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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!


Image: 14th C. Qur'an, Mamluk origin, Library of Congress; Rights obtained.

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


Saturday, November 6, 2010

Day 234; Qur’an 40: 67-85, page 475-476

Welcome Friends:  Ahlan wa sahlan!
Are you ready?  We have quite a lot to cover today!

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 475 Arabic Qur’an.

1.    We ended our last Reading as the Messenger Muhammad, peace upon him, was told to announce to his people that he was commanded to be pure in his reverence to the Lord of the Worlds.  The root word is ‘aslama أسلم-’ from which ‘Islaam’ is derived.

New Readers:

Put ‘Islaam’ in ‘Search this Site’ and read Posting of October 17th to grasp the true meaning of this important word:
When the Qur’an was revealed, its believers (who followed the Messenger Muhammad) were simply called ‘Believers/ Those Who Attained Faith’/ ‘Mu’mins’ ….which is quite clear from the fact that their leader was called ‘Ameer al Mu’mineen’ (‘Leader of the Faithful أمير المؤمنين-’). 
‘Muslims,’ on the other hand, was a broader word which described ALL who revered God, in the past and at present, regardless of whether or not they were followers of the Messenger Muhammad.  This is clear from the fact that the ‘Treasury’ which held the taxes levied from ALL citizens (including  Jews and Christians) and provided the funds to be spent on infrastructure etc.. was called ‘The Treasury of Muslims’/ ‘Beyt Maal al Muslimeen,’ بيت مال المسلمين-.’

Therefore, the general community was all together considered ‘Muslimeen,’ whereas those who believed in and followed the Qur’an were called ‘Mu’mineen.’
Unfortunately, at some later point in history, each of these two words ‘Muslim’ and ‘Mu’min’ lost its singularity, and the two became interchangeable.   

2.    Verses 67-68 show us our Full Life Sequence, as designed by God:
Beginning by paralleling our Creation from the womb of earth with our existence in the womb of our mothers… then describing the stages of Life as children, then sturdy adults, then elderly persons…until we finally return to God in full (wafaat), having fulfilled/ reached a ‘described/ attributed’ term/course (ajal).  We already spoke on Feb 9th of Death being a ‘kitaab mu’ajjal,’ a compiled set of circumstances that come together in due course for it to take place.
See also HQ 23:12-16.
Regular Readers will also remember (see footnote Nov 1st) that ‘mussammaa’ is from ‘simah’- which means ‘attribute.’

We are shown our full life sequence so as to ‘secure knowledge,’ and understand that it is He who gives Life and Death… and upon willing anything, would ‘call’ (قال) it into Existence كن فيكون.

Yes, dear Reader:  ‘Call’ is of Arabic origin ‘qaal’!  ‘Scholars’ of Etymology, as usual, disregard Arabic and attribute the word to Old English ‘ceallian’ or Old Norse ‘kalla’ (the latter being identical to our Arabic ‘qaala’)!
Put ‘Etymology’ in ‘Search this Site’ for more English words of Arabic origin.

3. After showing us the stages of our life, Verses 69-76 describe the recompense of those who contend with God’s Signs, having belied the Compilation (ONE Compilation sent by God to all) and what God’s Messengers brought them.

In Verse 75 we note the word ‘farah’ ((فرح which we encountered on Sept 8th, and understood to indicate both ‘exulting’ and ‘being burdened.’  We explained it then, as rejoicing in the gains we incur, without fulfilling their burden of responsibility.  This connotation seems even clearer here, because of the words ‘without justice/truth’ (بغير الحق).  Unfortunately, in today’s common usage of Arabic, the word ‘faraHh’ simply means ‘joy,’ and the concept of ‘responsibility’ has escaped us!

As for ‘maraHh’ (مرح), we already discussed the Etymology of ‘merry.

At the end of Verse 76 we note the label ‘mutakabbireen’ (which appears 6 times in the Qur’an in singular and plural), and find out that this verse is identical to HQ 16:29, which leads us to read BOTH verses in context.  This is what research is all about:  Gaining knowledge by following evidence.

