<\/p>\n\n\n\n
Welcome Friends: Ahlan wa sahlan<\/em>!<\/p>\n\n\n\n Yusuf Ali\u2019s Translation of this Chapter<\/a>.<\/p>\n\n\n\n Muhammad Asad\u2019s Translation of this Chapter<\/a>.<\/p>\n\n\n\n COMMENTS:<\/strong><\/p>\n\n\n\n 1. Before we begin, let us reflect on the last verse before this, where we heard Prophet Moses\u2019 severe, heartfelt, prayer against Pharaoh and his chieftains. <\/p>\n\n\n\n Today\u2019s Reading (Verse 89<\/a>) begins with God asserting that their<\/em> prayer has been answered (it seems that not only Prophet Moses had been praying, but Prophet Aaron as well), commanding them both to \u2018straighten\/rectify\u2019 (themselves), and not to follow the path of Those Who do not Know\/ Those Who do not Distinguish (Truth). <\/a><\/p>\n\n\n\n The imperative\/command, \u2018You must straighten\/rectify\u2019 (literally \u2018must seek rectification,\u2019 which follows the grammatical pattern of istaf\u2019il\/\u0627\u0633\u062a\u0641\u0639\u0644 ) appears five times in the Qur\u2019an, twice in the singular<\/a> \u0627\u0633\u062a\u0642\u0645; twice in the plural<\/a> \u0627\u0633\u062a\u0642\u064a\u0645\u0648\u0627; and as you see in this verse, once in the dual \u0627\u0633\u062a\u0642\u064a\u0645\u0627- speaking to two persons.<\/p>\n\n\n\n One might ask: Toward WHAT or WHOM ( \u0625\u0644\u0649 \u0645\u064e\u0646 \/ \u0625\u0644\u0649 \u0645\u0627\u0630\u0627) should we \u2018rectify\u2019 ourselves\/our direction?<\/p>\n\n\n\n The answer is in HQ. 41:6.[1]<\/a> Towards God, of course!<\/p>\n\n\n\n This shows us the importance of \u2018istiqaamah\/ seeking the straight course\/ rectifying ourselves\u2019 because life is ever-changing, moving, twisting, TRYING us, and as soon as we overcome one hurdle, we tend to encounter another. If we do not rectify ourselves by refocusing on our objective and choosing the best route, we will lose ourselves in its maze. <\/p>\n\n\n\n The next verses (90<\/a>– 91<\/a> –92<\/a>) tell us of Pharaoh following Bani Isra\u2019eel into the parted sea, and of his being overcome by drowning, where we note that, in his dying-breath, he finally uttered words of faith and surrender, saying that he has attained Eman AND become of the Muslimeen. Needless to say, both assertions were not accepted: <\/p>\n\n\n\n Aaaal\u2019aana? What\u2026 Now? After you had already rejected\/<\/em>[2]<\/strong><\/em><\/a> <\/em>\u0639\u064e\u0635\u064e\u064a\u062a<\/em> <\/em>(God and His Messengers) and had been one of the Corruptors?<\/em><\/p>\n\n\n\n Actually, Pharoah is THE archetype of arrogant corruption on this earth!<\/p>\n\n\n\n Note how each of Pharoah\u2019s two allegations was responded to and refused in the verse; his allegation of Eman was refused because he had already rejected God<\/em>, and his allegation of being Muslim was refused because all he had been doing was corrupting and committing wrongs against people<\/em>. <\/p>\n\n\n\n As we know after all, a Muslim is one from whose tongue and hands people are safe!<\/p>\n\n\n\n We note in Verse 92 that his remains were salvaged to serve as a Sign to those behind him, although many Cognizant Humans are heedless to God\u2019s Signs.<\/p>\n\n\n\n Note about adding details to the Qur\u2019an that are nowhere in it:<\/p>\n\n\n\n I prefer neither to specify which \u2018miSr\u2019 or \u2018territory\u2019 the Qur\u2019an is referring to, nor which Pharoah these verses are about. We are learning a multitude of valuable lessons here, in faith and denial, in humility and arrogance, in deference and defiance, lessons that serve us best when we take them as is from the Qur\u2019an, which calls its narratives in HQ.12:3, \u2018aHssan al qiSaS\/ the best of narratives\/\u0623\u062d\u0633\u0646 \u0627\u0644\u0642\u0635\u0635.<\/a> <\/p>\n\n\n\n Adding detail to God\u2019s own \u2018best and most beautiful\u2019 narrative can never make it better! <\/p>\n\n\n\n Quite the opposite. Would we, in all faith, want to do that?<\/p>\n\n\n\n I prefer to say: God knows best..\u0627\u0644\u0644\u0647 \u0623\u0639\u0644\u0645..