Day 261; Qur’an 54: 1-55, pages 528-531

 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 القمر

The Moon

From Introduction of Yusuf Ali:

‘This is an early Makkan Surah, the fifth in the series dealing with Judgement, and the truth of Revelation, as explained in the introduction to Surah 50..

The theme of the Surah is explained by the refrain: "Is there any that will receive admonition?" which occurs six times, at the end of each reference to a past story of sin and rejection of warnings and in the appeal to the simplicity of Quran (verses 15, 17, 22, 32, 40, and 51). There is an invitation to listen to the Message and turn to Truth and Righteousness.

Summary- The Hour of Judgement is nigh, but men forget or reject the Message, and did the people of Noah, of 'Ad, of Thamud, of Lut, and Pharaoh. Is there any that will receive admonition? (54:1-55, and C.231).’

From Introduction of Muhammad Asad:

‘AS RAZI points out, the first verse of this surah appears almost like a continuation of the last verses of the preceding one, especially 53: 57 - "that [Last Hour] which is so near draws ever nearer" -: and so we may assume that both were revealed at approximately the same time, i.e., towards the end of the early part (perhaps the fourth year) of Muhammad's prophethood.’

COMMENTS:

The title of this Chapter ‘Al Qamar’ is taken from the first verse, which refers to the approach of the (final) ‘Hour’ when (cataclysmic changes occur and) the moon is ‘split/ cracked.’  Whether this ‘split/ crack’ has already taken place, or has yet to take place, is a matter of ‘gheyb/ unseen,’ which we can expect to remain a matter of debate.  

Read Yusuf Ali and Muhammad Asad’s explanations of these verses, and see footnote[i] for interesting arguments in this regard.

HIGHLY important in this chapter, is its refrain, repeated four times in between narratives of previous people who had belied their Messengers.  This refrain is made up of two verses.  While the first verse questions listeners as to the suffering borne by aforementioned people in return for unheeded warnings, the second verse makes an important statement and asks a direct, challenging question:

وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِن مُّدَّكِرٍ

  

‘We have indeed ‘facilitated/ made easy’ the Qur’an for the purpose of Remembrance,

so is there any who remembers?’

This repeated verse is highly important in our study because it validates what our research has uncovered:

The dynamic of the uncommon, specifically-used noun ‘Qur’an.’

Regular Readers will remember that the common noun from the verb ‘to read/قرأ  qara’a’ is qiraa’ah-قراءة, or a ‘reading.’ They will also remember that this compilation was never called a common ‘qiraa’ah.’  Furthermore, no other compilation was ever called Qur’an! 

Qur’aan:  Any noun in accordance with ‘fa’laan’ has superlative features which are current and active. 

It is this compilation which becomes ‘qur’an’ when approached by a ‘qaare/ reader’ who interacts with it. As we said earlier, ‘Qur’an’ is dynamic, while ‘Kitaab’ is static.

New Readers:  Please search for the six components of qara’a.  Put ‘static kitaab’ in ‘Search this Site.’  Also search ‘fa’laan.’

This difference is VERY important.  The essence of our entire research cannot be grasped without understanding this issue.

Only if you understood what we are talking about, would you be able to see and interact with the Qur’an as a current ‘living, life-giving’ entity sent to YOU by The Living God.  Otherwise it will remain a superbly wise yet static, centuries-old ‘compilation.’

That is why the Qur’an is mentioned here, in REAL time, as being facilitated for remembrance… and that is why each listener is asked, in REAL time, whether or not s/he chooses to be of those who remember!

 PAGE 528 Arabic Qur’an

1.  Verses 1-5 recount the wisdom and warnings being rejected (by Qureish), faulting them for following their own ‘plummeting desires.’

Verse 6 tells the Messenger to turn away from them, pending a ‘terrible/ inconceivable’ day (Ali/ Asad).

Verses 7-8 describe their emergence from their graves on that day; their eyes humbled as they scatter about like locusts… finally heeding the caller.  The Deniers then state that this is indeed a strenuous day!

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2.   Verses 9- 15 recount the lesson to be learnt from Noah’s story, in which his people too had belied him, calling him a madman/ possessed.

