AS-SIRAAT AL-MUSTAQEEM

Contents

The Moral Teachings of the Qurâ€™an

<ol> <li><a href="content_detail.php?id=6#1">Signs of the Divine</a></li> <li><a href="content_detail.php?id=6#2">Teachings that set into Motion a law</a></li> <li><a href="content_detail.php?id=6#3">Prophet Noah</a></li> <li><a href="content_detail.php?id=6#4">The Story of the Prophet Hud</a></li> <li><a href="content_detail.php?id=6#5">Prophet Salih</a></li> <li><a href="content_detail.php?id=6#6">The Story of the Prophet Abraham and Prophet Lut</a></li> <li><a href="content_detail.php?id=6#7">The Prophet Shu’aib</a></li> <li><a href="content_detail.php?id=6#8">The Story of Prophet Moses</a></li> <li><a href="content_detail.php?id=6#9">Conclusion of the Moral Stories</a></li> <li><a href="content_detail.php?id=6#10">Shorter Chapters</a></li> <li><a href="content_detail.php?id=6#11">Understanding the Language of the Qur’an</a></li> <li><a href="content_detail.php?id=6#12">The Language of Arabic</a></li> <li><a href="content_detail.php?id=6#13">Leading Translations of the Qur’an </a></li> <li><a href="content_detail.php?id=6#14">Literary Style</a></li> <li><a href="content_detail.php?id=6#15">Main Literary Elements of the Qur’an</a></li> </ol> The Chapters of the Qur’an centre on the following matters: <ol> <li>Signs of the Divine;</li> <li>Teachings that lay down moral laws and truth;</li> <li>Moral teachings followed by a story or series of stories that provide historical reference to past Prophets and nations to prove the moral argument. </li> </ol> <a id="1" name="1"></a>Signs of the Divine Examining the first 13 passages of Chapter 55 – Al-Rahman (Most Merciful), it is famous for its extra-ordinary eloquence and beauty. This chapter provides a great example of how morals developed in the Qur’an through the discretion of Allah (swt’s) (God’s) Divine signs. This chapter begins with a series of Divine signs in the universe, a moral truth about justice that is reflected in Allah (swt’s) (God’s) creation, and finally the moral question that demands an answer. This format then repeats throughout the chapter, and many others. The first seven verses describes proofs or signs of Allah (swt) (God) in the universe (55:1-7). Then the next two verses introduce moral truths of balance and justice (55:8-9). The next three verses return to the signs of Allah (swt) (God) (55:10-12). Finally, a question, which is asked thirty times over the course of this chapter, presents a moral argument: “Which of the favours of your Sustainer will you deny?” (55:13). The signs of Allah (swt’s) (God’s) wonder in the world lead to this powerful question, which inspires deep contemplation, reflection, and gratitude in many readers. <a class="float_right" href="content_detail.php?id=6#">↑ top</a> <a id="2" name="2"></a>Teachings that set into Motion a Law Some chapters present moral laws and truths one after the other. These laws and truths often relate to a moral teaching presented in the chapters first few verses, which establishes such lessons as human rights and kinship ties. The chapter goes on in this pattern but with new moral positions, then, law combined with truth. As an example, chapter 4 - Al-Nisa presents the moral teachings followed by supporting moral laws. Mutual Rights Verse 1 begins with a universal moral declaration: “All mankind be conscious of your Sustainer, who created you from a single soul, created out of it, his mate, and from them to spread countless men and women. Be conscious of Allah through whom you demand your mutual rights and of these ties of kinship. Verily, Allah is All-Seeing and All-Knowing over you.” (4:1). The above passage addresses mutual rights, it further goes on to state a series of laws that implement social rights for the weakest members of society, the orphans (4:2-9). Then out of these laws, a moral truth is presented: “Those who unjustly take the property of the orphans, build a fire into their own bodies. They will soon be enduring a blazing fire” (4:10). Laws of Inheritance The moral moves into the laws of inheritance, but with the emphasis of the very first verse of this chapter that speaks of kinship ties. These laws seek to establish justice between family members so that wealth is spread among the deceased’s family (4:11-12). Again, this opportunity to expound another moral law that describes the fate of those who obey Allah (swt) (God) and His Messenger as opposed to those who will fully disobey the teachings (4:13-14). Preservation of Lineage From there, the Qur’an elaborates on the preservation of lineage by introducing laws that punish sexual activity outside marriage, which threatens the moral foundations of family life (4:15-18). Treatment of Wives After this, there is a discretion of mutual rights and honouring of family is once again taught by instructing men to treat their wives with kindness and justice (4:19-21). This then goes on to provide a list of prohibitions on a Muslim male or female cannot marry (4:22-25). This means that the Qur’an discusses moral laws and truths that say Allah (swt) (God) only wishes to guide humanity to a good life, but those who follow their lower desires wish only to turn away from that guidance. Allah (swt) (God) wants to make laws easy for humankind seeing that “man was created weak”, (4:26-28). The moral story is based with reference to past Prophets and nations. The Qur’an often states the moral or set of moral teachings that are and explained through stories of prophets or otherwise characters, and concluded by a moral truth or set of moral truth. An example of this is found in chapter 11 (Hud), which presents experiences of Prophets that strengthen the moral premise of the chapter. The opening passages of the chapter presents its moral argument in (11:2-4). It then goes on to say that Allah (swt) (God) knows all things whether they are open or hidden, since He who created the earth will give judgement in the future (11:5-8). From this, the chapter begins to talk about the nature of man where he tends to fall into despair when joy is followed by sadness. The man tends to fall into arrogance when a period of sadness or suffering is followed by Divine favours of joy. Those who escape this hypocritical nature are those “who show patience and perseverance and work righteousness”, who are then forgiven for their sins and granted happiness (9:11). After this the chapter warns its believers not to leave the teachings of the Qur’an even when the rejecters of faith belittle them for their beliefs and practices. The chapter goes on to defend the Qur’an and how it conveys only the truth. Believers should not worry or get distracted from their objective of worshipping Allah (swt), despite the efforts of those who lie about Allah (swt) (God) and “hinder mankind from the path of Allah” (11:12-23). This chapter then presents a similitude as its first step in explaining with clarity the moral lessons of the past 23 verses. (11:24). The chapter builds to a point that Allah (swt) (God) alone should be worshipped (the concept of Tawheed/Oneness of Allah (swt) (God)) monotheism and to achieve a happy state it is important to practice patience, perseverance, good deeds, and humility. However, those, who are impatient, arrogant, reject faith, and work to prevent mankind from walking Allah (swt’s) (God’s) path will be punished in the Hereafter. Bearing this moral premise in mind, the Qur’an then goes into a series of stories about past prophets who struggled to preach Allah (swt’s) (God’s) Word, but each time they were met with opposition to the truth. <a class="float_right" href="content_detail.php?id=6#">↑ top</a> <a id="3" name="3"></a>Prophet Noah The Prophet Noah cleared his prophetic duty to warn his people, and to serve Allah (swt) (God) alone. The rejecters of faith mock Noah as a liar. The Prophet Noah tells his people that he has indeed come in truth, does not ask for any material gain, and only seeks to save them from the state of disbelief (11:25-35). Noah was ordered to construct an ark that would save him and his family from the Great flood. Most people rejected his warnings, including his own son and when Allah (swt’s) (God’s) word comes true Noah’s people perished except those who accepted the prophetic teachings of Noah (11:36-48). The moral of Prophet Noah’s story ties back directly to the moral argument in opening passages of this chapter “such are some of the stories of the unseen so be patient, for the end is for those who are deeply conscious of Allah”, (11:49). <a class="float_right" href="content_detail.php?id=6#">↑ top</a> <a id="4" name="4"></a>The Story of Prophet Hud Prophet Hud was sent to the people of ‘Ad as their own brother. He also said to his people just as Prophet Noah before him, that he seeks no material gain but urged people to turn in repentance to Allah (swt) (God) and to turn away from sin. But the People of ‘Ad rejected his message and preferred to continue in their idol worship while claiming that Hud had been possessed by evil (11:50-54). Prophet Hud responds by saying that he calls only to the worship of one God and puts his trust in the Divine because only Allah (swt) (God) knows all things. He then warns his people of God’s punishment if they persist in sin (idol worshipping). Finally, Allah (swt) (God) decrees that the People of ‘Ad be destroyed, except prophet Hud and those who followed him (11:55-60). <a class="float_right" href="content_detail.php?id=6#">↑ top</a> <a id="5" name="5"></a>Prophet Salih The prophet Salih, like Noah and Hud before him, was sent to his people with the same message to worship Allah (swt) (God) alone and to turn to Him in repentance. The People of Thamud, like the past nation accused him of lying and asked for a clear proof. Allah (swt) (God) sends this proof with the miraculous birth of a unique and beautiful camel (the Qur’an is vague of the exact nature of this miracle, but some stories say that she camel suddenly appeared from the earth). Prophet Salih tells his people to let the camel wander freely without harming her in the least. However, since they are bent on rejecting faith, they