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Welcome Friends: Ahlan wa sahlan!
Despite all efforts, this Blog is running a little later than scheduled[i].
Therefore, I might not comment on each verse or include Hyperlinks for each (at least until we are back on track). We have already covered many important topics, so, God-willing, it will be easy to refer to them.
Anyway, what is ultimately gained from this Post has always depended on your personal effort, dear Reader, so do keep up your good work!
Write and let me know how this works for you!
COMMENTS:
1. Today’s Reading (Verse 48) begins by referring to God’s Messengers, peace upon them, Moses and Aaron, who received the Criterion (Furqaanفرقان-) and Illumination (Dia’(ضياء- and A Reminder (thikr ذكر-) to the Aware, who are then described in Verse 49.
Verse 50 mentions THIS Thikr, of abiding benefit (ذكر مبارك), after which Listeners are asked: “…will you then disavow it?”
‘Mubaarak’ is that in which there is abiding benefit, similar to water abiding in a lake, beneficial at all times.
ثابت الخير، ثبوت الماء في البركة.
Please notice the distinction:
Although both Moses’ and Muhammad’s Messages are Thikr/ Reminders/ occasions for Remembrance, it is THIS Thikr alone which is of abiding and lasting benefit. A search through the Qur’an would show us also, that only THIS Compilation (sent to Muhammad, peace upon him) is considered of ‘abiding benefit; see HQ 6:155, 38:29.
As we explained earlier, this is NOT because one is superior to the other (how could that be, when the Source is God), but simply because what remains of other Revelations today is ‘static.’ The original Messages (words of God), were translated and explained by scholars throughout time, portraying human understanding.
This is why ANY explanation of the Arabic Qur’an should adhere strictly to its Language and Context, and even then, that understanding would retain validity for as long as it is being renewed, becoming static as soon as it is left to stand.
This is why, here, at iqrathechallenge, our intention is to continue attempting to understand the Qur’an, God-willing, in a cycle of renewal that ends when our capability to do so comes to an end.
2. Verses 51-57 begin Prophet Abraham’s narrative with his idol-worshipping people, peace upon him, when he was still a lad. We notice his exchange with his father and people, and his attempt at guiding them back to their Lord Who brought the skies and earth into existence.
We notice the nature of his address, and how he demonstrated to them, that idols have no power of their own.
Remember that the narrative is being repeated for the benefit all.
3. In Verses 68-70 we get the impression that the Idol-worshippers attempted to burn him at the stake, and we see how God saved him as He addressed the Fire.
Yusuf Ali sees this as the ‘supremacy of the Spiritual over the Material,’ while Muhammad Asad sees Talmudic influence in the way these verses are traditionally explained.
Whether or not we might be more inclined towards Yusuf Ali than Muhammad Asad here, doesn’t really matter: The incident served its purpose at the time; Abraham was saved and the Idol-worshippers were confounded. Furthermore, narrating it to the idol-worshippers of Qureish ALSO served its purpose. Remember that Prophet Muhammad and his companions were suffering at the hands of Qureish even as these verses were being revealed.
As the Qur’an will show, there is more in common between Prophets Abraham and Muhammad, peace upon both, than history lets on!
4. Verses 71-72 conclude both Prophet Abraham’s troubles with his people as well as Prophet Lot’s, helping them arrive in safety to the land of abiding benefit. After that, Abraham was granted Isaac and Jacob (son and grandson).
5. Verse 73 tells us that these Prophets, peace upon them, were rendered into Leaders, guiding by God’s command, and we find here 4 characteristics of good leadership! We also notice the beautiful definition of 'aabideen عابدين' or 'active Worshippers' with its major defining characteristics.
Verses 74-75 are about Prophet Lot, peace upon him, and how God saved him from the township that committed The Unwholesome Deeds (الخبائث), and were a community of Wrongdoing, Violators.
Verses 76-77 are about Prophet Noah, peace upon him, who called upon his Lord, Who saved him from the great, suffocating agony [ii] (‘karbكرب-), while the community of Wrongdoers was all drowned.
Verses 78-79 are about Prophets David and Solomon together, peace upon both, while 80 refers to David alone, as he was inspired to bring to his people an essential new craft, thought to be the manufacturing of protective coats of mail. Muhammad Asad doesn't agree with this, seeing 'laboos' as synonymous with 'libaas,' denoting garments, and he concludes that this verse alludes to the 'garment of awareness.' I find that the word 'san'ah- صنعة' makes his conclusion unlikely. 'San'ah' denotes physically 'manufacturing/constructing/fabricating' something (remember that Noah, peace upon him, physically 'constructed' the Arc HQ11:37, 23:37. Today we call a 'factory' 'masna-مصنع').
Nevertheless, it is interesting to note Prophet David’s distinction, and the effect his presence and ‘tasbeeh’ had upon nature around him.
Nevertheless, it is interesting to note Prophet David’s distinction, and the effect his presence and ‘tasbeeh’ had upon nature around him.
(We discussed the meaning of (sabahaسبح- ) on June 7th , when we said that ‘Tasbeeh’ relates to MOTION, and is what ALL of creation is doing, at all times, and on all levels of its existence in ‘celebration of God’s Praise.’ This pertains to everything, from the smallest particle of matter to the largest. Everything is in a state of constant motion towards its end, as designed by The Creator. It comes as no surprise therefore, that we do not ‘understand’ the ‘tasbeeh’ of Creation -although we are an integral part of it.)
If you have time for fun, check out this poem, which well-expresses the concept of 'Tasbeeh,' defining it as:
"Tasbeeh is constant motion
in willing, and unwilling, Devotion!"
Our next Reading is from HQ 21:80-112.
Peace unto all!
[i] We should be on page 351, which means that we are almost 13 Posts behind schedule.
[ii] (كرب) يدلُّ على شِدَّةٍ وقُوّة. يقال: مَفاصِلُ مُكْرَبَةٌ، أي شديدةٌ قوية. وأصلُه الكَرَب، وهو عَقْدٌ غليظ في رِشَاء الدَّلو يُجعَل طرفُه في عرقوة الدَّلو ثم يشدّ ثِنَايتُه رِبَاطاً وثيقاً. يقال منه أكربْت الدَّلو.ومن الباب الكرْب، وهو الغَمُّ الشَّديد. والكريبة: الشَّديدة من الشَّدائد. والإكراب: الشِّدَّة في العَدْو؛ يقال أكْرَبَ فهو مُكْرِب.
