Welcome Friends:  Ahlan wa sahlan!

Page 604ArabicQur’an

سورة الإخلاص

‘Purity of Faith/ The Declaration of God’s Perfection’

 

From Introduction of Yusuf Ali:

“This early Makkan Surah sums up in a few terse words the Unity of the Godhead—often professed, but frequently mixed up in the popular mind with debasing superstitions.”

 

From Introduction of Muhammad Asad:

“AS REPORTED in a great number of authentic Traditions, the Prophet was wont to describe this surah as “equivalent to one-third of the whole Qur’an” (Bukhari, Muslim, Ibn Hanbal, Abu Da’ud, Nasa’i, Tirmidhi, Ibn Majah). It seems to have been revealed in the early part of the Mecca period.”

COMMENTS:

What a magnificent Chapter this is, obviously revealed early-on in Mecca, introducing God to the world: ‘Call out/ Announce/ Say: He is……‘ قل هو….. giving us His most important attributes, so Humanity can recognize WHO God is (ⁱ).

In this Chapter, we first hear the announcement that ‘He is Allah, ONE.‘ Note that the designation of ‘One’ does not have a definite article sharing space with it -the verse says ‘Allah, AHad,’ rather than ‘Allah, al Ahad,’ or ‘the One.’ This statement is absolute and true, and is more powerful WITHOUT ‘the’ definite article: Without the definite article, it indicates that there is NO other ‘Allah/ God,’ regardless of whether or not people believed in another ‘Ilaah/ deity.’ This is because the word ‘Allah’ in Arabic is unique to God Himself; it is far stronger than the English word ‘God,’ because there is no plural to it, and no one and nothing is called ‘Allah’ except Him.

Then the second verse tells us that He is ‘Allah, The Immutable Purpose (of everythingصمد/ SamaDh (ⁱⁱ). As our 1030 year old Lexicon tells us, SamaDh indicates firmness, stability, and constancy on one hand, AND what is a destination for all beings on another (as well as a source of inspiration). It is He Who is our constant Intent and Aspiration. (Readers might enjoy reading philosophical arguments on the existence of God- google the ‘Unmoved Mover’ and the ‘Uncaused Cause.’)

Then, the final two verses tell us a few facts of paramount importance about God, that ‘He did not beget (offspring), and He was not begotten, and there never was anyone alike/ equal (ⁱⁱⁱ) to Him.

Beautiful. Concise. Supremely eloquent.

Yet, there were people who did not get it. That is why so many verses have elaborated on these statements.

Important observation:

Let us, with the help of our Tanzil search-engine, try to assess the value of the introductory verse: ‘Call out/ Announce/ Say: He is……’

When we put in the two words قل هو , we find that there are only six such instances in the Qur’an (^iv), where God tells His Messenger to ‘Call out/ Announce/ Say: He (God) is……‘ قل هو-.

When we study those six verses, we notice that they summarize the entire spectrum of the Human relationship with our Unique Creator/ Al RaHmaan (^v)…!!

From the very beginning, when He created us, to giving us our senses, to dispersing us throughout the earth, to sending us Messengers who recited/ conveyed His Signs to us, to the denial “كفر/ kufr” of some, the lack of productivity شكر/ shukr” of others, while there were those who were announcing their faith and reliance on their Sustainer (^vi), Al RaHmaan… to the suffering some shall inevitably taste -often at each other’s hands, and finally, to our being gathered together for judgement.

Peace unto all!

سورة الفلق

‘The Beginning’

 

From Introduction of Yusuf Ali:

“This early Makkan Surah provides the antidote to superstition and fear by teaching us to seek refuge in God from every kind of ill arising from outer nature and from dark and evil plottings and envy on the part of others.”

From Introduction of Muhammad Asad:

“WHEREAS most of the commentators assign this and the next surah to the early part of the Mecca period, some authorities (e.g., Razi, Ibn Kathir) consider them to have been revealed at Medina, while yet others (e.g., Baghawi, Zamakhshari, Baydawi) leave the question open. On the basis of the scant evidence available to us it appears probable that both these surahs are of early Meccan origin.”

COMMENTS:

These final two Chapters were probably revealed quite early-on in Mecca, and are commonly known as the “Mu’awwathateyn-المعوّذَتَين..” the two chapters of ‘Refuge’ (see definition / عوذ(^vii).

We’ve already spoken of something similar, where the Messenger/ Listener was told to seek refuge in ‘God/ Allah’ Himself (read the important notes below ^viii).

Today however, in Chapter 113, we are told to seek refuge in Him as ‘Rabb/ Lord Sustainer of the Falaq/ the Beginning/ Initiation (of all creation. See definition ^ix).’

No sooner does the Believer pronounce the first verse in this Chapter -as told to do- than each of us finds ourself seeking -AND being granted- refuge in the Lord Sustainer of the Beginning / Rabb-il- Falaq’ (see footnote for reminder on ‘Rabb’ ^x).

Check out the four instances when variations of the root-verb ‘falaqa’ are mentioned in the Qur’an; note how the consecutive verses in HQ 6:95-96 show us clearly that it is about God ‘cleaving asunder,’ splitting the ‘seeds of Life’ to bring out Life from Death, Death from Life, and also about the ‘break’ of morning, the sun and the moon.

Therefore, it is in The Rabb/ Lord of all Beginnings that we seek refuge from the following dangers (literal interpretation below):

• (Verse 2) From the ‘worst/ most harmful’ of what He has created.

