Day 197; Qur’an 30:28-41; Page 407- 408

Welcome Friends:  Ahlan wa sahlan!

As we begin the last third of the Qur’anic Compilation, we find the Surahs/ Chapters getting shorter.  However, they are not getting any easier-  I spent the last 2 days working full-time on this one Post!

Regular Readers will note that our Posts are 6 weeks behind, but I prefer to keep the Blog virtually ‘on schedule’ (despite my own real-time delay in putting it together).  This will remain, God-willing, a full-year endeavor for any dedicated reader.

And dear Readers, do keep your comments coming in; you help this writer gain perspective!

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:

We ended our last Reading with the statement that to God is the Highest example in the Heavens and the Earth, and He is The Omnipotent, The Wise…. which we find today to be a most fitting introduction to our next verse!

PAGE 407 Arabic Qur’an.

1. To further illustrate the lack of logic in ascribing partners to God, Verse 28 strikes an example from our own Selves: 

In our own perspective as humans, there is no way that the person with the upper-hand amongst us (freeman versus bondsman; employer versus employee) would consider the other person of equal rights to ourselves in sharing what we possess.  In other words, although equally human- we would never grant them equal shares in whatever Bounty God has provided us with (health, wealth, family, power), and THEN also fear (for) them what we fear (for) our own selves!  So how could any one of us, knowing this, ascribe ‘partners’ to God?   There is NONE like unto God  (see this verse in both explanations of Ali and Asad)!

Verse 29 answers that question:  Wrongdoers, who follow their Plummeting Desires (أهواء) without Knowledge! 

2.  Verses 30- 31- 32 are VERY IMPORTANT!

Firstly, Verse 30 commands the Messenger/ us to:

· Establish your direction to The Standard of Accountability أقم وجهك للدين -

· While Self-correcting your course at every turnحنيفاً . 

Secondly, this verse tells us that being ‘Haneef’ is but God’s manifestation of the natural disposition He has created in Cognizant Humans[i]- and to which there is no replacement.  Note that the verse is about Cognizant Humans:  ‘Naas,’ NOT ‘Bashar’ (the species).  Put either word in ‘Search this Site.’

Thirdly, this verse tell us that what was mentioned is indeed THE upright/ straight Standard of Accountability, but that most people do not know this fact.

(Put the following sequence altogether in Tanzil (دين قيم -هدينا -والدين -أقيموا –خالدين) to see the 6 verses where the expression دين قيم is mentioned.

‘Haneef’ is what the Cognizant Human's Life-course is all about; there is no rigidity in our nature, for that would be tantamount to death.  We continuously search and question, improvise and adapt, ... seeking to better ourselves. 
The best example of a ‘Haneef’ is Prophet Abraham, peace upon him (put ‘haneef’ in ‘Search this Site.’  Also note that, of the 12 occurrences of this word in the Qur’an, 6 are directly related to Abraham, as in HQ 3:67; 3:95; 4:125; 6:161; 16:120; 16:123).  We defined this word on Jan 12^th where we said:

“..anyone who makes a conscious effort to keep curving towards Righteousness is Haneef; there is no room for rigidity or threat of stagnation in such a person's life.  This underscores the process of growth and purification we spoke of above. By definition, persons who keep 'curving' towards righteousness at every juncture can only do so if they are aware AND supple.  To maintain direction towards God, they have to lean towards Him whilst dealing with the ever-changing demands of their times, maintaining focus while adapting new strategies in an existence where everything is circular, including our interactions and relationships etc, in the circle of Creation.  We are God’s, and unto Him we shall return.  Our journey is indeed, full circle, and Abraham's story, from beginning to end, sets us the perfect example.”

3.  After Verse 30 instructs the Messenger/ us to establish our direction to the Standard of Accountability while Self-correcting our course (being 'Haneef') at every turn, Verse 31 speaks to us collectively (plural), telling us to do so while being ‘muneeb[ii]’ to Him منيبين إليه-, Aware of Him, establishing Prayer/ Relationship, and making sure we are not of Those who Associate (partners to Him).

