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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.'


Wednesday, November 3, 2010

Day 231; Qur’an 40:23-44; page 469-472

Welcome Friends:  Ahlan wa sahlan!
I am suddenly having BIG trouble formatting  these posts!  Don't know what's going on with Blogger!
Anyway, excuse the form... content is most important!
Today we encounter another ‘Man of Faith’ whose beautiful words we should take to heart as the best advice, after which we commit our affairs unto God Who, of us, His Worshippers, Is All-Seeing!

وأفوض أمري إلى الله إن الله بصير بالعباد

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 469 Arabic Qur’an.

1.     Verses 23- 25 mention Moses, peace upon him, whom God sent as Messenger, to Pharaoh, Haamaan, and Qaaroon (Pharaoh’s most influential compatriots/ aides) with Signs and manifest (evidence of) Authority/ ‘SsulTtaan’ (although other Messengers also came with such authority, this is mentioned 5 times with regard to Moses موسى سلطان مبين). 

(We already spoke of Qaroon on Sept 8th., who was ‘the epitome of corrupting Affluence’).

These people’s responded by labeling Moses a ‘lying sorcerer,’ and announcing that the children of those who attained Faith with him should be killed, while their women should be left alive. 
The verse ends by announcing that the guile of the Deniers can only end in misdirected loss ضلال.

PAGE 470 Arabic Qur’an.

2.     In Verse 26 we find Pharaoh expressing his desire to kill Moses, saying that he feared Moses would cause people to ‘change their Accountability,’ and alleging that he would also cause ‘corruption’ to surface through the land.  

Of course he feared that Moses would change people’s Accountability! 
The ‘system’ whereby Pharaoh ruled had made sure that his subjects were only accountable to him, their ‘Lord Most-High-ربكم الأعلى- .’  Prophet Moses, on the other hand, was preaching Accountability to God Alone.  

As for his allegation that Moses would cause ‘corruption’ to surface through the land:
He was voicing the nonsensical argument which Humanity keeps hearing from despots who see themselves as the ‘anchor’ which keeps a nation on ‘solid ground’…whereas in reality such rulers are the ‘dead weight’ which prevents a nation from soaring to its potential.

POTENTIAL.  That is what we are accountable for. 
And those of us who happen to be in influential positions (government, education, parenthood) are also accountable for uncovering the potential of our dependents.

That is a big responsibility, and is an important part of our Accountability to God; our Deen!

Regular Readers know that ‘Deen’ is ‘Accountability,’ and that the word ‘religion’ is a bad translation of ‘Deen.’  This is because God Is One and Accountability is One. 
What we humans have called ‘Religions’ through the ages are in reality myopic, man-made, concepts.  The fact that there is NO plural to the Arabic word ‘deen’ in any old lexicon, tells us that the ‘pluralized’ word ‘adyaan’ which we hear so often, is of recent coinage.
New Readers:  Please put ‘Deen’ in ‘Search this Site’ and see Posting of Sept 7th.

So ‘Yes!’  Of course Pharaoh feared that Moses would change people’s Accountability. 

Also in Verse 26, we find Pharaoh sarcastically urging Moses to call upon ‘his’ Lord…  to which Prophet Moses eloquently responds in Verse 27, announcing : 

“…I have sought refuge in my Lord and in your Lord from every Arrogant (person) who does not believe in the Day of Reckoning!”

3.      And now we arrive at Verses 28 -45, where we find another beautiful soliloquy by a man of Faith. 

We encountered the first such monologue on Oct. 12th
(Although both were addressed to the people of Pharaoh, these beautiful statements do not seem to have been made by the same man.  They seem to have been said at different times and, as we know, the first man continued his monologue after leaving this earth to another, most beautiful existence…. presumably after having been killed for voicing his sentiments!).
As we can see, this Faithful man -who had been concealing his faith from his community- could not stand as silent witness to the injustices planned by Pharaoh and his men against Prophet Moses and his people.  So, this Man of Faith presents his people with forceful and convincing arguments, making sure to begin his address endearingly with ‘O, my People!’
He does so FOUR times (يا قومِ   HQ 40: 29, 30, 38, 39).