• (Verse 3) And from the ‘badness/ harmfulness’ of a Darkener/ Darkened if/ when it/he is engulfed/ engulfs.

• (Verse 4) And from the ‘badness/ harmfulness’ of the constant ‘Hissers into the knots.’

• (Verse 5) And from the the ‘badness/ harmfulness’ of an Envier when/ if he happens to envy.

Note that Verse 2 seems all-inclusive, granting us refuge from the most harmful of every thing (maa-ما-).

Then, Verses 3-5 ask refuge from the harm that comes from certain people.

Verse 3 mentions the ‘Darkener/ Darkened’ -ghaasiq-(غاسق ^xi), which is probably not about dark surroundings (see 4 variations of root-verb in Qur’an^xii), but rather, it seems to be about a person in dark desperation, which becomes dangerous WHEN AND IF (إذا) it happens to completely engulf (waqaba ^xiii). Why? Probably because that is when people tend to do something terribly wrong/ harmful, be it night or day.

Verse 4 mentions the harm of ‘Those who repeatedly ‘hiss/ blow’ نفث(^xiv-subtly/ imperceptibly) into the ‘knots-عُقَد‘ (^xv).

Now, the traditional explanation of this verse is that it is about ‘female witches and the evil magic’ they perform. Why? Probably because the subject ‘al naffaathaat’ is feminine plural, and the object ‘uqad’ is the plural of ‘uqdah/ knot,’ which may be how ‘magic’ was performed at some point in time.

But that is NOT a researched explanation!

Let us see:

Linguistics: We first make sure that the singular of ‘uqad’ is ‘uqdah’ (^xvi); it certainly is.

Qur’anic Context: We check our Qur’an search-engine Tanzil to see if ‘uqdah‘ is mentioned in Qur’an, and what it relates to. When we do that, we’re in for a surprise!

‘Uqdah‘ appears 3 times in Qur’an:

• Once, about a ‘tongue-tied’ speech-impediment.

  Therefore, we seek refuge in the Lord of the Falaq/ Beginning, from anyone who ‘hisses into this kind of knot,’ and is prone to taking advantage of people who are less eloquent, causing wrong judgement to be passed against others, for their own benefit (as in the famous Saying/ Hadeeth below ^xvii of the Prophet, peace upon him).

• Twice about the Marriage knot.

What? The marriage knot? My God what a discovery! That means that the marriage agreement is NOT an ‘Aqd NikaaH عَقْد نكاح‘ as we have commonly been calling it for hundreds of years, but rather: It is a ‘Uqdah-ta NikaaH عُقدة نكاح.‘ Isn’t THAT a surprise? No wonder nobody thought of this most important of ‘knots/ uqad’ when they explained this verse (^xviii)!

We have often spoken about the cherished marriage setting, and shown the SANCTITY of the Marriage Union when we’ve encountered related Qur’anic verses. No one and nothing should be allowed to damage this union, and anyone who is prone to do so, subtly dissolving ties and poisoning relationships, is ‘sharr/ evil.’ We ‘seek refuge in The Lord of the Falaq/ Beginning’ from such persons.

Q. Do I think that these are the only ways to understand these verses?

A. No. I am always open to a better understanding, based on language and context. Who knows what else may come up when I revise this entire project?

Aside:

For Readers who still think that this verse is specifically about being ‘put under a magic spell,’ I have two things to say:

-Firstly, what you may call magic is called ‘siHr’ in Arabic, and we have already proven from the Qur’an that ‘siHr’ is a combination of awe and deception (put words in ‘Search’).

-Secondly, when the Qur’an condemns those who practice ‘siHr’ in HQ 2: 102, it mentions, in particular, those whose purpose it is to cause separation amongst spouses.

THAT is what is most dangerous to society. Honorable relationships/ knots are supposed to be maintained; some are bound by contracts and agreements, and it is bad/ evil for a third party to work subtly and constantly to dissolve them.. and the MOST evil deed of all is the wrecking of a marriage. The family is the nucleus of society, and when the husband-wife relationship is healthy, one can expect a healthy society.

Therefore, since the verse does not allude to ‘siHr’ or mention it, it must remain open that this verse is about whoever/ whatever works at dissolving the ‘uqad/ knots’ of human relationships in general, and of marriage in particular.

Yet, dear Friends, bear in mind that although we may have uncovered what DOES seem to be the most plausible explanation, we should continue to think about this. Due mainly to our own departure from the eloquent Arabic of 1400 years ago, such verses are not easy to understand.

As we said above, Verse 2 seems all-inclusive, granting us refuge from the most harmful of every thing (maa-ما-) He created, while Verses 3-5 seem to mention seeking refuge from more specific harm.. the BEHAVIOR emanating from certain people:

• The harm emanating from a person who happens to be in the darkness of Despair (^xix), if and when the darkness closes in on him/ her.

• The harm emanating from whoever ‘hisses’ subtly to dissolve ties, especially marriage/ family ties, and takes advantage of less eloquent people.

• The harm emanating from a person who happens to be envious (of someone/ something ^xx), if and when s/he acts upon that envy (^xxi).

Bear in mind that the misfortunes which befall us are from ‘ourselves’… they are the ‘earnings of human hands,’ as we’re told in HQ 4:79, 42: 30.

What this seems to indicate is that it is we people who actually ‘create’ our misdeeds, not God. Although He created us and we are not to blame for our natural tendencies, the way we act upon them is our choice.

When we seek refuge in Him from all harm AND from people who do wrong: We virtually CLOSE all our receptors to negative vibes.

Peace unto all!

