Day 200; Qur’an 31:20-34; Page 413- 414

Welcome Friends:  Ahlan wa sahlan!

Congratulations, dear Readers on having spent 200 wonderful days together studying the Qur’an! 

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 413 Arabic Qur’an.

1.    Before we read Verse 20, let us reflect:

From previous verses we’ve read, we can almost ‘list’ what God has made subject to our needs: From sea-vessels, to rivers, to the sun and moon, to the night and day… all required by us, therefore all presented to us.…(see سخر لكم - click E for English).

And now, Verse 20 begins by summing it all up by saying that God has made WHATEVER is in the Heavens and on Earth subject to our needs, and has bestowed upon us His Bounties IN FULL (أسبغ[i])- both the discernible and the indiscernible bounties!

The rest of this verse, as well as Verse 21, seem to explain the preceding verse (about ‘the voice of Asses’) as it tells us of a certain category of Cognizant Humans who:

·    Argue/ dispute with regard to God while:

·    Lacking Knowledge,

·    Lacking Guidance,

·    And lacking an enlightening Compilation.

·    And when told to follow what God has sent (to them), they say that they shall only follow their forefathers.

The verse ends on a note of Dissuasion.  

Dear Reader:

I think that this, and consecutive verses, help us better understand Verse 19, where Luqmaan advises his son on how to behave, stating that the ‘voice of Asses/ donkeys’ are the most mutually objectionable.

Firstly, Luqmaan advises his son not to raise his voice.  Although he doesn’t say ‘LIKE an ass/ donkey,’ that connotation is implied in the sentence.  Secondly, we find the subsequent verse mentioning five points which tell us of persons who follow their forefathers without thought, but with voices delivering ignorant, baseless argument.  I believe this further reinforces Luqmaan’s warning, especially since donkeys are the oldest-known pack animals:  People do love the sound of their own voices, but Luqmaan wanted his son not to raise his voice unless supported by knowledge… and God knows best الله أعلم!

  

2.    Verses 22 and 23 tell the Messenger/ listeners about two kinds of persons; the first is a person who ‘directs himself to God in pure Reverence,’ whilst being a Performer of Good (محسن).  This person is holding onto The Secure Grip ([ii]العروة الوثقى)- which Asad calls ‘a support most unfailing.’ 

The second has Denied, and the Messenger, peace upon him, is told not to be saddened by such Denial. 

Note how both verses end, as the Outcome and the Return rest with God, who shall inform everyone as to their work, for He is Knowing of what the ‘heads and chests’ hold[iii].

Verse 24 is Dissuasive, showing us the short-lived ‘pleasures’ of such persons.  

Verse 25 (Ali/ Asad) tells the Messenger that, were he to pose them the question: “WHO created the heavens and the earth?”  They would say: “God.” 

Check out the 5 times this appears in the Qur’an (click E for English). 

I prefer Asad’s explanation of this verse.

Note the Messenger’s response to their admission:  “All Praise to God/ Alhamdu lil-Lah!”  The verse ends by stating that ‘most of them do not know.’ (So it is all about knowledge.) 

3.    Verses 26- 27 are well-explained by Asad. 

God’s ‘words’ are the actual manifestation of Truths (see 10:82), and He has told us, and shown us, only a miniscule portion of what IS!’

Verse 28 ascertains that the Creation and Resurrection of Humankind is as the Creation and Resurrection of one single Self.

Note how these three verses end with God’s attributes, numbering six altogether.

PAGE 414 Arabic Qur’an.

4.   Verse 29 is about a recurrent theme, asking:  ‘Do you not observe God’s Signs around you?’  Here we find mention of the night and day, the sun and moon, each ‘FLOWING[iv] along its course towards an appointed term…’ and also God’s knowledge of all that we do.

 

It is interesting to note that the masculine present tense verb ‘yajree"يجري-  is ALWAYS about the night and day, the sun and moon; the feminine ‘tajree’ is mostly about rivers, and sometimes vessels as we shall see in Verse 31.

After pointing to God’s Signs, Verse 30 presents a VERY IMPORTANT statement:

“That is because God is the (only) Reality/the Ultimate Truth, and because whatever else they invoke instead of Him is Falsehood; and because God,- He is the Most High/ Exalted, Most Great.” (Ali/ Asad)

Verse 31 reminds us of one of God’s bounties: Our travel by sea, in which is a Sign for every steadfastly Forbearing, consistently Productive person (صبار شكور).

