Welcome Friends: Ahlan wa sahlan!
In today’s Reading we come across the reason for the title of this chapter, al A’raaf.
Yusuf Ali’s Explanation.
Muhammad Asad’s Explanation.
COMMENTS:
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1. Our last Reading ended with God’s Messengers taking into full deliverance the spirits of wrong-doers (‘wafaat’ indicates the end of this life for Human Cognizance/spirits).
The narrative begins with these wrong-doers entering the Fire (verses 38-39), as did before them other groups of ‘Ins’ humans and ‘Jinn’ unseen beings.
The accusation each group makes against its predecessor as it enters the Fire is quite telling, each considering itself having been misguided by those before it. Then we hear the predecessor returning the accusation, faulting those who came afterwards. We note that each group is earning what it deserves!
This information is given to us as a preview of what would be happening so that we would be aware, now, and make amends, doing our very best not to be among either of these groups: We should beware neither to become misguided by those before us nor to misguide those who come after us!
Q. But how, when we are naturally influenced by preconceived notions, by inbred parent/peer opinions which we hold onto without evidence?
A. The only way is that we hold God’s Message in our hearts and minds as ‘The Criterion’ between what is right and what is wrong. Familiarity might feel comfortable, but that does not mean it is right; we are seeing today scenes that we know are very wrong, and we see how familiar they are becoming to our youth.
It is therefore not surprising that all of the 26 times the word “aabaa’ana/ آباءنا” (our parents/our forefathers) is mentioned in the Qur’an, all these mentions are in the context of criticism!!
Verse 40 is but one small example of a ‘preconceived notion’ which we -who have faith in the Qur’an- should not have carried for so many generations:
“Indeed, those who belied our Signs and were self-arrogantly dismissive of them, the gates of The Exalted Expanses will not be opening for them nor will they enter the Garden until the (thick twisted) rope enters through the eye of a needle, and so do we reward the Evil-earners/Mujrimeen/Those whose criminal acts have cut them off!”
For definition of ‘Mujrim,’ see Blog Post Day 54.
What’s interesting here is the interpretation of ‘jamal’ (or more likely ‘jummal’ as in another authorized Reading, which Muhammmad Asad mentions in his note):
The Arabic definition of ‘jamala’ as shown, does NOT mean camel, but rather, as other references have specified, the word refers to the type of thick, twisted rope that is used in shipyards and on ships. Self-challengers can put the word جمل in Tanzil and discover that the Qur’an never refers to a camel by that name (check out ‘naaqah’- ناقة and ‘al-ibil’ الإبل).
So, dear Reader, where did THIS interpretation come from? You guessed it: Old Biblical explanation.[1] That was how early Biblical scholars had translated a similar concept in the New Testament, from its original quote in Aramaic, then in Greek:
Mark 10:25: “It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God.” (Also in Mathew 19:24; Luke 18:25.)
Please note that today’s Bible Scholars refute the old interpretation telling us:
“In the original Aramaic text, the word to which the Greeks obtained “camel” is “Gamala”. “Gamala” does not mean camel, that is “Gimel”. “Gamala” is a heavy rope. Thus, Yeshua was saying, “It is easier to get a heavy rope through the eye of a needle than for a rich man to go to Heaven.”
To get a heavy rope through a needle, it must be unwoven, broken down, its strength of itself loosened; like that broken vessel. Everything we are, every strength which we think we have, and everything which we own must be unraveled and passed through. This is a perfect parable for today. The word is spreading, we need to be giving up the so-called riches, the TV, the video games, movies, sports, and such. We need to unravel everything we have and pass it through.”
As for us, we DO know how close Arabic is to Aramaic; our Lexicon[2] shows that the definitions of ‘thick rope; twisted cable’ in both languages are almost identical.
Nevertheless, despite the fact that the Arabic language had preserved the original connotation, our thoughts and interpretation deviated as did others before us. It is time to use our lexicons to put things right.