سورة الناس

‘Cognizant Humans’

From Introduction of Yusuf Ali:

“This early Makkan Surah is a pendant to the last, and concludes the Holy Quran with an appeal to us to trust in God, rather than man, as our sure shield and protection. It warns us specially against the secret whispers of evil within our own hearts.”

 

From Introduction of Muhammad Asad:

“SEE introductory note to the preceding surah, with which this one is closely connected.”

COMMENTS:

This Chapter is unlike the last. Although it is also about seeking refuge, here we are seeking refuge from only ONE THING: The Inaudible Inciter, who prods us to commit mis-deeds!

See five verses with variations of the root-verb ‘wasswassa,‘ and note that it is not only the Deviant/ SheyTaan (^xxii) who does this kind of imperceptible prompting, but our own Selves as well.

In the last Chapter, we sought refuge in the Lord/ Sustainer of the Falaq/ Beginning, from ALL harm which He created, and from persons who do harm.

Here however, we seek refuge in Him as Lord of ‘Cognizant Humans’ from the harm which may take place from impulses within our Cognizance itself, whether it is coming to us from the Deviant/ Satan, another person, or from our own Selves!

As soon as we’ve pronounced the first verse of this Chapter -as told to do- each of us finds ourself seeking (and being granted) a ‘refuge in:

• The Rabb/Lord Sustainer of (all) the Cognizant Humans.

  See eightverses which mention Rabb/ Lord + Cognizant Humans, and note that it is about worshipping Him, being aware of Him, recognizing the Truth, appreciating the Evidence, accepting His guidance, having faith in His Messenger, and being aware of the quaking of the (final) Hour. He is our Rabb, and after acknowledging that, we seek and find refuge in Him.

• The Malek/ Sovereign-Custodian of (all) the Cognizant Humans.

  See HQ 3: 26- 27, and note that it is He who dignifies or degrades us, strengthens/ ennobles or weakens/ humiliates us, and He is over all things Capable. He is our Malek, and after acknowledging that, we seek and find refuge in Him.

• The (Sole) Deity/ God of (all) the Cognizant Humans.

  See six verses which mention ‘Ilaah/Deity + Cognizant Humans,‘ and note that all these verses share one theme: That He is our Only Deity. He is our Ilaah, and after acknowledging that, we seek and find refuge in Him.

Therefore, we seek and find refuge in The Rabb of Cognizant Humans, The Malek of Cognizant Humans, The Ilaah of Cognizant Humans, from the harm/ badness of the ‘waswaas, the khannaas,’ the slinking inaudible Whisperer, who (in such manner) whispers in the ‘SuDoor/ Chests/ Heads’ of Cognizant Humans, of the Jinnah/ Incognito, Unseen Beings, AND the Cognizant Humans.

Thus, by having faith, closing our receptors, and placing our trust in God, our unique Rabb, Malek, and Ilaah, we have refuge in Him. Even if something seemingly harmful does befall us, He will ultimately turn it to our favor.

And so it is, dear Friends, that we have arrived at the end of this stage of the IQRA Challenge, which took four years to complete.

May God bless you all, and guide you to fulfillment in life, and joy in the Hereafter.

Amen.

Please pray for me.

I have a lot of work now, as I seek to validate the most important recoveries and bring them to a library near you!

Peace unto all!

A Prayer of Love

My heart with love for Thee doth beat a few

And miss a beat

As mine eyes with tears do fill

When I hear Thy name

For since I came to Thee my life

Hath been complete

Thine was the spark of guidance

That lit my flame

A flame of faith, of promise

Of devotion ever-bright

A flame of Truth, dispersing darkest

Shadows of the night

I lived in darkness

Mine eyes were blind though they could see

Mine ears were deaf

Though they could hear the rapturous melodies

Of life.  Dazzled by its colors

Its capturing flavors

Its lingering scents

Was I… as a leaf blown by the winds of time

Time that was bent

On destroying me… until

One day I opened mine eyes

And I could see!

Oh Lord! Thy guidance deserved I not

Through deeds of mine

Or through prayers, or humility, but it’s true

Since before I can remember

I have always known

Deep within me a yearning love for You

Oh Lord, with this prayer I shut mine eyes

To sleep in peace

Knowing that You never do

One and only Protector

Since and till forever

Of our lives

Until the Hour

When we finally come to You

When my heart with life doth beat a few

Then cease to beat

As mine eyes shut forever

And forgotten is my name

Thanks to Thy guidance

My mission on earth

Would be complete

Knowing that my efforts

Were not in vain

And having tried to light

For some their way

An honor it was to melt

As a candle consumed by its flame

It was all for love of Thee

Glorified is Thy name

For love of Thee

Dear God,

Allah*

---

 

Welcome Friends:  Ahlan wa sahlan!

Page 603 ArabicQur’an

سورة الكافرون

‘The Deniers’

 

From Introduction of Yusuf Ali:

“This is another early Makkan Surah. It defines the right attitude to those who reject Faith; in matters of Truth we can make no compromise, but there is no need to prosecute or abuse anyone for his faith or belief.”

 

From Introduction of Muhammad Asad:

“REVEALED shortly after surah 107.”

COMMENTS:

This Chapter calls upon Prophet Muhammad, peace upon him, to openly declare his complete and unequivocal DISASSOCIATION from the belief-system of his people (remember that Prophet Abraham disassociated himself from his father and his people in HQ 43: 26 ⁱ…. Also see the many similar clearly announced disassociations in the Qur’an).

Here the Messenger is told to announce his disassociation from them, for all time:

“Say/ Call: ‘O you Deniers!

