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Welcome Friends: Ahlan wa sahlan!
As we start a new chapter today, we also celebrate the fact that –by God’s Grace- we are well into the 20th section of 30 sections of the Qur’an. As our dear Readers know, we were unavoidably delayed this summer. Although God Alone knows what delays are still ahead… we fervently hope and pray to be able to complete our endeavor not too far off schedule!
Yusuf Ali’s Translation of our new Chapter.
Their commentaries can only be read in verse by verse view.
سورة القصص
The (Accurate) Accounts
From the Introduction of Yusuf Ali:
“This Surah continues the subject of Revelation and its reception by those to whom it is sent. But it emphasises new points: how the recipient of inspiration is prepared for his high destiny, even in the growth of his ordinary life, and how the rejection of God’s Message by groups of men or by individuals is caused by overweening arrogance or avarice. The plight of those who reject the Truth is contrasted with the reward of the righteous.
With the possible exception of a few verses, it belongs to the late Makkan period, just preceding the Hijrah.”
From the Introduction of Muhammad Asad:
“The conventional "title" appears to have been taken at random from the word al-qasas occurring in the second part of verse 25 - a choice that may have been influenced by the fact that about one-half of the surah is devoted to the story of Moses. It is noteworthy that most of this story depicts the purely human aspects of his life - that is to say, the impulses, perplexities and errors which are part of the human condition as such: aspects which the Qur'an stresses in order to counteract any possible tendency on the part of the pious to attribute "superhuman" or, in the last resort, semi-divine qualities to God's apostles. Appropriately; the surah ends with a sonorous evocation of the truth that "there is no deity save God", and that "everything is bound to perish, save His [eternal] Self.”
COMMENTS:
This chapter is called ‘al Qassass,’ or the ‘Accurate Accounts,’ in reference to Moses’ retelling (to a wise man) his accurate account of what brought him to his town.
The root-verb [i] قص indicates keeping an accurate track/ record/ account of something, and has also come to denote keeping things ‘uniform,’ one ‘tracking the next,’ as in cutting our hair (to one length)… and even the word ‘qissaass’ or ‘eye for an eye’ type of retribution.
If we put the word القصص in Tanzil we’ll find that the Qur’an only calls what God and his Messengers narrate as ‘qassass,’ or ‘The Accounts/ Records, because they have to be accurate accounts narrated ‘in Truth’ (HQ 3:62) by a knowledgeable witness (HQ 7:7).
1. The Reading of our new chapter starts with Verse 1, and the 'disjointed letters (Tt-S-M), which are in reality 'sounds' not letters (see September 1st). These introductive ‘letters/ sounds’ usually introduce the 'Compilation -كتاب' as we can see in Verse 2.
Verse 3 states that this is what we narrate, in sequenceنتلوا- , of the news (new information) on Moses and Pharaoh, in Truth, for a People who Believe.
Then, Verses 4- 6 describe the conditions of Bani Isra’eel under Pharaoh’s iron hand, as well as God’s plans for them.
Today’s Reading is all about Moses, peace upon him.
2. Verse 7 tells us how God conveyed to the Mother of Moses what to do to save her infant, assuring her that he will be returned to her, AND he will be rendered of the Messengers.
· To Pharaoh’s wife: Moses would become both a comfort to ‘her eye’ and a son (she believes in him, and is cited in HQ 66:11as a ‘paragon’ of faith).
· To Pharaoh and his people: Moses would become both an enemy and the cause of their Misery.
3. Verses 10- 13 describe how Moses’ mother almost lost her composure as she threw her infant into the water.
Take a look at our earlier Post explaining this verse where we began by saying that:
“…the fou’aad of the mother of Moses became ‘empty/ void/ blank,’ and she almost disclosed him (her infant Moses, floating away) had We not strengthened her qalb- heart/mind so that she’d be of Those with Inner Certainty من الموقنين-.”
In a later Post (Aug 29th), we translated ‘fou’aad’ as ‘Temperance/ Composure.
In Verse 11 she tells Moses’ sister to ‘keep track of himقصيه-‘ (same root-verb as ‘qassas’).
It is interesting to note how the infant was returned to her; he would not suckle from anyone else!
This section ends by stating that the Promise of God is True, but most do not know that.
4. Verse 14 brings Moses of age, introducing us to his qualities.
Verses 15- 20 narrate a fight into which Moses was drawn, and its consequences. Moses summarizes his misdeed as ‘the work of the Deviant/ Sheytaan’ (Verse 15.
Verse 19 is very IMPORTANT because it states the timeless BOND which exists between such deeds and the intention behind them:
As Moses’ opponent was about to be attacked by Moses, he pointed out to him this bond. What happened? Moses, peace upon him, stopped in his tracks.
The act he stopped himself from committing is called ‘battsh.’
The act he stopped himself from committing is called ‘battsh.’
‘Battsh[ii]’ refers to ‘forceful seizure.’
