Day 150; Qur’an 17:101-111, 18:1-15, page 292 + 293 + 294

Welcome Friends:  Ahlan wa sahlan!

Yusuf Ali’s Translation of our new Chapter.

Muhammad Asad’s Translation of our new Chapter.

Their commentaries can only be read in verse by verse view

COMMENTS:

PAGE 292 Arabic Qur’an.

1.   Verse 101 takes us back to the story of Prophet Moses, peace upon him, and Pharaoh.  I prefer Yusuf Ali’s interpretation here, because Muhammad Asad sees the nine ‘signs’ (Aayaatآيات- ) possibly as ‘commandments’ or ‘ethical principles,’ and he translates the word as ‘messages.’

I counted seven of the nine ‘signs’ in the following verses: HQ 7:130, 133, 134, and they become nine with the addition of the ‘radiant hand’ and the famous ‘staff’ or ‘rod.’  Yusuf Ali’s calculation of nine is somewhat similar, except that he counted 2 signs in Verse 130 (instead of the drought and shortage of crops being one and the same) and he did not count the plague, or ‘rijz’ in Verse 134.    

Prophet Moses responds to Pharaoh in Verse 102, then Verses 103- 104 brief us on the conclusion.

PAGE 293 Arabic Qur’an.

2.    After Prophet Moses’ story concludes, revelation of Truth is mentioned in Verse 105- 106, and Prophet Muhammad is addressed directly, peace upon both, as ‘Bearer of Glad Tidings,’ and ‘Warner.’  And then the Qur’an is described as being disseminated, so that ‘you would taqra’ahu upon Cognizant Humans at intervals,’ and it was ‘revealed by stages/ bestowed from on high, step by step as (one) revelation’ (Ali/Asad).

This verse is important in helping us define what ‘Qur’an’ is (as compared to Kitaab):  Qur’an is what the Messenger ‘yaqra’ (يقرأ)- or actively approaches with the 6 components of ‘iqra,’ with the aim of delivering it to Cognizant Humans ‘Naas,’ plural of ‘insaan.’ 

If we put قرأ قرآن –and then قرأ كتاب in Tanzil we’d find out that not once is the Messenger Muhamad, peace upon him (or the Faithful) mentioned as ‘reading/ reciting/ perusing’ any ‘Kitaab.’  It is the Qur’an, and ONLY the Qur’an which the Messenger (and the Faithful) ‘read/ recite/ peruse.’ 

Compare that to other instances; to People of earlier Compilation, or (to the Hereafter) when everyone ‘reads’ the Compilation of their Deeds… ‘kitaab.’

In other words, Qur’an (unlike ‘kitaab’) is THIS revelation- when approached by the Messenger and the Faithful in life, with the 6 components of ‘iqra.’

(For more information, put the word ‘static’ in ‘Search this Site.’)

Verses 107- 108- 109 are self-explanatory and absolutely beautiful!

3.    Verse 110 begins by telling us that the ‘words’ Allah and ‘al Rahmaan’ are of equal merit, and that whichever ‘word’ we call upon God with, to Him belong the most beautiful Attributes. 

This is a VERY important piece of information, which will help us understand many important issues as we proceed.  Therefore bear in mind, dear Reader, that both ‘Allah’ and ‘al Rahmaan’ are NOT attributes. 

(In Arabic, a ‘name’ is ‘ism’ (اسم) or  (سمة)which is always ‘descriptive.’   This is why the ‘word’ Allah is NOT considered a ‘name’ in Arabic, but rather: a word or utterance denoting The Magnificence’  (لفظ الجلالة) -  This verse indicates that al Rahmaan is akin to Allah, and is not a ‘descriptive name/attribute’ similar to ‘Raheem,’ or ‘Aleem.’)

The verse continues with advice, as to what constitutes an exemplary prayer.

Verse 111 brings this entire Chapter to an end, with beautiful Praise of God.

سورة الكهف

This is a well-known Chapter, which is most-recited on Fridays.

According to Yusuf Ali:

“This particular Meccan Sura may be called a lesson on the brevity and mystery of Life.” 

Muhammad Asad tells us that this Chapter:

“…is almost entirely devoted to a series of parables or allegories built around the theme of faith in God versus an undue attachment to the life of this world…..The story of the Men of the Cave - from which the surah takes its title - illustrates (in verses 13-20) the principle of world-abandonment for the sake of faith, and is deepened into an allegory of death, resurrection and spiritual awakening.”

4.    Read Verses 1- 2- 3:

Similar to our last Chapter which started with (سبحان الذي أسرى بعبده) ‘Glory to Him Who took His Worshipper on a Journey by night..’ our new Chapter also starts on a note of exaltation, (الحمد لله الذي أنزل على عبده الكتاب...) “All Praise to God Who sent down, upon His Worshipper, the Compilation…”

In both instances God is glorified, and in both instances the Recipient of His favor is His Worshipper, Muhammad, peace upon him.  But here (unlike there), it is WE who are ALSO Recipients of His favor, whether in the ‘warning’ to mankind in general, or preferably in the ‘glad tidings’ to the Faithful who perform good deeds, to abide therein forever!