I DO NOT worship what you are worshipping.

And neither shall you worship what I worship.

And neither SHALL I worship what you worshipped.

And neither shall you worship what I worship.

To you your Accountability and to me my Accountability!”

Note that:

The two verses which speak from the Messenger’s pont of view speak of total disassociation; present and future.

The two verses which speak from the Deniers’ point of view are of the future, repeated twice… indicating that those who have earned the title ‘Denier’ shall never change course or be guided by God.

The final verse asserts that each is ACCOUNTABLE, separately. Each has their own Accountability.

Indeed, this Chapter is not about worship at all; it is about WHOM we worship… about the Purity of Deen/ Accountability, which should be to God Alone, and to NONE beside Him (ⁱⁱ). When we put the word ‘I worship/ أعبد and the word ‘Deen’ together, in our Search Engine, we see this clearly, through these three verses.

Anyway, what does it mean to ‘worship/عبد Godⁱⁱⁱ?

It means to acknowledge Him and call upon Him… to be humble to Him in heart and demeanor… to follow His instruction. And here we are told to do so with PURE ACCOUNTABILITY to Him (put ‘pure accountability’ in ‘Search’).

Of the sixteen times (^iv) in which the Qur’an had directly commanded the Messenger to address someone by telling him to say: “O …. (so-&-so)…” this is the ONLY time he is told to address ‘The Deniers/ al Kafiroon’; those who have been so ‘labelled,’ having earned the title.

We already know a lot about Deniers/ ‘Kafiroon/ Kafireen.’

We’ve read that they intentionally discredit a Messenger of God, having drawn their own self-serving path of who/what to believe in (see HQ 4: 151). We saw other traits in HQ 19: 77- 84 (^v), where we found that they deny God’s Signs/ Ayaat seeing themselves as self-sufficient without God, and that when they do adopt a deity, they do so for the sole purpose of gaining self-importance and being ‘honored’ by their peers.

Indeed, to them their Accountability, and to the Messenger, his.

After which was to come his call (in HQ 10: 104- 106 and other verses) to the general public.. to Humanity at large:

“Say: “O Cognizant Humans, If you are in doubt regarding my Standard of Accountability, then (know that) I do not worship those whom you are worshipping other than (and beneath) God, but I worship God Who takes you unto Him consummately (in death),

and I have been commanded to be of the Faithful.

And set your direction to the Self-correcting Standard of Accountability,

and make sure not to be of the Associaters (who ascribe partners to God).

And do not call other than God,

unto what can neither benefit you nor harm you:

for if you do, you will then indeed be among the Wrongdoers!”

Peace unto all!

سورة النصر

‘Succor/ Relief/ Assistance’

 

From Introduction of Yusuf Ali:

“This beautiful Surah was the last of the Surahs to be revealed as a whole, though the portion of the verse 5:4 “This day I perfected your religion for you” etc., contains probably the last words of Quran to be revealed.

The date of this Surah was only a few months before the passing way of the Holy Prophet (peace be upon him) from this world, Rabi 1, A.H. 11. The place was either the precincts of Makkah at his Farewell Pilgrimage, Dhul al Hijjah, A.H. 10, or Madinah after his return from the Farewell Pilgrimage.

Victory is the crown of service, not an occasion for exultation. All victory comes from the help of God.”

 

From Introduction of Muhammad Asad:

“REVEALED at Mina during the Prophet’s Farewell Pilgrimage in the month of Dhu ‘l-Hijjah, 10 H. – that is, a little over two months before his death – this is unquestionably the last complete surah conveyed by him to the world. It was preceded one day earlier (on Friday, the 9th of Dhu ‘l-Hijjah) by the revelation of the words, “Today have I perfected your religious law for you, and bestowed upon you the full measure of My blessings, and willed that self-surrender unto Me (al-islam) shall be your religion'” (5:3); and since those words were almost immediately followed by the present surah, some of the Prophet’s Companions concluded that his mission was fulfilled, and that he was about to die (Bukhari). As a matter of fact, the only revelation which the Prophet received after An-Nasr was verse 281 of Al-Baqarah.”

COMMENTS:

This Chapter addresses the listener/ the Messenger, peace upon him, telling him of a long-awaited time of Relief and Opportunity, when both ‘NasSr’ from God, and ‘Fat-H,’ shall finally arrive to the Community of the Faithful.

• NasSr-al-Lah: Godsent Relief.

  Literally ‘the dispersal of goodness/ bounty/ succor/ relief’ from God, which is why rain used to be called ‘naSsr’ at the time of Revelation (^vi). 

Although today we might understand ‘naSsr’ as ‘triumph’ or ‘victory,’ our Lexicon shows us that the word gains that meaning when followed by an object (someone having ‘naSsr/ victory’ over –‘alaa-على– someone/ something  else).  With no object, it is more about succor/ assistance (think of the ‘AnSaar,’ the people of Yathrib who offered ‘succor/ relief/ help’ to the Meccan Emigrants).

• Al Fat-H: ‘The Opening/ Opportunity.’

  Regular Readers will remember that ‘fatH’ meant ‘opening/ break/ opportunity,’ and referred in Chapter 48 (also called ‘Al Fat-H’) to the Peace Treaty, and the opportunity it presented to spread the Message.

  When we put these two key words together in our Qur’an search-engine, Tanzil, look what we find:

In HQ 61:13 we find a promise from God, that He shall grant ‘The Faithful’ (note the title) many bounties in the Hereafter, as well as His ‘Succor/ Relief’ and the ‘Opening/ Opportunity’ IN LIFE… but first:

There are efforts to be made on their part.

