Welcome Friends: Ahlan wa sahlan!
We must bear in mind that many of these verses continue to relate to the Battle of Uhud, which we spoke of in our last reading.
I advise everyone -once in a lifetime- to read the beautiful book of the Prophet’s Life/Seerah, peace upon him, ‘Muhammad: his life based on the earliest sources’ by Martin Lings.
It is available in PDF here. For a detailed account of this battle, open the PDF and put ‘Uhud’ in ‘Search.’
COMMENTS:
1. Our Reading begins with highly motivational words, similar to what we might feel today if someone urges us on saying: “Go-GO-GO!”
Continuing to address Those who Attained Faith) (having begun in HQ3:130), the Qur’an says:
“AND HASTEN/advance towards forgiveness from your Lord and a garden, the vastness thereof is (as) The Exalted Expanses and the Earth, prepared for the Aware!”
This calls upon us to ‘hurry,’ to ‘rush forward,’ advancing together, towards all good deeds, as if there is no tomorrow! (We read something similar a few days earlier, in HQ3:115, describing some amongst People of the (earlier) Compilation who were doing just that.)
The Arabic word ‘saari’oo (سارعوا) calls upon Those Who Have Attained Faith in the third command given them here. This concept of advancing quickly as a group, also appears as a race in the words ‘saabiqoo’ (سابقوا), to ‘race each other’ forward (HQ57:21). The result of such a race is ‘outrunning’ everyone else, making headway till we arrive at our prized destination, explained in the beautiful verses of HQ23:61 (which, God-willing, we’ll be doing together later).
Some commentators have explained this verse as, “and a garden the display thereof is (as) the Heavens and the Earth, taking (‘ard)- (عرض) to mean ‘display,’ as in (2:31). Yusuf Ali says ‘…a garden whose width…’ Muhammad Asad says “…and to a paradise as vast..”
2. After telling us that Paradise is readied for ‘the Aware’ (Y. Ali: the Righteous/M. Asad: the God-Conscious) the next three verses 3:134-136 provide their characteristics and confirm their ‘status’:
· In their unfailing generosity, those who spend in both times of distress and ease.
· In their restraint of anger.
· In their forgiveness of others.
· In their promptness to self-reproach, self-correct, and seek forgiveness.
The bounteous reward they are granted is for having been ‘those who work (and strive)’ (Yusuf Ali); ‘those who labor’ (Muhammad Asad).
When we read the characteristics of the we realize that it is indeed laborious to keep up that level of self-control and awareness. They were indeed ‘Strivers’ in life, but after arriving at their destination (once they are done striving) perhaps we should call them: ‘Achievers.’
The ending of Verse 134 states that God loves the MuHsineen…Those Who (having performed IHssaan- the best of deeds beyond the call of duty) have earned the title ‘MuHsineen.’
It is only those who have earned favorable titles that God loves. In our post today we see that God loves THE MuHsineen in two verses, and we also see in Verse 146 that He loves the Ssaabireen, THE patiently Persevering.
Compare Verse 134 about the MuHsineen with HQ 53:31 where we are told that God rewards Those Who Perform Goodness/ Ihssaan/Allatheena AHssanu’ with ultimate Good/Hussnaa.[1] They are in the active ‘verb’ stage, some of them yet to deviate perhaps, while others have yet to earn the title.
Note in Verse 135 that one of the characteristics of those who are quick to seek forgiveness is that they do not persist in any particular (negative) deed (فعل). We feel relief here: What if we are the ones this verse speaks of, and it is we who are promised the Gardens?
We must stop here for a moment to elaborate on the difference between two words which we translate as deeds: عمل……. فعل
In Verse 136 we encounter the word ‘3amileen/عامِلين’ from the root verb ‘3-m-l’ which relates to work and labor. The word ‘amal/ عمل is mentioned 360 times in The Qur’an, and ‘3amal/عمل’ is never attributed to God as He does not work/labor!
