Welcome Friends: Ahlan wa sahlan!
Yusuf Ali’s Translation of this Chapter
Muhammad Asad’s Translation of this Chapter.
COMMENTS:
1. Our Reading today begins with Verse 15, the first of eight verses of Dissuasion! It conveys a very powerful statement, highlighting at its beginning a person’s INITIATED intent/ iraadah, then showing us the worldly recompense for the fulfilled intention (having been proven by deeds.)
It first shows how this particular initiated intent (iraadah) happens to be directed towards the lowly, immediate life, ‘al Hayaat al Dunya’ with all its embellishments/ adornments/ zeenah,’ then speaks of what every initiated intent would generate, which is deeds/ actions/ labor/ a3maal.’
As we know, God is Just, and shall recompense each person for what they had intended, initiated, and thereupon accomplished. If this lowly life happens to be the focus and ultimate aim of one’s initiated intent/ iraadah,, then the full recompense for one’s labors shall be gathered for them here, in this life alone.
Verse 16 follows, in that such persons get nothing in the Hereafter except fire, wherein all that they had earlier devised/ fabricated/ crafted (صَنَع)becomes painfully voided/desolated. We spoke of the word ‘HabiTa’( [1](حَبِطearlier, showing how the Qur’an mentions labors (عمل/ أعمال) getting painfully voided. Here, interestingly this verse specifies that what shall be painfully voided is what they have devised/ fabricated/ Sana3a/ صنع-[2] -quite a particular statement, because whatever one ‘devises’ has necessarily been planned; it is a premeditated deed![3]
Then the verse adds a generality, which is that: Moreover, what they had earlier labored/ worked/ 3amal (عمل) is also gone, having been short-lived/ temporary/ baaTil (باطل). This points to everything they had done in life.
Since they had not done anything for the Hereafter, they should not expect any recompense awaiting them there, especially since they had already earned their rightful reward upon this earth.
Note that the ambition of such people did not extend beyond this life!
Let us always look forward and be ambitious, using this life as a stepping-stone towards the Hereafter. This life and all its adornments are nothing but the means God placed here to serve us in pursuit of our ultimate aim: رضوان الله / RiDhwaan Allah/ God’s Timeless Good Pleasure and Acceptance, always ‘in the Now!’
2. Verse 17 compares those whose ambition is limited to this fleeting life with someone who is supported by clear evidence from his Lord. Then the verse tells us that this evidence is being transmitted by a Witness from Him (a reference either to Prophet Muhammad, or to Angel Gabriel) and that before this, there was the Compilation of Moses, a Forerunner and a Mercy.
Aside: It is interesting to note that the COMPILATION mentioned to have been ‘BEFORE the Qur’an’ appears twice as that of Moses, and the Compilation mentioned to have been sent down AFTER Moses appears as the Qur’an.
What about the MESSAGE after Prophet Moses’ and before the Qur’an, namely, Prophet Jesus’ Message, peace upon both?
For an answer to that question, we need to reread Prophet Jesus’ story in ‘the Family of Imran,’ and especially HQ 3:47-51, in Yusuf Ali’s explanation:
“And (appoint him) an apostle to the Children of Israel, (with this message)……” till end of verse 49.
“’(I have come to you), to attest the Law which was before me. And to make lawful to you part of what was (Before) forbidden to you…” till end of verse 50.
Did you notice the answer, dear Reader? Jesus, peace upon him, was a Messenger to the Children of Israel. He had come to ‘attest the Torah before him (Moses’ Compilation), confirming parts and relaxing others, to guide the lost sheep of Israel back to their Lord, and ease the burden which they had incurred. So, although his was a separate Revelation, it had virtually no new laws to fulfil, rather, it had exhortations, sermons of admonition and counsel, complementing the law of the Torah.
Here we might recall Lady Khadijah’s Christian cousin, Waraqah Ibn Nawfal, who is reported by Bukhari to have said when Khadijah took the trembling Prophet to meet him after his first encounter with Angel Gabriel:
“That is the same angel whom God sent to Moses. Should I live till you receive the Divine Message, I will support you strongly.”
