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UNCOVERING the original message of the Arabic Qur'an by using Lexicons compiled more than 1,000 years ago.

ISOLATING Fact from Fiction.

RECOVERING Hope and regaining the perspective where Humanity is one, God's Message is one, and our Future CAN become one we all look forward to!


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A BREAKTHROUGH project which helps understand the Qur'an AS REVEALED -not just 'as explained.'


Thursday, October 7, 2010

Day 211; Qur’an 35:12-32; Page 436- 437

Welcome Friends:  Ahlan wa sahlan!

Today we bring up our ‘Burden of Responsibility!'

PR is a responsibility I am usually 'bad at' AND reluctant to do, but I found no escape from it. 
Our IQRA Qur'an Challenge is now on Facebook and Twitter.
Please help launch this project.  Dear Readers: I am hereby placing some responsibility on YOUR shoulders:  If you find this blog worth your while, help get the word out to others!
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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 436 Arabic Qur’an.

1.  After Verse 11  described our own stages of creation (see our last Posting), Verse 12 continues, describing the two bodies of water; the sweet and palatable, as well as the salty, both offering us tender meat, the extraction of ornaments to dress ourselves, and navigation in search of His Bounty.
The verse ends by prodding us towards productivity (put ‘shukr’ in ‘Search this Site’).

Verse 13 mentions night and day, sun and moon, and their courses set by God, our Lord Sustainer, in whose Dominion are all things..

As we can see, the sun and moon 'run their courses for a defined term' (كل يجري لأجل مسمّى), while HQ13:38 gives us another important piece of information, telling us that EVERY TERM HAS A COMPILATION!

We discussed this verse on June 9th where we said:

" the end of verse 38, and beginning of verse 39 we find two VERY important statements (in my translation):
‘… to each Term a Compilation. God dissolves what He wills, and affirms, and in His tenure is the Source of the Compilation.” (39)

Wow. All in a nutshell.

At first, we find mention of A ‘Compilation,’ any compilation sent by God according to the ‘Term’ to which it belonged. Then we find that the dissolution of certain parts, and the affirmation of others, is all according to His Will; the Source itself being in His Tenure! Indeed, what an eloquent, self-expressive (Arabi) Ordinance!"

Regular Readers will remember that 'ism' (اسم) does not mean 'name' but rather, the attributes of something, the characteristics which define it: its 'simah' (سمة).
Therefore 'Asmaa'ul-Lah' are God's 'Attributes'- and the Term is not 'appointed' but rather 'defined' by specific characteristics.

See all 20 occurrences of أجل مسمّى.

After that, all God's wonder is compared to the entities which people call out to/ worship –other than God: they have power over nil!  Their futility is elaborated on, in Verse 14.

Verse 15 calls out to Cognizant Humans again, with another series of verses (16- 17) which highlight our need for God.  We already mentioned the meaning of the word ‘ghani’ (غني)  on April 26th, where we said:

“Readers might be interested to know that the word ‘ghani- غني’ in Arabic (which we might understand as ‘wealthy’) actually means ‘satisfied, self-sufficient; requiring nothing of anyone/anything- -الكفاية  One of God’s attributes is ‘The Ghani- الغني’ (put in Tanzil or see HQ 35:15).
Actually, the more ‘satisfied, self-sufficient and need-free’ we feel, the more ‘ghani’ we are, and it is all in our heads!  How many a wealthy person do we know who keeps ‘needing’ more?  Such a person is not ‘ghani.’  The ‘ghani’ is one who feels self-sufficient and needs nothing, even if s/he is materially poor!” 

2.  Read Verse 18 (Ali/ Asad).   It may be less than four lines long… but deserves so much attention:

It shows us how each of us shall bear our own burden of responsibility and deeds, (..لا تزر وازرة وزر أخرى..) a phrase mentioned 5 times in the Qur’an (HQ6:164, 17:15, 35:18, 39:7, 53:38).  Here, however, there is an added thought:
No matter how close an overburdened person might be to us- no matter how much they call out for help and how much we loved that person in life and would have sacrificed for their sake…at this stage of existence:
Each shall bear their own burden of Responsibility.