This verse also seem to tell us that by travelling we encounter even more of God’s Signs!  As a seasoned traveller, I can vouch for this being very true.

Verse 32 shows us how people at the verge of being drowned would pray to God with an urgency: ‘pure in accountability to Him.’  

What happens to them when back on dry land? 

Some of them follow a ‘median’ route (مقتصد), which seems to denote a ‘mid-way’ course where one neither Denies God, nor is Pure in accountability to him.  

This word (muqtassid) also appears in HQ 5:66; 35:32; the latter seems clear in its indication that ‘muqtassid’ persons DO NOT ACTIVELY pursue Goodness, and can therefore be ‘outrun’ by others who deserve the title (سابق بالخيرات) ‘Foremost in Goodness.’ 

The last part of the verse defines one who is in consistent Denial.

5.     Verse 33 begins by calling upon Cognizant Humans to be Aware of their Lord and fear the Time (the Day) when no father or child can avail each other (I find it interesting that father and child are mentioned here, in a Chapter which is about Luqmaan’s advice to his son).  Read the complete verse and note how it assures us on the fulfillment of God’s Promise, and warns us of falling for Deception!

6.     Verse 34 is an oft-quoted verse which describes God’s Infinite Knowledge, compared to what little we know.

Dear Reader:  It won’t be easy for most of us who are used to being where we are.. but we MUST TRY to get out of the ‘muqtassid/ median’ category, into that of ‘saabiq bil Keyraat/ Forerunner in Goodness.’ 

God-willing, our understanding of the Qur’an will help us do that, especially if we attempt to be of those who ‘steadfastly persevere in consistent productivity’  (صبار شكور) towards that wonderful goal! Say inshaa’Allah!

Enough said!

Our next Reading is from HQ 32:1-20.

Peace unto all!

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[i] سبغ: يدلُّ على تمامِ الشيء وكماله. يقال أَسْبَغْتُ الأمر، وأسْبَغَ فلان وضوءَه. ويقال أسبغ الله عليه نِعَمَه. ورجل مُسْبِغ، أي عليه درعٌ سابغة. وفحل سابغٌ: طويل الجُرْدَان، وضدُّه الكَمْش.

Variations of the root-verb ‘sabagha’ appear only twice in the Qur’an (click E for English).  Notice that in HQ 34:11 –as a noun- ‘saabighaat’ are the coats of mail which Prophet David manufactured, peace upon him; this single word indicating both their shape and function:  They offered ‘full body cover (and protection)!’  Isn’t the Arabic language amazing?  

[ii] عرو/ي: أصلانِ صحيحان متباينان يدلُّ أحدُهما على ثباتٍ ومُلازمةٍ وغِشيان، والآخر يدلُّ على خلوٍّ ومفارقة.

فالأوّل قولُهم: عَرَاه أمرٌ، إذا غَشِيه وأصابَه؛ وعَرَاه الهمُّ واعتراه. ومن الباب العُروة عُروَة الكُوزِ ونحوِه، والجمع عُرىً…وإنَّما سمِّيت عُروَة لأنّها تُمسَك وتَلزَمها الإصبع.

وقال بعضهم: العُرْوة: الشَّجر الملتف.

وأمّا الأصل الآخَر فخُلوُّ الشَّيء من الشَّيء. من ذلك العُرْيان، يقال منه: قد عَرِيَ من الشَّيءِ يعرَى، وجمع عارٍ عُراة.

[iii] صدر: أصلان صحيحان، أحدُهما يدلُّ على خلاف الوِرْد، والآخر صَدْر الإنسان وغيره.

فالأوّلُ قولُهم: صَدَرَ عن الماءِ، وصَدَرَ عن البِلاد، إذا كان وَرَدَها ثمَّ شَخَصَ عنها.

وأمَّا الآخر فالصَّدر للإنسان، والجمع صُدور، قال الله تعالى: {ولَكِنْ تَعْمَى القُلُوبُ الَّتِي في الصُّدور} [الحج 46]، ثم يشتقُّ منه.

فالصِّدار: ثوبٌ يُغطِّي الرَّأس والصَّدْر. والتَّصدير: حبل يُصدَّر به البعير لئلاَّ يُرَدَّ حِمْلُهُ إلى خَلْفه.