Regular Readers will remember these verses as the all-important TRANSACTION of Chapter 61. At the time, we found that HQ 61: 10-13 adressed ‘those who have attained faith,’ and asked them (and us) whether they would like to be shown a transaction which would save them from painful suffering. After that, they were told what they would have to offer in return (see complete ‘Transaction’ below ^vii).

Back to today’s verses:

So this is it!

This Chapter speaks of the time when everything shall come together; when you find all your hard efforts being rewarded by success, bountifulness, opportunity, and ALSO by countless people entering, in multitudes, into God’s ‘Deen/ Accountability Standard’ (Verse 2).

At THAT time of great success, what are we to do?

Verse 3 tells each of us to ‘motivate yourself, glorify your Lord/ Sustainer (for His Worthiness), and ask His Forgiveness,’ asserting that He is indeed Oft-returning in Forgiveness.

So that’s all we are to do in rejoicing.

(See all 14 verses سبح– حمد– remember distinction between ‘hamada’ and ‘madaHa’ ^viii).

Our exultation is to be shown by motivation, humbleness and gratitude… by a desire for absolution and forgiveness.

What better than that is there?

Forgive us, Dear Lord.

Accept our efforts.

Render us worthy of Your ‘naSsr’ and Your ‘fat-H,’ and lead us to such a humble day of Rejoicing.

Amen.

Peace unto all!

سورة المسد

‘Twisted bristles’

From Introduction of Yusuf Ali:

“This very early Makkan Surah, though it referred in the first instance to a particular incidence in a cruel and relentless persecution, carries the general lesson that cruelty ultimately ruins itself. The man who rages against holy things is burned up in his own rage. His hands, which are the instruments of his actions, perish, and he perishes himself. No boasted wealth or position will save him.

The woman, who are made for nobler emotions, may, if they go wrong, feed unholy rage with fiercer feel—to their own loss. For they may twist the torturing rope round their own neck. It is a common experience that people perish by the very means by which they seek to destroy others.”

From Introduction of Muhammad Asad:

“THIS very early surah – the sixth in the order of revelation – derives its name from its last word. It relates to the bitter hostility always shown to the Prophet’s message by his uncle Abu Lahab: a hostility rooted in his inborn arrogance, pride in his great wealth, and a dislike of the idea, propounded by Muhammad, that all human beings are equal before God and will be judged by Him on their merits alone… (^ix)”

COMMENTS:

To get the full impact of this chapter, we should first disregard all the commentary and ‘scene-setting’ which has, for many centuries, been propped-up around it.

The link between this chapter and Chapter 85 (about the Ditch of Fire’ الأخدود ^x) is unmistakable unless one’s mind is clouded by preconception (please reread the important evidence presented in Chapter 85 before you go on).

Today’s Chapter tells us:

‘Perished be both hands of the Father of Flame, and perished be he!

Of no avail was his wealth, and what he had earned

He shall be bonded (yaSlaa) to a Fire of Blazing Flame!
And his wife, the carrier of firewood

Around her neck is a tight-twisted-rope of bristle (^xi)!”

‘Abu Lahab/ Father of Flame’ is the Qur’anic title given to someone who quite clearly earned it due to what his hands had wrought and his wealth had played a part in. It is obvously about Fire… blazing flames… for which his wife had evidently supplied the fire-wood.

Historians assert that this person was the Prophet’s uncle BUT the reason they give for the Qur’an calling him ‘Father of Flame’ has nothing to do with actual fire. They say the ‘nickname’ seems to have been a reference to a red beard OR perhaps a bright face. They also say that his wife, whom the Qur’an called ‘the carrier of firewood,’ was given this description because of some thorns she carried to throw at the Prophet.

Think. How is it that:

-The Qur’an says ‘Father of FLAME’ yet they say that was because of the COLOR of his face or beard..?

-The Qur’an says ‘FIREWOOD’ yet they say that was merely ‘THORNS’..?

isn’t it obvious that these descriptions were related to some kind of violent persecution going on at the time in Mecca, and mentioned clearly in Chapter 85..? Early on, within the first few generations after Revelation, the narrative must have been changed. Future generations merely kept repeating what they’d been told (^xii), and the truth got buried beneath their elaborations.

If we seek the Divine, this trend of repetition should stop with us:

We should NOT let anything override Qur’anic evidence!

There seem to be a few Commentators who were pulled to the conclusion of an actual fire-pit, although they did not say it in so many words -see the posting on Chapter 85 and read this Arabic explanation by ‘Tantawi,’ which comes close.

Peace unto all!

i

Welcome Friends:  Ahlan wa sahlan!

Page 602 ArabicQur’an

سورة قريش

‘Qureish’

From Introduction of Yusuf Ali:

“This Makkan Surah may well be considered as a pendant to the last. If the Quraysh were fond of Makkah and proud of it, if they profited, by its central position and its guaranteed security, from their caravans of trade and commerce, let them be grateful, adore the One True God, and accept His Message.”

