Welcome Friends: Ahlan wa sahlan!
After today’s Reading we would have completed half of the longest Chapter in the Qur’an.
Those who are unfamiliar with the Qur’an, are usually amazed that Muslims so often remember Prophet Abraham peace upon him. They find mention of him in Muslims’ daily prayers and in many verses of the Qur’an (Ch. 14 is named after him). Among all the names of Prophets, his is the second most-common name for Muslim boys. Actually, it was Prophet Muhammad himself who named his son after this great Prophet, peace upon them both, but not many people know that, because the child died before completing two years of age.
But what would truly amaze them, is the Muslim Pilgrimage which is -in many of its rituals- a veritable Tribute to Abraham and his family, peace upon him, as we shall soon see.
COMMENTS:
- In footnote no. 122 to Verse 146, M. Asad discusses Abraham’s building of the Ka’ba, as well as certain Biblical prophecies regarding the advent of the Messenger Muhammad, peace upon them both. Withholding such prophecies is what was being challenged in this verse, a deed committed by those who recognized the legitimacy of Muhammad and his mission even as well as they recognized their own children.
- Verse 148 gives the perception of life being a Race towards Good, and with that as an ultimate goal for humanity, it is of little consequence which different directions of prayer diverse peoples would have faced whilst seeking it. See M. Asad’s note 123.
- Nevertheless, the Faithful are commanded to turn towards the ‘Inviolable house of Worship’, ‘the Sacred Mosque’ (Asad, Ali, respectively), which is Abraham’s prayer-direction, or ‘Qibla.’ They have been commanded to do so for two reasons. The first is related to Abraham, proving an argument and helping complete a mission and a vision (understood as the following): By designating the House he built as their Qibla – a bearing relative to which all Believers in the Qur’an would face in prayer to God- they are, in fact, proving themselves as Abraham’s true followers and bringing his mission to fulfillment, exactly as he had desired and prayed. The second is related to the Faithful themselves; God tells them that turning towards the Ka’ba is an important step towards the completion of God’s Favor/Bounty (‘ni’mah) upon them; it is they who are returning to the Truth, ‘Al-Haqq from your Lord-Sustainer- وإنَّه للحقُّ من ربِّك.’
- Upon comparing Verses128- 129 to Verses 150-151 we realize that the latter verses answer Abraham’s prayer (the former verses), and we also recognize an added detail, “and to teach you that which you knew not.” This was the God-given bonus which Abraham had not asked for. The Qur’anic Message not only brought new awareness, but was the catapult that enabled the Faithful to seek and obtain knowledge so successfully.
- Verse 151 might be quite familiar; it adds another favor/bounty to verse 149, in the reminder that God sent them a Messenger from amongst themselves, not only to convey His Message, but with gifts of purification and knowledge they knew nothing about. In Verse 152 we are told to remember God (an act which earns us His blessings) and make full use of His favors by working with, and multiplying, them. The word ‘shukr’ in Arabic does not denote simple gratitude or thanks, although that may be how the word is understood today. ‘Shukr’ means accepting what is little and making the most of it until it achieves abundance.[1] This helps us better understand the verses which call God ‘Al Shakoor,’ or The Enhancer (HQ: 35:30; 35:34; 42:23; 64:17). God accepts what little we do and enhances it!
The earliest of the Faithful understood that ‘shukr’ meant appreciation (opposite of depreciation) and they were productive, making use of whatever they possessed to enhance it manifold. Unfortunately, later generations understood ‘shukr’ to mean showing gratitude- by word of mouth.
Verses 153-157 discuss the value of patient Perseverance amid the trials of Life, showing us that such persons earn the ‘salawaat’ of God upon themselves, as well as His Mercy.
Verse 154 informs us that Those Who Were killed in God’s Way are not dead, but rather, they are alive beyond our perception.
The statement, ‘We are God’s and unto Him we are returning’ should be our response to any loss. Then, in verse 158, we are brought back to the vicinity of the Ka’ba, to the small hills of Safa & Marwa upon which Ishmael’s mother is known to have searched for water (read M.Asad). In verse 161, we read about those who deny the Truth (‘kufr’ literally: ‘cover’)-and DIE in that state of Denial. This makes us think back to Verse 132, to the pleas of both Abraham and Jacob, instructing their children NOT to die EXCEPT as ‘Muslims.’
Here we think again about that original ‘Muslim’ identity which is about both conviction and conduct; being both pure in reverence to God and untainted by having done harm unto others. We also recall the famous saying of Prophet Muhammad: ﷺ
“A Muslim is one from whose hands and tongue people are safe.”[2]
المسلم من سلم الناس من لسانه ويده
- Verse 158 is often mentioned in relationship to the annual Pilgrimage/Hajj and to the Umra, the lesser Pilgrimage, which can be done anytime during the year. The Safa and Marwa are the two hillocks adjacent to the Ka’ba which have become a Pilgrim’s ‘Mas’aa/مسعى’ a well-trodden footpath to be covered seven times in commemoration of a revered mother’s search for water. Hagar and Ishmael; it is in commemoration of them that all pilgrims must perform the ritual of ‘sa’i- سعي.’
Verses 159-163 should be taken very seriously by any who approach God’s Message with the intention of conveying it to others, which is one reason why our attempt MUST include several exegeses/tafaseer plus having the Arabic Qur’an and the oldest lexicons at hand, and even so, we must try not to stray and keep revising.
Here we must remember to always seek refuge in God from deviation, represented by the banished Deviant. أعوذ بالله من الشيطان الرجيم
It is important to note in verse 161 the mention of ‘Those Who Kafaru/Denied’ in the active form (a verb, a deed), before some of them die as ‘Kuffaar’ (a noun, a label, a state of being). This shows us that people who ‘kafaru’ at one point might become of those who ‘aamanu’ at another, and vice versa (see 4:137). Theirs is an active state -a verb- that could go in any direction, whereas ‘kuffaar’ is a permanent state known only to God.
Enough said…
Our reading for tomorrow is from verse 164-176.
Peace unto all.
[1] شكر: الثَّناء على الإنسان بمعروف يُولِيكَهُ. ويقال إنَّ حقيقة الشُّكر الرِّضا باليسير. يقولون : فرسٌ شَكور، إذا كفاه لسِمَنِه العلفُ القليل.
والأصل الثاني: الامتلاء والغُزْر في الشيء. يقال حَلُوبة شَكِرَةٌ إِذا أصابت حَظّاً من مرعىً فَغزُرت. ومن هذا الباب: شَكِرَت الشّجرةُ، إذا كَثُر فيئُها.
[2] Narrated as such by Imam Ahmad and al-Nasa’i, while other narrations replace the word ‘people’ with ‘Muslims.’