As we mentioned earlier, each time a story is recounted, we get new details. 

Here we learn how the earth sprung water, as did the skies; the water joining together for a projected purpose (put ‘qadr’ in Search this Site).  We also learn that ‘it’ -which seems to refer to the Arc- was left as a ‘Sign’ (for posterity). 

In Verses 16-17 we first hear the beautiful refrain repeated four times in this chapter:  It tells listeners that the Qur’an DYNAMIC HAS BEEN PLACED WITHIN OUR EASY REACH AND MADE ACCESSIBLE TO US, and then it asks the heart-stopping question, whether among us there is anyone of remembrance/ anyone who remembers?...

 ‘Then is there any that will receive admonition?’  (Ali)

 ‘Who, then, is willing to take it to heart?’ (Asad)

Upon hearing that, we are reminded of our origin with God, our mission on earth, and our return to Him! 

Remember what we said, dear Reader, about the Qur’an being interactive, where each question gets its answer, even in silence?

So, let each of us here respond: ‘God-willing, I am of Those who Remember!’

3.   After the refrain, Verses 18- 21 mention the ‘Aad people, who belied their Messenger ‘Hud/ Hood,’ peace upon him, and describes the consequence of their disbelief when the Wind displaced them, taking them like uprooted palm-tree ‘roots/ trunks’ (Ali/ Asad).  This description is similar to HQ 69:7.

4.     Verse 22 is the REFRAIN, where listeners are driven to pause for thought, and to respond.

Then Verses 23- 31 mention the ‘Thamud/ Thamood’ people, who had belied their Messenger Salih, peace upon him, calling him a liar, and refusing the thought that he could have been ‘chosen’ from amongst them to bear the Reminder.  They disobey their Messenger, and the consequence for that is retold in brief; they end up like no more than ‘dry stubble’ (Ali).     

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5.     Verse 32 is the REFRAIN, where listeners are driven to pause for thought, and to respond.

Then Verses 33- 39 mention the people of Lot, who had belied their Messenger Lot, peace upon him.  Heedless to all warning, they even attacked his guests.  The consequence of their refusal is retold in brief, and they are told to taste the suffering and the warning. 

Verse 40 is the REFRAIN, where listeners are driven to pause for thought, and to respond. 

6.   Verses 41- 42 mention Pharaoh and his people very briefly; Pharaoh belied ALL God’s Signs, and was therefore forcefully seized. 

Then, after mentioning all the previous peoples who had belied their Messengers, Verse 43 asks listeners a direct question, whether THEIR deniers are any better than the earlier ones, or whether any previous scripture had granted them absolution?

This direct question forces deniers to think:

Are we any better than the people we had just heard about, whose stories we are familiar with, and who met dire consequences?  What are we relying on?

I think this question would have positive results with people who believed in God and in His Justice.  Those who don’t believe in God might feel nothing.

Then Verses 44- 46 respond to those who think that power is in numbers, asserting that their numbers shall be defeated, and they shall soon turn their backs in retreat.  Indeed, the Hour is their appointed date, and the Hour is most grievous and bitter!

After that, Verses 47- 48 give us a glimpse into the Fire, where those who had ‘extracted themselves from faith/ mujrim’ are being dragged ‘as per their own directions/ on their faces,’ and told to taste of it.

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7.   Then, Verse 49 tells us that God had created EVERYTHING with ‘qadar/ projected end’ (Ali and Asad: ‘…due measure and proportion’), while Verse 50 draws for us a likeness of the ease/ speed by which God conducts matters.

Note:

I understand ‘qadar’ to refer to the complete array of God-given natural tendencies in every organism/ cell to fulfill itself, regardless of changing circumstances (see HQ 87:3), rather than seeing ‘qadar’ as a finite, limited  ‘measure’ of something (put ‘qadar’ in ‘Search this Site’).

Verse 51-53 tells listeners how people like them were ‘broken-down/ halaak,’ as everything they’d done was recorded… and asks, for the final time:  IS THERE ANY AMONG YOU WHO WOULD REMEMBER?

After all these verses of Dissuasion, we have two beautiful verses of Persuasion:

Verses 54- 55 tell us of the Aware, being amid gardens and rivers, in a seat of Truth, (as decreed) by a Sovereign Infinite/ Muqtadir (Ali/ Asad: ‘Omnipotent/ who determines all things). 