4.    Verses 77- 78 speak to the Messenger Muhammad, commanding him to forbear and patiently persevere (فاصبر); also encouraging him, and assuring him of the Truth of God’s Promise – whether or not he lives to see it (!) and that his experience as God’s Messenger is similar to that of earlier Messengers, peace upon them all.
Here, dear Reader, we hear the ‘voice’ of God again, loud and clear, as we have so many times, addressing His Messenger.  God speaks to him directly about either showing him part of what He had promised them (Qureish, of consequence), or of ‘returning him unto God, in full,’ before that takes place (wafaat: a complete return of body and soul).  
Upon hearing verses such as this (put ‘Voice of God’ in ‘Search this Site’) there should be no doubt in anyone’s mind that this message does NOT emanate from Muhammad himself, yet unfortunately, people with preconception are likely to continue doubting despite evidence.

‘BaTtal, baaTtel:’

Some people perform good deeds in life, to which they get ample reward in life as well.  However, by simply not giving their deeds eternal value, they cause these deeds to expire (see HQ 11:15-16; 18:103-106).  And since they do not believe in the Hereafter, they intend their deeds to be temporary and therefore cannot seek them in the Hereafter. 
Others who believe in the Hereafter, might perform good deeds and then ‘recant’ them by hurting their beneficiaries in some way.  It therefore comes as no surprise that those who bear the title of ‘mubTtiloon’ have ‘voided’ their deeds and shall inevitably lose all (المبطلون)
Ali and Asad explain this as ‘those who stood on Falsehood’ and ‘those who reduced to nothing (whatever they could not understand).’

These two examples help explain the verb ‘baTtala’ (بطل[i]), which literally means ‘ephemeral,’ as well as ‘bold and fast-legged’ (see Arabic below).
Today, the commonly used word ‘baTtal’ means ‘bold/ hero[ii]’ as in a ‘person in battle…’

Q. Is ‘battle’ also of Arabic origin? 
A. Probably.

Q. But ‘scholars’ of Etymology tell us that ‘battle’ is from the word ‘batter’, or  ‘batre’ in  Old French, which means ‘to beat, strike.’ 
A. At the risk of boring you, dear Reader, I must say that this too is Arabic (‘batr- (بتر…and is related to striking something and cutting it off, as with a sword…

During Europe’s ‘Dark Ages,’ Arabia (and other ‘Muslim’ lands, thanks to the Qur’an), was at its ‘Golden Age.’  Arabic was the language of information and communication, and many developing languages adopted Arabic words.  If anyone cares to be a ‘hero’ and pursue this issue with honesty and integrity, they would help repel the prejudice that grips our world today and bring us closer to Justice and Peace.
PAGE 476 Arabic Qur’an.

5.    Verses 79- 81 call upon us to realize the importance of the domesticated cattle and mounts which God has rendered for our food and transportation, as well as the vessels ‘fulk’ which carry us and help us achieve other goals… informing us that he shows us His Signs, and asking us:  ‘.. then which of His Signs are you rejecting/ denying?’
Dear Reader: 
Remember that the Qur’an is ‘interactive’ and that every question gets its response, even in silence.  That is why a true Qaari’/Reader hastens to say: 
‘None.  None of Your Signs do we deny, O Lord!’

6.   Verses 82-83 begin to draw this beautiful Chapter, the ‘Pardoner,’ to a close, by asking Deniers to walk the earth and observe what conclusion befell their predecessors.  
In their heyday, their predecessors had been larger in number, greater in power and impact/influence upon this earth… but despite that, nothing they had gained was of any profit to them.  (It is interesting to see why, in verse 83.)  When their Messengers came to them with clear Evidence, they exulted in the burden OF KNOWLEDGE which they possessed (faraHh), and they also mocked the Evidence.  The result was that this Evidence was implemented and made Hhaq/ Reality, and they were overwhelmed by what they had been ridiculing.

This should be an eye-opener to all who deny God and the Hereafter, having based their rejection on the ‘knowledge’ they believe they have:  That knowledge ‘exults’ them, becoming more of a ‘burden’ than a ‘blessing’ when it blinds them to the Evidence all around them!
Dear Reader:
We’ve already passed by the word ‘Hhaaqa’ ([iii] حاق) 5 times, without explaining it!  Today, we do so, and feel its power:
When something becomes ‘Hhaaqa’ to someone, it is implemented upon them and brought into existence; literally ‘made Real’ and overpowering.
You may have noticed (at the link above), that another name for the Hereafter is ‘al Hhaaqqah’ (الحاقّة).. ‘THE (Overwhelming) Implementer of Reality/ Truth.’
Indeed, upon reading the chapter by that name (Ch. 69) we feel overwhelmed! 