See two other verses where ولو كان ذا قربى is mentioned, and notice that these verses caution us to remain on a just course in life, even when that justice might not favor someone we love. 

Dear Reader:  Doing the right thing in life might be dependent upon our likes and dislikes, confirmed by our own will…. but in the Hereafter, when we have absolutely no will:

The right thing takes place whether we like it or not.

Regular Readers will remember our research showing the difference between ‘Ibaad’ (worshippers) and ‘Abeed’ (slaves/ servants), and how Commentators have mistakenly equated these two, and have quoted God as addressing us as: ‘My Slaves/ Servants.’
God ALWAYS calls us His ‘Worshippers,’ which is why we find عباد  mentioned in 95 verses of the Qur’an, in various contexts.  On the other hand, عبيد is mentioned 5 times only, in a single context:  the Hereafter.

Read our Posting of  July 1st where we said:

“.. God never addresses us in life as ‘Servants,’ but rather calls us ‘My Worshippers عبادي.’  However, it is interesting (and scary) that on Judgment Day we are called ‘abeed’ as, at that point, we would have no control over anything, including our own actions!  Even so however, God does not wrong His servants (....و ما ربك بظلّام للعبيد).”

Relevant to our burden of responsibility, is the next statement, addressed to the Messenger, stating that those whom he truly warns, are those who are standing in awe of Their Lord in the Unseen AND have established the Connection/ the Prayer.
We shall not elaborate here, but let us just stop for a moment, dear Reader, to reflect upon this VERY important concept linking Responsibility to Connectedness.

Then, before the verse draws to an end, it urges us to evolve in ‘tazkiyah,’ which means that we should cultivate in ourselves that which is (in its nature) uncontaminated, and make it grow within us. 
Think of the wealth and positivity this would create in every aspect of our lives!  
The next statement therefore comes as no surprise, that the benefit of such ‘tazkiyah,’ is indeed….our own.

The verse ends by reminding us that: ‘…to God is the final destination.
What a verse!

PAGE 437 Arabic Qur’an.

3.  Tied to the important concepts in the previous verse are the next, as Verses 19-22 (translated below by Yusuf Ali) show us the difference between those who ignore enlightenment, and those who seek AND make use of it:

“The blind and the seeing are not alike;[19] Nor are the depths of Darkness and the Light;[20] Nor are the (chilly) shade and the (genial) heat of the sun:[21]Nor are alike those that are living and those that are dead. God can make any that He wills to hear; but thou canst not make those to hear who are (buried) in graves.[22]

Asad puts the last statement this way:

“..God can make hear whomever He wills, whereas thou canst not make hear such as are [dead of heart like the dead] in their graves [35:22]

To us, dear Friends, these verses are about Spiritual Enlightenment.  It is our responsibility to connect to our Divine Source through the lifelines already extended to us, offering us a chance at LIFE, in life. 
The alternative- which we might not recognize today- would be:  
DEATH in life.

To the Messenger however, these verses  also offered consolation and reassured him as to the LIMITS of HIS responsibility, telling him that there are ‘those in graves’ whom he cannot make to hear him.  Verses 23, 24, 25 continue, indicating that he was only a Warner, and that each past community had its warner, who passed away;  such warners were also ‘belied’ despite having brought their people Clear Evidence, and Confirmed (oral/ written) Texts (Zubur[i]), and the Enlightening Compilation.
Verse 26 tells of the Deniers’ end.

4.  Verses 27 -28 begin with a display of earth’s beautiful colors, then show them mirrored in the various creatures that live upon this earth, each color beautiful in its own merit.  Among those multi-colored living creatures, WE stand; and amongst us… stand the Knowledgeable: 

Indeed, Those who are in awe of God ARE the Knowledgeable[ii]!

Certainly.  The more we know the more in awe we will be.
People who are aware of themselves within the vastness of Creation know this to be true.  Readers who are on this quest with us know this to be true.