4.     Notice Pharaoh’s response to his people in Verse 29, as he says that he only shows them ‘what he sees,’ from his own viewpoint, alleging that it is he who guides them to the ‘steady, well-determined path’ (which correctly and dependably leads to its destination….. رشد[i]…).
The term ‘sabeel al rashaad’ appears twice in the Qur’an (both in this Chapter):  first as an allegation of Pharaoh’s, and then in Verse 38 as a promise by the Faithful Man, who asks his people to follow him.
‘Sabeel al Rushd’ appears once in HQ 7:146, ALSO RELATED TO MOSES’ STORY WITH PHARAOH. 
This IMPORTANT verse explains how people come to ignore God’s Signs/ Evidence:  They are naturally put off, becoming blinded and deafened to the truth, AFTER committing Arrogant behavior against others on this Earth, in defiance of what is Right. 
Theirs is simply a matter of continuing in error, despite all the warning signals.
Let us think of this, whenever we find ourselves unable to comprehend such persons! 

We also notice in verse 31, 34 that Pharaoh and his people seem acquainted with the stories of previous Prophets such as Noah and Joseph, as well as the people of ‘Aad and Thamood.  We also realize that they were in doubt of Joseph, and had no expectation that God would send any Messenger after him.

In Verses 32- 33 he warns them of the ‘Day/ Time’ of mutual ‘calls of distress’ (يوم التناد) as they call unto one another without avail. 
This is yet another ‘attribute/ name’ given to the Final Day!

PAGE 471 Arabic Qur’an.

5.     Verse 35 mentions a practice ‘loathsome’ to God, and loathsome to Those who Have Attained Faith : 

The loathsome practice is ‘arguing’ IN or ABOUT God’s Signs or Evidence, without having acquired ‘manifest proof/ authority.’

Note that a person gains manifest ‘proof/ authority,’ and that it is not inherent.

Evidence, evidence, evidence. 

One would think that after such verses, no one would dare say anything about God or the Qur’an without manifest proof and evidence from the Qur’an itself.  Unfortunately, this has not been historically true.

This concept appears four times in the Qur’an….  (يجادل في آيات الله)and interestingly, all four instances are in this Chapter. 
Notice the verse-ending which tells us how every ‘heart/ mind’ of the arrogant, self –exalting person is ‘imprinted.’  We mentioned this quality of human nature on April 13th,  where we said that once persons belie –or consider ‘untrue’ –what the Messengers give them of evident messages بينات  … they will never turn around one day and believe in them.  This description of one’s heart/mind becoming indelibly imprinted appears 11 times in the Qur’an
Readers who do not know Arabic would be interested to know that we use the same word (طبع) to indicate ‘temperament/ character,’ and (تطبع) to indicate something we have become used to, as an acquired ‘habit.’  (Nature and nurture?)

In Verse 36-37 we realize the extent of Pharaoh’s arrogance and self-exaltation, ‘imprinted’ upon his heart/ mind: He wanted to erect a structure which would raise him to the skies so he could ‘look upon’ the God of Moses!  But his guile ended in total detriment/ loss/ failure (Arabic: ‘tabaab’[ii]).

6.     Then, in Verse 39, we return to the beautiful words of the Man of Faith, as he calls upon his people to follow his guidance telling them to compare this immediate/ lowly Life -which is nothing but temporary convenience- to the Hereafter, which is the Abode of Security.  This life is considered a ‘time of advantage,’ when people simply make use of what they have.. “mataa’-”
[iii]متاع- … is mentioned 11 times in the Qur’an.

Verse 40 gives us the ‘standard’ by which people are well-recompensed: The one condition for that beautiful reward is being a Person of Faith!
See HQ 28: 84

PAGE 472 Arabic Qur’an.