As we know, Moses is the prime Prophet and Messenger for the Children of Israel, after whom there were many Prophets, Prophet Jesus being one of them. Christians initially followed the Torah, but diverged away from it in time.[4]
It is interesting to note the ‘affinity’ between the two Messengers Moses and Muhammad, peace upon both. This is one reason why many Muslims regard what Moses said in the Old Testament (Deuteronomy 18:15) to be an allusion to Muhammad; being a descendent of Isaac’s brother, Ishmael, Prophet Muhammad would fit the description ‘of their brethren:’
“The LORD thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken.”
Verse 17 then goes on to warn those who deny, and to reassure Prophet Muhammad, peace upon him, letting him know what the nature of things actually is:
Most people do not/ will not have faith!
REFLECTIVE PAUSE
Let us pause here for a moment, if only to appreciate the fact that we are NOT of ‘most people/أكثر الناس’ in general, inshaAllah! This is the first time we encounter this statement: “… but most people/ Cognizant Humans do not/ shall not have faith and trust.” It appears again at the end of the verses HQ 13:1; 40:59.[5]
Here we are, making an effort to understand God’s Message to us, coming together for that purpose in faith and trust, knowing that what was revealed to our beloved Messenger is Al Haqq… and that the Hour is undoubtedly approaching/ الساعة لا ريب فيها..
So, if we are, God-willing, NOT of ‘most people,’ not of the ‘katheer’ who have no faith, we must therefore try hard to be of ‘the few/ al qaleel’ since, from the later generations/ al aakhireen,’ there will only be a few who would get to ‘Janaat al na3eem,’ the Gardens of Bliss!
وَالسَّابِقُونَ السَّابِقُونَ ﴿١٠﴾ أُولَٰئِكَ الْمُقَرَّبُونَ ﴿١١﴾ فِي جَنَّاتِ النَّعِيمِ ﴿١٢﴾ ثُلَّةٌ مِّنَ الْأَوَّلِينَ ﴿١٣﴾ وَقَلِيلٌ مِّنَ الْآخِرِينَ
﴿الواقعة: 56:14﴾
It is helpful to know which qualities are enjoyed by the few/ al qaleel, for we definitely aspire to be among them: See إلا قليلا and وقليل.. [6]
We are blessed to have stopped and taken notice of this Qur’anic expression![7]
Finally, we must take heed from what our Lord-Sustainer reported to us of SheyTaan’s promise:
(He (SheyTaan) said: “Do You see (what I shall show) You,
this which You have ennobled over me?
If You would delay me to the Day of Resurrection,
I will surely pluck out his descendants (with my jaws), except for a few!”[8]
قَالَ أَرَأَيْتَكَ هَـٰذَا الَّذِي كَرَّمْتَ عَلَيَّ لَئِنْ أَخَّرْتَنِ إِلَىٰ يَوْمِ الْقِيَامَةِ لَأَحْتَنِكَنَّ ذُرِّيَّتَهُ إِلَّا قَلِيلًا ﴿الإسراء: 17:62﴾[9]
3. Verses 18-22 should be read and understood together, for they speak of a certain category of people, those who are deeper in dark ‘thulm/ wrongdoing’ than anyone else!
In Verse 18 we read the words ‘And who is of more dark ‘thulm/ wrongdoing’ than one who invents lies about God or in God’s name?’ Then the verse specifies that this worse category of Wrongdoers -when brought before God- shall have witnesses reinstating their crime of lying about God, calling for God’s banishment to be upon ‘Al Thaalimeen/ الظالمين:’[10]
In Verse 19 we see other major crimes they have committed (besides lying about God):
They turn people away from the path of God ‘sabeel Allah’ (سبيل الله) AND seek to redirect others, tilting them away from it. The verse ends by saying that they, in the Hereafter, they are denying/ kaafiroon (they/ هُم is mentioned twice for emphasis). These four characteristics are publicly perceivable, and we shall refer to them shortly.