7.    In the last two verses of today’s Reading (Verses 84-85) we observe the ‘sunna’ of God, (His Modus Operandi/ His Way) with regard to those who had passed away of His Worshippers:
When Reality/Truth is implemented, the erstwhile Deniers denounce their previous associations and believe in God Alone… but by then they would already have lost, and their belated ‘belief’ does not avail them.

Enough said!
Our next Reading is from HQ 41:1-22; a New Chapter!

Peace unto all!

[i] (بطل) هو ذَهاب الشيء وقِلَّة مُكثه ولُبْثه. يقال بَطَلَ الشيءُ يَبطُل بُطْلاً وبُطُولاً. وسُمِّي الشيطانُ الباطلَ لأنه لا حقيقةَ لأفعاله، وكلُّ شيءٍ منه فلا مَرْجُوعَ لـه ولا مُعَوَّلَ عليه. والبَطَل الشُّجاع.

(شجع) يدلُّ على جُرأةٍ وإقدام، وربَّما كان هناك ببعض الطُّول، وهو بابٌ واحدٌ. من ذلك الرَّجُلُ الشجاع، وهو المِقدام، وجمعه شجْعةٌ وشجَعاء. قال ابن دريد: "ولا تلتفت إلى قولهم شُجْعانٌ، فإنّه خطأ. قال أبو زيد: سمعت الكِلابيِّين يقولون: رجلٌ شُجاع، ولا يوصف به المرأة. هذا قول أبي زيد".
وحُدِّثْنا عن الخليل بإسنادِ الكتاب: رجلٌ شجاعٌ وامرأةٌ شُجاعة ونسوةٌ شُجاعات. وقد ذَكر أيضاً الشجعانَ في جمع شجاع. والشجاع: الحيَّة. وقال رسول الله صلى الله عليه وآله وسلم: "يجيءُ كَنْزُ أحدهم يومَ القيامة شُجاعاً أَقْرَعَ". فأمَّا الشَّجَع في الإِبل فقال قوم: هو سرعةُ نَقْلِ القوائمِ، ثم يقال جمل شَجِع وناقةٌ شجِعة. ويقال هو الطُّول.
والشَّجِعة من النِّساء: الجريئة. واللّـبُؤة الشجْعاء هي الجريئة، وكذلك الأسد أَشْجَع.

(بتر) هو القطع قبل أن تتمَّه. والسيفُ الباتر القَطَّاع. ويقال للرجُل الذي لا عقِب له أَبتَر. وكلُّ من انقطع من الخَيْر أثرُه فهو أَبْتَر.

[ii] Many Arabs know that ‘hero’ is from Arabic ‘hurru’ which means a ‘free person,’ which is the opposite of being enslaved.  ‘Hurriyah’ is the Arabic word for ‘Freedom,’ and is a word we read and hear today in newspapers and on TV.  In Arabian tradition, a ‘hurru’ person is expected to behave with great honor and dignity.

[iii] (حق) يدل على إحكام الشيء وصحّته. فالحقُّ نقيضُ الباطل، ثم يرجع كلُّ فرعٍ إليه.
ويقال حَقَّ الشيءُ وجَبَ.
والحاقَّة: القيامة؛ لأنها تحقّ بكل شيء. قال الله تعالى: {وَلكِنْ حَقَّتْ كلِمَةُ العَذَابِ عَلَى الكافِرِينَ} [الزمر 71].
  قال بعضُ أهل العلم في قوله تعالى في قصة موسى عليه السلام: {حَقِيقٌ عَلَيَّ} [الأعرا ف 105]. قال: واجِبٌ عليّ. ومن قرأها {حَقيقٌ عَلَى} فمعناها حريصٌ عَلَى.
ويقال حَقَقْتُ الأمرَ وأحقَقْتُه، أي كنتُ على يقينٍ منه.

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