killed the camel and rejected the clear proof sent by Allah (swt) (God) (11:61-64). Prophet Salih warns them that a day will soon come where they would be destroyed for their persistent rejection of faith. The People of Thamud were eventually destroyed with a mighty blast (11:65-68). <a class="float_right" href="content_detail.php?id=6#">↑ top</a> <a id="6" name="6"></a>The Story of Prophet Abraham and Prophet Lut This story relates to Abraham and his wife receiving the good news of a son after patiently trusting in Allah (swt) (God) for years (11:69-73). The Prophet Abraham pleads with the angels who bring him good news, to help Prophet Lut’s people who preferred men instead of the pure women in the town. The angels tell Prophet Lut that his people will not turn away from indecency and therefore they would be destroyed. He is told to leave with his family but his wife does not heed his call and as a consequence is also destroyed along with the cities people (11:74-83). <a class="float_right" href="content_detail.php?id=6#">↑ top</a> <a id="7" name="7"></a>The Prophet Shu’aib The prophet Shu’aib was sent to the People of Madyan as one of their own, and he again urged people to worship Allah (God) alone and to practice economic justice because at the time there were unethical practices going on. The People of Madyan were warned not to overindulge in materialism but they ignored this message (11:84-88). Prophet Shu’aib warns his people not to reject his message just because of their hate for his dissent against the status quo of social and economic injustice that benefitted the powerful and wealthy. The prophet warned them of receiving a faith that is similar to the people of Noah, Hud, Salih and Lut. The Prophet asked them to turn in forgiveness to Allah (swt) (God) and instead they were mocked by these materialistic people having no wealth and a low social status (11:89-93). Finally, after persistent rejection of faith and extreme love for materialism, the people of Madyan are destroyed, except for Prophet Shuaib and those who follows him (11:94-95). <a class="float_right" href="content_detail.php?id=6#">↑ top</a> <a id="8" name="8"></a>The story of Prophet Moses This chapter briefly mention the story of Prophet Moses and his struggle against the tyranny of Pharaoh. Prophet Moses came with clear signs, but Pharaoh and his chiefs followed the wrong path, and for this they were destroyed like the non-believers before them. On the Day of Judgment, Pharaoh will lead his followers into the hell fire (11:96-99). <a class="float_right" href="content_detail.php?id=6#">↑ top</a> <a id="9" name="9"></a>Conclusion of the Moral Stories After briefly mentioning the stories and struggles of the Prophets, the Qur’an returns to the premise of the moral story. All these stories find one thing in common: Truth always versus falsehood or evil. The People of Truth are rejected, mocked or ridiculed and oppressed by rejecters of faith. However, in the end, Truth and Patience win over the delusion of falsehood and evil. The Qur’an explains the historical analysis of these Prophets and civilisations by saying, “it was not We who wronged them. They wronged their own souls”. The deities other than Allah (swt) (God) whom they invoked did not profit them when they issued the decree of your Sustainer. Nor did they add anything but perdition “ (11:101). The chapter goes on to say that this historical account is a sign for those who are conscious of God, and that all unjust communities must eventually meet their downfall because of their persistent arrogance. But those who do good will be rewarded in this world and the Hereafter (11:102-109). A final note on this chapter forms the believers to take a path that will protect them from arrogance and disbelief: stand in faith with those of faith, incline not towards those who practice evil, establish regular prayers, and remain steadfast in patience (11:115). <a class="float_right" href="content_detail.php?id=6#">↑ top</a> <a id="10" name="10"></a>Shorter Chapters The shorter chapters usually less than 50 verses cover most of the latter parts of the Qur’an. Their moral narrative is much simpler than the longer chapters because they focus on a central moral theme that is presented as a teaching, usually without long references to past prophets and divine laws. Most of these chapters focus on belief in the Oneness of Allah (swt) (God) (monotheism), the Day of Accountability, Paradise and Hell Fire, good spiritual qualities, and condemns moral evils. The shorter chapters present the premise of the Qur’anic message and it may help to begin from the back of the Qur’an and familiarise yourself with these basic teachings before reading the longer chapters found earlier in the book of Qur’an. Any chapter from Juris’30 of the Qur’an provides a good starting point. For example one chapter gives you a basic idea: “Anyone who spreads scandal and is a backbiter and piles up wealth and lays it by thinking that his wealth would make him last forever. By no means he will surely be thrown into that