Verses 20– 21– 22– give us 8 other characteristics which are publicly imperceivable.
Let us combine all the CHARACTERISTICS of those who have committed the UTMOST WRONGDOING:
-They invented lies about God.
-They turned people away from His path.
-They steered people towards their own leanings.
-They denied the Hereafter.
-They never were able, even on earth, to evade (their recompense).
-They never had any protectors beneath God.
-Manifold shall be their suffering.
-They were unable to hear.
-They were not seeing.
-It is they who have failed their own Selves.
-Depleted for them is all that they had invented.
-Unfailingly: THEY ARE THE SORRIEST LOSERS (الأخسرون) in the Hereafter!
Aside: These verses help us understand what is happening around us in a new light:
Turning people away from the path of God might not be easy when people have faith and trust in God, but there certainly are ways where it becomes easier:
It becomes easier when people are steered, made to see defects in what they believe to be God’s path. Evidence for that is provided by creating or exaggerating the misdeeds of faith-leaders and their teachings, and in maligning Prophets or Holy Compilations.
And it becomes so much easier when people of faith, faith-leaders or their teachings are truly defective.
Disenchantment and disappointment make many think that God’s path is in itself defective and not worth pursuing.
Turning people away from the path of God becomes easier when people are steered to blindly over-emphasize ideals such as kindness and justice, while clearly misguided people are made to seem oppressed by faith-leaders and their teachings, or by Prophets or Holy Compilations.
And it becomes so much easier when people of faith, faith leaders, or their teachings actually are unjustly oppressing the misguided.
Distracting people away from God in the name of these values and ideals makes many believe that God’s path is in itself defective and not worth pursuing.
In both cases, God’s path -to many- is made to seem ‘tilted,’ as they steer people away ‘3awj/ عَوْج’[11] as one would steer cattle. It is such Wrongdoers/ Thalimeen that are the sorriest Losers. Their denial of the Hereafter is what made all their worldly misdeeds seem pleasing. Had they had faith in the Hereafter, they would have seen the truth.[12]
Then, after this eight-verse Dissuasion comes one verse of beautiful Persuasion!
Verse 23 presents a stark contrast to all the above, showcasing (in just a few words) the reward of Those who Attained Faith and Trust, performed Good deeds, and humbled themselves to their Lord. Three beautiful qualities which made them earn the words: It is THEY who are THE COMPANIONS of the Garden, comfortable therein they shall abide.
Verse 24 brings this section to a close, giving us the similitude of both groups and how they made use of their faculties:
One group is like the blind and deaf, the other is like the sighted and hearing. Then come the two rhetorical questions:
Are they equal in comparison?[13]
Then, do you (all) not remember?
After these powerful ten verses (15-24) the Qur’an returns to the story of Noah which was last mentioned in HQ 10: 71-73.
5. The next 3 verses 25– 26– 27 take us back to the story of Prophet Noah.
Here we notice how he tells them that he fears for them the suffering of a painful day.
In fact, it is in this Surah that we hear something similar three times:
11:3; 11:26; 11:48.
The first was said by the Messenger Muhammad peace upon him to his people.
The second here said by Prophet Noah, and the third by Prophet shu3eyb.
The reason for these historical references is that the arguments against Noah by his own people are similar to the arguments against Muhammad by his own people, peace upon both.
Next time we shall mention Prophet Noah’s lengthy argument in response to his people, which made them say:
قَالُوا يَا نُوحُ قَدْ جَادَلْتَنَا فَأَكْثَرْتَ جِدَالَنَا فَأْتِنَا بِمَا تَعِدُنَا إِن كُنتَ مِنَ الصَّادِقِينَ ﴿هود: ٣٢﴾
But today we’ll conclude by noting that these arguments never change:
Deniers will reiterate their opinions, with regard to God’s Messengers and their followers, saying:
–You are only human, like us.
