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Welcome
Friends: Ahlan wa sahlan!
Yusuf Ali’s Explanation of this Chapter:
Muhammad Asad’s Explanation of this Chapter:
Their commentaries can be read in ‘verse by verse’ view.
سورة الطور
The
Mount
From Introduction of Yusuf Ali:
This is the third of the
group of seven Makkan Surahs described in the introduction to
Surah 50. It is, like its predecessor, an early Makkan
Surah. The points here emphasized are: that Revelation is in accord with all God’s
Signs, including previous Revelation, and that the Hereafter is inevitable, and
we must prepare for it.
From Introduction of Muhammad Asad:
THIS SURAH,
revealed most probably in the later half of the Mecca period (according to some
authorities, immediately after surah 32), takes its designation from the
mention of Mount Sinai (at-tur) in verse 1.
COMMENTS:
The title of this Chapter refers to the Mount where God
first called unto Moses (HQ 28:46). This
important location is mentioned in the Qur’an as THE Mount 8 times, and as the Mount of ‘Seynaa/ Sineen,’
one time each.
Regular Readers might remember my opinion on
‘Biblical’ locations:
To me, the ‘Mount Sinai’ mentioned in the Bible and
the Qur’an has nothing to do with the geographic location called the ‘Sinai’
peninsula, or the ‘Mount of Moses’ today[i].
Aside: Please copy & paste
hyperlinks if they do not open on their own; I’m trying to fix this glitch.
However, an IMPORTANT topic we should discuss today, is the main difference between the later
verses of Qur’an revealed in Medina (from 622-632), and the earlier verses revealed
in Mecca (from 610-622):
The main difference is
in those who were receiving the Message:
In
Medina:
Most of the recipients of the later verses of the
Message were a group of people who had already shed Tradition and were now
worshipping God Alone. They knew that they
shall be held accountable in life and in the Hereafter, and needed to know the
extent of their responsibilities and to uphold the most important concepts and
behaviors which would ensure their continued success, growth and transcendence
as Cognizant Beings whose Selves emanated from God Himself. The ‘Medina’ Chapters deal mostly with such
issues, mostly addressing ‘those who had attained Faith,’ and sometimes
addressing ‘People of the Compilation’ (Jews and Christians[ii]),
and last but not least, exposing the pretenses of
‘hypocrites/ munaafiqeen,’ those persons who were literally ‘in camouflage’
(put ‘nafaqa’ in ‘Search this Site’).
Dear Reader:
It is these ‘Medina’ chapters which ask you and me today to do the same:
To realize the extent of our responsibilities and to uphold the most important
concepts and behaviors which would ensure our continued success, growth and
transcendence as Cognizant Beings.
In
Mecca:
Most of the recipients of the early verses of the Message
were a group of people who, for generations, had been heading THE major event
in Arabia. After gradually importing 360
idols which represented people’s fears and desires and placing them in their historically
renowned sanctuary (originally built by their patriarch, Prophet Abraham, peace
upon him, for the worship of God Alone) they had become wealthy businessmen and
women, enjoying the fruits of a most lucrative trade. Their aim was to keep pilgrim-caravans coming
their way, and they made sure that whoever visited, did so on their terms and for their benefit. Everyone knew
that the months of Pilgrimage were months designated for peaceful travel, when
the carrying of arms was not allowed and warfare was replaced with mandatory
cease-fire, but Qureish manipulated that.
They issued ‘religious edicts’ every year keeping or changing the
calendar-dates of ‘Hajj/ Pilgrimage’ according to suitability (they had
skirmishes which sometimes needed time to resolve, plus they enjoyed exercising
this power). Furthermore, they made it
mandatory for pilgrims to purchase everything
from them, assuring them that whatever they brought with them into Mecca was still
‘impure’ due to past sin, and therefore required replacing. This applied to everything including clothing,
which is why it was common for some men and women to circumambulate the ‘ka’ba’
in the nude. (Warring tribes with
Qureish refused to buy anything from them, so some of their bashful yet wealthy
persons would have servants/slaves walk at their sides holding up sheets. Poor people had no choice but to go in the nude.)