Dear Reader:  It is so exciting to recover the meanings of words!  As we can see from the Arabic definition of ‘muneeb,’ its root-verb ‘nawaba’ does not denote mere ‘returning,’ but rather, ‘returning to a place one was accustomed to.’  Although the Qur'an does state that '..we are God's, and unto Him we shall return' (HQ 2:156) and there are countless verses which show us 'returning' to Him... the word 'muneeb' clearly indicates that WE RECOGNIZE IT AS A RETURN 'HOME' ...TO THE PLACE WE ARE ACCUSTOMED TO. I find this absolutely beautiful!

Do you wish to see more Qur’anic precision?

The only time we see the characteristic of ‘muneeb’ defining a specific person is in HQ 11: 75…. Where it defines Prophet Abraham, peace upon him!

But any of us can be ‘muneeb,’ and many of us become such when we are in desperate need of God (as Verse 33 shows).  Also, we should be ‘muneeb’ to Him if we do seek guidance, for God guides to Himself whoever ‘anaabأناب-’ –(HQ 13:27).

See all the verses which contain this word (click on E for English).

Today, there are other exciting definitions to uncover.

4.  In Verse 32, we read of others who (in stark contrast to the ‘Muneeb’) actually ‘split apart/ disassemble’ their Accountability/ Deen فرقوا دينهم -breaking-up what is a single, inseparable unit, into ‘parts.’ 

Remember, each of us can only have ONE accountability standard, which is why there is no plural to the word ‘Deen.’  However, this verse tells us that there are those who:

·‘Split apart/ disassemble’ their accountability-standard فرقوا دينهم.

· Becoming ‘splinter’ groups ‘shia’an’ [iii]  كانوا شيعاً which literally extend away from their origin.

Q. What does this mean in plain English?  Any examples in the Qur’an?

A. In plain English, this is about people who create and then justify a system of ‘double standards.’ 

· In HQ 6:159, Prophet Muhammad, peace upon him, is commanded to have NOTHING to do with such people (see April 5th)!

· Such people treat others with prejudice, making of themselves a superior entity, and divide the rest of humanity into lower ‘castes,’ as did Pharaoh.  Read HQ 28:4, and note how he “..exalted himself in the earth/ land and rendered its people castes ‘shia’an’…”    

In their standard people are NOT on a single plain.  But Verse 32 tells us that it is they who, in effect, end up ‘cutting themselves off’ from the rest.

And the verse tells us more:

It tells us that they end up as weak extensions of humanity, meanwhile (ironically) rejoicing in the burden which they incurred by splitting apart! (Put فرح in ‘Search this Site’).   

I believe this verse has just pinpointed for us the most important factor causing the downfall of civilizations, including our own.  Perhaps all prejudiced groups/ governments/ nations/ ‘Faiths’ should be told that:

A ‘Double-standard’ in Accountability eventually brings Destruction!

Dear Reader:  Now read Verses 30- 32 together and allow the meanings we have just uncovered to sink in.  What a valuable lesson to Humanity in general, and to people of Faith in particular.

PAGE 408 Arabic Qur’an.

5. Verses 33- 36 describe human tendencies, both in times of affliction and when the affliction has passed.

In Verse 37 we read about one of God’s Signs, which is His extending Provision to whomever He wills/ to whomever wills, and PROJECTING ITS UTMOST.  In this is a Sign to people who Believe. 

Put ‘qadr’ in ‘Search this Site’ to read more about this. 

Also note that both Ali and Asad follow the traditional interpretation which does not differentiate between ‘qadr’ and ‘qatr.’  ‘Qatr,’ which means ‘restriction,’ is something humans might do, and is NEVER attributed to God.  The word used here is ‘qadr,’ which does NOT mean ‘Divine Decree,’ as some might think. 

We already discussed that on July 2^nd where we said:

“Qadr means the ‘projected end or result’ of something.  This would mean that God extends, or lays some things out  يبسط for us, and ‘projects’ other things, which we would then need to seek actively- making an effort- before we can obtain them. 

His Bounty either already is, or CAN, become OURS.

Do you see the difference an accurate interpretation makes? 

