Welcome Friends: Ahlan wa sahlan!
We have recently come upon two beautiful supplications worth memorizing. We feel so blessed to be able to ask of God, IN HIS EXACT WORDS, what would otherwise remain in the depths of our hearts and minds.
Also, what this means is that our supplication has already been answered, seeing that it is He Who worded it for us.
COMMENTS:
1. The first three verses in today’s Reading (HQ 3:10-12) are about ‘Allatheena Kafaru’ those who Denied/Concealed/Covered- ‘Kafara’ literally means to cover, a reference to those who Denied or concealed The Truth. What Truth?
This truth or Reality is inherent to ourselves as Humans, in that our Selves are indeed, OF HIM, The Creator. Those who had spent their entire Earthly lives in Denial will find- in their Afterlife- no use in either wealth or offspring. These stunted Selves will watch helplessly as other Selves, high in self-actualization and achievement, transcend and return in peace unto their Divine Sustainer (HQ89:27-30). This stage would be, to the latter, the final leg of their glorious journey towards Him, to enjoy everlasting existence. How could the two ever be considered alike (HQ45:21)? The steel-sharp vision (which Death bequeaths) is a rude awakening to the obstinate ever-Denier (singular ‘Kaffaar; Q.50:24) as s/he becomes fully aware (HQ50:22) of Reality. Such persons bite on their own hands in Despair (H.25:22-30) and all they can say is: ‘Alas!’ They have placed themselves in the single, most agonizing situation ever known to Man: Eternal REGRET.
(To read more, see link or copy-paste this word- حسرة – in the Tanzil website)
Always note the difference between someone who Denied (verb – in flux) and The Denier (noun- definite title).
2. Although Verse 13 is understood to allude to the Battle of Badr, it is of general import, showing how naSr/prominence could be had by a small group which has powerful Conviction – over any other that might be far larger and better-armed (Yusuf Ali note 352, 353; Muhammad Asad note 9).
3. “Alluring unto Humans is the love of what they desire in nisaa/’women’ and children…” Verse 14 lists for us what is most alluring to us, and what is indeed most desired on this earth. Yusuf Ali explains in his note 354, showing us that this description fits any day and age, and includes all our ‘pedigree’ or ‘brand’ luxuries.
The word ‘nisaa’ (which usually means women) should be widely applied- certainly WITHOUT sexual connotation- because the desire itself is related to Cognizant Humans in general, young and old, of both genders, ‘Naas’ (not to males of a certain age alone). In today’s market research we know the desirability of an attractive female figure and its effectiveness in the sale of any product to both males and females (called HAM’s –Highly Attractive Models). This might helps us better understand the mention of ‘nisaa’ (if meaning ‘women’) in this verse. Interestingly, there are those who have offered a very different, seemingly far-fetched though not implausible interpretation, saying that ‘nisaa’ here could mean ‘innovation’ since the root-verb ‘nasa’a’ also means to bring ‘later on,’[1] in which case the verse would indicate novelty being what attracts Cognizant Humans. Back to our verse; this list is similar to a much shorter list (which does NOT mention ‘nisaa’) in HQ18:46:
“Wealth and children are Adornment of this world’s life: but good deeds, the fruit whereof endures forever, are of far greater merit in thy Sustainer’s sight, and a far better source of hope.”
4. In Verse 15 we find listed what are indeed far better than the short-lived desires mentioned in verse 14, and here we are told of Purified Mates (not gender-related), and the Best benefit of all: God’s Good Pleasure/His Goodly Acceptance… and in God’s Sight are all His devotees.
We have a humble prayer in verse 16, and in Verse 17 we are given 5 beautiful traits of those Devotees to emulate.
- In Verse 18 God Himself bears witness to His Uniqueness (there is no god but He), and then states that the Custodians-Angels do so too, as well as those endowed with knowledge. If we wish to be in the ranks of the most noble of His creatures, we should bear the same witness with them: I bear witness that there is no deity except The One True God!
Note here that someone who does not bear witness to this cannot be considered ‘endowed with knowledge!’
6. Verse 19 deserves special attention because it is a verse that, instead of bringing acceptance, has brought much conflict due to faulty explanation. It starts off by saying (in accurate linguistic translation):
“God’s standard of Accountability is pure and flawless…”
We’ll try to illustrate these important concepts:
- ‘Deen’ in Arabic[2] does NOT mean Religion. ‘Deen’ means ‘accountability/liability,’ (with regard to ourselves) or the assessment or standard thereof (with regard to God, as in this verse).
This is why the word ‘deen’ in the Qur’an HAS NO PLURAL . The words commonly used as plurals of ‘deen’ today (‘adyaan and dayanaat’) seem to have come into existence as the original meaning of the word gravitated from ‘accountability’ to ‘religion.’