It tells us that any human who ‘forcefully seizes another’ has ONE intention which is:
· Becoming Domineering (‘Jabbaar[iii]’) on this Earth(..إن تريد إلا أن تكون جباراً في الأرض...), bending everyone to one's firm will, like a cast over broken bones, MEANWHILE: Disregarding anything which might lead to this Earth’s benefit and well-being(.. وما تريد أن تكون من المصلحين...) .
The BOND then, is between forceful Seizure AND egocentric Will-bending AT the expense of the rest of the world.
We can see this tking place wherever we look.
‘Battshبطش- ’ has become such a part of our lives that almost everything we observe falls into the category of being a Will-bending fight over ‘Dominance.’
Starting with the obvious, such as displacing indigenous peoples, to the subtle, such as hindering laws which benefit Humanity, to a masquerade of ‘economic and marketing’ strategies including, the misused word ‘self-defense’: ALL Domineering, all Self-serving, all Disregarding the negative repercussions upon Humanity, ALL disregarding whatever serves our earth and all its inhabitants.
‘Battshبطش- ’ has become such a part of our lives that almost everything we observe falls into the category of being a Will-bending fight over ‘Dominance.’
Starting with the obvious, such as displacing indigenous peoples, to the subtle, such as hindering laws which benefit Humanity, to a masquerade of ‘economic and marketing’ strategies including, the misused word ‘self-defense’: ALL Domineering, all Self-serving, all Disregarding the negative repercussions upon Humanity, ALL disregarding whatever serves our earth and all its inhabitants.
Knowing that, dear Readers, we can now appreciate, even more, the value of an injunction which appears no less than NINE times in the Qur’an:
This injunction states that we should demand and encourage each other towards the ‘Mutually Acceptable Deeds المعروف,’ whilst restraining ourselves and deterring others from ‘Mutually Objectionable deeds المنكر-!’
‘Mutual’ is never one-sided; mutual means ‘common’ and ‘reciprocal.’
And whom do you think should be most Aware of following this injunction? Someone who can easily bend others to their will; someone who is considered by others to be Powerful.
It is such values of Justice and Equality which are the tenets of Islam/‘Pure Reverence’ to God… of which Prophet Moses in this instance was an example, and NOT what inundates the media.
Put المعروف المنكر in Tanzil to see the importance of this, or take a look at HQ 3:104, 110, 114; 7:157; 9:67, 71, 112; 22:41; 31:17.) Interestingly, persons who would do the opposite of what is commanded here, are the ‘Hypocrites’ (HQ 9:67).
It is therefore not at all surprising that he stopped in his tracks.
May God guide all of us (who call ourselves ‘followers’ of Moses, Jesus or Muhammad) to what is in this Earth’s ‘Mutual Benefit;’ may God’s peace and blessings be upon all His Messengers.
In Verse 21 Moses flees the city, as advised by a friend (Verse 20).
5. In Verses 22- 24 we hear Prophet Moses’ supplications by a water-well in the town of Madyan, where he meets the two daughters of an old man.
(I’ve hyperlinked Arberry’s explanation. Both Ali and Asad have framed these verses geographically, a practice I disagree with, especially when explaining the Qur’an. In order to gain an objective Reading the verses should remain unframed when possible).
6. Verses 25- 28 narrate the developments which led up to Moses’ betrothal to of one of these girls.
The word ‘al qassassالقصص- ’ in Verse 25 is reason for the title of this Chapter. Here we note that Moses was briefing his future father-in-law, giving him an accurate account of what had happened to him.
This wise man is unnamed, so we’d better leave it at that, leaning neither towards calling him ‘Jethro’ (the Biblical opinion) nor Shu’ayb (the 'Islamic' opinion).
Enough said!
Our next Reading is from HQ 28:28-59.
Peace unto all!
[i] قص: يدلُّ على تتبُّع الشَّيء. من ذلك قولهم: اقتصَصْتُ الأثَر، إذا تتبَّعتَه. ومن ذلك اشتقاقُ القِصاص في الجِراح، وذلك أنَّه يُفعَل بهِ مثلُ فِعلهِ بالأوّل، فكأنَّه اقتصَّ أثره. ومن الباب القِصَّة والقَصَص، كلُّ ذلك يُتَتَبَّع فيذكر.
ومن الباب: قَصَصت الشّعر، وذلك أنَّك إذا قَصَصْتَه فقد سوَّيتَ بينَ كلِّ شعرةٍ وأُخْتِها.
[ii] بطش: وهو أخذ الشيء بقَهْر وغَلبةٍ وقُوّة.
[iii] جبر: هو جِنْسٌ من العظَمة والعُلوّ والاستقامة.
ويقال للخَشَب الذي يُضَمُّ به العَظْمُ الكسيرُ جِبارة، والجمع جبائِر.
ويقال أجبرتُ فلاناً على الأمر، ولا يكون ذلك إلاّ بالقَهْر وجنسٍ من التعظم عليه.