 

From Introduction of Muhammad Asad:

“ACCORDING to some of the Companions of the Prophet and several learned men of the next generation, this surah and the preceding one form, in fact, one entity. Thus, in the Qur’an-copy owned by Ubayy ibn Ka’b, AlFil and Quraysh were written as one surah, i.e., without the customary invocation “In the name of God” intervening between them (Baghawi and Zamakhshari). We must remember that side by side with Zayd ibn Thabit and Ali ibn Abi Talib, Ubayy ibn Ka’b was one of the foremost authorities on whom both Abu Bakr and Uthman relied for the final recension of the text of the Qur’an; and it is probably for this reason that Ibn Hajar al-Asqalani regards the evidence of Ubayy’s Qur’an-copy as fairly conclusive (Fath al-Bari VIII, 593). Moreover, it is established that, when leading the congregational prayer, Umar ibn al-Khattab used to recite the two surahs as one (Zamakhshari and Razi). But whether Al-Fil and Quraysh are one surah or two separate ones, there is hardly any doubt that the latter is a continuation of the former, implying that God destroyed the Army of the Elephant “so that the Quraysh might remain secure.”

COMMENTS:

I found it interesting that this Chapter was considered by some to be a continuation of the previous one (reported to have appeared in the compilation of a companion of the Prophet -peace upon him- WITHOUT the separating ‘Bismil-Lah;’ see Asad above). The only way to know for sure is through numeric research, which I am not qualified to conduct, but I do know that:

Every word in the Qur’an has its weight, and forms part of its magnificent whole. Every word -and every letter to every word- is part of the intricate numeric design which runs through the entire Qur’an (ⁱ). Therefore ‘Bismil-Lah’ -with its 19 letters- could be found to either fit perfectly, or not fit at all: Numeric research will give us the definitive answer.

This Chapter is a reminder to Qureish of God’s great bounty to them:

It begins by drawing attention to their ‘ilaaf,’ their congregation & fellowship’ (see root verb ‘alafa/ ألفin Qur’an with all its variations –ⁱⁱ). This seems to hint either at this camaraderie being a rarity of the times, or at its coming after prior animosity and division. Their fellowhip and cooperation is manifested by the twice-yearly trade journeys they embarked on every winter and summer, bringing them much benefit. Although the benefit may seem financial, the true benefit lies in the state of security which enables people to capitalize on gathered wealth and knowledge.

Interesting notes:

This is the only time the word ‘Qureish’ is mentioned in the Qur’an; the root-verb ‘qarasha’ is about earning money; literally ‘accumulating money’ – see footnoteقرش (ⁱⁱⁱ) and also note how English Etymology ALWAYS ignores Arabic lingistic origins, and refers words to other -often far-fetched- sources.

The main gist of this Chapter is made clear by the term ‘li/ FOR:

FOR (reason of) the ‘ilaaf’ of Qureish and their thriving trade, THEY ARE TO WORSHIP THE LORD OF THIS HOUSE, Who fed them against hunger, and granted them safety against fear. This is a call to them, to renounce the hundreds of idols they’d planted around this ‘House’ (the Ka’ba), and to worship the Lord of this House which they claim ownership to. The Qur’an often indicates that their idols can neither help nor harm them in any way, showing them the absurdity of worshipping such objects instead of God Almighty.

It logically follows that He Who granted them all that, can take it away anytime… which is what happened to those of them who did not heed the call.

Is this Chapter a lesson to similar ‘qureish’ peoples of today?

When people who have ‘quroosh’ (wealth) attempt ‘ilaaf’ (friendly inter-relations with others), and then create channels of mutual benefit… don’t they guard themselves and their children against the fears of hunger and war?

We need to learn more about other cultures, and understand them. That is how we can understand ourselves better, and realize how similar we all are. That is the truth, and anyone who has led a multi-cultural life would agree.

Note that Hunger and Fear appearing together are Humanity’s WORST predicament, mentioned in three verses of the Qur’an.

Look around you.

Think about it.

Peace unto all!

سورة الماعون

‘The Assistance/ Relief’

 

From Introduction of Yusuf Ali:

“This Surah—at least the first half of it—belongs to the early Makkan period. The subject is the meaning of true worship, which requires Faith, the practical and helpful love of those in need, and sincerity rather than show in devotion and charity.”

 

From Introduction of Muhammad Asad:

“THE NAME of this surah, which was revealed in the early years of the Prophet’s mission (probably after surah 102), is derived from the word al-ma’un occurring in the last verse. The view of some commentators that verses 4-7 were revealed at Medina lacks all historical or textual evidence and may, therefore, be disregarded.”

COMMENTS:

This Chapter gives us a clear DEFINITION of ACCOUNTABILITY/ DEEN.

As Regular Readers already know (^iv), ‘Deen’ in Arabic is NOT ‘religion.’ (It is NOT that divisive, ‘man-made’ concept we know as ‘religion,’ erroneously translated by modern-day Arabs as ‘deen.’ New Readers: Put words in ‘Search.’)

In this Chapter is the definition:

DEEN/ ACCOUNTABILITY IS PRIMARILY A SOCIAL RESPONSIBILITY

Which is why:

A LACK OF COMMITMENT to social responsibility = Belying Accountability.

‘Belying’ Accountability means denying certain social responsibilities and calling them: ‘False.’ We spoke of this concept extensively when we came across it earlier in the Qur’an, in HQ 82:9, 95.

Now here it appears for the last time, in 107:1…. so well-defined.

‘Do you see him who belies in Accountability?

That is the one who pushes/ thrusts away (دع ^v) the orphan,

and does not urge the feeding of the helpless indigent.’

We were often warned against these two FAILINGS:

• Failing to be gracious to the Orphan (HQ 89:17, 93:9, 107:2).

• Failing to urge the feeding of the Helpless (HQ 69:34, 89:18, 107:3).

But here, there is something else which we are warned against:

‘Therefore, ‘Wailing/ Woe’ to the MuSalleen/ Those who are themselves (seemingly) maintaining Relationship/ Salaat.

