was the announcement of the advent of God's Messenger, Muhammad, peace upon him.
Enough said!
Our reading for tomorrow is from verse 58-69.
Peace unto all!
".الكشّاف للزمخشري: "ءادَمَ من الأدمة، ومن أديم الأرض*
معجم المقاييس في اللغة لابن فارس:أدم: "الموافقة والملاءمة. قال الكسائيّ: يُؤدَم يعني أن يكون بينهما المحبّة والاتفاق، يقال أَدَمَ يَأدِمُ أَدْماً.... الأدَمة أحسن ملاءمة للَّحْم من البشرة، ولذلك سُمّي آدم عليه السلام؛ لأنّه أخذ من أدَمة الأرض... وناس تقول: أديم الأرض وأَدَمَتُها وجهها