Also, one’s ‘3amal’ is general works/labors/deeds, while one’s ‘fi3l’ is each particular deed which -when all are added up-constitute the ‘3amal.’
Hence, let’s say, my ‘3amal’ is that I teach, but (one of) my ‘fi3l’ is that I am seated at my laptop, typing. Another is that I am looking at the keyboard, and another is that I’m straightening my back etc.
You will come across these words often, and will come to realize the Qur’an’s inimitable precision as well as God’s generosity in how he judges and forgives us.
3. Verse 137: “Many were the ways of life that have passed away before you: travel the earth and see what was the end of those who rejected Truth” (Y. Ali). We are often told to travel the earth in observation, and especially to see the consequence of rejecting Truth; ‘kath-thaba’ means to belie, or contradict a truth (HQ6:11; 16:36). Read M. Asad’s note 98 explaining ‘sunna’- way of life.
Verse 138 states emphatically that THIS IS…(meaning the Qur’an) a clear lesson unto Mankind, and an admonition to the Aware.
I prefer Asad’s translation. It is closer to the original to call the Aware ‘God-conscious’ than those ‘who fear God.’ For the sake of accuracy however, we should note that both have added the word ‘God’[2] where the word in Arabic does not exist in this particular verse (138). There are other verses which DO say ‘conscious of God’ as in (تقوى الله) so we should differentiate to show the distinction.
4. I prefer Yusuf Ali’s translation of Verse 139. M. Asad simply says ‘you are bound to rise high,’ while the Qur’an say ‘the Highest.’
What a promise given by God, what a goal to live up to: Being uppermost, prevailing over all obstacles and whatever might seek to put one down… but there is a catch: IF:
“So lose not heart nor fall into despair:
For you must gain mastery IF you are indeed true in Faith.”
5. Verses 140-143 are a balm, a solace to Those Who Attained Faith and happen to be in distress. All humans taste pain and affliction, and it is in the nature of earthly existence that fortune changes hands.
Life is but a test so that God may mark out, or set apart, those who have faith and trust.
M. Asad’s interpretation of the verb ‘allama’ as ‘mark out’ is accurate (see علم).[3]
Many people have fretted over interpreting ‘liya’lama’ as ‘so that God would know,’ which of course is not correct since God’s Knowledge encompasses all. Many do not realize that by definition, the meaning of the word (’allama) was originally related to making a ‘mark.’ (Teachers in Arabic-speaking schools give the students their marks (grades) called ‘alaamah (s), ‘alaamaat (pl)علامة-علامات .) The word “ya’lam” يعلم has come to mean ‘to know’ because when we know something it becomes ‘impressed/imprinted upon us’ and distinctive to us. Realizing this is very important in our understanding of many verses in the Qur’an, prominent among them is Suratul Alaq/Chapter 96.
For historical background of this verse, read Asad’s note 103.
6. Verse 144 relates to the rumor that spread over the Uhud battle-ground that Prophet Muhammad, peace upon him, had been killed. His companions are told that, even if that had been true, Muhammad is no more than a Messenger preceded by the Messengers before him ( (خلت من قبله الرسل, and that they should not retreat.
Verse 145 is a statement regarding Death and Recompense. In accurate linguistic translation it begins as follows:
“It is not for any ‘Self’ (nafs) to die except by God’s leave, a compilation (kitaab) in due course……..”
The word ‘Kitaab,’ as we know, means a ‘compilation.’ The word ‘ajal’ means ‘term,’ and its derivation ‘mu’ajjal’ means ‘in due course, eventually.’[4]
In this instance, the fact that Death is called a ‘kitaab mu’ajjal’ indicates a compiled set of circumstances that must come together -in due course- for Death to take place.
Yusuf Ali’s ‘term as if fixed by writing’ and Asad’s ‘term pre-ordained’ may be common interpretations, but understanding the verses in their original Arabic is so much more true to Qur’anic intent!
The rest of the verse discusses recompense; we get the return for our deeds wherever we desire it, and God rewards the ‘shaakireen.’