which breaks to pieces. And what will explain to you that which break to pieces? It is the fire of God kindled which does mount to the hearts. It shall be made into a vault over them, in columns outstretched”. (104). This short chapter explains the moral evils of spreading scandals, backbiting and materialism are condemned as acts that lead to the Hell Fire. <a class="float_right" href="content_detail.php?id=6#">↑ top</a> <a id="11" name="11"></a>Understanding the Language of the Qur’an The Qur’an’s unique scriptures are admired and revered and yet sometimes difficult to grasp and especially for predominantly non-Arab readers. <a class="float_right" href="content_detail.php?id=6#">↑ top</a> <a id="12" name="12"></a>The Language of Arabic The Arabic language has a unique depth, breath and power that expand outer meanings into inner meanings. Any commentator or interpreter of the Qur’an must have a mastery of the Arabic language that enables him or her to tap into the Qur’an’s inner and outer meaning. The Qur’an itself demonstrates great reverence for the Arabic language, which it calls “plain and clear” (26:193-195). According to Muslims God chose Arabic as the language of final revelation because it reached beyond communicating in the language of its original audience (41:44; 42:7). The language of Arabic is a living language that millions of people around the world use every day. It is unlike Latin, old Greek and other languages, the Arabic of the Qur’an is still preserved, taught and learned today. Ethical languages such as Urdu, Persian, Turkish and even Spanish find their basis in Arabic. The influence of Arabic across the globe is perhaps the greatest of any language that exists. Arabic words are built on trilateral (sometimes 4-literal) roots from which, a constellation of meanings emerge. Each word relates to a root of usually three letters that serve as a philosophical basis of that word. These roots provide depth in meaning and also a vast vocabulary of words that can describe every thought, human feeling, or new phenomena in an ever-evolving world. Translating the Qur’an from its original Arabic into another language proves difficult, because Arabic terminology usually expresses more than one idea or one corresponding word. Each Arabic word carries a philosophical thought that it expressed through its roots. For example, the Qur’an contains many words for sin, but all of their express is a central idea that means to rebel or corrupt. The Qur’an philosophy on sin also relates to the idea of rebelling or corrupting the original nature of humanity that is in harmony with Allah (swt’s) (God’s) Will. For example, the word for repentance in Arabic is Tauba, which literally means, “to return”. The Qur’an’s philosophy on repentance is expressed as a return to the original pure self in which Allah (swt) (God) created all men and women. There are many important words in the Qur’an that can only truly be understood by an examination of their trilateral roots and these are as follows: Islam this is the word used to name a religion followed by Muslims. However, most non-Muslims and even many Muslims do not understand the real meaning in Arabic and is often translated as “submission” or “surrender”, which is fairly accurate form. When examining trilateral roots, “Islam” comes from the letters “SLM” which in turn produce a vast array of words relating to the philosophical concept of Islam. For example, the root “SLM” form the basis of the word “Salam”, which is usually translated in “peace” but expresses much more than an absence of conflict. “Salam” also suggests the idea of goodness, prosperity, completeness, wholeness, and health. The word “Salam” also derives from the root “SLM”; “Salam” expresses purity and absence of fault, corruption and immorality. The philosophical roots of the word “Islam” mean much more than submission of surrender. In its wholeness, the word Islam means and inner and outer peace and wholeness through submission or surrender to the Will of Allah (swt) (God). Other examples are the word “Taqwa”. This is an extremely important word as it appears throughout the Qur’an to describe the relationship between God and man. It is often simply translated as “God-fearing”, or “God-consciousness”. The word “Taqwa” comes from the trilateral roots “WQA”, this root brings forth words with meanings such as “to protect, to save, to guard against evil, to be secure and to take as a shield”. The word “Taqwa” expresses a spirit of God-consciousness that shields, and saves the soul from inner and outer evil. People strive towards this spiritual path increase the strength of this shield that protects them from evil in all its forms. The other most common word used is Jihad and as often been used incorrectly and confused with “holy war”. However, if the Jihad is properly examined with its root words “JHD” you arrive at an entirely different and philosophical meaning. The roots of “JHD”, express meaning such as to exert effort towards and to struggle, among others. As such Jihad can be expressed