<\/p>\n\n\n\n 2. Verse 93<\/a> discusses how Bani Isra-eel were assigned a \u2018goodly abode;\u2019 well-explained by Muhammad Asad. It is interesting to note that their differing came AFTER they had received the Knowledge, having till then, been in ignorant accord.<\/p>\n\n\n\n In the next two verses 94<\/a>– 95<\/a> , the \u2018voice of God\u2019 is distinct in His direct advice and warning to the listener. These verses are also well-explained by Muhammad Asad, who finds it implausible<\/a> that these verses would be addressed to the Messenger. <\/p>\n\n\n\n It does seem that these verses are addressed to the Cognizant Human, and they speak of what has \u2018been sent down to you,\u2019 in the singular, similar to the plural we see in these verses<\/a> addressing people in general.<\/p>\n\n\n\n Verses 96<\/a> 97<\/a> assure us regarding certain people upon whom the word of our Lord-Sustainer duly transpired\/was realized, that they shall never have faith and trust, even were every Sign to come to them. Nothing will persuade them to have faith in God except the kind of evidence and painful suffering offered by death and the Hereafter, just like Pharoah. This seems similar to an earlier verse, Verse 33:<\/p>\n\n\n\n \u201cThus duly transpired\/was realized the word of your Lord-Sustainer against Those who Deserted, that they do not Have Faith\/Trust.\u201d<\/strong><\/p>\n\n\n\n There we noted what \u2018the word of our Lord-Sustainer duly transpired\/ Huqqat\/<\/em>\u062d\u0642\u064e\u0651\u062a \u0643\u0644\u0645\u0629 \u0631\u0628\u0643 <\/em>\u2019 means. It is about people who deserted, duly ending up never attaining faith; about people who denied clear evidence, duly ending up as Deniers; about all such people duly ending up as companions of the fire: His Word duly transpiring, due to the choices people made.<\/p>\n\n\n\n 3. And now we arrive at the reason for the title of this Chapter- the story of Jonas, peace upon him. Verse 98 tells us that Jonas\u2019 people were the only ones whose impending suffering was lifted, having heeded their Prophet before it was too late. This was an indirect message to Qureish, as the following verses will show.<\/p>\n\n\n\n Read Asad\u2019s<\/a> excellent notes, which he ends by saying:<\/p>\n\n\n\n \u201c\u2026the mention of Jonah\u2019s people -who alone among the communities of the past heeded their prophet before it was too late\u2013 is meant to warn the hearers and readers of the Qur\u2019\u0101n that a deliberate rejection of its message by \u201cthose against whom God\u2019s word [of judgment] has come true\u201d (see verse 96) is bound to result in their spiritual doom and, consequently, in grievous suffering in the life to come.\u201d<\/p>\n\n\n\n 4. In Verses 99<\/a>– 100<\/a> we encounter the two concepts \u2018mashee\u2019ah\/\u0645\u0634\u064a\u0626\u0629 and ithn\/\u0625\u0630\u0646 \u2019 which can never be understood fully because they relate to God and what He \u2018wills\u2019 in Himself. We can only observe and study His Signs to come close to understanding His actions, SubHaanahu. We look to the \u2018Arabi tongue to come close to how our predecessors understood it, which is all we can do. But we must differentiate between these three different words rather than lump them all into the word \u2018will\u2019 and leave it at that.<\/p>\n\n\n\n These verses tell Prophet Muhammad\/each of us that, had your Lord willed\/implemented\/shaa\u2019\/<\/em>\u0634\u0627\u0621 ,[3]<\/strong><\/a><\/em> then everyone on Earth, would have attained faith and trust all together (but since He has indeed willed\/implemented free choice), so how could you compel nonaccepting\/tukrih<\/em>\/\u062a\u064f\u0643\u0631\u0650\u0647\u2019[4]<\/a> people to become \u2018Faithful?\u2019 <\/p>\n\n\n\n Note the most eloquent words \u2018kulluhum<\/em>\/all of them\u2019 plus \u2018jamee\u2019an<\/em>\/combined,\u2019 showing how humanity -in its entirety throughout its history- would have been unanimously faithful and trusting in God, had He so implemented.