[iv] جري: هو انسياحُ الشيء. يقال جَرَى الماء يَجْري جَرْيَةً وجَرْياً وجَرَياناً.

فأمّا السفينة فهي الجارية، وكذلك الشَّمس، وهو القياس. والجارية من النِّساء من ذلك أيضاً، لأنَّها تُسْتَجْرَى في الخِدمة، وهي بيِّنة الجِراء.

Day 199; Qur’an 31:1-19; Page 411- 412

Welcome Friends:  Ahlan wa sahlan!

What beautiful life lessons we learn today!

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 لقمان

Luqmaan

From the Introduction of Yusuf Ali:

The argument of the Final End of Things is here continued from another point of view.

What is Wisdom? Where shall it be found? Will it solve the mysteries of Time, and Nature, and that world higher than physical Nature, which brings us nearer to God?

"Yes," is the answer; "If, as in the advice of Luqman the Wise, human wisdom looks to God in true worship, ennobles every act of life with true kindness, but avoids the false indulgence that infringes the divine law-and in short follows the golden mean of virtue."

And this is indicated by every Sign in nature.

The chronology of the Surah has no significance. In the main, it belongs to the late Makkan period.

From the Introduction of Muhammad Asad:

“REVEALED, like the preceding surah, in the middle of the Mecca period, Luqman owes its title to verses 12-19, where this legendary sage (see note 12) is spoken of as counselling his son. There is no cogent reason to ascribe, as some commentators do, certain verses of this surah to the Medina period. “

COMMENTS:

  

PAGE 411 Arabic Qur’an.

1.  Verse 1 contains the disjointed letters/ sounds (A L M) which introduce the Compilation. The Compilation is described in Verse 2 as ‘hakeem,’ or ‘wise,’ (similar to HQ 10:1).

Verses 3- 4 inform us that this Compilation is Guidance and Mercy to those:

· Who establish and maintain ‘salaat,’ or Prayer.

· Who extend ‘zakaat,’ or purifying Dues (to the needy; see August 9^th).

·  Who, of the Hereafter, are indeed certain.

Verse 5 shows us the outcome for such a category of people; it is THEY who are at guidance from their Lord, and it is THEY who are successful.

2.  Verse 6 is about others who procure (and circulate) distractive reports so as to misdirect from the way of God: Lacking knowledge and using ridicule; it is they who shall have a humiliating suffering. 

Verse 7 tells us of their arrogant reaction when God’s Signs are rehearsed to them, and their consequential suffering.

Verses 8- 9 follow (after Dissuasion) with two verses of Persuasion, as we are told of ‘God’s Promise in Truth’ to Those who have attained Faith and performed Good Deeds.

3.  Verse 10 mentions five aspects of God’s Creation. 

In this verse, we find the ‘mountains’ called ‘rawaasi’(رواسي), which literally means ‘anchors,’  and then the verse continues, telling us that the anchors were cast into the earth so as to prevent it from shaking with us upon it. (We already encountered this: see 3 instances where this concept is mentioned- click E for English.) 

Also, there are other instances where the mountains are called ‘pegs’ (awtaadأوتاد- ). 

Such verses are considered ‘scientific marvels,’ (see illustrations).

Verse 11 is a challenge:  This is God’s Creation!

PAGE 412 Arabic Qur’an.

4.  With Verse 12 we arrive at the section on Luqmaan, whom we commonly name ‘the wise.’  God granted him wisdom, and told him to ‘make the most of what he was given ‘until it achieves abundance.’ 

Regular Readers know that ‘the definition of ‘shukr شكر-’ is ‘working in appreciation’ –the opposite of depreciation- until our efforts cause something to become more abundant and increase in value. 

Luqmaan was also assured in this verse that one who works in appreciation shall indeed be doing so (shall THRIVE/ appreciate) for oneself; as for one who Denies (kafaraكفر-/ cover): indeed God is Self-sufficient (ghaniغني- ), Praise-worthy. 

This ending reminds us of HQ 14:7, which we passed through some time ago:

 وَإِذْ تَأَذَّنَ رَبُّكُمْ لَئِن شَكَرْتُمْ لأَزِيدَنَّكُمْ وَلَئِن كَفَرْتُمْ إِنَّ عَذَابِي لَشَدِيدٌ

“And your Lord declared: "If you work in Appreciation, I shall indeed augment/ increase for you, but if you Deny, My chastisement is surely severe."’