May we be among them.

Peace unto all!

---

[i] Interesting arguments:

·       Some ‘traditional’ commentators have posited that this refers to an actual ‘miracle’ which is reported to have taken place during Prophet Muhammad’s lifetime (peace upon him, as reported in prophetic tradition ‘hadeeth’).  Their report (narrated in Bukhari) states that the moon split into two halves which were seen by Meccans as if positioned on either side of the Mount of ‘Hiraa,’ and that this ‘sight’ was later confirmed by travelers.

·       Other commentators consider this phrase an Arab idiom, common at the time, indicating that one has ‘reached the end of the line.’  In their opinion, ‘The end is near and the moon has split/ cracked’ indicates that NOTHING will ever convince Qureish.

·       Then, there are those who discredit the Qur’an and state that the phrase ‘nearing of the hour and splitting of the moon’ are similar to those reportedly composed by the famous poet of pre-Islam ‘Umru’ul Qays.’  These persons accuse Prophet Muhammad of putting together the Qur’an himself, and they believe that he had used part of a ‘stanza’ (a similar image, using 3 identical words: Hour, Moon, split/crack) from a famous poet who had died 30 years before his birth.

But the latter were challenged by Arab linguists and historians who quite rightfully stated that, had these verses been indeed those of ‘Umru’ul Qays,’ Qureish would have been the first to note it (although they had called Muhammad a poet, they had never accused him of stealing someone else’s poetry!).  Also, some went further, asserting that ‘Umru’ul Qays’ was a highly eloquent poet, and the verses attributed to him –which contain these words- are beneath his standard and there is no proof that they are his.  They believe that they were attributed to him after the Qur’an was revealed.

Perhaps the phrase was an Arab idiom, but even if it was, the Qur’an speaks truths: 

I believe that all Qur’anic ‘imagery’ has realistic portent, which we might not always be able to grasp, and in some cases, simply cannot. 

If the Qur’an says so, then the moon may have ‘cracked,’ shall ‘split/crack,’ or both. 

Science tells us that that the moon’s crust is active, and has ‘cracked’ quite recently[i] (perhaps in our own lifetime) due to tectonic activity (read Huffington Post).

Day 260; Qur’an 53: 1-62, pages 526-528

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 النجم

The Star

From Introduction of Yusuf Ali:

‘This is an early Makkan Surah, and is the fourth of the series of seven which were described in the introduction to Surah 50.

The particular theme of this Surah is that Revelation is not an illusion: the illusion is in the minds of those who doubt and have false ideas of God: God is the source and goal of all things.

Summary- The impression received by the Prophet in revelation is neither error on his part nor deception by others, nor does he speak from selfish motives: it comes clearly from God, Who is not what the vain imagination of men conceive…

Those who turn away are petty and ignorant, not knowing that God is the source and goal of all things---in men, in nature, and in the events of history; therefore serve ye Him (53:33-62, and C. 230).’

From Introduction of Muhammad Asad:

‘IT IS generally assumed that this is a comparatively early Meccan surah, revealed shortly after surah 112. However, some parts of it undoubtedly belong to a later period - especially verses 13-l8, which allude to the Prophet's mystic experience of an ascension to heaven (mi'raj), about one year before his exodus to Medina…’

COMMENTS:

The title of this Chapter ‘Al Najm’ refers to what some have explained/ translated as ‘Star’ (see Ali).  Others have postulated that it refers to the verses of the Qur’an themselves, saying that the word ‘hawaa’ indicates their ‘falling’ or ‘unfolding’ from above (see Asad).  

I totally disagree with the second explanation:  Firstly, their calling the Qur’an ‘najm’ is not based on evidence, language, or context.  Secondly (as discussed earlier), the word ‘hawaa’ is about ‘plummeting desire leading to emptiness,’ and is always negative, and therefore cannot be related to the Qur’an. 

But ‘najm’ here may be related to the ‘najm’ mentioned in HQ 86:3… describing a natural phenomenon which marked, or shall mark, a pivotal change in this world.

