Day 127; Qur’an 13: 1-11, page 249 + 250

Welcome Friends:  Ahlan wa sahlan!

In our last Reading we noticed the Qur’an giving Prophet Muhammad, peace upon him, realistic expectations, telling him that most people will not believe in his Message.  Perhaps another important reason for telling him this, is so that he would NOT measure his success by the numbers at hand, but rather, simply do his best… and leave the matter to God.  And more importantly, perhaps the Qur’an is ultimately speaking to US, telling US to do OUR best, and leave the matter of who does, or who does not believe…. to God!

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.

سورة الرعد

COMMENTS:

This Chapter of ‘Thunder’ is considered to be of the late Meccan era by most, including Yusuf Ali.  Muhammad Asad tells us:

“THERE ARE considerable differences of opinion regarding the period in which this surah was revealed. According to one statement attributed to Ibn 'Abbas, it is a Meccan surah (Suyuti), while according to other authorities, mentioned by Tabarani, Ibn 'Abbas is reported to have described it as belonging to the Medina period (ibid.). .. Zamakhshari, on the other hand, confines himself to the statement that the time of its revelation is uncertain.

Like so many other surahs, this one, too, takes it's title from the incidental mention of a word which caught the imagination of the earliest generation of Muslims: in this case, the word "thunder" occurring in verse 13, which relates to the evidence of God's creative powers forthcoming from the observable manifestations of nature.”

PAGE 249 Arabic Qur’an.

1.  Verse 1 begins with ‘disjointed letters (A-L-M-R).  We had already discussed similar beginnings on April 6^th, where we indicated that such letters usually introduce the ‘Compilation -كتاب’ – and we noted that they are in reality ‘sounds’ not letters. 

Notice that this verse points to the Truth of this Revelation stating that, despite this Truth, most people will not believe in it.

Also notice (in Asad’s commentary) that scholars had NOT seen the distinction we have uncovered between the two terms ‘Kitaab’ and ‘Qur’an,’ and they believed them to be synonymous.  We now know something VERY important about these two terms; they are neither synonymous nor alike:  The Kitaab is static, while the Qur’an is interactive!

2.  Verse 2 invites Humanity to look around and observe the wonders of Creation, well-explained by both Ali and Asad, except for the word ‘Archعرش -’ (see discussion of April 9^th from which comes the following excerpt):

“We should bear in mind that the word in Arabic expresses BUILDING, complete with raising and fortifying what is built.  The 'arch' which the Qur'an ALWAYS mentions with regard to God's Creation, is directly related to the form and function of this universe, as the receptacle of LIFE.  Verse HQ 2:255 tells us about God, that "..no slumber nor sleep overcomes Him..."  The concept of the 'Arch' seems to have been well-understood by early Muslims who manifested it into their architecture; see 'The Arch Which Never Sleeps' in sidebar.”  

3.  After observing the skies, where sun and moon are delegated -each for its own purpose- we are invited in Verse 3 to look to the earth, with its firmaments, rivers, abundance of paired fruits... to the night as it encloses the day… all of which are Signs for قوم يتفكرون 'Those who Reflect'.. and then we are given more detail in Verse 4, where the Signs are for قوم يعقلون 'Those who use their Intellect to secure knowledge.'

Notice that the Qur’an calls the mountains ‘rawaassiرواسي- ’ firmaments or ‘anchors’ 9 times (copy and paste رواسي in Tanzil), and at other times it likens them to ‘pegs’ (HQ 78:7), or says that they ‘prevent the earth from shaking’ (HQ 16:15; 31:10), all of which is related to the FUNCTION of mountains and their geological formation- information that was not discovered until recent generations.  Read this scientific paper, which tells us about the roots that extend (5.6 times deep) into the mantle beneath mountain ranges, and note its illustrations.

Verse 5 shows us that despite the wonders of earth and skies… some will continue to deny their Lord!  The argument here, regarding being brought back to life from dust, seems to indicate that it is indeed a Meccan Chapter.

PAGE 250 Arabic Qur’an.

4.   In Verse 6 we find 'Those who Deny' challenging Muhammad, peace upon him, to deliver the consequence he is warning them of.  Here we note that they have not looked at past examples from history, and therefore do not fully comprehend the severity of what they are asking for. 