–Your followers are of the lower classes.
-We owe you nothing; you are not superior to us.
-We think you are liars.
If we could put all what they said in a nutshell and offer a diagnosis as to WHAT holds such people back from opening their eyes and ears to Faith… our ‘one word diagnosis’ would be: Arrogance.
Therefore, such verses serve to inform both the Faithful and the Deniers of what had taken place so that they would both learn, and then be either reinforced OR forewarned.
For us, God-willing, being of Those who attained faith/ الذين آمنوا .. we are being reinforced, alHamdulilLah!
Enough said!
Our next Reading is from HQ 11:28-44
Peace unto all!
[1] حَبِطَ: أَصْلٌ وَاحِدٌ يَدُلُّ عَلَى بُطْلَانٍ أَوْ أَلَمٍ. يُقَالُ: أَحْبَطَ اللَّهُ عَمَلَ الْكَافِرِ، أَيْ أَبْطَلَهُ. وَأَمَّا الْأَلَمُ فَالْحَبَطُ: أَنْ تَأْكُلَ الدَّابَّةُ حَتَّى يُنْفَخَ لِذَلِكَ بَطْنُهَا.
[2] The expression ‘Sana3a’ (صَنَعَ) points to bad deeds committed because this verb -unless referring to God or to one of His Prophets- is always derogatory.
[3] Here are the 16 instances where such voiding is mentioned.
[4] I found this to be an interesting read from a Christian viewpoint: How Does the Old Testament Law apply to Christians Today?
[5] بِسْمِ اللَّهِ الرَّحْمَـٰنِ الرَّحِيمِ المر تِلْكَ آيَاتُ الْكِتَابِ وَالَّذِي أُنزِلَ إِلَيْكَ مِن رَّبِّكَ الْحَقُّ وَلَـٰكِنَّ أَكْثَرَ النَّاسِ لَا يُؤْمِنُونَ ﴿الرعد: 13:1﴾
- إِنَّ السَّاعَةَ لَآتِيَةٌ لَّا رَيْبَ فِيهَا وَلَـٰكِنَّ أَكْثَرَ النَّاسِ لَا يُؤْمِنُونَ ﴿غافر: 40:59﴾
[6] Doing so, we note that of the verses warning people and mentioning that only a few ‘qaleel’ had faith and obeyed God, ten happen to be about Bani Isra’eel!
Why do you think that is so?
Is it because the verses were speaking to them, or because the verses warn us of becoming like them, or both?
[7] As stories go (there is no reference to this one):
Omar ibn al-Khattab passed a man in the market one day and heard the man supplicating to God and saying: O Allah, make me one of Your few worshippers! O Allah, make me one of Your few worshippers! ((اللهم اجعلني من عبادك القليل. اللهم اجعلني من عبادك القليل))
Omar asked him: Where did you get this supplication from?
The man said: Allah says in his Holy Compilation: (And a few of my worshippers are Shakoor).
Omar wept and said: “All people are more knowledgeable than you, O Omar! اللهم احعلنا من عبادك القليل”
[8] Please note that the word ‘aHtanik/ أحتنك’ is about using the jaws to pull out, bite or toothlessly suck on something (as in the definition below of an infant’s ‘taHneek’ with a piece of date). Far from the innocence of an infant however, when SheyTaan says this, it makes us think of a snake which unhinges its jaw and toothlessly sucks in its prey, no matter its size. The fact that its prey gets sucked in head-first and very slowly is quite descriptive of SheyTaan’s gruesome modus operandi!
The added نَّ here at the end of ‘aHtanikanna/لَأَحْتَنِكَنَّ ’ is the ‘noon of tawkeed/ assertion,’ meaning I shall, indeed, most certainly do that!
Such is the ghastly, fearsome promise of Satan’s.
May we be of the ‘qaleel’ whom he cannot get to, refusing to be close enough to get sucked in!