2. Verses 41-42 hold two opposing scenes, one to dissuade (which scholars have dubbed ترهيب / tarheeb ) and the other to persuade (dubbed ترغيب /targheeb ). The Qur’an is full of such comparisons to dissuade and persuade. Note that Verse 42 repeats the comforting attestation (for the fourth time!) that each Self is not charged -considered responsible- for more than it can bear/contain (depending on what capacity and capability each was given, as seen in HQ 65:7).
3. Verse 43 onwards is a scene from the Hereafter, well-explained by both Yusuf Ali and Muhammad Asad. Verse 43 holds a beautiful statement to be made by the dwellers of Paradise- which we often repeat as glorification, thanking God for having guided us for we would never have been guided if not for Him guiding us.
Here we also note that all who enter the Garden shall have ‘ghill/irritation’ towards their companions removed from their chests, a revelation as interesting as it is important for us now, in life.
‘Ghill/غِل’ is a kind of pervasive irritation that constricts our hearts towards something, or towards the person who has done something. Ghill/Irritation might be a precursor to ‘shana’aan’ (mentioned earlier on Blog Post Day 53). This helps us understand why we should be asking God (as in HQ 59:10) to keep our chests free of any ‘ghill/ towards all people of faith and trust throughout life. What we should beware of is harming a person of faith and trust -or harming ourselves- due to irritation which develops into resentment and animosity. We cannot help feeling irritated, but we can stop our irritation from exacerbating, starting by praying for God’s help, a prayer He has guided us to Himself, and which is one of the plentiful reasons we are saying AlHamdulil-Lah for His guidance in the first place!!
Added to that, we can certainly stop ourselves from acting out because of irritation, having understood what Taqwa is all about.
PEOPLE ATTAINING FAITH AND TRUST ARE BRETHREN, AND SHOULD BEHAVE AS SUCH.
As for the afterlife, any remaining ‘ghill’ which we couldn’t help feeling (but never acted upon) will be detached from our chests so that we would enjoy each other’s company, as if these hard feelings between us had never existed. What a beautiful scene… may we be so deserving… Amen.
4. Verses 44-46 introduce us to two other ‘stations’ in the Hereafter, and we hear the ‘call out loud’ between the People of the Garden and the People of the Fire, the former telling the latter that what their Lord-Sustainer had promised has come true, asking them if they found what their Lord-Sustainer had promised to be true as well, to which the latter said ‘Yes,’ after which the Wrongdoers are announced as condemned!
In verse 46 we encounter the word ‘Hijaabحجاب- [3] which Ali translates as ‘veil,’ and Asad as ‘barrier.’ Asad is correct (see his note).
We have mistakenly applied this word to ‘head-scarves/veils’ although there is no Qur’anic or linguistic support for this whatsoever (the Qur’an calls the ‘coverings’ worn by women: ‘khumur – خُمُر’ HQ 24:31).
As readers can see in our 1,000 year old Lexicon, the word ‘Hijaab’ is related to a literal obstruction or barrier, such as what protects our eyes and our soft organs; our eye-brow is ‘Haajeb,’ and our diaphragm is ‘Hijaab Haajez.’
There is great importance in names, as we know by now. By calling a woman’s head-cover ‘Hijaab/ barrier,’ the yard-wide piece of cloth gained a barrier’s attributes: Restriction, at the very least! Barriers have someone controlling them and others trying to get through, and when anyone does get through it can only be: By force or by permission.
This ‘enforcement’ of barriers helps us realize why a woman’s simple head-cover has become such a provocative issue! Breaking the ‘Hijaab/Barrier’ has become quite an accomplishment for many today, whereas had a woman’s head-gear remained a ‘khimar’ I doubt it would have taken on this wide a scope of attention and contention.
Reflect upon these three words: Hijaab. Force and Permission.
Reflect upon these three words: Khimar. Cover your charms.