<\/p>\n\n\n\n Then we learn that it is not for each Self to attain Faith except by God\u2019s permission\/predication, His leave\/ithn<\/em>\/\u0625\u0630\u0646 \u2019\u2026. Here we note that Verse 99 speaks of God as Rabbuka\/your Lord-Sustainer, telling the listener that it is YOUR LORD Who could have done what you<\/em> are hoping to compel them to do, and God renders turmoil \u2018rijs-\u0631\u062c\u0633\u2019 upon Those who do not apprehend\/ comprehend.[5]<\/a><\/p>\n\n\n\n All these are distinctions help us understand better, while all we only say is \u0627\u0644\u0644\u0647 \u0623\u0639\u0644\u0645\u2026 God knows best.<\/p>\n\n\n\n 5. Verses 101<\/a>–102<\/a> address listeners, as the Messenger tells them to BEHOLD what is in the Exalted Expanses and the Earth, reminding them of The Creator, warning them that whatever Signs or Warners come to them, nothing and no one would benefit them if they remained without faith.<\/p>\n\n\n\n He was also told to indicate that, if (after all they had heard) they were still waiting for what is to come (from God), then he too is one of the Waiting<\/em>.<\/p>\n\n\n\n 6. Verse 103<\/a> concludes most beautifully!<\/p>\n\n\n\n \u201cThereafter We deliver\/save Our Messengers and Those Who Attained Faith: Thus is it is rightful\/incumbent upon Us that We deliver\/save The Faithful!\u201d (103)<\/strong><\/p>\n\n\n\n Don\u2019t you love it that God has made it rightful\/ incumbent \u2018upon<\/u><\/strong> Himself\u2019 to deliver the Faithful from their trials and tribulations?!<\/em><\/p>\n\n\n\n Enough said!<\/p>\n\n\n\n Our next Reading is from HQ 10: 104-109<\/strong><\/p>\n\n\n\n Peace unto all!<\/strong><\/p>\n\n\n\n <\/a> <\/p>\n\n\n\n [1] \u201cSay, I am indeed but a human being\/Bashar like you, (but I am) receiving exclusive information that indeed, your God is but One God, so straighten yourselves towards Him, and seek His forgiveness, and woe\/wailing to the Shirkers.\u201d<\/strong> (HQ. 41:6)<\/a><\/p>\n\n\n\n \u0642\u064f\u0644\u0652 \u0625\u0650\u0646\u064e\u0651\u0645\u064e\u0627 \u0623\u064e\u0646\u064e\u0627 \u0628\u064e\u0634\u064e\u0631\u064c \u0645\u0650\u0651\u062b\u0652\u0644\u064f\u0643\u064f\u0645\u0652 \u064a\u064f\u0648\u062d\u064e\u0649\u0670 \u0625\u0650\u0644\u064e\u064a\u064e\u0651 \u0623\u064e\u0646\u064e\u0651\u0645\u064e\u0627 \u0625\u0650\u0644\u064e\u0640\u0670\u0647\u064f\u0643\u064f\u0645\u0652 \u0625\u0650\u0644\u064e\u0640\u0670\u0647\u064c \u0648\u064e\u0627\u062d\u0650\u062f\u064c \u0641\u064e\u0627\u0633\u0652\u062a\u064e\u0642\u0650\u064a\u0645\u064f\u0648\u0627 \u0625\u0650\u0644\u064e\u064a\u0652\u0647\u0650 \u0648\u064e\u0627\u0633\u0652\u062a\u064e\u063a\u0652\u0641\u0650\u0631\u064f\u0648\u0647\u064f \u0648\u064e\u0648\u064e\u064a\u0652\u0644\u064c \u0644\u0650\u0651\u0644\u0652\u0645\u064f\u0634\u0652\u0631\u0650\u0643\u0650\u064a\u0646\u064e<\/strong> \u200e\ufd3f\u0641\u0635\u0644\u062a: \u0666\ufd3e\u200f<\/p>\n\n\n\n [2]<\/a> Ma\u2019Siyah\/\u0645\u0639\u0635\u064a\u0629 is one kind of wrongdoing, which is about rejecting\/refusing to follow something or someone, the word here related to a young animal that refuses to follow its mother. I find this analogy as the meaning of the root-verb quite interesting, actually!<\/p>\n\n\n\n \u0648\u064e\u0627\u0644\u0652\u0623\u064e\u0635\u0652\u0644\u064f \u0627\u0644\u0652\u0622\u062e\u064e\u0631\u064f: \u0627\u0644\u0652\u0639\u0650\u0635\u0652\u064a\u064e\u0627\u0646\u064f \u0648\u064e\u0627\u0644\u0652\u0645\u064e\u0639\u0652\u0635\u0650\u064a\u064e\u0629\u064f. \u064a\u064f\u0642\u064e\u0627\u0644\u064f: \u0639\u064e\u0635\u064e\u0649\u060c \u0648\u064e\u0647\u064f\u0648\u064e \u0639\u064e\u0627\u0635\u064d\u060c \u0648\u064e\u0627\u0644\u0652\u062c\u064e\u0645\u0652\u0639\u064f \u0639\u064f\u0635\u064e\u0627\u0629\u064f \u0648\u064e\u0639\u064e\u0627\u0635\u064f\u0648\u0646\u064e. \u0648\u064e\u0627\u0644\u0652\u0639\u064e\u0627\u0635\u0650\u064a: \u0627\u0644\u0652\u0641\u064e\u0635\u0650\u064a\u0644\u064f \u0625\u0650\u0630\u064e\u0627 \u0639\u064e\u0635\u064e\u0649 \u0623\u064f\u0645\u064e\u0651\u0647\u064f \u0641\u0650\u064a \u0627\u062a\u0650\u0651\u0628\u064e\u0627\u0639\u0650\u0647\u064e\u0627.<\/p>\n\n\n\n [3]<\/a> “\u0644\u0648 \u0634\u0627\u0621 \u0631\u0628\u0643” Had your Lord \u2018shaa\u2019\/so implemented<\/a>, appears 4 times in the Qur\u2019an.<\/p>\n\n\n\n
\n\n\n\n