In short: Tradition ruled, sexual relations were not
regulated, defeated tribes became slaves unless they could ransom themselves, few
were certain who their actual fathers were, and newborn daughters were often
killed to save their parents and themselves from later suffering. Despite all that and more, Arabs of the time
did have noble codes of conduct (which the Qur’an left intact).
So, early Revelation in Mecca was speaking mostly to
a community of self-interested ‘idol-worshippers’ who were in reality worshipping
their own Tradition, and who believed
in nothing past this immediate life. But
what some people do not realize, is that these verses also spoke to the Jews
and Christians who, despite believing in One God, had also become hostage to
their Tradition, and needed to be reminded of their patriarch, Prophet Abraham,
who had ‘come to his Lord with a sound heart/mind’ and forsaken the traditions
of his father and people. That is why we
see the Meccan Chapters coming forward with strong arguments to convince skeptical
listeners by dissuasion or persuasion, as well as to offer solace and strength
to the Messenger and his companions in their time of struggle.
The Meccan chapters brought to an end a period
termed ‘Jaahiliyyah,’ from the root-verb ‘jahala’ which denotes ‘ignorance’ and
‘agitation’ جهل[iii] . It is these
early chapters of the Qur’an, in all their power, glory, persuasion and
dissuasion, which were to uproot Tradition, strengthen resolve, and set the
community on its path to enlightenment.
And, dear Reader, these same Meccan chapters ask us
today to:
Forsake our servility to Tradition, and rethink whatever
preconceived notions we have inherited from our fathers, and then consciously seek God Himself. They remind us all (no matter what we happen
to call ourselves; ‘Muslims, Christians, Jews, etc..’) to beware of ‘religious’
institutions who would seek to retain power over us in the name of God, headed
by those who would manipulate everything in their own interest.
Such Meccan verses remind us all that God Is One,
and that His Message is -and has always been- one throughout time, and that His
Message can strengthen and enlighten us all.
PAGE 523
Arabic Qur’an
1.
This Chapter begins with 5 oaths, in Verses 1-8:
· By
the Mount.
· By
the Aligned Compilation.
· By
the well-inhabited/ well-frequented House.
· By
the Elevated Ceiling/ Crest.
· By
the Flaming Sea/ Ocean.
This series of oaths features Revelation, its Recipients, the summit of Creation,
and the End of this World as we know it.
From Moses upon the Mount, to the Compilation which God had sent him and
was sending Muhammad (peace upon both), to the House built by Abraham which
Muhammad was commanded to re-purify for God’s worship…all within the circle of
Creation from beginning to end… the Qur’an vows by all these oaths that:
The
Lord’s suffering shall indeed befall, and nothing can ward it off!
This is the
first time we hear the warning: ‘Wail, on that day, to Those who Belie!’ We shall encounter it again 10 times in HQ
77, and once in HQ 83:10. New
Readers: Put ‘wail’ in ‘Search this
Site.’
Then their
insight/ eyesight is challenged (obviously due to their having accused the Messenger
of sorcery), as they are told that whether or not they can endure it, they are
only being recompensed for what they had been doing.
Strong
Dissuasion.
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Arabic Qur’an
2. The next ten verses (Verses 18- 28) are of Persuasion: They describe the
Gardens and Bliss in which the Aware are
dwelling in the Hereafter (present continuous), granted to them by their
Lord who had protected them from suffering (‘na’eem’ denotes utmost pleasure
and well-being). They are told to eat,
drink and enjoy the fruits of their toil (they had been working in life!).
Oft-misinterpreted verses:
· Verse
20 speaks of the Aware reclining on rows of couches (sururسرر- mentioned 6 times) paired with ‘Een’
most honored/ noble/ (companions who are also) ‘Hhoor’ pure/ returning to them/
conversant. We have already discussed
this topic in detail: These are NOT ‘fair, doe-eyed damsels’ as some might like
to explain it (put ‘Hhoor’ in ‘Search this Site’).