 PAGE 526 Arabic Qur’an

1.     Verses 1-4: 

This Chapter begins with one oath:

‘By the ‘Star/Najm’ as it ‘plummets/hawaa’!’

As regular Readers know, Qur’anic ‘oaths’ precede matters of paramount importance; here this oath is made to endorse the Messenger. 

Speaking directly to Qureish, it tells them ‘your companion,’ (whom you’d known very well for 40 years of his life) is neither astray nor misled, and that what he is recounting does NOT come from (his own) ‘plummeting desire,’ but rather: It is no other than ‘exclusive information’ (wahiوحي - being conveyed to him).

Then, verses 5-18 assert that the Messenger has received such information, imprinted/ impressed upon him (allama) by one mighty in power, highlighting the fact that he saw the formidable deliverer of this information twice, the second time being at ‘sidratul muntahaa,’ the ‘final point’ beyond which lies the ‘Garden of Refuge.’ 

It is interesting to note that throughout this experience, his mental response (fou’aad[i]) did not belie or disbelieve what it was seeing, and his sight (baSsar) remained steady, neither drifting (away) nor transgressing (beyond).  We are not given details, but are made to understand that he did see phenomenal things, among which ‘… he indeed saw, of God’s Signs, the greatest.’  THE greatest.

THREE important points must be mentioned here:

·      FIRSTLY:

Difficulty in understanding these verses:

These verses, dear Reader are difficult to explain because the subject is repeatedly mentioned by the (existent or implied) masculine singular pronoun ‘huwa’ (he/it.. which could grammatically but NOT contextually apply to anyone/anything pertinent to these verses).  So ‘whoever/ whatever’ had descended into mid-air, right in front of the Messenger, and whatever the ‘sidratul muntaha’ actually was…. they were part of a magnificent ‘out of this world’ experience which people argued with the Messenger about then, and continued to argue about, with each other, for centuries to come. 

Dear Reader: Due to the difficulty in understanding these verses, much was added through the ages ‘to fill in the blanks.’  Unfortunately, all that was added later became part of ‘tradition,’ and it is such narratives which are used today by noxious ‘anti-Islamic’ websites to discredit the Qur’an and whoever believes in it.  

·      SECONDLY:

What the Qur’an indicates:

These details display the position of the Messenger, towering WAY above what any of us (and skeptic Qureish) can ever imagine; it is he who receives revelation from God, and he who witnesses His greatest Signs, and he who has arrived at a point of certainty, where Heaven itself is in his sight.

In Verse 12 their skepticism is under question, and also their constant dispute with him over ‘what he sees.’  In Verse 23 they are shown their folly in worshipping powerless idols of their making and naming). 

So these verses serve to prove his stature, the seriousness of their allegations against him, and their folly.

·      THIRDLY:

Commonly held beliefs:

Traditionally (NOT in the Qur’an), this incident is called ‘Mi’raaj.’ Also traditionally, it is always linked to another incident (which IS in the Qur’an) called ‘Israa.’  The linking of these two produces what ‘Islamic’ scholars have termed ‘the Israa and the Mi’raaj.’

Scholars differ with regard to the reported ‘sayings/ hadeeth’ of Prophet Muhammad on the subject of ‘Israa and Mi’raaj;’ some ‘consider the chain of transmitters ‘reliable/ saheeh,’ while others don’t.  The latter especially refute the narrative of Ibn Abbas.

New Readers read about the term ‘hadeeth’ below[ii].  To read more about the ‘Israa and Mi’raaj’ narrative see this post (scroll halfway down). Note the Etymology of ‘mirage,’ below[iii].

2.    In these verses we find mention of ‘sidratul muntahaa,’ or the ‘sidra of the extremity/ ultimate end.’ 

‘Seder’:  Our more than 1,000 year-old Lexicon (Mu’jam al maqayees fil lugha) tells us ONLY this:  That the root-verb ‘sadara سدر’ indicates ‘confusion and uncertainty.’

Three hundred years later, the Lexicon Lissaan al Arab gives us MANY definitions to the word, beginning with the ‘Lote tree’ (see footnote[iv]), and also mentioning the famous Hadeeth with this ‘tree’ marking the farthest limit of ‘man’s knowledge (see Muhammad Asad’s explanation).

