Welcome Friends: Ahlan wa sahlan!
Yusuf Ali’s Translation of this Chapter.
Muhammad Asad’s Translation of this Chapter.
Their commentaries can only be read in verse by verse view
PAGE 277 Arabic Qur’an.
1. Our last Reading had illustrated the futility of offering excuses in the Hereafter. Today, Verse 88 continues discussing the plight of Those who had Denied الذين كفروا- More suffering would be heaped upon them in the Hereafter, because of their impeding others from pursuing the Way to God, and the damage their corruptive deeds brought upon others in life; literally: ‘in that they were corrupting يفسدون –
There are other verses which clearly state that ‘… God does not like the Corrupters.’ 5:64; 28:77. (Also: ‘…God does not like Corruption.’ HQ 2: 205.)
2. Verse 89 again mentions the Witness (‘shaheed,’ as in Verse 84, explained in our last Reading), but here, it tells the Messenger that HE WILL BE WITNESS over all the Witnesses, a concept mentioned 4 times in the Qur’an (HQ 2:143; 4:41; 16: 89; 22:78). Before we ask ourselves about that, we continue reading the verse, and realize that the answer is in his being the bearer of the Compilation which clarifies all, and is Guidance and Mercy, and Glad Tidings to The Reverent.
(Remember the definition of Muslim -someone who purely reveres God).
3. Verses 90-91 are BEAUTIFUL VERSES that introduce under general headings the deeds God ‘commands/enjoins’ and forbids, and illustrate the importance of fulfilling our ‘covenant/ pledge’ with God (Ali/Asad).
(Verse 90 is oft-quoted today, at the end of sermons and supplications- see also explanation of Yusuf Ali .)
It is important to note that, chronologically, these Meccan Verses appeared before the detailed ‘Inviolables’ (HQ 6:151-153) which were revealed in Medina.
Notice the importance of caring for people ‘of Closeness’ to us ذي القربى – (which could be closeness of relation, occupation, or location). Actually, each of us should be a source of positivity to all who come within any kind of contact with us.
Also note the three general headings God forbids:
· ‘Fahshaa’ فحشاء –Extra-marital sex (the last time we encountered this term was in the Chapter of Joseph, HQ 12:24).
· Munkar- منكر : Mutually Objectionable acts (which society disapproves of, and may or may not have laws against.)
After the general headings, we are given a few directions to take or to avoid.
Verses 92- 93 are well-explained by Asad, but please make sure to read his notes. What an eloquent example:
God knows what we do, specifically, and in detail! In one moment of foolishness we could unravel years of effort.
(Remember the difference between the general verb ya‘mal يعمل- and the specific verb yaf’al يفعل- mentioned on March 16th?)
PAGE 278 Arabic Qur’an.
4. Verses 94- 95- 96 are quite straight-forward, continuing along the same lines with necessary directions. Note the difference between what we have in our ‘possession’, and what God has in His, and that the reward of the Forbearing will be according to the BEST of what they were doing!
5. Verse 97 Is a Promise to every male and every female who worked good deeds WHILE FAITHFUL- they will indeed live a wholesome Life and receive their reward according to the Best of their deeds.
‘The believer is now called upon to seek, whenever he reads or meditates on this divine writ, God’s spiritual aid against the whisperings of what the Qur’ān describes as “Satan, the accursed” – that is, all the evil forces, both within man’s own soul and within his social environment, which tend to undermine his moral convictions and to lead him away from God.’
These verses are indeed VERY important.
Firstly, in that they show us the limit of the Deviant/ Sheytaan’s influence over humans:
· Over people who Have attained Faith AND are Dependent on God, his influence is NIL. ZERO.
· The Deviant/ Sheytaan’s influence is only over those who take him as patron and make him partner (to the Divine- perhaps by following his insinuations, respecting, fearing him, or even giving him a presence in their thoughts).
Secondly, this is one of several instances in the Qur’an where the Prophet is told to seek refuge in God (put استعذ and قل أعوذ in Tanzil). To understand the circumstances that necessitate him/us to seek refuge in God, we must look to context.
Here, the context is:
Seeking refuge in God from possible Deviance in MISREADING, MISUNDERSTANDING, AND MISREPRESENTING the Qur’an! This gives these verses even deeper meaning, and makes us take greater care in our Qur’anic Reading.
Read Posting of April 20th where we explained that this is only time we are commanded to seek refuge in God, without it relating to the challenge of dealing with people's negativity.
The final verse in today’s Reading, Verse 102, mentions the Holy ‘Spirit/ Inspiration’ (Ali/Asad), usually understood to be Angel Gabriel. The verse tells Muhammad, peace upon him, to state that it was The Holy Spirit who brought God’s Signs down to him from his Lord in Truth, to reinforce Those who Attained Faith, and Guidance and Glad Tidings to the Purely Reverent (to God).
Our next Reading is from HQ 16: 103-117.
Peace unto all!