M. Asad translates it as ‘grateful,’ Y. Ali says ‘those that serve us with gratitude..’ Linguistically however, it is: those who are PRODUCTIVE… from Blog Post Day 12 “those who make full use of His favors by working with, and multiplying, them. ‘Shukr’ means accepting what is little and making the most of it until it achieves abundance” (see full definition).
7. Verses 146-148 report to the Prophet and his companions the trials and tribulations of previous Prophets and Devotees of God, peace upon them all, to strengthen their resolve, and then relays to them their beautiful prayer in the time of utmost danger and need.
So God gave them all they had asked for, with a reward in the Present lowly Life and the best of rewards in the Hereafter, for God loves the MuHsineen[5]…Those Who (having constantly performed IHssaan; the best of deeds beyond the call of duty) earned the title ‘MuHsineen.’[6]
May we be so fortunate as to be counted among them.
Ameen.
There were quite a few lessons for us today, and beautiful prayers to memorize:
رَبَّنَا اغْفِرْ لَنَا ذُنُوبَنَا وَإِسْرَافَنَا فِي أَمْرِنَا وَثَبِّتْ أَقْدَامَنَا وَانصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ
“Rabbana, ighfir lana thunoobana wa israafana fee amrina, wa thabbit aqdaamana wa onsurna 3ala al Qawmi al Kaafireen.”
Nothing is as beautiful -or as powerful- as God giving us a prayer to say… in His own words!
Enough said!
Our next Reading is from HQ 3:149-157.
Peace unto all!
[1] وَلِلَّـهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ لِيَجْزِيَ الَّذِينَ أَسَاءُوا بِمَا عَمِلُوا وَيَجْزِيَ الَّذِينَ أَحْسَنُوا بِالْحُسْنَى ﴿النجم: ٣١﴾
[2] Yusuf Ali spoke in his commentary of his insistence in using the word God for Allah, but KSA reprints of his work ignored his original and added ‘Allah’ in English for Yusuf Ali’s ‘God,’ and sometimes even inserted ‘Allah’ for his rendition of ‘Rabb’ as ‘Lord,’ which confused things.
[3] علم: يدلُّ على أثَرٍ بالشيء يتميَّزُ به عن غيره. من ذلك العَلامة، والعَلَم: الراية، والجمع أعلام. والعلم: الجَبَل،وكلُّ شيءٍ يكون مَعْلَماً: خلاف المَجْهَل. والعِلْم: نقيض الجهل، وقياسه قياس العَلَم والعلامة، وتعلّمت الشَّيءَ، إذا أخذت علمَه.ومن الباب العالَمُون، وذلك أنّ كلَّ جنسٍ من الخَلْق فهو في نفسه مَعْلَم وعَلَم. وقال قوم: العالَم سمِّي لاجتماعه. قال الله تعالى: {وَالْحَمْدُ للهِ رَبِّ الْعَالَمِينَ، قالوا: الخلائق أجمعون… وذلك أنّهم يسمون العَيْلم، فيقال إنّه البحر.
[4] أجل: فالأَجَل غاية الوقت في مَحَلِّ الدَّين وغيره. وقد صرّفه الخليلُ فقال أَجِل هذا الشّيءُ وهو يَأْجَلُ، والاسم الآجِل نقيض العاجل والأجيل المُرْجأ، أي المؤخَّر إلى وقتٍ.
[5] Reminder: These amazing title-holders -MuHsineen- were mentioned twice today, and were twice said to be loved, as were The Ssaabireen (Verse 146).
[6] We may have noticed that, out of today’s sixteen verses, fourteen ended with title-holders, which was quite unique!
Muttaqeen- MuHsineen- 3aamileen- Mukathibeen- Muttaqeen- Mu’mineen- Thaalimeen-
Kaafireen- Ssaabireen- Shaakireen- Shaakireen- Ssaabireen- Kaafireen- MuHsineen.