In mis-interpretation, we’d think that things are as they are, by God’s ‘decree,’ and that we could do nothing to change that.  We might even think that God applies ‘favoritism.’  In the linguistically accurate interpretation, everything is within our reach, and all we have to do… is reach for it.”

6. Verse 38 follows up on God’s extending Provision to all of us, by instructing us to do our part by extending to our relatives their rights, a well as to the needy and the ‘son of the open road’ (who could include a stranded traveler, a homeless person, or a refugee).  The rest of the verse informs us of the benefit of doing so for those who seek God’s Direction; such are the Successful.

Verse 39 (Ali/ Asad) seems to show us the difference between two kinds of financial ‘giving’:

· When we give others something so that it could grow by feeding upon their wealth, and we seek its increased return.  Its proceeds are impure, and therefore will not grow ‘with’ God.

· When we give others something seeking only God’s Direction.  That gift is by nature uncontaminated; it will be well-cultivated and will continue to provide new growth, multiplying manifold.  

This is about Ribaa versus Zakaat (see Jan 27^th for Riba, and put ‘Zakaat’ in ‘Search this Site.’)  A similar verse is HQ 2:276.

7. Verse 40 takes listeners back to the subject of setting up ‘partners’ to God, showing them it is He who creates them, sustains them, brings them death, and then brings them back to life… do any of their partners do any of this? 

Exalted is He above their associations!

Enough said!

Our next Reading is from HQ 30:41-60.

Peace unto all!

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[i] فطر: يدلُّ على فَتْح شيء وإبرازهِ. من ذلك الفِطْرُ من الصَّوم. يقال: أفْطَرَ إفطاراً. وقومٌ فِطْرٌ أي مُفْطِرُون. والفِطْرَة: الخِلْقة.‏

[ii] نوب:  تدلُّ على اعتياد مكان ورجوعٍ إليه. وناب يَنُوبُ، وانتاب ينتاب.

The Qur'anic reference is NOT related to today's term 'Shia/ Shiite,' indicating the 'Islamic Sect.'  The word has TWO connotations: 'Supporting' on one hand, or 'spreading and extending. '  'Shiites' got their name from being 'Supporters of Ali.'  See all occurrences of this term in the Qur'an; click E for English. [iii]
شيع: أصلان، يدلُّ أحدُهما على معاضدة ومساعفة، والآخر على بَثٍّ وإشادة.

فالأوّل: قولُهم شَيَّعَ فلانٌ فلاناً عند شُخوصه. وقال للشجاع : المشيَّع؛ كأنَّه لقُوَّته قد قَوِي وشُيِّع بغيره، أو شُيِّع بقُوّة. المشيِّع هو الذي يُساعِد الآخَر ويقارنه. والشِّيعة: الأعوان والأنصار.

وأما الآخر [فقولهم] : شاع الحديث، إِذا ذاع وانتشر. ويقال شَيَّع الراعي إِبلَه، إِذا صاح فيها. والاسم الشِّيَاع: القصبة التي ينفُخُ فيها الراعي.

ومن الباب قولهم في ذلك: له سهم شائع، إذا كان غير مقسومٍ. وكأنَّ من لـه سهمٌ ونَصِيب انتشرَ في السَّهم حتَّى أخذه، كما يَشِيعُ الحديثُ في الناس فيأخذ سَمع كلِّ أحد.

ومن هذا الباب: شيَّعت النّارَ في الحطب، إِذا ألهَبْتَها.

Day 196; Qur’an 30:1-27; Page 404- 406

Welcome Friends:  Ahlan wa sahlan!

Sorry for the delay!

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.

سورة الروم

The Byzantines

From the Introduction of Yusuf Ali:

“The Chronology of this Surah is significant. It was revealed about the 7th or 6th year before the Hijrah corresponding to 615-16 of the Christian era, when the tide of Persian conquest over the Roman Empire was running strong, as explained in Appendix VIII (to follow this Surah). The Christian Empire of Rome had lost Jerusalem to the Persians, and Christianity had been humbled in the dust.  At that time it seemed outside the bounds of human possibility, even to one intimately acquainted with the inner resources and conditions of the Persian and Roman armies and empires, that the tables would be turned and the position reserved within the space of eight or nine years.”