Aside: It is interesting to see how the etymology of ‘seder’ and ‘cedar’[v] seem connected.

‘Muntaha’: Mentioned in the Qur’an 3 times, TWICE in this chapter (HQ 53:14, 42; 79:44), the ‘muntaha/ ultimate end/ culmination’ always is with our Lord.

IMPORTANT:

This is why I think that ‘sidratul muntahaa’ is indicative of the ‘ultimate end of a journey of uncertainty,’ at the Garden of Refuge/ ‘jannatul ma’waa.’

Dear Reader:

God knows best, but it seems that (besides providing the Messenger with support for what lies ahead) this epic event in which he saw, of his Lord’s Signs, the greatest, marked his receiving of ‘certainty/ yaqeen.’

(Read HQ 15:99 and notice the state in which he was, only to be relieved by this fantastic experience!)

3.    Verses 19- 23 speak directly to Qureish, of idols which they and their forefathers had ‘named,’ mentioning three of the most prominent. They are accused of following such idols due to both presumption/‘thann’ and self-serving ‘plummeting desire.’

Here again, we must mention another falsehood which crept into certain traditional explanations, and came to be known as ‘the Satanic Verses.’  As we said earlier, this allegation is totally absurd not only in subject-matter, but the impossibility of it occurring to Muhammad in his capacity as Messenger, peace upon him.  Furthermore, the alleged verses do not fit at all into the context of these existing and well-known verses.  I’d rather not waste time repeating them since anyone can easily look them up (also put ‘satanic verses’ in ‘Search this Site’).

Note, dear Reader, that attaching such verses to the Qur’an in an attempt to discredit it (or its Messenger) is material for people of prejudice, and succeeds mostly with the ignorant.  Those who are ‘Believers’ would know the Qur’an well, while most discerning, non-prejudicial people, would recognize evidence when they see it. Furthermore, the Arabic Qur’an had always been reported ad verbatim and anyone could find out what it says, word for word.

4.     Verses 24-25 speak to the cognizant human/ ‘insaan,’ asking a rhetorical question, and asserting that Life -both the Last AND the First- belongs to God.

Then, Verses 26 informs listeners of the limits of a ‘Custodian/ Angel’s’ (malak) qualifications:  The intercession of many an ‘angel’ is of no avail, unless God wills and accepts it.

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5.  Verses 27- 28 answer the rhetorical question in Verse 21, regarding Qureish’s custom of attributing ‘female offspring’ to God (in their minds, ‘angels’ are females and they are ‘daughters of God’). Earlier, in HQ 6:100 they were also mentioned as attributing the ‘Unseen/ Jinn’ to God, as His ‘sons and daughters.’  Here they are accused of following ‘presumption/ conjecture/ thann,’ which is of no avail.

Verses 29-30 tell the Messenger to avoid those who turn away completely from ‘our Remembrance’ and pursue nothing but this immediate, lowly Life… and then the verses state that ‘this is their extent of knowledge,’ asserting that ‘your Lord’ knows best who strays from His way and He knows best who is guided.

6.     Verses 31- 32 contain a general rule which brings us comfort, for it is about the certainty of final Justice; everything on earth and in the exalted expanse is God’s, and it is He who shall recompense those who commit misdeeds by what they have done, and shall recompense those who have performed good deeds, by Goodness (and then there is more detail about them):

 

Those who ‘steer clear/ avoid/ leave aside’ (root-verb ‘janaba):

·      The great hindrances (ithm) and

·      The pervading atrocities (fawaaHhish)

·      EXCEPT what is approached but then halted, and not committed (illal lamam).

It is commonly understood that ‘lamam’ is about ‘small misdeeds’ (see Ali / Asad), which some say are ‘not counted,’ but that is NOT right because:

Firstly: Our more than 1,000 year old Lexicon tells us quite clearly[vi] that ‘lamam’ is about nearing/approaching the misdeed, then stopping yourself, and NOT committing it at all 

Secondly: Don’t you agree, dear Reader, that ‘size’ is relative? Who decides what is ‘small’ and what is not?  What seems small might actually have a HUGE effect.