5.  Verse 29 begins by telling us of people who rehearse God’s Compilation in sequence/ succession/ progression:  I understand this to be, not only the informative and enlightening Compilation sent by God’s Messengers, but ALSO God’s Compilation of Creation, as in HQ9:36.  The verse continues, telling us that these people, who also establish the Connection/ Prayer, and spend (on others), both in secret and in public, out of what God has provided them with, shall be looking to an ever-gainful exchange. 

In Verse 30 they are assured of the fulfillment of their recompense PLUS bonus, from Him Who is both Forgiving (of them) and Enhancing (to them) ‘Shakoor’. 

‘Shukr’ means accepting what is little and making the most of it until it ‘appreciates’ (opposite of depreciates) and achieves abundance.  Since God is ‘Shakoor/ Enhancing’ He would, among His other attributes (35:30; 35:34; 42:23; 64:17), accept the little we do, and multiply/ appreciate the rewards we reap!

6.  The next two verses -  are VERY important, dear Reader, so please read them when you feel alert:

Firstly (31), they are addressed to the Messenger, peace upon him, telling him that the exclusive information which was conveyed to him, the ‘wahi’ he received (وحي) OF/ FROM the Compilation… is the Truth, confirming what was previous to it; God Is indeed, of His Worshippers, Fully-Acquainted, All-Seeing.
Put ‘one compilation’ in ‘Search this Site.’  Note that all these Qur’anic verses indicate that the Compilation was one throughout history.

Secondly (32), they tell us that the Compilation was given as ‘heritage/ inheritance’ to those of God’s worshippers whom He chose.
After receiving their HERITAGE, they became one of these three groups (listed according to uniqueness or to merit):

·  ‘Self-Wrongers’ (who attempted to, and did actually wrong themselves/others).
·  ‘Frugal persons’ (who made no attempt to either wrong or benefit themselves/ others… or those whose good and bad deeds balanced each other out).
·  ‘Foremost in Goodness, by God’s leave’ (those whose efforts towards Good were unmatched by the general public), which is considered the High Blessing.

Read our Posting of April 17th where we spoke of this issue as related to Bani Isra’eel, and found much to learn from HQ7:167, especially in comparison to how we look upon our ‘Compilation’ today.
Then put ورث كتاب in Tanzil and check out the 4 verses (especially HQ 40:53), all of which hold lessons for us.

I will try to deal more with this topic in our next Reading, meanwhile, dear Reader: Please make sure you understand the distinction between ‘Kitaab’ (which is static and can therefore be ‘inherited’) and the ‘Qur’an’ (which ‘is dynamic.  Put ‘kitaab quraan’ in ‘Search this Site’). 

Enough said!

Our next Reading is from HQ 35:33-45.

Peace unto all!

[i] زبر: أصلان: أحدهما يدلُّ على إحكام الشيء وتوثيقه، والآخَر يدلُّ على قراءةٍ وكتابةٍ وما أشبه ذلك.
فالأوّل قولهم زَبَرْت البِئر، إِذا طويتَها بالحجارة. ومنه زُبْرة الحديدِ، وهي القطعة منه، والجمع زُبَر. ومن الباب الزُّبْرة: الصّدر. وسُمّي بذلك لأنه كالبئر المزبورة، أي المطويّة بالحجارة.
ومن الباب: ما لِفلاَنٍ زَبْرٌ، أي ما لـه عقلٌ ولا تماسُك.
والأصل الآخر: زَبَرْتُ الكتابَ، إذا كتبتَه. ومنه الزبور. وربَّما قالوا: زبَرتَه، إذا قرأتَهُ.

[ii] This verse is famous, not just for its beautiful meaning, but also for the diacritic marks on the two nouns ‘God/ Allah’ and ‘the Knowledgeable/ al Ulamaa.’ 
The (ُ) ‘hamza,’ which is a short ‘oo’ sound, means that the noun is Subject.
The ( َ)‘fat-ha’ which is a short ‘a’ sound, means that the noun is Object. 
When this verse is read, we make sure we say it correctly: pronouncing God as ‘Allaha,’ and the ‘Knowledgeable’ as ‘al Ulmaa’oo.’ 
What a language!

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