To Cognizant Humans, ‘Deen’ means ‘accountability/liability.’[3]
-We are often liable to one another, and we are ALWAYS accountable to God: a debt is ‘deyn,’ and the Day of Accountability is ‘Yawm il Deen.’
– ‘Medina’ means ‘she to whom all are liable and accountable.’ It is a striking fact that no sooner had Prophet Muhammad, peace upon him, settled in ‘Yethrib’ that he changed the historic name of this town to one which indicates the new level of civic and moral accountability which would henceforth bind its citizens together and spread around the world! Civilization is ‘medeniyyeh,’ for there can be no civilization without accountability, in fact, the more advanced a civilization the higher the accountability of its governing and non-governing citizens to each other and to their laws. THIS is how early Muslims understood ‘Deen’ and how they spread their beautiful message.
-Muhammad Asad says that “Deen” is a ‘Moral Law,’ explained in his rendering of (The Fig) 95:7-8:
(7) فَمَا يُكَذِّبُكَ بَعْدُ بِالدِّينِ
(8) أَلَيْسَ اللَّـهُ بِأَحْكَمِ الْحَاكِمِينَ
“What, then, [O man,] could henceforth cause thee to give the lie
to this moral law? (7)
Is not God the Most Just of judges?” (8)
He adds: “Since the moral law referred to here has been stressed in the teachings of all monotheistic religions, its truth ought to be self-evident to any unprejudiced person; its negation, moreover, amounts to a negation of all freedom of moral choice on man’s part and, hence, of justice on the part of God, who, as the next verse points out, is – by definition – “the most just of judges.”
- ‘Islam’ denotes far more than the restricted, present-day usage of the word.
The word ‘Islam’ is derived from the three letter root verb ‘sa-la-ma.’ Our 10th century Lexicon of Ibn Faris[4] defines it as “mostly related to purity, or freedom from defect or weakness.’ It also says, “Therefore God calls Himself: ‘Al Salam’, and the heavenly Domain: ‘Dar Al Salam.’ ‘Silm’ also reflects this meaning in peace or tranquility (freedom from troubles of war). Another reflection of this is in submission to God, because one would then be free of denial or rejection.”
Eleventh century Al-Isfahani said in his definition of the root-verb: [i]
‘Salm and salaamah are about being free of all ailment, external and internal. Salaam and silm are about conciliation. ‘Silm’ is a noun in opposition to ‘war,’ and Islam is the entry into a (war-free) state of ‘silm,’ in that each side would be free/clear of bearing the brunt of his partner’s pain.’
Therefore: Purity, wholesomeness, peace, tranquility, conciliation, compassion are not only stronger connotations of Islam than the narrow definition we have restricted the world to today, but it is these qualities which are active testimony to our faith.
That is how early Muslims understood Islam. 清真寺
It is no coincidence that in China, where the first mosque outside Arabia was built more than 1,300 year ago, Islam is still called in Chinese, ‘the Religion of Purity and Truth’. The tragic paradox is that, although we revere the Arabic Qur’an revealed 1,400 years ago as a Message of truth preserved for all Time, we have often in effect, ‘altered’ it ourselves by misinterpreting and misrepresenting it.
So, if Islamliterally means ‘Pureness’ (from fault or defect), then it is the Chinese, being the earliest recipients of Islam in 674 AD, only 47 years after Emigration, who still retain the original meaning in their language: Islam in Chinese is “Yisilan Jiao”or “Pure true Faith.” A mosque is qīngzhēn sì, “pure truth temple.”
If we read the entire verse we’d understand how and why humanity diverged after Truth became known to them.
But we first have to recognize the following:
The Qur’an NEVER addresses ‘Muslims,’ but sometimes addresses Humanity (Naas), People of previous Scriptures, and MOSTLY addresses ‘Allatheena Aamanu,’ Those Who Attained Faith.
So both Islam and Eman have their own characteristics and are NOT interchangeable.
‘Islam’ is not what WE have made it out to be, but is something worthy of being ‘indal Lah-’ RELATIVE to God Himself.
When God says, “Inna Deena indal Lahi-l Islaam/ إِنَّ الدِّينَ عِندَ اللَّـهِ الْإِسْلَامُ” He is referring to HIS standard of Accountability (how He holds us all accountable), a Standard pure, flawless, and free of bias and other deficiency known or unknown to us.
Only with such a Standard can all of us be truly served by His Justice.
7. The second half of Verse 19, as well as Verses 20-22 discuss the Followers of previous scriptures, how they diverged, and how we should address them in any dispute they might have with us. And then the verse tells the Messenger, peace upon him, that with regard to those who deny God’s Signs, who kill the Prophets without justification, and who kill those who enjoin equity- he (the Messenger) must ‘announce to them a grievous penalty.’
