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Welcome Friends: Ahlan wa sahlan!
Yesterday we found that, after we are all in the Hereafter and no one can claim superiority, not only the Messengers of God (who delivered one Message), but anyone who followed their guidance while truly seeking God, would be of ONE brotherhood!
Wasn’t that food for thought?
Let us own this Brotherhood now where it can make a real difference for future generations: If we ALL treated each other with awareness, understanding, and acceptance, we’d be paving the road to a lasting Peace.
We are fast approaching the 1/3rd Mark: today we finish the eighth of 30 sections (Juz’u - جزء) of the Qur’an- so do stay with us- it’s worth it!
Yusuf Ali’s Explanation (without commentary).
Muhammad Asad’s Explanation (without commentary).
For their commentaries you’d have to select one verse at a time, as you will see at the end of my first comment.
COMMENTS:
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1. Today’s reading starts with Prophet Hud (long u sound), peace upon him. He was sent to the tribe of ‘Aad,’ and (as we can see of what the Qur’an quotes him saying) his message was almost identical to Noah’s. They both said:
“…Worship God; you have no other god….!”
But where Noah ended his call by telling them of his fears for them, Hud ended his call by asking them to be Aware. Further comparison shows us the difference in their people’s accusations of them; Noah was considered ‘wandering in his mind/in error’ (Ali/Asad), while Hud was considered a liar.
Obviously, their tribe had succeeded Noah’s: Verse 69 says they were ‘inheritors after the People of Noah/heirs to Noah’s people’ (Ali/Asad). See Ali’s note 1040, Asad’s note 48, for both their thoughts on Hud’s identity.
2. Hud’s people pose him a question in Verse 70, which is a recurrent one, consistently posed by idolatrous tribes to God’s Messengers (HQ 16:35). To see more, put in Tanzil: عبد آباء.
This too, was the Messenger Muhammad’s experience with his people (HQ 34:43).
Hud responds to his people eloquently, in verse 71. Remember the definition of ‘rijs’ (put word in ‘Search this Site’). He ends by telling them to await (the Judgment which they deny), as he too awaits. This is also a statement echoed by other Messengers (put منتظر in Tanzil).
Verse 72 brings to an end the short introduction to Hud’s story. We will encounter longer versions as we go along.
3. Verse 73 takes us to the story of Prophet Saleh, peace upon him, with his people, the tribe of Thamood/Thamud. See commentaries of Ali and Asad for their thoughts on this.
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4. Verse 74 tells us more on the distinctive traits of the tribe of Thamood/Thamud. They had made enclosures of the plains (NOT built palaces and castles as both Ali and Asad said!), which they farmed and held their livestock within. The verb ‘qasara’ became related to ‘palaces and castles’ in the our current understanding of the word, while it originally meant ‘limited (as in size) or enclosed (as in structure)’[i]. As for their dwellings, these were carved into rocky mountains, or hillsides.
5. We notice these details being given as signs of God’s Bounty. Why is that?
Because each Messenger had an impact relative to Human Progress at the time of his appearance. Hadn’t God promised to send Guidance when the first two Cognizant Humans were sent out of the Garden to live their natural lives on this earth (HQ 2:38)?
If we read these verses recognizing humanity’s background, we will understand them better. When did people who lived inland first learn about flotation? Obviously, Noah’s people did not know anything about that, which is the more reason for them to ridicule his Arc. Furthermore, they could never imagine that a human could float above water or swim in it, as was clear in the response of Noah’s son to his invitation in HQ 11:43.
When did humanity evolve, from the nomadic hunter-gatherer into an agricultural society? Perhaps when they had the tools by which they could build permanent homes that were safe from the elements, AND had the means to yield their own produce from the land. Such was Prophet Saleh’s time, one of agriculture and elaborate stone-carved dwellings. They also seemed to hold power over their contemporaries (see Asad’s note 59).
6. Verses 75-77 tell of a verbal exchange between the ‘Arrogant’ and the ‘Weakened,’ after which the Arrogant disobeyed Prophet Saleh’s directions and hamstrung the she-camel الناقة.
They also defied Prophet Saleh, telling him to ‘bring on’ whatever it is he was warning them about!
7. Verses 78-79 bring this narrative to a conclusion; they were hit with exactly what they had been warned, and Prophet Saleh sadly put in the last word:
“…. and I gave you good ‘counsel/advice’ but you do not love ‘good counselors/those who give you good advice’ (Ali/Asad).
Enough said!
Our next Reading is from HQ 7:80-95
Have a Blessed Weekend… and do catch up with us if you’re behind!
Peace unto all!
[i] (قصر) أصلانِ صحيحان، أحدهما يدلُّ على ألا يبلُغَ الشّيءُ مدَاه ونهايتَه، والآخر على الحَبْس. والأصلان متقاربان.
· فالأوّل القِصَر: خلافُ الطُّول. يقول: هو قَصيرٌ بيِّن القِصَر. ويقال: قصَّرتُ الثَّوبَ والحبلَ تَقصيراً. ..وكل هذا قياسُه واحد، وهو ألاّ يبلُغَ مدَى الشّيء ونهايتَه.
· والأصل الآخر، وقد قلنا إنهما متقاربان: القَصْر: الحبس، يقال: قَصَرْتُه، إذا حبستَه، وهو مقصور، أي محبوس، والمقاصر: جمع مقصورة، وكلُّ ناحيةٍ من الدار الكبيرة إذا أحيط عليها فهي مقصورة. وهذا جائزٌ أن يكون من القياس الأوَّل.