From the Introduction of Muhammad Asad:

“THIS SURAH, revealed about six or seven years before the hijrah, takes its designation from the prophetic reference to the Byzantines in the opening verses.  (For the historical background of this prophecy, see notes 2 and 3 below.)  From this unequivocal prediction of events which at the time of its revelation were still shrouded in the mists of the future, the surah proceeds rapidly to its central theme: the wonder of God's creation of all that exists, His constant "bringing forth the living out of that which is dead", and thus His ability, and promise, to resurrect the dead at the end of time.  But this, the Qur'an says, most people are "determined not to know" (verse 56), because "they know but the outer surface of this world's life, whereas of the ultimate things they are utterly unaware" (verse 7); and because of their oblivion of those ultimate things, "corruption has appeared on land and in the sea as an outcome of what men's hands have wrought" (verse 41): a most incisive prediction of what is happening in the world of our days.”

COMMENTS:

Much has been said about the first few verses of this Chapter, as Commentators have attempted to historically frame its reference to the Byzantines, to their ‘defeat,’ and their ‘victory.’

In fact, what these verses bear, are ‘Glad Tidings’ to the Faithful.

Whether the glad tidings referred to the impending victory OF the Byzantines (over the Persians), or the future victory OVER the Byzantines (by the Believers) is something our generation might not be certain of;  these verses served their immediate purpose to the generation that received them. 

(As Readers who look at both Ali and Asad’s comments will note, the first is the commonly accepted explanation.  Although the second is less common, it is plausible when applying another valid Reading of the same words, where different diacritic marks appear on the same letters: غُلِبت versus غَلَبَت and سيَغلِبون versus سيُغلَبون- both illustrated in early interpretations such as Tabari, d. 310 A.H.; Zamakhshari, d.538 A.H. 

In the alternative Reading, the Faithful are given glad tidings of THEIR own future victory over the Byzantines, perhaps pointing to what many consider the most decisive victory in Muslim History: the Battle of Yarmouk under the leadership of Khaled Ibnil Waleed (15 A.H; 636 A.D.).  It is interesting that the Byzantine victory is said to have taken place nine years after these verses were revealed, and the Battle of Yarmouk nine years after that… both in a general area considered the ‘lowest’ elevation on the earth’s surface, literally 'the lowest of the earth/ adnaa al ardh,' in the vicinity of the Dead Sea, the surface of which is marked at 422 m. below sea-level, and into which the Yarmouk River flows. ('Adnaa'أدنى is the superlative of 'dunya.')  
Precise timing seems significant to some, who have cited the word بضع- to refer to a number between 3-10, and proponents of both interpretations have seen these occurrences taking place 9 years apart.

Anyway, God’s Victory relates to what the early Believers –who were still being persecuted when these verses were revealed- were promised and in fact, DID witness not long afterwards.)

Now, what I find VERY interesting with regard to the Traditional explanation of these particular verses, is that it offers a ‘vision of rapport and goodwill’ between Early Believers and followers of the Christian faith!  I would be interested to know how ‘zealots’ can traditionally explain this verse, after rendering ‘null and void’ many other verses (showing kind treatment to those of different ‘faiths’)!?

I think that, as people who profess our faith in God, we should all take a good look at ourselves and realize what we have done, versus what we could do, to generate goodwill (if not fellowship) amongst us. 

PAGE 404 Arabic Qur’an.

1.  The six Chapters/ Surahs which begin with the letters/ sounds A.L.M. are Chapters 2, 3, 29, 30, 31, 32. 

Today, similar to our previous chapter, these letters are unlike the norm, in that they neither introduce the Compilation nor the Qur’an.  Whereas the ALM in Chapter 29 introduced the Faithful being ‘marked out,’ in today’s chapter these letters introduce a matter which the Faithful would celebrate in time:  God’s Victory (see Verses 1-5).

PAGE 405  Arabic Qur’an.