This is a general RULE instated by God.  Our Appreciation (by WORKING) causes whatever we are working on, to appreciate.  It thrives and becomes more abundant, with the result that it brings us the returns for our efforts, multiplied manifold.  This goes for anything or anyone we work hard with (whether related to our own self-improvement, to our business, or to our relationships). 

On the other hand, NOT working with what we are given is tantamount to DENYING its existence, after which it depreciates and loses all value.  Such an outcome would be far more severe a Regret and a Suffering, than not having had that bounty in the first place.  It is WE who need both the Bounty AND its Appreciation, not God!

It is highly indicative dear Reader, that immediately after Luqmaan is told to ‘work in appreciation,’ we find him WORKING UPON TEACHING HIS SON:

5.  In Verse 13, Luqmaan begins his advice to his son; it is this advice which has made this Chapter so well-known (read both interpretations of Ali/ Asad):.

Note that first and foremost he warned his son of ‘shirk,’ or ‘Associating partners with God’ which is considered the ‘Great Wrong’ظلم عظيم-  (put ‘shirk’ in ’Search this Site’).

The next two Verses 14- 15 are an interpolation, meaning that they are not Luqmaan’s words, but rather, they are God’s words regarding parents.  Regular Readers will remember that kindness to parents was the SECOND of the Inviolables of the Straight Path/ the Ten Commandments!

Here the verse begins:

‘WE have instructed the Cognizant Human in consideration to both his PARENTS…’

This instruction also appears in HQ29:8 & 46:15, and is VERY important (click E for English).  Asad commented on Verse 14 saying:

“Thus, gratitude towards parents, who were instrumental in one’s coming to life, is here stipulated as a concomitant to man’s gratitude towards God, who is the ultimate cause and source of his existence.”

As our Lexicon defines the word ‘wassaaوصّى- [i]’- God’s instruction to Cognizant Humans with regard to parents is ‘to be carried forth, generation after generation. 

Note the special consideration given to mothers, who have no choice but to bear the burden of pregnancy and childbirth. 

Also note that in these two verses, God speaks to each of us ‘Cognizant Humans’ directly, in the second person singular!  

Also note that we owe ‘shukr’ first to God and second to our parents, regardless of their faith.  But, as we see in Verse 15, when they happen NOT to be believers in God Alone, it is likely that they would ‘exert themselves against us- (in jihaad) seeking to get us to be like them, wanting us to associate partners with God.  In this respect, we should never obey them YET continue to cherish their company because:

The parent-child relationship is not about ‘Faith.’ 

It is about Unconditional Commitment, both the involuntary and the voluntary.

(Parent to child versus child to parent.  The first being innate, requires no prodding!)

So, even if we disobeyed our parents with regard to Faith (when they Associate with God), we should continue to bear them mutually acceptable companionship in this immediate life.

Q. What should our vision be, as we do so?  

A.   Following the route of those who return ‘home’ to God.

Dear Reader:  The Qur’an makes it clear that there is absolutely no excuse for treating our parents with disregard, emphasizing that we should do our best not to hurt their feelings in old age.  We should even teach our children to be of service to their grandparents, regardless of whether or not their grandparents share the same faith!

Put ‘old parents’ in ‘Search this Site’ to read more.

6.   In Verse 16 we return to Luqmaan’s advice to his son, as he gives him an example of God’s Mastery over all that is subtle and beneath perception (Lateef), and His full Acquaintance with all things (Khabeer), showing him that God can bring forth something the weight of a mustard-seed, hidden anywhere in Creation.

Also, see HQ 6:59 and read these verses- click E for English. 

(I am still working on my explanation of these two Attributes ‘Lateefلطيف- ’ and ‘Khabeerخبير- ’) 

The following are Ali and Asad’s explanations:

Ali: “…God understands the finest mysteries, (and) is well-acquainted (with them).”

Asad: “…God is unfathomable [in His wisdom], all-aware.”

7.  In Verse 17 Luqmaan instructs his son towards ‘Firmness of Purpose,’ which can be gained by:

·  Establishing Prayer.

·  Demanding the Mutually Acceptable.

·  Forbidding the Mutually Objectionable.

·  Forbearance, in the face of affliction, with patient Perseverance. 

What wonderful advice!

