Welcome Friends: Ahlan wa sahlan!
COMMENTS:
1. Verse 103 denounces the superstitions that were traditional to the idolatrous tribe of Qureish, where they would prohibit themselves from slaughtering some of their livestock, assigning 4 categories of prohibition; for details see Yusuf Ali’s note and Muhammad Asad’s note.
The verse ends by denouncing their lies, where they ‘attribute their own lying inventions to God’ (Asad), and asserts that most of them ‘lack wisdom/ never use their reason’ (Ali/Asad).
Verse 104 shows us their response to the invitation to come together to God’s Revelation delivered by His Messenger, in which they say that what they found their fathers doing is good enough for them (!). The Qur’an responds to that illogical attitude by asking: “…Why- even though their forefathers knew nothing and were not guided?”
· Note the interactive question here, which got its response, silent or otherwise!
· Also note that this question stands for all time, and is one which each of us responds to:
Am I following my forefathers’ beliefs because they simply seem good enough for me, or should I use my reason and measure everything against the standards of God’s final Revelation?
I admit that -as a Muslim- my mental response used to be: “This verse does not apply to me.” I used to leave it at that until I realized that every word in the Qur’an applies to each of us in some way! The Qur’an is, after all, the Word of ‘The Living God’ to living people, and not a dry compilation revealed to people of olden times who have long departed this earth!
In other words, dear Reader:
Claim the Qur’an. It is yours today–YOU are the one it is intended for!
2. Verse 105 is a statement assigning AND limiting responsibility to each and every one of us who consider ourselves among Those Who Attained Faith. In the final analysis, we are responsible for ourselves whether or not others remain on God’s path or stray from it. Their straying would not discredit us IF WE hold onto our gifted-guidance. This verse helps us understand the verses that preceded it; the straying of others does not hurt us.
3. Verses 106-108 are about the importance of preparing our after-death bequests, our ‘Last Will and Testament.’ The verses also illustrate the gravity of providing truthful witness to such wills, especially those which were made while traveling when one has to solicit total strangers as witnesses. Well-explained by both Ali and Asad, these verses end with the statement:
“…be aware of God and listen, and God does not guide ‘pledge-breaking’ or ‘deserting’ people (title) القوم الفاسقين[1]
(‘Faasiq’ is usually translated by Ali as ‘rebel’ and by Asad as ‘iniquitous.’ Although correct, I find these words difficult to understand today.)
4. Verse 109 leads up to the story behind the choice of title for this Chapter, the ‘Table-spread/ Repast’ (Ali/Asad).
Here, we are suddenly transported to the Hereafter, where we get a glimpse into God’s gathering of all the Messengers where He asks them of the responses they received. (Note the all-important issue of Response!)
They seem to answer in unison, peace upon them all, saying that they do not know what response they got, for indeed God Alone is Knower of all that is beyond their perception. This may apply to the fact that people’s intentions are unknown to observers and also to the understanding that each Messenger would not have accompanied all his people all throughout their lives.
It also shows that, to be both honest and accurate, they can only offer this single answer!
5. Then, in Verse 110, God speaks of His having addressed Jesus by his identity as ‘son of Mary,’ reminding him of all His Favors upon him and his mother. These favors include aiding him (aid أيّد) with ‘the holy spirit/ holy inspiration’ (Ali/Asad) which enabled him to speak to people both in the cradle and in his prime, and that He ‘impressed/ imprinted upon; him/taught him’ the Compilation, and Wisdom and the Torah, and the Evangel (for definition of ‘‘عallama’ -علم-see Blog Post Day 34).
The verse then continues in its description of the inexplicable phenomena we call ‘miracles’ which Jesus peace upon him carried out, by God’s leave (Ali/Asad), such as curing the blind and the leper as well as ‘raising the dead’ for which, those who denied among Bani Isra-eel, accused him of sorcery.