5. The word al A’raaf الأعراف appears only twice in the Qur’an, both in this section. It is quite interesting to see why Asad translated it as ‘the Faculty of Discernment’ in his note.[4] Also remember that ‘rijaal’ means ‘active persons’ (literally on their feet), so Ali’s translation here, as ‘men,’ doesn’t seem linguistically or logically accurate.
A’raaf is plural of ‘urf’ عُرف which refers either to something ‘proceeding, one after the other’ (as in the hair on a horse’s mane, or fertile high ground with sprouting growth), or to the feeling of calmness and ease, which relates to gradations of familiarity and recognition; ‘to recognize – عرف’ / ‘3arafa. [5]
This definition shows us the huge difference between ‘ilm/عِلم’ and ‘ma’rifah/معرِفة’ which we Arabs tend to use interchangeably. Indeed, it is categorically wrong (and disrespectful) to say, in Arabic, that God “ya’rif.” Why? Because such a word cannot be about God! God does NOT recognize or familiarize Himself with anything; He does not “ya’rif/يعرِف”.
He “ya’lam/ يعلم” … He KNOWS.
6. Verses 47-49 are heart-stopping, as we hear the rijaal/people on their feet who are upon the A’raaf (Heights/Ali) (who had possessed this faculty of discernment in life/ Asad) ask their Lord-Sustainer not to render them in the company of The Wrongdoers. These do indeed seem to be people who, in life, had wavered indifferently, neither committing bad deeds nor proceeding in good, as Zamakhshari[6] seems to indicate:
“Those of al A’raaf are told: “Enter the Garden!” That happens after they’d been detained on the A’raaf, viewing the two parties, recognizing them by their features and saying to them what they say. The gist of this is that one’s reward is according to one’s deeds, and that one’s progression or regression happens accordingly, for no one gains precedence with God except by preceding in good deeds, and no one lags behind except by having lagged behind in deeds.”
As today’s Reading comes to an end, we the listeners, feel glad for the People of Al Araaf, seeing (in Verse 49) that after the back and forth of the previous verses – and although some believed that God would not have mercy upon them – God did indeed bid them to enter the Garden with no fear ever coming upon them nor grief!
But as we conclude (in Verse 50) we now hear the people in Hellfire pleading for water and other provision … sending shivers down our spines.. and know that they shall be told that “…God has forbidden such to the Deniers!”
7. Verse 51 describes these Deniers, telling us that they had made their own accountability standard[7] one of entertainment/لهو and frolic/drooling لعب (we spoke of لعب in Blog Post Day 70), and they had been deluded by the lowly/immediate life.
Then we hear what had happened to them in a nutshell:
Their neglectful overlooking/ignoring of Judgment Day has led them to this state where God shall ‘neglect’ and ‘overlook/ignore’ them, their recompense being similar in kind to their deeds.
Enough said!
Our next Reading is from HQ 7:52- 67
Peace unto all!
[1] We shall slowly discover other Biblical interpretations that have entered our faith, despite the Qur’an refuting or clarifying.
[2] جمل: أصلان: أحدهما تجمُّع وعِظَم الخَلْق، والآخر حُسْنٌ.
فالأوّل قولك أجْمَلْتُ الشّيءَ، وهذه جُمْلة الشّيء. وأجمَلْتُه حصّلته. وقال الله تعالى: {وقَالَ الَّذِينَ كَفَرُوا لَوْلاَ نُزِّلَ عَلَيْهِ القُرْآنُ جُمْلَةً وَاحِدَةً [الفرقان 32].
والجُمَّل: حَبْل غَليظ، وهو من هذا أيضاً. ويقال أجْمَلَ القومُ كثُرت جمالُهم. والجُمَاليّ: الرّجُل العظيم الخَلْق، كأنه شُبِّه بالجمل؛ وكذلك ناقةٌ جُمَالِيَّة. قال الفراء: (جِمَالاَتٌ) جمع جَمَل. والجِمَالات: ما جمع من الحِبال والقُلُوس.