Read ahead to get the full scene, from beginning to end: It is not about the kind of ‘pairing’ we
undergo in life to propagate our species, driven by instinct and desire. It is about an existence unrestrained by
physical limits or needs, a camaraderie of pure awareness, where those who had worked
in life now share the ‘fruits of their toil’ in joy and gratefulness, while reminiscing
of times past (yes, conversation is one of these joys, hence the ‘Hhoor-حور’
with whom one can have interesting conversation ‘Hhiwaar حوار’!).
Am I certain of this interpretation?
No.
Is it a likely interpretation?
Yes. It may be unheard of so far,
but it is more likely than the common interpretation.
Regular Readers will remember the renowned authority on Arabic language and
poetry, ‘Abu Sa’eed al Assma’i (740- 831 A.D./ 121- 216 A.H.), who
was asked about the meaning of the words (Een and 'Hhoor'), and replied
that he did not know. That was more than
1000 years ago, so how do less qualified people allege that they know what
these words mean? Where did the sensual
interpretations come from, other than wishful thinking? If
people hadn’t been for so long propagating the single titillating misconceived ‘interpretation’
of these words, we wouldn’t have had to go to such lengths today disproving it.
· Verse
24 (Ali/
Asad)
speaks of ‘ghilmaan/غلمان’
which is plural of both ‘ghulaam (m.) and ‘ghulaamah (f.), which refers
literally to ‘stimulated youths[iv].’ Some have explained this as ‘slave/servants’
while others have gone farther in their imaginations. But the verses clearly add the words ‘of theirs/
lahum,’ indicating that they are, in fact, ‘theirs.’ Other verses help us understand who they are (HQ 56:17; 76:19), referring to them coming and
going in their midst as ‘wildaanun ولدان’
which literally means ‘(born) children,’ and ‘mukhalladoonمخلدون perpetually
inclined to them, homing-in to them’ (New Readers: Put ‘khalada’ in ‘Search this Site’). So Verse 24 is about the people of the Garden
having their own children, youths who
seem to take pleasure in being around and waiting on them (something which can
only take place in Heaven, don’t you think?
But ‘one-track-minded’ people color such verses with their own desires,
adding to this scene what is simply not there).
When we put this (Verse 24) in context we see even more clearly that a
loving family atmosphere is what it is all about. Any one of us would like to be with loved
ones in the Hereafter, and a preceding verse (Verse 21) tells us that Those who
had attained faith AND any of their offspring/progeny who had in faith pursued them, their progeny shall
be made to follow them, none of their deeds going unrewarded. This verse seems to take for granted that
labors of LOVE are especially rewarded, and that people you had loved and cared
for in the immediate life, shall be with you in the next.
At the end of Verse 24 is an important rule (similar to HQ 74:38):
Every
person is ‘hostage to’ / held in pledge for’ what he has earned.
Isn’t that statement worthy of a lo-o-o-o-n-g pause for thought, dear
Reader?
3. In Verses 26- 28 we hear a discussion taking place between people in the
Garden, as some speak of their SENSITIVITYشفق in
their past life, even among their family, and recall how they used to call upon
God, The True/Forthcoming, The Unceasingly Compassionate!
Verse 29 then says to the Messenger ‘Therefore:
Remind!....’ adding that, by his Lord’s Grace, he is neither a soothsayer nor a
madman/ possessed.
Then, the following verses address other allegations against him, such
as his being ‘a poet’ (Verse 30), or ‘an inventor/ composer’ (Verse 33). In Verses 30-31 they (the idolaters) scoff at
the prospect of awaiting judgment, but the Messenger is told to announce to
them that he shall indeed be awaiting it, with them!
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Arabic Qur’an
4.