Perhaps that is one reason why they ask for a ‘classic’ miracle, in Verse 7, although even that, would not convince them.  The Messenger is reminded that he is only a Warner (and responsible for delivery of the Message, whether or not they believe), and every People have a Guide.  Muhammad Asad considers this Guide to be God, while Yusuf Ali considered the Guide to be the Qur’an/ Muhammad, peace upon him.

5.  The beginning of the verse mentions both the ‘good deed’ and the ‘bad.’  A Reader recently asked, how we might define them, since all things are relative.  I think it is safe to say that:

·     A Good deed /hassana حسنة:

‘What is Beneficial to Society AND is sought/appreciated/commended.’

·     A Bad deed /sayyi’ahسيئة :

‘What is Harmful to Society AND is avoided/disparaged/denounced.’

Some of these acts are universally condemned, mentioned in Holy Scriptures or in Legal Systems, and will never change, while others ARE indeed relative, but relative to what?  To knowledge.  The more we know, the more discerning we become as to the benefit or harm of our acts, and if we seek to uphold the well-being of our societies, or to 'mend,' we should spread the information to others!

6.  Verses 8- 9 are absolutely beautiful- please read them carefully.  Also listen to this entire section on Tanzil (I like al-Ghamadi’s voice). 

The more you know about God the more you adore Him…all Praise and Glory is His.

  

(Indeed my prayer, my service, my life, my death, are all for God, The Lord of all Existence.  No partner in Divinity has He, such have I been commanded, and I am of those Pure in Reverence to Him! From: HQ 6:162-163)

 

7.  After beginning with the Compilation, then mentioning the Creation of the skies, the earth and its bounties, and the awe-inspiring attributes of God Himself, and the fact that He Is '...Knower of the Unseen and the Witnessed..." we are told about ourselves in Verses 10- 11:

We learn that -to Him- it is of no difference, whether we declare or divulge our discourse, or whether we stir by night or by day, furthermore:  THERE ARE THOSE WHOSE SOLE FUNCTION IT IS TO FOLLOW US, protecting us, at all times, as part of God’s command.
(Any questions as to 'Who?' 'Where?' 'What?' are futile.  All we know is that they are God's agents, so designated for our benefit, fulfilling their purpose in the 'gheyb' which is beyond our perception.)

And then we are told that God will not change any state we are in, until we change what is in our own Selves.  This works both ways, whether we move towards positivity or negativity; either way God will not stop us, but will allow events to naturally unfold as results of our actions.  And if He then brings upon a certain population the consequence of its actions, none can prevent that!

See Asad’s interesting commentary on these verses.

Our next Reading is from HQ 13: 12-28.

Peace unto all!

Day 126; Qur’an 12: 96-111, page 247 + 248

Welcome Friends:  Ahlan wa sahlan!

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.

COMMENTS:

PAGE 247 Arabic Qur’an.

1.    In Verses 96- 97- 98 we read of Jacob’s sight being restored as the ‘Basheerبشير- ’ or ‘Bearer of glad tidings’ arrives,  throwing  Joseph’s shirt at him, and he realizes that his long-lost son is safe and sound, peace upon both Prophets.  He immediately affirms to his doubting sons that he had never lost trust in God throughout his long ordeal, ‘knowing from God that which they do not know.’  They ask him to forgive them/ seek God’s Forgiveness on their behalf, and he does.

2.     Verses 99-100 take us back to ‘Misr مصر-’ where the family enters upon Joseph and he greets his parents with love and peace, and they all pay their respects to him, confirming the vision he had spoken of as a lad (in Verse 4).

Three interesting points should be mentioned here:

Firstly, the reminder that ‘Misr’ means ‘land,’ plural of which is ‘amsaar,’ and does not necessarily indicate ‘Egypt,’ although both historical bias and prevalent narrative have caused it to be translated as such.  We already discussed this in our Posting of Jan 5^th, where Prophet Moses, peace upon him, was the first to mention the term, and we said that Egypt became 'Misr' when Amr Ibnil Aas named it so, circa 641 AD, whereas its Greek name had been Aigýptios, relative to the Copts.

Secondly, the tribe of Jacob had come from the ‘Badwبدو-[i] ’ which means that they were of the ‘nomads’ living in open spaces, and were not city dwellers.

Thirdly, the beautiful manner in which Joseph brings to a close the subject of his brothers’ wrongdoings.  His father had introduced us to their envy in HQ 12:4, and the possibility of their scheming against him.  In both instances, the Deviant/Sheytaan, was mentioned, as an inciter of discord (نزغ) between humans.

