Day 94; Qur’an 8: 62-75, pages 185+186

Welcome Friends:  Ahlan wa sahlan!

We ended our last Reading with the Qur’an commanding the Prophet, peace upon him, to incline to peace when the enemy so inclines.  Our Reading today shows us beautiful characteristics of the early Believers, and delivers further details regarding their first battle, the Battle of Badr.

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 185: Click for Arabic Qur’an.

1.  We find in Verses 62-64 two statements addressed to the Prophet Muhammad, peace upon him, both beginning with: “God suffices you…  حسبك الله”  This reminds us of two other verses (HQ 9:129; 39:38 also addressed to Prophet Muhammad) which taught us in times of need to say:

“God suffices me; upon Him do the reliant rely!”(حسبي الله عليه يتوكل المتوكلون

Verse 63 shows us that, what faith can do, all the wealth on earth cannot do!  This is very important to know at a time when materialism seems to have the capacity to conquer all:  It might conquer the weak-spirited, it might garner their service or ‘loyalty,’ but it will NOT make true friends/supporters of people who are in reality competing against each other for the same material gain! 

All the wealth in the world will not buy Faith, nor can it generate Trust; CONVICTION can neither be bought nor conquered.  Remember Pharaoh’s Sorcerers (HQ 7: 120)?  The minute in which they became convinced, is the very minute in which they switched sides and were ready to suffer the most horrible torture AND die for their beliefs.

Aside: Readers might be interested to know that the word ‘ghani- غني’ in Arabic (which we might understand as ‘wealthy’) actually means ‘satisfied, self-sufficient; requiring nothing of anyone/anything- -الكفاية’  One of God’s attributes is ‘The Ghani- الغني’ (put in Tanzil or see HQ 35:15).

Actually, the more ‘satisfied, self-sufficient and need-free’ we feel, the more ‘ghani’ we are, and it is all in our heads!  How many a wealthy person do we know who keeps ‘needing’ more?  Such a person is not ‘ghani.’  The ‘ghani’ is one who feels self-sufficient and needs nothing, even if s/he is materially poor! 

2.  Verses 65-66 are specific to this battle, but may also relate in general to the power of Conviction when (if everything else is similar) one’s strength and impetus become multiplied manifold, bringing victory to a small number over an opponent twice its size.

3.  I prefer Yusuf Ali’s interpretation of Verses 67-68-69 rather than Asad’s.  These verses relate to a narrative with two traditional interpretations as to whom the Qur’an assigns blame in taking captives for ransom; some Commentators have included the Prophet Muhammad peace upon him in the ‘ransom-rather-than-fight’ charges relayed in these verses, while others have said that the ‘you’ is plural, which indicates that the entire group of Believers were charged, and not the Prophet himself. 

Anyway, the following statement could NOT be addressed to the Prophet, peace upon him- and must be addressed to some among the Believers who fit this description (also see HQ 4:94):

[8:67]
….You (plural) may desire the fleeting gains of this world – but God desires [for you the good of] the life to come: and God is almighty, wise.

PAGE 186: Click for Arabic Qur’an.

4.  Verse 70 shows us how the captives were addressed, in hopes of their seeking God’s forgiveness.

5.    Verse 72, as  explained by Ali and Asad

6.   Verse 73 shows us that those who Deny  –whatever other labels they may have- will always be protectors of each other; a statement for all time to be remembered by those who have attained Faith.

7.  Verse 74 defines for us those who are ‘Truly Believers.’  Below is Muhammad Asad’s explanation- also see his notes relating to the last verse which is traditionally taken to relate to inheritance, explained as such by Yusuf Ali.  (When the Faithful from Qureish first emigrated to Medina with the Messenger, they were actually fleeing death and persecution, with nothing but the skins on their backs.  All their belongings were left behind and confiscated, and they were left destitute.  Thereupon, they were made actual ‘brethren’ of the Medinites, to the extent of living in their homes and inheriting their wealth.  This verse is considered- by some commentators - to bring back the blood-ties of true kinship as grounds of inheritance.)

[8:74]
And they who have attained to faith, and who have forsaken the domain of evil and are striving hard in God’s cause, as well as those who shelter and succour [them] – it is they, they who are truly believers! Forgiveness of sins awaits them, and a most excellent sustenance.

[8:75]
And as for those who henceforth come to believe, and who forsake the domain of evil and strive hard [in God’s cause] together with you – these [too] shall belong to you; and they who are [thus] closely related have the highest claim on one another in [accordance with] God’s decree. Verily, God has full knowledge of everything.

Enough said!

Our next Reading is from HQ 9: 1-13; a NEW Chapter! 

Peace unto all!