[9] حَنَك: أَصْلٌ وَاحِدٌ، وَهُوَ عُضْوٌ مِنَ الْأَعْضَاءِ ثُمَّ يُحْمَلُ عَلَيْهِ مَا يُقَارِبُهُ مِنْ طَرِيقَةِ الِاشْتِقَاقِ. فَأَصْلُ الْحَنَكِ حَنَكُ الْإِنْسَانِ، أَقْصَى فَمِهِ. يُقَالُ حَنَّكْتُ الصَّبِيَّ، إِذَا مَضَغْتَ التَّمْرَ ثُمَّ دَلَّكْتَهُ بِحَنَكِهِ، فَهُوَ مُحَنَّكٌ ; وَحَنَكْتُهُ فَهُوَ مَحْنُوكٌ. وَمِنَ الْمَحْمُولِ عَلَيْهِ اسْتِئْصَالُ الشَّيْءِ، وَهُوَ احْتِنَاكُهُ، وَمِنْهُ فِي كِتَابِ اللَّهِ تَعَالَى: {لَأَحْتَنِكَنَّ ذُرِّيَّتَهُ إِلَّا قَلِيلًا} [الإسراء: 62] . أَيْ أُغْوِيهِمْ كُلَّهُمْ، كَمَا يُسْتَأْصَلُ الشَّيْءُ، إِلَّا قَلِيلًا.
فَإِنْ قَالَ قَائِلٌ: فَنَحْنُ نَقُولُ: حَنَّكَتْهُ التَّجَارِبُ، وَاحْتَنَكَتْهُ السِّنُّ احْتِنَاكًا، وَرَجُلٌ مُحْتَنَكٌ، فَمِنْ أَيِّ قِيَاسٍ هُوَ؟ قِيلَ لَهُ: هُوَ مِنَ الْبَابِ ; لِأَنَّهُ التَّنَاهِي فِي الْأَمْرِ وَالْبُلُوغُ إِلَى غَايَتِهِ، كَمَا قُلْنَا: احْتَنَكَ الْجَرَادُ النَّبْتَ، إِذَا اسْتَأْصَلَهُ، وَذَلِكَ بُلُوغُ نِهَايَتِهِ.
[10] Which is why we should be careful when saying ANYTHING about God, trying NEVER to repeat something that He Himself had not stated in the Qur’an (even when explaining or translating His words).
[11] عَوَجَ: يَدُلُّ عَلَى مَيَلٍ فِي الشَّيْءِ. قَالَ الْخَلِيلُ: الْعَوْجُ: عَطْفُ رَأْسِ الْبَعِيرِ بِالزِّمَامِ أَوِ الْخِطَامِ.:
[12] إِنَّ الَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ زَيَّنَّا لَهُمْ أَعْمَالَهُمْ فَهُمْ يَعْمَهُونَ ﴿٤﴾ أُولَـٰئِكَ الَّذِينَ لَهُمْ سُوءُ الْعَذَابِ وَهُمْ فِي الْآخِرَةِ هُمُ الْأَخْسَرُونَ ﴿النمل: ٥﴾
[13] Are they of the same level/هل يستوي is mentioned six times in the Qur’an.
We often see such a comparison in the Qur’an, as in these six verses. Note that when it says that God has banished someone, deafened them and blinded their vision, it is not about God forcing this upon them, but rather, it is what happens naturally after thy had sown corruption on earth and torn the ‘womb’ relationships. They become deafened and blinded to the truth of their acts and to what others might advise.
فَهَلْ عَسَيْتُمْ إِن تَوَلَّيْتُمْ أَن تُفْسِدُوا فِي الْأَرْضِ وَتُقَطِّعُوا أَرْحَامَكُمْ ﴿٢٢﴾ أُولَـٰئِكَ الَّذِينَ لَعَنَهُمُ اللَّهُ فَأَصَمَّهُمْ وَأَعْمَىٰ أَبْصَارَهُمْ ﴿محمد: 47:23﴾