The second half of Verse 32 tells us more about God Who knows us so well… urging us NOT to praise ourselves, for God knows best any among us who act in Awareness.

7.    Verses 33-37 draw attention to someone who ‘turns away,’ ‘gives so little, and is hardened…’ and then ask questions as to such a person’s knowledge of the unseen/ gheyb, and whether he was informed with regard to the scrolls of Moses, or to Abraham who fulfilled (his trust).. ?

Then we learn of another set of rules (Verses 38- 44): 

·     None shall bear the burden of another; each of us is responsible for his/her own deeds (put ‘original sin’ in ‘Search’), and:

·     Each of us shall have only what s/he has strived/ labored for, and:

·     That our strife/labor shall be beholden/ seen, then:

·     Each of us shall be recompensed in fullest for it, and:

·     That to ‘Your’ Lord is the  ultimate End/ ‘muntahaa,’ and..

Then the verses continue, with striking cadence, telling us that it is He Who gives us laughter and Tears, Death and Life (listen to them here, dear Reader!)…

PAGE 528 Arabic Qur’an

8.    The tempo continues in Verses 45- 49, mentioning His creation from the pair, male and female, the fertile seed of life, and His bringing about the emergence into another existence, granting wealth and possessions, and it is He Who is Lord of the ‘shi’raa’ star. 

And then in the same tempo, we find mention in Verses 50-56 of several previous Messengers and the warnings they brought to their people.

And then the discourse end with a warning, as Verses 57- 58 speak of the ‘Aazifah’ the IMPENDING Day, telling listeners that it is indeed upon them, and that none but God shall reveal it. 

The Chapter draws to a powerful close with Verses 59- 62, questioning them as to this ‘Hadeeth’ (this Qur’an; these verses revealed by God).  They are now wondering about it, and laughing recklessly.  If they had realized its truth, they would have been weeping! 

The final verse then directly commands listeners: 

‘Therefore prostrate to God, and worship!’

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[i] Regular Readers will remember how, after throwing her infant into the water (HQ 28:10), the ‘fou’aad’ of the mother of Moses became ‘empty/ void/ blank’ so that she almost betrayed what she had just done… so we are talking here about the same sense, the ‘fou’aad’ (put the word in ‘Search this Site’).

[ii] The last part of HQ 87 asks:  “…and who is more truthful of ‘Hadeeth’ than God?

Although we mostly relate the word ‘Hadeeth’ to Prophet Muhammad’s Sayings, peace upon him, the word means something ‘that was not there before, and is the opposite of ‘old’ or قديم ‘qadeem.’  It also means something that is being announced in real time "خبر"

See the verses which mention the Qur’an as the ‘best’ of Hadeeth (HQ39:23) أحسن الحديث, or ‘this Hadeeth هذا الحديث (HQ18:6; 53:59; 56:81; 68:44).

[iii] Mirage:  Etymology, as usual, does NOT mention Arabic at all, although the pronunciation is identical, as is the prevalent belief of this narrative being an ‘illusion!’   Remember also, ‘mirror’ in Arabic is ‘mir’aa.’  Isn’t it time someone took an interest in this and looked into the European languages for hundreds of words which came from Arabic, at a time when Arabic was the language of science and innovation, just as English is today?

معجم المقاييس في اللغة:

[iv]

معجم المقاييس في اللغة: شبه الحيرة واضطراب الرأي، يقولون السادر المتحير.

لسان العرب:(معان كثيرة منها): السدر: شجر النبق... والسادر المتحير.

[v] As usual, Etymology tells us that the word ‘cedar’ is of ‘unknown origin,’ but we now know better.  ‘Cedar/سدر’ is Arabic.  But what I found it interesting was that ‘cedar-oil’ was used by the Egyptians for embalming, and that the Romans used the word for ‘immortality.’

[vi]فأمَّا اللَّمَم فيقال: ليس بمواقَعَة الذّنْب، وإنَّما هو مقاربتُه ثم ينحَجِزُ عنه. قال الله تعالى: {الَّذِينَ يَجْتَنِبُونَ كَبَائِرَ الإثْمِ وَالفَوَاحِشَ إلا اللّمَمَ} [النجم 32].