PAGE 294 Arabic Qur’an.

5.    But then Verses 4- 5 show us that the warning also is to those who ascribe to God a child… and we soon notice Prophet Muhammad’s distress over their misguidance, in Verse 6, and his desire that they would believe in this message and return to unpolluted faith in God!

The Qur’an is not just for ‘those who have attained Faith!’  As we have mentioned earlier: The Qur’an is for everyone.

Verses 7- 8 tell us about this earth, embellished for us so that we may compete in performing good deeds in this, our temporary existence.

6.    And then the Story of the ‘Companions of the Cave ‘starts to unfold. 

I have included Hyperlinks to both Yusuf Ali’s and Muhammad Asad’s explanations. Make use of this excellent example to see how two Commentators could deal so differently with identical material!

Ali: Verses 9, 10, 11, 12.

Asad: Verses 9- 10- 11- 12.

7.   Verses 13- 14 continue, where we notice that God ‘gave strength to their hearts/minds.’  This concept الربط على القلب – to literally ‘securely-fasten the heart/mind together,’ indicates that, without God’s help, their hearts/minds would have become unraveled- they would have mentally and emotionally ‘lost it!’ 

If we put ربط in Tanzil we’ll find the 3 times in which God ‘strengthened/secured the hearts/minds’ in the Qur’an:

·      HQ 8:11, with regard to the few early Believers facing the decisive Battle of Badr, discussed on April 21^st.

·      HQ 18:14, with regard to the Youths of the Cave, who stood up to authority, announcing their Faith.

·      HQ 28:10, with regard to the Mother of Moses who had just thrown her infant into the water.

 

I prefer Asad’s explanation for 15, as Ali seems to have set a ‘Biblical’ background for the incident.

I love Yusuf Ali’s comment on Verse 13; indeed, Faith IS ‘cumulative’!

Enough said!

 

Our next Reading is from HQ 18:16-29.

Peace unto all!

Day 149; Qur’an 17:78-100, page 290 + 291 + 292

Welcome Friends:  Ahlan wa sahlan!

We encountered powerful verses last time, which pointed to the tremendous pressure under which the Messenger had to operate in Mecca.  The pressure was so great, as the verses clearly indicate, that anyone else would have been induced to modify their course!  Twice (in verses 73, 76) the verses began by saying, ‘And they almost..’/ ‘And they endeavored..’ (وإن كادوا...)… but they were unsuccessful in all their efforts to sidetrack him.   May God’s peace and blessings be upon him, and all God’s Messengers!

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 290 Arabic Qur’an.

1. Today’s verses 78- 79- 80- 81 continue to address Prophet Muhamad, but having already described his situation in earlier verses, these verses offer him strength.  He is strengthened by the daytime prayers, and by the Qur’an of ‘Fajr,’ which ‘was witnessed.’  Then, by his nightly worship, and by his Lord’s promise of a station of high praise… by his quest for Truth to accompany his every entry and exit, aided by God’s authority.  And finally by his conviction that Truth ultimately prevails, as falsehood is self-defeated.

Notice that ‘the Qur’an of Fajr’ is mentioned twice, first on its own, and then with additional information about it, that it ‘was witnessed’. 

‘Fajr,’ فجر in our 1,000 year old Lexicon,[i] indicates something which ‘opens’ to let something burst out of it, as in morning light ‘bursting out of darkness,’ and water ‘bursting out.’  Today, we use a variation of this word (infijaarانفجار- ) to denote ‘explosion.’

There have been several explanations of what this verse indicates. 

Most commentators understand ‘fajr’ to mean ‘the break of dawn,’ and that this Qur’an, is best ‘read/ perused’ at that time when it can be witnessed (by one’s own heart/mind and senses, since daybreak is the best time for contemplation and retaining information.  Also, ‘witnesses’ are said to be the ‘angels of Day and the angels of Night). 

Others explain the word ‘Fajr’ as ‘blast/ explosion;’ and they understand this verse differently.  They see reference here (also in HQ 89:1, 97:5) to Creation, and to the ‘Big Bang.’  In which case, to them, the ‘Qur’an’ of the ‘First great Explosion’ (not the event itself, but its ‘Qur’an’- ie. its ‘Reading’ and appreciation), was made to be witnessed (by any who apply themselves to such knowledge).

This matter deserves more thought especially since, as we are told, the Qur’an was defined/ demarcated (allama-علّم ) for our benefit, even before God created us (HQ 55:2).

 

Verse 82 makes us think that, perhaps, both explanations should come together, enriching our understanding of the Qur’an –as well as ourselves and Creation -at the break of dawn!  May it be Healing and Mercy to us all.

2. Verses 83- 84 tell us of undeveloped Human Nature, and the fact that each of us 'works according to our composition,’ and Our Lord knows who is most–guided.

3.  In Verse 85, the Messenger, peace upon him, is asked about ‘The Rooh’ or ‘Spirit,’ referred to by Asad as ‘divine inspiration,’ which is correct.  Nevertheless, I do prefer Ali’s explanation here. 