Dear Reader:  Isn’t Envy, in and of itself, one manifestation of Sheytaan?  We must bear in mind that this negative agent is not only within us, it IS us, when we accept, and fail to rise above our lesser Selves.

3.     In Verse 101 Joseph, peace upon him, addresses his Lord with a beautiful prayer, ending it by saying, “…unto You render me (in Death), Pure in Reverence, and unite me with the Righteous.”  For the difference between ‘mawt’ and ‘wafaat’ as descriptions of ‘death,’ see March 19^th.

AND WITH THIS BEAUTIFUL PRAYER FROM JOSEPH…. ENDS HIS STORY.

The remainder of this Chapter is addressed to Prophet Muhammad, peace upon both.

4.     Verse 102 ties the Past with the present Time of Revelation, as it indicates that The Witness to all… is God.  And then, Verses 103-104 give Prophet Muhammad, peace upon him, realistic expectations, in that NOT most people would believe him, although it is for their benefit and he is asking nothing of them in return.

PAGE 248 Arabic Qur’an.

5.     Verses 105- 106 discuss how Heedless people will pass by God’s Signs without noticing them, and that even when they DO believe in God, most would also believe in others who share in His Divinity. 

In Verse 107 is an ‘interactive’ question, which will get its response, regarding their reaction to Suffering or to the sudden appearance of the Hour.

6.    Verse 108 is absolutely beautiful in Arabic!  Read it here in Asad’s explanation (but don’t miss his commentary):

“Say [O Prophet]: "This is my way: Resting upon conscious insight accessible to reason, I am calling [you all] unto God and they who follow me."

And [say:] "Limitless is God in His glory; and I am not one of those who ascribe divinity to aught beside Him!"

Yusuf Ali says it differently:

“Say thou, this is my Way: I do invite unto God on evidence clear as the seeing with one’s eyes,- I and whoever follows me. Glory to God! and never will I join gods with God!"

‘Baseeraبصيرة- ’ appears only twice in the Qur’an.  Related to ‘basar’ sight, it is a stronger word, denoting INSIGHT that is based on sighted EVIDENCE. 

Verse 109 begins by telling Prophet Muhammad, peace upon him, that he, together with all the Messengers before him, were active, diligent persons (rijaal  (رجال-  whom God had chosen, from amongst their townspeople, to convey exclusive information to.  The latter part of the verse calls upon people to travel the earth and use their Intellect, as they learn from their predecessors and reflect; the Hereafter is the best for the Aware!  We notice that the last words are addressed directly to us all:  Do YOU not use your Intellect (to secure knowledge)?

For the benefit of our new Readers: 

Our IQRA Challenge offers a breakthrough in Qur’anic explanation through researching the ORIGINAL meanings of words from Arabic Lexicons compiled more than 1,000 years ago.  No other source will inform you as to the authentic meaning of ‘rijaal.’  It is the plural of ‘rajulرجل- ’ (masculine) as well as the plural of ‘rajlaرجلى- ’ (feminine) which denotes someone active and diligent, literally: on their ‘arjul’ or feet.

7.    Verses 110 -111 put together every single lesson drawn from the experiences of previous Prophets, including the beautiful story of Joseph, peace upon them all. 

In this instance, what is highlighted is the tremendous PAINS they took in delivering their respective Messages, to the extent of feeling completely hopeless, having been tormented, maligned, belied by their people … then, at the weakest point in their existence they received God’s aid and their suffering was replaced by victory.  This Chapter must have been special to Prophet Muhammad, peace upon him, receiving it when he did, at the lowest point in his mission.

We learn that in such stories is a lesson for people with ‘understanding/ insight’ (Ali/Asad); that this is not a fabricated discourse or ‘hadeeth,’ but a confirmation of what preceded (of Revelation), a detailed exposition, a Guidance, and a Mercy to People of Knowledge!

May WE be among them!

Enough said!

 

Our next Reading is from HQ 13: 1-13; a new Chapter!

Peace unto all!

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[i] (بدو) وهو ظُهور الشيء. يقال بدا الشيءُ يَبدُو، إذا ظَهَر، فهو بادٍ. .... بَدْواً من هذا، لأنّهم في بَرَازٍ من الأرض، وليسوا في قُرىً تستُرُهم أبنِيتُها.