2.  Verses 6- 9 assure us of God’s Promise which never fails, describing how most Humans recognize the obvious while remaining unaware of the Hereafter; how most do not reflect upon their own creation and are in denial as to their meeting with God; how most do not walk the earth with open eyes, learning from the experiences of their predecessors; how most are unaware of the Evidence their Messengers have brought to them, and of the fact that God would never wrong them, but it is they who wrong their own Selves.

3.  Verses 10- 13 speak of Creation ‘begun’ and Creation ‘redone,’ and the return to God; of the Hour when ‘Evil-earners’ /Mujrims are in utter despair (بلس) and there is none to intercede on their behalf amongst those whom they had considered ‘partners,’ and whom they now deny.

4.  Verse 14 concludes, with description of the consequence for Those who had attained Faith and performed goodness in Verse 15, and for the Deniers who had belied God’s Signs and their Final Meeting in Verse 16.

  

PAGE 406 Arabic Qur’an.

5.  Verse 17 glorifies God at both ends of our day (which indicates our recognition of our part within the ‘motion’ or ‘tasbeeh’ of the skies and the earth as per His Design).

Verse 18   announces complete exaltation to God in the Heavens and on Earth, as well as (from our perspective) at night and when we rise to our livelihoods.

  

Verse 19 mentions the Life and Death of the Earth as well as our own, and how each begets the other.

6.  Verse 20 begins a series of six verses which list God’s Signs: ‘And of His Signs is ….’

Put "ومن آياته" (with quotes) in Tanzil. 

The uniqueness of this sequence tugs at our heart-strings.  (Verse 46 is the seventh such verse in this particular Chapter.)  We already mentioned how interesting it was to note the Qur’anic patterns; how each Chapter has distinctive words, sometimes rhyme, always rhythm, which come together to form a unique unit.  This is something which Readers of Arabic can recognize and appreciate; this gives the Reading, not just beauty or eloquence, but also Power; the power and precision of Qur’anic words and concepts which further prove its eminence.

Among His Signs:

 

· His creating us of this earth (20);

· His creating mates for us to find comfort with (21;

“And of His signs that He has created for you from yourselves mates so that you would settle beside them in tranquility, and He has made between you love and compassion, indeed in that are signs for people who reflect.”

See ‘the Marriage Union: Sanctity and Fulfillment’ where this beautiful verse is explained.

· His creating the heavens and earth as well as our different tongues/ manners of speech and appearance/ character [i] (22)- not just ‘languages’ or ‘colors’ (see Arabic definition, where the word 'colored' denotes someone undergoing a change in character!).

· Our sleep by night and pursuit of His Bounty by day (23);

· The lightning we fear yet hope for, and the reviving rain (24);

· The sky and earth fulfilling His Command, and His call to us upon which we shall issue forth- right out of the earth (25).

We must read these verses carefully to understand the importance of these ‘Signs.’  Notice how some verses end by telling us FOR WHOM these Signs are intended: 

For People who Reflect لقوم يتفكرون-; for the Knowledgeable للعالِمين-; For People who Listen/ Hear لقوم يسمعون- ; For people who use their intellects (to secure knowledge)لقوم يعقلون- .  We also note that these are but a few OF His Signs, which encompass Creation from its early beginning… to its very end.

7. Verses 26- 27 conclude today’s Reading with two statements: 

First we are told of God’s full Possession versus everyone’s full compliance, and then of the fact that repeating the process of Creation is inferior to having initiated it in the first place!  

His is the Highest example in the Heavens and the Earth, and He is The Omnipotent, The Wise.    

Enough said!

Our next Reading is from HQ 30:28-60.

Peace unto all!

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[i] لون:  هي سَحْنَة الشَّيء: من ذلك اللَّون: لونُ الشَّيء، كالحمرة والسواد، ويقال: تلوَّن فلانٌ: اختلفت أخلاقُه. واللَّوْن: جنسٌ من التَّمْر. واللِّينَة: النَّخلة، منه، وأصل الياء فيها واو. قال الله تعالى: {ما قَطَعْتُمْ مِنْ لِينَةٍ} [الحشر 5]. والله أعلم بالصَّواب.