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Welcome Friends: Ahlan wa sahlan!
Their commentaries can only be read in verse by verse view
COMMENTS:
1. Verses 59- 60 mention the reasons behind declining to send Qureish the ‘Miracles’ they were asking for, and also show Prophet Muhammad, peace upon him, the differentiating value of the vision he was given (as some accepted while others mocked).
Again, I must disagree with Muhammad Asad (in his commentary) where he stated that the vision ‘IS the Ascension preceded by the Night Journey’ (why not say, ‘might be’?) - even though we know that (what is traditionally called) ‘al Miraaj’ is not mentioned in the Qur’an. Ali’s explanation seems more balanced here, except for the word ‘terror,’ which he used in the context of ‘forewarning.’
2. Verses 61- 62- 63- 64- 65 take us back to the point in time when the Angels were commanded to honor Adam, and they all did, except for Iblees (put ‘Iblees’ or ‘deviant’ in ‘Search this Site’).
Notice that Yusuf Ali better-explained the image of ‘Iblees battling Humanity’ with the metaphor of ‘cavalry’ and ‘infantry’ for خيلك ورجلك – whereas Muhammad Asad said, ‘horses’ and ‘men’ (as we know, ‘rajala’ denotes ‘on-foot’ activity- not men).
An interesting point arises in Verse 64:
The values we transmit to the Youngsters in our lives, are instilled in them, and shall reproduce.
However, IF we are not aware of this, we could end up finding that Deviance has taken its share in our most prized worldly assets, our wealth and our children!
3. Verses 66- 67- 68- 69 mention our Lord’s Bounty and Unceasing Compassion in granting us paths of Livelihood that traverse land and sea, showing us how we instinctively reach out to Him when all ‘supports’ have failed us.
Verse 70 states our distinction, in that Cognizant Humans were granted, by our Creator, Bounties above much of His Creation.
4. Verses 70- 71 are about the Hereafter, and they share similar scenes with Verse 14, as well as HQ 69:19 and 84:7.
5. Verse 72 shows us the permanence of ‘Blindness’ for those whose prejudice ‘blinded’ them in life. Upon Resurrection, they find themselves blind-er and more at loss. Asad calls this an ‘organic extension,’ while Ali calls them ‘the children of darkness.’
6. Verses 73- 74- 75 relate to the position in which the Messenger Muhammad, peace upon him, found himself opposite his people, who were reluctant to let go of what they held dear (mainly the ‘deities’ which generated for them power, prestige, and income). Despite his flexibility in all other matters as a Prophet, here, as a Messenger, he had to be fully uncompromising.
Listen to the ‘voice’ of God, as He speaks to the Messenger, who dutifully conveys what some might construe as a chastisement. Once again however, this is not just for his benefit, but for the benefit of all who seek to spread the knowledge of God and His Messages: There are matters on which there can be no compromise.
7. Verses 76- 77 announce that, anyone who throws out a Messenger of God, will NOT be allowed to outlast him for long! That is a ‘sunna’ of God (His Modus Operandi/ His Way) with regard to His Messengers, and there is no change to His Sunna.
Enough said!
Our next Reading is from HQ 17:78-100.
Peace unto all!