Those who are themselves (in actual fact) oblivious of their Relationships/ Salaat.’

Are we being warned against being INCONSISTENT in these two major responsibilities? Remember the verses HQ 70: 22-26 which spoke of the need for us to maintain CONSISTENT ‘Relationship/ Salaat,’ the past tense of the verb ‘salla’ being the opposite of ‘tawalla.’  Put words in ‘Search’). Inconsistency could be due to forgetfulness and needing reminders, OR due to choosing the times when one can gain approval… both reasons speaking volumes against such persons.

But these verses tell us more; let us read on:

‘Those who are themselves showing off, and obstructing the Ma’oon/ Relief (process).’

Oh.

These verses are warning listeners against pretending to maintain Relationship/ Salaat’ because such pretense is WORSE than staying away and doing nothing. Why is it worse? Because when there is an obvious void, someone might jump in to fill it. Pretending to help is highly damaging and obstructive. It is a frustrating impediment, which stalls the entire social relief process; a process called ‘maa’oon’ from the root-verb ‘ma’ana’ (^vi). Most people don’t realize that Arabic nouns which follow the grammatical form of ‘faa’ool/فاعول‘ generally refer to the ‘instrument/ device/ means’ by which that particular root-verb is carried out (for example ‘faarooq’ is the instrument by which the action of ‘faraqa’ is carried out). Here, the process of ‘ma’oon’ is impeded by people who merely pretend to help!

Earlier, we came across other verses (HQ 74: 42-47) which spoke of those who ‘belied Accountability,’ and described them as not bothering to help at all^vii .

Some Commentators have explained Verses 4-5 as being limited to the actual ritual prayer/ Salaat despite the fact that the conjunctive ‘ف– therefore’ ties Verse 4 to the verses before it, even as the nature of this Salaat is further explained in Verses 6- 7.

May we be of true service to our society, maintaining Relationship/Salaat with God and Mankind in the best way possible.

Amen.

Peace unto all!

سورة الكوثر

‘Abundance’

From Introduction of Yusuf Ali:

“This very brief early Makkan Surah sums up in the single mystic word kawthar (Abundance) the doctrine of spiritual Riches through devotion and sacrifice. The converse also follows: indulgence in hatred means the cutting off all hopes of this life and the Hereafter.”

From Introduction of Muhammad Asad:

“WHEREAS most of the authorities assign this surah to the early part of the Mecca period, Ibn Kathir considers it most probable that it was revealed at Medina.”

COMMENTS:

This Chapter, dear Readers, is about Thanksgiving.

It shows us how we should deal with success, calling on us to REFLECT on our life’s work, and to SHARE with others when we achieve abundance /كثر(^viii).

This is the shortest Chapter in the Qur’an, made up of only three verses.

I do agree that it must have been revealed in Medina, seeing that it speaks of ‘Abundance/ kawthar’ which ‘you,’ meaning the Messenger Muhammad, had ALREADY been given, and for which he is ‘therefore‘ (ف) to offer two things in return. These two things are: ‘Salaat’ to his Lord and ‘naHr.’

• Although ‘Salaat’ is taken by many to refer to the actual ritual prayer, it is also about Supplication, which is the constant ‘relationship’ each of us renews with our Lord, at all times.

• ‘NaHr’ is known to be the act of slaughtering cattle and distributing its meat to the poor نحر (^ix).

  Some Commentators have explained these verses as being about the general observation of ritual prayer, the word ‘naHr’ referring to the part of the neck where one’s hands should be raised to while saying ‘Allahu Akbar,’ or where the hands should be placed, right on top of left, right under the collar-bone.

  Others have said that these verses pertain in particular to the ‘Eid/ Feast’ of ‘aDHa,’ when people congregate in a special ‘Eid’ prayer, after which they ‘sacrifice/ slaughter’ cattle in commemoration of Prophet Abraham’s ordeal (when he was commanded to sacrifice his only son, peace upon them both, and then relieved from that responsibility by being presented with a ram to slaughter instead).

I think that, regardless of how we might wish to ‘apply’ these verses to our lives today, what is obvious is the fact that:

They were directed to the Messenger, personally. It is to him that God gave ‘Kawthar,’ after which the commands (beginning by ‘therefore etc..’) apply to him, and he did apply them.

Notice that the final verse states:

‘Indeed, your Detester is the one who is severed..!’

This must have been a later Chapter, revealed when the community achieved peace and prosperity, and when all who had fought against the Messenger, peace upon him, were defeated or rooted out.

These verses relate to a time of ease and victory.. a time of Plenty/ Kawthar… when gratitude is due to one’s Rabb/ Lord Sustainer.

Reminders:

–Regular Readers will remember the definition of ‘Rabb’ as someone who not only has a just claim to possession and authority, but someone who has taken upon Himself the task of rearing, sustaining, fostering and bringing everything together, from inception to completion.

–We also remember the word شنئ (^x) which appeared earlier in the Qur’an (HQ 5:2, 8), when we were told NOT to let our own resentment/ detestation of any people lead to aggression or injustice against them!

Back to our verses:

As it seems… now that everything was finally complete for the Messenger and his ordeal had ended… now was the time to offer gratitude by way of prayer/ supplication to his Lord AND by way of sharing this abundance with others. It was a time of celebration. And of course, it is natural for us to seek to apply such wisdom to our own lives:

Therefore, as soon as I am done with my research on the final two pages of the Qur’an (in the next week, God-willing) I too shall celebrate appropriately. I intend to offer prayers and sacrifice when I’ve completed this stage. God Alone knows how I finally got here; it is His Grace which helped me achieve this monumental task.