7.     In Verses 41-42 the Man of Faith tries to show them how ridiculous their calls are, as they call upon him to follow them (their calls are not heard, but are referred to in his response).  He wonders how they could call him to the Fire even as he calls them to Deliverance, and how they could call him to associate with God, partners which he has no knowledge of, while he is calling them to the Omnipotent Forgiver.

We end today’s Reading with Verses 43-44, where the Man of Faith refers all matters to God, assuring his people that there will come a time when they shall be in remembrance of what he is saying to them. 
Then he commits his affairs unto God, for certainly God is, of His Worshippers, All-Seeing!  And we do the same…
 Enough said!

Our next Reading is from HQ 40:45-60. 

Peace unto all!

[i]  رشد:
 معجم المقاييس في اللغة:
رشد:  يدلُّ على استقامةِ الطريق. فالمرَاشِد: مقاصد الطُّرُقِ. والرُّشْد والرَّشَد: خِلافُ الغَيّ. وأصاب فلان من أمره رُشدْاً ورَشَداً ورِشْدة. وهو لِرِشْدةٍ خلاف لِغَيّة.
لسان العرب:
رشد: في أَسماء الله تعالى الرشيدُ: هو الذي أَرْشَد الخلق إِلى مصالحهم أَي هداهم ودلهم عليها، فَعِيل بمعنى مُفْعل؛ وقيل: هو الذي تنساق تدبيراته إِلى غاياتها على سبيل السداد من غير إِشارة مشير ولا تَسْديد مُسَدِّد.
الرُّشْد والرَّشَد والرَّشاد: نقيض الغيّ. رَشَد الإِنسان، بالفتح، يَرْشُد رُشْداً، بالضم، ورَشِد، بالكسر، يَرْشَد رَشَداً ورَشاداً، فهو راشِد ورَشيد، وهو نقيض الضلال، إِذا أَصاب وجه الأَمر والطريق. والمراشِدُ: مقاصِدُ الطرق. والطريقُ الأَرْشَد نحو الأَقصد.
الراغب الأصفهاني:
الرشد والرشد: خلاف الغي، يستعمل استعمال الهداية، يقال رشد يرشد، ورشد.

[ii] تب: التّباب، وهو الخُسْران. وتبّاً للكافر، أي هلاكاً لـه. وقال الله تعالى: {وَمَا زَادُوهُمْ غيْرَ تَتْبِيبٍ} [هود 101]، أي تخسير. وقد جاءَت في مقابلتهما كلمةٌ، يقولون استَتَبَّ الأمر إذا تهيّأَ. فإن كانت صحيحةً فللباب إذاً وجهان: الخُسْران، والاستِقامة.

[iii] (متع: يدلُّ على منفعة وامتدادِ مُدّةٍ في خيرٍ. منه استمتعت بالشَّيء. والمُتْعة والمَتَاع: المنفعة في قوله تعالى: {بُيُوتاً غَيْرَ مَسْكُونَةٍ فيها مَتَاعٌ لَكُمْ} [النور 29].، ومتَّعت المطلَّقة بالشَّيء، لأنَّها تنتفع به. ويقال أمْتَعْتُ بمالِي، بمعنى تمتَّعت. ويقولون: حبل ماتِعٌ: جيِّد، ومعناهُ أنَّ المدّة تمتدّ به. ويقولون: مَتَع النَّهارُ: طال. ومَتَع النباتُ مُتُوعاً. ومَتَع السّرابُ: طالَ في أوَّل النهار مُتوعاً أيضاً. والمتاع من أمتعة البيت: ما يستمتع به الإنسانُ في حوائجه. ومتَّع الله به فلاناً تمتيعاً، وأمتَعَه به إمتاعاً بمعنىً واحد، أي أبقاه ليستمتع به فيما أحب من السرور والمنافع.

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