Some people mistakenly think that Rooh- الروح indicates the ‘human soul,’ but that is wrong.  The Qur’an only speaks of the human ‘nafs,’ which corresponds to what we might call ‘self/ soul/ consciousness’… whatever makes each of us WHO we are.       

PAGE 291 Arabic Qur’an.

4. Verses 86- 87 first indicate that the information which God conveys (to His Messenger), is His to give or take.  Then, the Messenger is reminded of his Lord’s favor upon him.

Verses 88- 89 challenge everyone (literally, those ‘seen’ and those ‘unseen’) to come up with something similar to this Qur’an, a matter which is ascertained as an impossibility.  Yet, despite the Qur’an’s examples/ parables, most people continue to be intent on Denial!

5. Verses 90- 91- 92 93 inform us of 6 irrational demands, put forward by those in Denial.  The Messenger is told to respond to such persons, by stating that he is only a HUMAN Messenger. 

Verse 94 informs us of certain people, who require the presence of Angels and other ‘supernatural’ phenomena, so as to ‘believe.’

Verse 95 responds to such persons (in what seems to indicate), that it is NOT angels who roam the earth; this is the domain of humans.  Had earth been the domain of Angels, then their argument might have been valid.

In Verse 96 the Messenger is told to announce, that God – who knows all- suffices as witness between them both.

There is an important message in this, since there are among us those who have sought to attach supernatural ‘powers’ to Prophet Muhammad, peace upon him, and to persons of spiritual ‘eminence,’ dead and alive, as proof of the Truth of this Message.  Their reasons for doing so are varied, but perhaps one reason is that most people do not grasp the full value of what is in the Qur’an.  Those who do, would be more likely to find that the Qur’an is, in and of itself, sufficient as the Ultimate Proof.

This however, is not to be understood as diminishing the Messenger’s role in any way.  Although there are certain Muslim groups and persons who seem fixated on two extremes with regard to the Prophet (those who pay him and his Traditions homage equivalent to the Divine, versus others who make it a point to remain ‘unaffected’ by him and his Tradition), we must not be influenced by either.  We must bear in mind that the Qur’an DOES differentiate between his personal life as Prophet, and his mission as Messenger.  From our side, we bear him tremendous love, and hold the highest respect for BOTH facets of his life, but the Qur’an only asks us to OBEY him as Messenger. 

See important Posting of February 23^rd, discussing HQ 4:80.  Also, put أطيعوا رسول and then again أطيعوا نبي in Tanzil- and NOTE the difference (12 to…. NIL)!

PAGE 292 Arabic Qur’an.

6.  Verses 97- 98 show us the attitudes displayed by certain people when offered Guidance, and the fitting Consequence that befalls them:  they became eternally ‘bonded’ to their attitudes and direction!  They are gathered together (not prone on their ‘faces,’ but rather) according to their ‘direction;’ blind, dumb, and deaf… just as they had been in life, so shall they be gathered to their final accommodations in Hell.  They had been denying Resurrection, but when they finally experienced it, it was too late to make amends.

This is something we should think about:  When we decide what direction to take in life, we should realize that we are making a potentially ‘Eternal’ decision!

  

7. Verses 99- 100 remind listeners to look around them at Creation and think of the powers of The Creator… also His Bounty and Mercy granted to all in life.  Had it been theirs to give, they would have withheld from fear of spending: 

Undeveloped Human nature is tight-fisted. 

Here we encounter a word we talked about on July 2^nd, when we said that ‘qatr’ means ‘scant’- (denoting someone who holds-back from spending).  Some commentators, who had mistaken ‘qadr’ for ‘qatr,’ had mis-explained that verse. We showed however, that God’s ‘manner of giving,’ is in ‘qadr,’ NOT ‘qatr.’

Now, in Verse 100, a derivation of the word ‘qatr’ (qatoor) IS used here to describe humanity with regard to OUR manner of giving (قتورا/ قتر) [ii].

Enough said!

 

Our next Reading is from HQ 17:101-111, 18:1-15 .. a new Chapter!

Peace unto all!

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[i] (فجر) هو التفتح في الشَّيء. من ذلك الفَجْر: انفِجار الظُّلمة عن الصُّبح. ومنه: انفجَرَ الماء انفجاراً: تفتَّحَ. ثمَّ كثُر هذا حتَّى صار الانبعاثُ والتفتُّح في المعاصي فُجوراً. ولذلك سمِّي الكَذِب فجوراً. ثم كثُر هذا حتَّى سمِّي كلُّ مائلٍ عن الحقِّ فاجراً.

[ii] (قتر)  يدلُّ على تجميعٍ وتضييقٍ. والإقْتار: التَّضييق. يقال: قَتَرَ الرجلُ على أهله يَقتُر، وأقْتَر وقَتَّر. قال الله تعالى: {والذَّينَ إذَا أَنْفَقُوا لَمْ يُسْرِفُوا وَلَمْ يَقْتُرُوا} [الفرقان 67]. ومن الباب: القَتَر: ما يَغْشى الوجهَ من كَرْب. قال الله تعالى: {وَلاَ يَرْهَقُ وُجُوهَهُمْ قَتَرٌ وَلا ذِلَّة[ [يونس 26].والقَتَر: الغُبار.