We’ll end our Reading today by trying to understand the Arabic word ‘ithn/إذن’ which although explained correctly as “God’s leave,” needs more elaboration for us to understand.
‘Ithn’ when imparted is related to knowledge, also notification/proclamation.
In English, one might say bi-ithnilLah’ means ‘by God’s Knowledge’ or His ‘predication.’ [2]
On the recipient’s end it is related to hearing and being notified (in Arabic, the word for ‘ear’ is ‘uthun/أُذُن’ since it is through hearing that we are notified).
Many readers will be surprised to learn that ‘ithn’ shares its root-verb (athana)[3] with the ‘Athaan/أذان’ !
When the Muezzin knows it is time for prayer, he calls the ‘athaan’ and all who are within earshot are notified of the right time to pray.
Let us for now -after having understood what the word means- just say that Jesus, peace upon him, did what he did by ‘God’s leave,’ and keep it simple.
Enough said!
Our next Reading is from HQ5: 111-HQ6:7 (Yes, a new Chapter/Sura!)
Peace unto all!
[1] (فسق) الفِسْق، وهو الخروج عن الطَّاعة. تقول العرب: فَسقَتِ الرُّطَبَةُ عن قِشْرها: إذا خرجَتْ، حكاه الفَرَّاء. ويقولون: إنَّ الفأرة فُوَيْسِقة،
[2] Other verses mention that the Lord-Sustainer ‘ta’ath-thana/تأذَّنَ’ (7:167; 14:7) proclaimed.
[3] Linguists and exegetes tell us that when Arabs of that time would say ‘by my ithn’ they meant ‘by my knowledge and also by my command.
أذَنَ: أَصْلَانِ مُتَقَارِبَانِ فِي الْمَعْنَى، مُتَبَاعِدَانِ فِي اللَّفْظِ، أَحَدُهُمَا أُذُنُ كُلِّ ذِي أُذُنٍ، وَالْآخَرُ الْعِلْمُ؛ وَعَنْهُمَا يَتَفَرَّعُ الْبَابُ كُلُّهُ.
وَيُقَالُ لِلرَّجُلِ السَّامِعِ مِنْ كُلِّ أَحَدٍ أُذُنٌ. قَالَ اللَّهُ تَعَالَى: {وَمِنْهُمُ الَّذِينَ يُؤْذُونَ النَّبِيَّ وَيَقُولُونَ هُوَ أُذُنٌ} [التوبة: 61] . تَقُولُ الْعَرَبُ قَدْ أَذِنْتُ بِهَذَا الْأَمْرِ، أَيْ: عَلِمْتُ. وآذَنَنِي فُلَانٌ أَعْلَمَنِي. وَالْمَصْدَرُ الْأَذْنُ وَالْإِيذَانُ. وَفَعَلَهُ بِإِذْنِي، أَيْ: بِعِلْمِي، وَيَجُوزُ بِأَمْرِي، وَهُوَ قَرِيبٌ مِنْ ذَلِكَ. قَالَ الْخَلِيلُ: وَمِنْ ذَلِكَ أُذِنَ لِي فِي كَذَا. وَمِنَ الْبَابِ الْأَذَانُ، وَهُوَ اسْمُ التَّأْذِينِ.
{وَإِذْ تَأَذَّنَ رَبُّكُمْ لَئِنْ شَكَرْتُمْ لَأَزِيدَنَّكُمْ} [إبراهيم: 7] ، فَقَالَ الْخَلِيلُ: التَّأَذُّنُ مِنْ قَوْلِكَ لَأَفْعَلَنَّ كَذَا، تُرِيدُ بِهِ إِيجَابَ الْفِعْلِ، أَيْ: سَأَفْعَلُهُ لَا مَحَالَةَ. وَهَذَا قَوْلٌ. وَأَوْضَحُ مِنْهُ قَوْلُ الْفَرَّاءِ تَأَذَّنَ رَبُّكُمْ: أَعْلَمَ رَبُّكُمْ.