Verse 34 addresses the last allegation of those who belied the Messenger
(where the Messenger was accused of having made this all up) by challenging
them to come up with a ‘hadeeth’ like this (the Qur’an), if they are indeed
truthful.
New Readers:
This is not to be confused with what people later came to call ‘Hadeeth’
referring to the reported ‘sayings of Prophet Muhammad,’ peace upon him. Read what we said earlier about ‘hadeeth’ (by
putting in search-words).
The term ‘hadeeth’ refers to something that was no there before, is the
opposite of ‘old’ or ‘qadeem,’ AND INDICATES SOMETHING THAT IS BEING ANNOUNCED IN REAL TIME (HQ 53:59; 56:81;
68:44). As we saw in HQ 39:23, the Compilation, which God has sent us, is
considered ‘the best of Hadeeth.’
5.
Indeed, the entire Chapter is an ongoing challenge. Readers of Arabic would note the eloquence in
Verses 30-43 where the challenge appears 12 times marked the question ‘Or/ أم…?’
and its response:
Those who belie the Messenger are challenged by their own powerlessness
to create, grant livelihood, choose their offspring, compose the future,
maneuver things to their benefit, or find a god other than God. The response is that they shall be the ones
upon whom their strategies backfire!
6.
Verse 44 describes their utter incredulousness:
Even if they were to see the sky fall in pieces, they would say it was
clouds piled-up!
Verses 45-47 tell the Messenger to ‘let them be/ leave them’ (ذرهم mentioned 8 times) until they
encounter the ‘day in which they shall be ‘stricken,’ when their guile/
strategies shall not avail them, nor shall they be succored. But the Wrongdoers are then warned of
suffering BEFORE that day, which most of them do not know about.
The last two verses encourage the
Messenger to patiently persevere until God’s judgment comes to pass, and to be
in constant motion/ praise of his Lord when he arises, and during part of the
night, and at the setting of the stars.
(The strengthening and reinforcing power of ‘tasbeeh’ (motion in
devotion) is recommended, especially during times when one feels the need for
support. In the Qur’an, سبح is demanded of the Messenger 17 times).
Within these verses, we find the comforting statement addressed to the
Messenger: ‘You are in our ‘sight/ support’ أعيننا..
….’ This word is mentioned 3 times with regard to Prophet Noah, and once
regarding Prophet Moses who, as an infant, was to be ‘formed in our sight/
support على عيني’ ….
[i] There are differing opinions on where the original
mount is; renowned historians such as Kamal Salibi and Ahmad Daoud have
spoken of a location thousands of miles away.
I keep an open mind and do not dwell on this at all because to me, the
incident itself is what matters.
[ii] Although the Qur’an often addressed them both,
the contrast was clear between the Christians and Jews: While the former seemed
humble in devotion to God and in affinity with Believers in the Qur’an, the
Jews seemed arrogantly hostile, and were often questioned about this. Read HQ 5:82 in Asad’s
explanation (remember Asad was a born Jew who had been versed in Rabbinical
knowledge, before becoming a Believer).
[iii] This 1,000 year old definition (which I just
looked up) is VERY interesting!
‘Ignorance/Jahl’ is first posited as the opposite of ‘knowledge/’ilm,’
and then as the opposite of stability.
[iv] While the masculine singular
‘ghulaam’ is still in common usage today, Arabs have long ceased to use the feminine singular ‘ghulaamah,’ which is why the
plural ‘ghilmaan’ or ‘youth’ seems to refer to males only. We spoke about something similar when we
noted that the masculine singular ‘rajul’ is still in common usage today, while
Arabs have long ceased to use the
feminine singular ‘rajulah,’ which is why the plural ‘rijaal’ seems to refer to
males only…. despite its existence in ANY dictionary (not just the old ones).
Strangely
enough, it is unlikely that an Arab student would be asked to look-up any
definition in a dictionary because approved definitions are pre-written in
their text-books. This deficiency should
be addressed; it should be a priority for Arabic school systems from now on.