The verb ‘HabaTa’ appears in verse 22 related to their ‘works/efforts’ (حبطت أعمالهم) bringing them ‘desolation’ both in this life and the next. In fact, this concept of one’s labor; effort (sing)/ labors; efforts (pl) being painfully voided/desolated appears more than 15 times in the Quran.
Muhammad Asad’s note 48 of Chapter 2, ‘The Heifer,’ makes it clear with evidence from the Bible (Mathew 23:37, 23:34-35, Luke 11:51) that this refers to the killing of John the Baptist, Zachariah and others, as mentioned by Jesus:
‘O Jerusalem, Jerusalem, thou that killest the prophets and stonest them which are sent unto thee.”
At any rate, when anyone argues with us we should simply announce, as in Verse 20, that we have humbly committed our direction purely to God, Allah. … أسلمت وجهي لله….
Enough said!
Tomorrow’s reading is from HQ 3:23-37.
Peace unto all!
[1] نسأ: تأخير الشَّيء. والنَّسِيئة: بيعُك الشَّيءَ نَسَاءً، وهو التَّأخير. تقول: أنسأتُ. ونَسأَ الله في أجلِك وأنسأ أجلَك: أخَّره وأبعده.
[2] دنت الرجل: أخذت منه دينا، وأدنته: جعلته دائنا، وذلك بأن تعطيه دينا.
والتداين والمداينة: دفع الدين، قال تعالى: }إذا تداينتم بدين إلى أجل مسمى{ [البقرة/282].
والدين يقال للطاعة والجزاء، إن الدين عند الله الإسلام{ [آل عمران/19]، وقوله: }لا إكراه في الدين{ [البقرة/256]، قيل: يعني الطاعة، فإن ذلك لا يكون في الحقيقة إلا بالإخلاص، والإخلاص لا يتأتى فيه الإكراه }فلولا إن كنتم غير مدينين{ [الواقعة/86]، أي: غيرمجزيين. وجعل بعضهم المدينة من هذا الباب.
[3] مفردات القرآن للراغب الأصفهاني:
دنت الرجل: أخذت منه دينا، وأدنته: جعلته دائنا، وذلك بأن تعطيه دينا.
والتداين والمداينة: دفع الدين، قال تعالى: }إذا تداينتم بدين إلى أجل مسمى{ [البقرة/282].
والدين يقال للطاعة والجزاء، إن الدين عند الله الإسلام{ [آل عمران/19]، وقوله: }لا إكراه في الدين{ [البقرة/256]، قيل: يعني الطاعة، فإن ذلك لا يكون في الحقيقة إلا بالإخلاص، والإخلاص لا يتأتى فيه الإكراه }فلولا إن كنتم غير مدينين{ [الواقعة/86]، أي: غير مجزيين. وجعل بعضهم المدينة من هذا الباب.
[4] سلم: معظم بابه من الصّحّة والعافية؛ فالسّلامة: أن يسلم الإنسان من العاهة والأذَى. قال أهلُ العلم: الله جلَّ ثناؤُه هو السلام؛ لسلامته مما يلحق المخلوقين من العيب والنقص والفناء. ومن الباب أيضاً الإسلام، وهو الانقياد؛ لأنَّه يَسْلم من الإباء والامتناع. والسِّلام: المسالمة. ومن الباب السَّلْم وهو الصُّلح. قال الله تعالى: {وإِنْ جَنَحُوا لِلْسَّلْمِ فَاجْنَحْ لَهَا} [الأنفال.
[i] الراغب الأصفهاني: “السلم والسلامة: التعري من الآفات الظاهرة والباطنة….والسلام والسلم: الصلح … السلم اسم بإزاء حرب، والإسلام: الدخول في السلم، وهو أن يسلم كل واحد منهما أن يناله من ألم صاحبه، والإسلام في الشرع على ضربين:*
أحدهما: دون الإيمان، وهو الاعتراف باللسان، وبه يحقن الدم، حصل معه الاعتقاد أو لم يحصل، وإياه قصد بقوله: قالت الأعراب آمنا قل لم تؤمنوا ولكن قولوا أسلمنا [الحجرات/14
والثاني: فوق الإيمان، وهو أن يكون مع الاعتراف اعتقاد بالقلب، ووفاء بالفعل، واستسلام لله في جميع ما قضى وقدر، كما ذكر عن إبراهيم عليه السلام في قوله: إذ قال له ربه أسلم قال أسلمت لرب العالمين [البقرة/131
* Note that the Arabic word he used for ‘form,’ is ‘dharb-ضرب’ (two forms/ضربين) … which has nothing to do with ‘beating/hitting,’ as mentioned earlier in explaining the many connotations of this word.