philosophically in the Qur’an as a struggle or a striving for faith and purity against disbelief and evil. However, the word that describes progressive thinking in the Islamic tradition also comes from the same roots. This word means to take up a scholarly struggle in knowing the Will of Allah (swt) (God) on any given issue. The philosophical understanding of the word “Jihad” is vast, and is not limited to the holy war. <a class="float_right" href="content_detail.php?id=6#">↑ top</a> <a id="13" name="13"></a>Leading Translations of the Qur’an For most people if they do not plan to read the Qur’an in the original Arabic it is still important to be aware of the trilateral nature of the language, and especially its implications when it comes to translations of the Qur’an. As each word in Arabic derives from a root, there is no such thing as one absolute translation for any word. Any good translations of the Qur’an acknowledges that the Qur’an’s Arabic can never be fully translated but only interpreted into another language. In the end, all “translations are really interpretations”. The best translations of the Qur’an use several words to translate a single Arabic terminology in the scripture. You also must eventually decide, based on his or her philosophical bias, on a word or set of words that express the vast Arabic terminology of the Qur’an. Most translations, especially those done by Muslims, pray something like “the message of the Qur’an”, “towards understanding the Qur’an”, or “translation of the meanings of the Qur’an”, under-cover to avoid the idea that the Book provides a literal translation of the Qur’an’s Arabic. The earlier translations of the Qur’an done by Christian missionaries did a poor job of translating it into English. Most of them introduced alien and sometimes derogatory words into the Qur’an, such as “infidel” or the word “Kufr”, which donates rejection of faith, that are unfortunately still in circulation. Some translations in English today are extremely inaccurate and even damaging to the Qur’an message. The best translations that have been recommended by most scholars are as follows: <ol> <li>The Message of the Qur’an by Muhammad Asad (published by Maktaba Jawahar Oul Uloom, publishers and distributors) </li> <li>The Holy Qur’an by Yusuf Ali (published by King Fahd Holy Qur’an Printing Complex).</li> <li>The Meaning of the Holy Qur’an by Marmaduke Pickthall (published by UBS Publishers and Distributors Limited).</li> </ol> It is important to compare in contrast all three translations or any that are being read to see the different ways in which the Qur’anic concepts are translated and explained. However, in doing so it will also give greater insight into the discourse of scholars who have interpreted the Qur’an with the useful footnotes present in each translation. It is important to acquire a sound grasp of the Qur’an’s basic content, literary structure, and language and this can be done by anyone of the following activities: <ol> <li>It is important to read an introduction to the Qur’an or any book that has been written on approaching the Qur’an;</li> <li>It is also important to study the Qur’an with a group of friends to help you to understand the scriptures from different perspectives and to provide avenues for further discussion about ideas presented in the Qur’an; and</li> <li>It is important to keep a reading journal of the Qur’an to help express feelings and questions about the Qur’an, which may prove to be very useful in further studies or research on the Qur’an. You will also have to return back to the reading journal to see if any of your previous questions have been answered as you become more familiar with the Qur’an. <a class="float_right" href="content_detail.php?id=6#">↑ top</a></li> </ol> <a id="14" name="14"></a>Literary Style The Qur’an goes to great depth to dismiss the idea that its text is poetry (69:40-43). If the Qur’an is merely poetry, then critics of the Book would call it a work of art rather than a true book of guidance. If the Qur’an is regarded as poetry then it creates an additional dangerous factor that it becomes a source of wise quotations and quotations rather than a source of moral truths and divine laws that guide human life. Muslims do not regard the Qur’an to the works of poetry that usually quoted more than lived but introduce in society alike. Poetry is most often characterised as a literary method of conveying experiences, ideas, or emotions of the poet through powerful rhythmic language. The Qur’an is not the experience or emotion of a single person but it is a divine scripture that provides concrete laws and teachings that are to be applied and not just talked about. A better description of the Qur’an’s literary style is rhythmic prose, known as Saja in Arabic. The Qur’an lacks the specific meter and consistent rhythmic pattern that you can find in traditional western poetry. However, the Qur’an does manage to produce an irregular rhythmic style that brings to life even the most complicated laws. The Qur’an’s rhythmic prose is so