والأصل الآخر الجَمَال، وهو ضدُّ القبح. ورجلٌ جميل وجُمال. قال ابن قتيبة: أصله من الجَمِيل وهو وَدَك الشَّحمِ المُذابِ. يراد أنَّ ماءَ السِّمَنِ يجري في وجهه. ويقال جَمَالَكَ أن تفَعَلَ كذا، أي اجْمُل ولا تَفْعَلْه.
حجب: هو المنع. يقال حجبته عن كذا، أي منَعتُه. وحِجابُ الجَوْف: ما يَحْجُبُ بين الفُؤاد وسائر الجَوْف. والحاجبان العظمان فوق العينين بالشّعَر واللّحم. *وهذا على التشبيه، كأنهما تحجبان شيئاً يصل إلى العينين. وكذلك حاجبُ الشّمس، إنما هو مشبَّهٌ بحاجب الإنسان.
[4] Asad’s note in brief: “… many commentators assume that the a‘rāf referred to here are “elevated places…. A far more likely interpretation… the faculty of discernment… This interpretation has been adopted by some of the great, early commentators of the Qur’ān…They state emphatically that the expression ‘alā ’l-a‘rāf is synonymous with ‘alā ma‘rifah, that is, “possessing knowledge” or “endowed with the faculty of discernment” (i.e., between right and wrong), and that the persons thus described are those who in their lifetime were able to discern between right and wrong … but did not definitely incline to either: in brief, the indifferent ones. Their lukewarm attitude has prevented them from doing either much good or much wrong – with the result that, as the next sentence shows, they deserve neither paradise nor hell.”
[5] These are also the origins of the name for Mount ‘Arafaat.’
عرف: أصلان، يدلُّ أحدُهما على تتابُع الشيء متَّصلاً بعضُه ببعض، والآخر على السكون والطُّمَأنينة.
فالأوّل العُرْف: عُرْف الفَرَس. وسمِّي بذلك لتتابُع الشَّعر عليه. ومن الباب: العُرْفة وجمعها عُرَف، وهي أرضٌ منقادة مرتفِعة بين سَهْلتين تنبت، كأنّها عُرف فَرَس.
والأصل الآخر المعَرِفة والعِرفان. تقول: عَرَف فلانٌ فلاناً عِرفاناً ومَعرِفة. وهذا أمر معروف. وهذا يدلُّ على ما قلناه من سُكونه إليه، لأنَّ مَن أنكر شيئاً توحَّشَ منه ونَبَا عنْه. وأمَّا عرفات فقال قومٌ: سمِّيت بذلك لأنَّ آدمَ وحواءَ عليهما السلام تعارَفَا بها. وقال آخرون. بل سمِّيت بذلك لأنَّ جبريل عليه السلام لما علّم إبراهيم عليه السلام مَناسِكَ الحجّ قال له: أعَرفت؟ وقال قومٌ: بل سمِّيت بذلك لأنَّه مكانٌ مقدَّس معظَّم، كأنَّه قد عُرِّف، كما ذكرنا في قوله تعالى: {وَيُدْخِلُهُمُ الجَنَّةَ عَرَّفَهَا لَهُمْ} [محمد 6]. والوقوف بعَرَفاتٍ تعريف. والتعريف: تعريف الضَّالة واللّقْطَة، أن يقول: مَن يَعرِف هذا؟ ويقال: اعتَرَف بالشَّيء، إذا أقرَّ، كأنّه عَرفَه فأقرَّ به.
[6] الزمخشري: “يقال لأصحاب الأعراف ادخلوا الجنة وذلك بعد أن يحبسوا على الأعراف وينظروا إلى الفريقين ويعرفونهم بسيماهم ويقولوا ما يقولون. وفائدة ذلك بيان أن الجزاء على قدر الأعمال، وأن التقدم والتأخر على حسبها، وأن أحداً لا يسبق عند الله إلا بسبقه في العمل، ولا يتخلف عنده إلا بتخلفه فيه…”
[7] Small letters to show that it is theirs alone, distinct from The Accountability Standard of God/ دين الله