WEEKEND OASIS

In Search of Our Priorities

Continued from April 18th…

Changing the Status Quo
Continued from April 18th…

It is important here to note that all Muslims, especially government-directed scholars, share the blame for tiptoeing around the void which a few angry, disheartened young men attempted to fill in their own way, changing the status quo.  We could have done without their version of change.  All Muslims, especially educators, share the blame for ignoring the void in young Muslim hearts, a need for an energized, practical, application of inspiring goals. 

Some youngsters looked to the western model for inspiration, copying its surface design while ignoring its depth, contenting themselves with superficial change and a reckless attitude.  Others looked to the ‘Islamic’ model, also copying its surface design and filling the depth with a holier-than-thou attitude, often directed against their own parents or peers.  Both groups of our youngsters sought to change the status quo; we could have helped them do better.  We should have helped them do better. 

It is not surprising that we now feel caught in an either/or situation: Westernization versus ‘Islamization;’ One we consider too loose, the other too tight.  But if everything ‘Islam-style’ seems too tight, often too much of a burden, don’t we all share the blame?  Perhaps we did not make it so ourselves, but we also did nothing while the shallowest, most restrictive of interpretations was being regenerated and maintained, despite Qur’anic evidence to the contrary.  Qur’anic evidence shows that God knows our weaknesses and His Messages are intended to lighten our burdens HQ 4: 28:

“God intends to lighten your burden, for the Human was created weak.”

How did we allow our burden to become so heavy? Where were our priorities?  Oh, yes.  We misplaced them.

Filling the Void

Our status quo is unacceptable, and we owe it to ourselves, to our children, and to our Creator to make the attempt.  Today.  We have to start filling the void; the void where a proper list of priorities should have been.  By undertaking that, we will fill the void in our hearts. 

This becomes more of a challenge on the communal level for, as we well know, it is on that level that we face walls of zealotry, ignorance, and apathy blocking our paths.  As Muslims, apathy or indifference, is perhaps our major setback.  How many of us are willing to actually get up and do something constructive?  But no matter.  Even a handful of dedicated persons can change the tide, with God’s help.  Remember: we are well-practiced in the use of our gear! 

Thanks to our training in the self-denying, confidence-building techniques imbued in our acts of worship, we can release ourselves of debilitating fears and embark with hope and conviction upon this priority-seeking journey. 

What route should we follow? 

How can we be certain that it is the right one?

What do we measure our progress against?

[17:9]
“VERILY, this Qur’ān shows the way to all that is most upright, and gives the believers who do good deeds the glad tiding that theirs will be a great reward.”

The answers is here.  We have the Qur’an to guide us, and when we do things the way they should be done, we will also have God’s blessings. 

How do we do this? 

We should use whatever equipment we find, similar to that of the first generation of Muslims.

Where do we begin? 

At the very beginning, in the name of God The Creator, The Unceasingly Compassionate.

This time however, there should be no constricted, superficial, or misconstrued interpretations! 

We shall study the Qur’an with the depth and gravity it deserves, in line with the first of its commands:  ‘IQRA!’  Linguistic research has shown us the AMAZING meaning of this one word:

IQRA: [i]

Gather knowledge, and retain it.  Proceed with purpose, and bear witness to what you know.  Be timely and hospitable.

Truly amazing!  This command is what brings us here today, having worked very hard since December 27, 2009 with the intention of gaining an understanding of the entire Qur’an during 2010.  By this attempt, with the aid of Qur’anic context and linguistic reference (using 1,000 year old lexicons), we seek to understand the Arabic Qur’an from its original source, rather than human interpretation.

And so we have set this project as our FIRST PRIORITY for 2010:    

As we go through the Qur’an, two pages at a time, each of us should, God-willing, begin to recognize our Priorities.  We will fulfill our roles as Readers/قُرّاء  of God’s command ‘IQRA,’ our demeanor and actions bearing witness to the knowledge we gain, even as we grow in compassion and hospitality by sharing with others.

God Bless You All!

---

[i] ‘Mu’jam al Maqqayees fil Lugha’ by Ahmad Ibn Fares Ibn Zakaria, deceased 1004 A.D. (see side-bar).

    إننا نجد فيه أن "اقرأ" من أصل واحد صحيح هو "قري"، وأن المواد السِت الآتية هي أهم فروعه:

1.        قري: أصل صحيح يدل على جمع واجتماع، ومنه "القرية".

2.       القَرى: الظَهر وما يحمل، يقال ”ما قرأت هذه الناقة سلىً“ أي ما حملت قط.

3.       القرو: القصد، ويقال "قريتُ" و "قروتُ" إذا سلكتُ.

4.       القارئة: الشاهد، وجمعها القواري وهم الشهود. إنهم يَقْرون الأشياء التي يجمعونها عِلماً ثم يشهدون بها. ولهذا يقال: الناس هم قواري الله تعالى في الأرض.

5.      القرء: الوقت: يقال: هبَت الرياح لقارئها – أي لوقتها، وجمعها "قروء".

6.      القراء: الضيافة، و"القِرى"ما يقدّم إلى الضيف".