eloquent that reciting one word incorrectly disturbs an untrained ear. When such a mistake occurs, you hear a pause in the Qur’an’s eloquence. In other words, it is like a wrong note being struck in the middle of eloquent music. For example, chapter 112 in Arabic: Qul huwa Ilahuahad - Say Prophet, He is One God Allahus samad - God the Eternal, Absolute Lam Yalid Wa lam yulad - He begot no one, nor is He begotten Wa lam yakun lahu Kufwan ahad – And there is no one Comparable to Him If for example someone were to wrongly recite Wahid in the first verse instead of Ahad, you would hear a lot of rhythm. Even thought the two words mean the same thing, only Ahad fits into the rhythmic prose of the chapter. The Qur’an does not allow the human ear to accept words that are out of synchronisation. This attribute of the language makes the Qur’an a self-preserving book; listeners of the recited Qur’an can immediately catch the deliberate or accidental replacement of the original words. <a class="float_right" href="content_detail.php?id=6#">↑ top</a> <a id="15" name="15"></a>Main Literary Elements of the Qur’an There are three primary literary elements throughout the Qur’an: Similes, known in Arabic as Mathal; sayings known as Qawl; and oaths known as Qasm. A Simile compares one thing with another of a different kind to demonstrate a point. The Qur’an uses this to simplify spiritual truths or to drive important theological and legal teachings. The Qur’an seeks to make its meaning clear to the reader in order to convince him or her of the truth. Sayings are a literary device that responds to theological questions or arguments. The Qur’an uses this literary device to respond to opponents or critics of the Qur’an message or those who would debate with the Prophet, Muhammad (PBUH) and his companions. Sayings primarily appear in response to the questions and arguments of the Arab polytheists and people of the Book. However, at times sayings surface to address the Muslim community. Oaths Oaths are a literary device that presents a formal declaration or a pledge made by Allah (swt) in the Qur’an. The Qur’an uses oaths as a way of exemplifying how serious or how powerful a specific teaching is. The Qur’an also uses this literary advice to show the greatness of Allah (swt’s) creation and wonders in the universe. The Qur’an has Allah (swt) (God) swearing or taking an oath by the following creations of his wonders: Allah (swt) Himself (16:56); the Qur’an (36:2; 44:2; 50:1); the winds (51:1); the sky (51:7; 52:5); the mountain (52:1); the Ka’ba or House of Allah in Makkah (52:4); the ocean (52:6); the stars (53:1); the pen (68:1); the Night (74:33); the Dawn (74:34); the Angels who draw out the souls (79:1-2); the Day of Judgment (85:2); the earth (86:12); the City of Makkah (90:1); the soul (91:7); the Creation of male and female (92:3); and the fig and olive (95:1). Verses of the Qur’an Clear Authority The Qur’an contains two types of verses: absolutely clear verses, known as ‘Muhkamat’ and unclear verses open to more than one interpretation, known as ‘Mutashabihat’. The ‘Muhkamat’ verses form the foundation or the essence of the Qur’an, and should be strictly followed. However, only Allah (swt) (God) knows the true meaning of ‘Mutashabihat’ verses, and therefore they should not be used as a basis for discord. The Qur’an states that only those who have corrupt hearts seek final answers and follow the ‘Mutashabihat’ verses over the ‘Muhkamat’ (3:7). Muhkamat These verses are very clear and their meaning is one-dimensional and there is no need for a further explanation or clarification. Most laws in the Qur’an fall under the category of ‘Muhkamat’. For instance, the law about the forbidden food, like dead meat and blood and the flesh of swine, and that on which any other name has been invoked besides that of Allah (swt) (God), the Qur’an states: “He has only forbidden you dead meat, and blood, and the flesh of swine, and that on which any other name has been invoked besides that of God.” But if one is forced by necessity, without wilful disobedience, nor transgressing due limits, then he is without guilt. For Allah (swt) (God) is “Oft-Forgiving Most Merciful” (2:173). Another example is “Allah is One”, (112:1). Mutashabihat Some verses require further explanation and with the possibility of more than one interpretation. Muslims believe that only Allah (swt) (God) knows the full and true meanings of such verses. These verses concern some aspects of theology, spiritual truths and stories of Prophetic miracles. For example, “Allah is the light of the heavens and the earth. The parable of His Light is as if there were a niche and within it a lamp. The lamp is enclosed in glass. The glass is as if it were a brilliant star, lit from a blest tree – an olive, neither of the East nor of the West, whose oil is well-high luminous, though fire scarce light upon light! God does guide whom he will to his light. God set forth parables for men. God knows all things”, (24:35). Now the above verse contains spiritual truths and wisdom, while