In Verse 18, Luqmaan advises his son on how his demeanor SHOULD NOT be.  He uses an Arabic expression, telling him not to ‘turn his cheek away[ii]’ in disregard, inattentiveness, indifference, or disrespect to others.  In our words today we might say:  ‘Do not brush people off.’

(See Ali/ Asad: ‘Do not swell your cheek at men/ turn your cheek away from people’.)

He then tells his son not to walk through this earth in reckless Merriment (marahanمرحاً-[iii]), for God loves not every Arrogant Swaggerer.

We encountered a similar concept in HQ 17:37, but did not comment on it at the time.  See both verses here; click E for English.

And if you happen to be thinking of Etymology:  Yes, dear Reader!  ‘Merry’ is identical in meaning and very similar in pronunciation to the Arabic ‘Merihمَرِح- ’ –which was ‘myrige’ in Old English!  As we already know, English Etymology always ignores the Arabic origin of words; here it says that the word is of ‘Proto-Germanic origin’:

“O.E. myrige "pleasing, agreeable," from P.Gmc. *murgijaz, which probably originally meant "short-lasting."

In Verse 19 (Ali/ Asad) Luqmaan tells his son how his demeanor SHOULD BE:

· He should walk with Purpose (qasdقصد- ).

· He should lower (part of) his voice.  

He also tells him that the most mutually objectionable voice is that of Asses.

Q.  Why Asses?

A. The word ‘Asses’ here is not related to the animal itself, but rather, to the Cognizant Human to whom God sends knowledge, yet becomes a beast of burden.  When he carries KNOWLEDGE ON HIS BACK, and does not assimilate it in his mind or impart it to others, he should have no public platform. 

I actually spent a lot of time on this, and searched through many commentators’ opinions on this verse, without finding any convincing explanations (many actually wrote so derogatively about the animal, you’d think it was not part of God’s creation!).

I finally understood this verse when I researched QUR’ANIC CONTEXT and found the parable mentioned in HQ 62:5.  Then, I realized that this is about the difference between knowledge that is carried in our consciousness versus knowledge simply being ‘carried,’ like a beast of burden. 

Therefore, the most objectionable sound would be that of a person who is ignorant by choice, yet raises his voice above others.

Let me know what you think, dear Reader.        

Enough said!

Our next Reading is from HQ 31:20-34.

Peace unto all!

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[i] ‘Wassaaa’ literally means to ‘adjoin, relate, communicate,’ carrying instruction forward (to the next person, group or generation).

*في معجم المقاييس: (وصي) يدلُّ على وَصلِ شيءٍ بشيء. ووَصَيْتُ الشَّيءَ: وصَلْتُه. ويقال: وطِئْنا أرضاً واصيةً، أي إنَّ نَبتَها متَّصلٌ قد امتلأَتْ منه. ووَصَيْتُ اللّيلَةَ باليوم: وصَلْتُها، وذلك في عملٍ تَعمَلُه. والوصِيَّة من هذا القياس، كأنّه كلامٌ يُوصَى أي يُوصَل. يقال: وصَّيْتُه توصيةً، وأوصَيْتُه إيصاء.

*وقال الراغب الأصفهاني: وصى: الوصية: التقدم إلى الغير بما يعمل به مقترنا بوعظ من قولهم: أرض واصية: متصلة النبات، ويقال: أوصاه ووصاه. ووصى: أنشأ فضله، وتواصى القوم: إذا أوصى بعضهم إلى بعض.

وفي لسان العرب: وصي: أَوْصى الرجلَ ووَصَّاه: عَهِدَ إِليه؛ والوَصِيُّ: الذي يُوصي والذي يُوصى له، وهو من الأَضداد

[ii] االراغب الأصفهاني: الصعر: ميل في العنق، والتصعير: إمالته عن النظر كبرا، قال تعالى: }ولا تصعر خدك للناس{ [لقمان/18]، وكل صعب يقال له: مصعر، والظليم أصعر خلقة.

[iii] مرح:  يدلُّ على مَسَرَّةٍ لا يكاد يستقرُّ معها طرباً. ومَرِحَ يَمْرَحُ. وفرسٌ مِمْرَاحٌ ومَرُوح. قال الله تعالى: {وَبِمَا كُنْتُمْ تَمْرَحُونَ} [غافر 75].

ومَرْحَى: كلمةُ تعجُّبٍ وإعجاب. يقال للرَّامي إذا أصابَ: مَرْحَى له.