obviously creating multiple interpretations. Any interpretations have been offered about this and in fact, the famous jurist and theologian, Al-ghazali, wrote an entire book on this verse alone, called “The Niche of Lights”, which was translated by David Buchman. ALM (Alif-Lam-Mim) There are 28 chapters in the Qur’an that begin with the above letters and there are chapters 40 to 46, which begin with HM (ending each letter in high tone) as Ha–Mim. Scholars widely believe that only God truly knows what these abbreviated letter mean. However, some scholars believe that these letters are abbreviations for entire sentences. For instance, it is argued that Alif-Lam-Mim is an abbreviation for Ana Allah A’Lamu, which means “I am Allah, the All-knowing”. These are symbols relating to God or the prophet Mohammad. For example, many believe that the letters ‘Ya Sin’ at the beginning of chapter 36 are a name by which Allah (swt) (God) calls Muhammad (PBUH). Most people name their children after this name. Some scholars believe that these letters could be a means of calling attention to the Prophet Muhammad (PBUH) as he received revelation and then to his people and the revelation was subsequently recited. This is a sound interpretation because these letters create very unique hope when read aloud in elongation. Some students of the Islamic tradition from the West believe that these letters represents the names or signatures of those who wrote the Qur’an under the Prophet Muhammad’s supervision. Others believe the letters signal the beginning of a new chapter that was especially important in the oral tradition or in the original copies of the Qur’an that were not divided by chapter names. Please bear in mind that the above are merely theories for the usage of the abbreviations. Oral Recitation of the Qur’an The Qur’an’s entire narrative is told from the perspective of Allah (swt) (God) not as many would expect from the perspective of the Prophet Muhammad (PBUH). The Qur’an states specifically when addressing the Prophet Muhammad (PBUH) as: “Oh Prophet! truly We have sent you as a witness, a bearer of glad tidings and a Warner, and as one who invites to God by His permission, and as a lamp spreading light” (33:45-46). In the Qur’an Allah (swt) (God) speaks of Himself in first person and he uses the royal “We” and sometimes just “I”. Allah (swt) also speaks of himself in a third person and therefore the Qur’an states, “It is Allah (God) who has subjected the sea to you, that ships may sail through it by His command, that you may seek of his bounty, and that you may be grateful” (45:12). The Qur’an establishes a very unique relationship between God and the reader by sometimes replacing the abstract, third person “He”, with God’s Attributes. For example, the Qur’an introduces God by names such as “The Merciful”, or “The Compassionate” in order to establish a stronger relationship to the Divine. You can find numerous examples of these divine attributes throughout the Qur’an. The Qur’an also mentions historical conversations that took place in history, usually between the prophets and their people. For example, the conversation that took place between the prophet Moses and Pharaoh: “Pharaoh said: ‘and what is the Sustainer and Cherisher of the worlds?’ Moses said: ‘The Sustainer and Cherisher of the heavens and the earth and all between – if you had but sure belief’ and Pharaoh said to those around him: ‘do you not listen?’ and Moses said: ‘your Sustainer and the Sustainer of your fathers from the beginning’. Pharaoh said: ‘Truly your messenger who has been sent to you is a veritable mad man’. Moses said: ‘the Sustainer of the East and the West, and all between. If you only had sense’.” (26:23-28). <a class="float_right" href="content_detail.php?id=6#">↑ top</a> Summary The Qur’an is a living book that finds the details of history irrelevant. The Qur’an emphasises the moral of the story – not the, who, where, and when of it. The Qur’an does not list dates, rarely uses proper names and hardly ever describes the historical setting of the story. For example, in chapter 36: verses: 13-32 tells the story of a man who came to a city to preach Allah (swt’s) (God’s) Message. The people of the city reject and mock the man when he tries to convince them of the Truth. Allah (swt) (God) then rewards the man for his efforts, while the city’s people are destroyed for their rejection of Allah (swt’s) (God’s) message. This story never names the man, the city or the time period. The story focuses on accepting the message; the non-historical narrative form supports the idea that spiritual truths transcend time, place, and even personalities. The Qur’an speaks of these stories as if they occurred during modern times, by beginning some stories with “Remember when”.... The attributes of Allah (swt) (God) appear in almost every chapter (Surah). The Qur’an discusses various topics throughout scripture, and does not limit any particular topic to a single chapter or verse. References Qur’an – various chapters and verses.

Saturday 18 Jan 2025