But there is another task which requires YOUR help, dear Reader.

As God is your witness.. how can you help get the word out about what the Arabic Qur’an REALLY says?

Think about this, and let me know.

May God bless our efforts at bringing peace to our troubled world.

Amen.

Peace unto all!

Welcome Friends:  Ahlan wa sahlan!

PAGE 601 ArabicQur’an

سورة العصر

‘Time Past/ Pressing Time’

 

From Introduction of Yusuf Ali:

This early Makkan Surah refers to the testimony of Time through the ages. All history shows that Evil came to an evil end. But Time is always in favour of those who have Faith, live clean and pure lives, and know how to wait, in patience and constancy.

 

From Introduction of Muhammad Asad:

REVEALED shortly after surah 94.

COMMENTS:

>>1. The first Verse calls out a vow, ‘W-al ‘Asr!’ so as to draw our attention to something of great importanceعصر-‘aSr (put ‘vow’ in Search’)

Yusuf Ali explains ‘Asr’ similar to what scholars have traditionally indicated, that it could be referring to the specific afternoon prayer by that name OR to Time in general (dahr/ الدهر).

Laleh Bakhtiar explains it as ‘By time through the ages.’

Muhammad Asad, on the other hand, sees it as a measurable period, distinct from ‘Dahr.’

Looking at the occurrences of the root-verbعَصَرَin the Qur’an, and studying its definition from our 1030 year old Lexicon (see footnote ⁱ), we get a better idea of what this magnificent root-verb indicates, with its three major connotations:

• Time; especially ‘later’ or ‘advanced’ time (the term ‘Asr’ indicating a time ‘past Thuhr.’ ‘Mu’Sir’ refers to someone past childhood).

• Pressure, which brings out ‘yield’ in general (juice from fruits, oil from olives, even the ‘yields’ from a job, as in its ‘income.’ We also notice ‘bounty’ in this definition, since bounty is (literally) the yields of one’s generosity. Some linguists have said that the Qur’anic word ‘mu’Siraat-معصرات‘, which refers to rain-laden clouds, is related to the ‘bounty’ they bear (ⁱⁱ). Lately however, as scientific knowledge has advanced, researchers are saying that it is the change in atmospheric ‘pressure‘ which this Arabic word refers to (also note the word ‘i’Saar-إعصار‘ for hurricanes, or tropical cyclones). This, in itself is a ‘Scientific Marvel.’

• Attachment /Refuge: This is the third connotation of its root-verb. ‘ASara’ is something one is attached to and seeks shelter in (the lexicon gave the examples of ‘ma’aaSir’ meaning turban and also body-shield).

Looking at the definition of the root-verb, it is evident that the term ‘ASr’ is about Time passing and the fact that it is pressing upon us. It could be a specific point in time, or Time in general.

>>2. As for the important subject-matter of this vow: It liesin the remaining 2 verses, which make this entire short Chapter ONE SINGLE ALL-IMPORTANT VOW:

‘By Time passing/ pressing/ W-al ‘Asr!’

Verily, the Cognizant Human is indeed in Loss.

Except Those Who Have Attained Faith and performed Good deeds,

and have instructed one another *in (upholding) Justice

and have instructed one another *in (upholding) Patient Perseverance!’

If only we’d heeded these verses!

Please take note:

Regular Readers will remember that the verb ‘waSSaa’ is about instruction which is carried forward, generation after generation; THAT is what we were supposed to do:

It is INSUFFICIENT that we follow certain ‘virtues’ on our own!

We should make sure that our children acknowledge these virtues, see these virtues in us, and receive our ‘wassiyyah/ relayed instruction’ that they fulfill these virtues in themselves and in their own children.

We have an example in what both Prophets Abraham and Jacob had ‘wassaa/ instructed’ their children in HQ 2: 132; they instructed their children to make sure that they arrive at the end of life’s journey in Pure Reverence to God, who had chosen the Standard of Accountability for them. Also remember HQ 19: 17, where we were told about ‘Those of the Right/ أصحاب الميمنة‘… where we learnt an important characteristic of these fine people which was that they also instructed one another in ‘mutual Compassion/ marHama/مرحمة‘ ..! All that is VERY important here, because ‘loss’ is NOT just about losing oneself:

The sorriest losers are those who have also lost their families and their children by their own actions/ inaction!

See HQ 42: 45, and 39:15 which says:

“So worship whatever you wish, beneath Him! 

Say, truly The Losers are those who have lost their own selves

and their families at the time of Resurrection; that is indeed the Manifest Loss!”

Peace unto all!

سورة الهمزة

‘The Slanderer’

 

From Introduction of Yusuf Ali:

“This Makkan Surah condemns all sorts of scandal, backbiting, and selfish hoarding of wealth, as destroying the hearts and affections of men.”

 

From Introduction of Muhammad Asad:

“TAKING its conventional name from a noun occurring in the first verse, this surah seems to have been revealed towards the end of the third year of Muhammad’s prophethood – probably after surah 75 (Resurrection).”

COMMENTS:

>>1. The Chapter begins by calling ‘Wail!/ ويل‘ upon every ‘Criticizing /لمزة ‘Discord-Sower/ همزة

• See 38 instances of ‘wail/ wailing’ in Qur’an, and note that the vast majority is due to lying/ falsifying the truth.

• Words with the root-verb ‘hamaza- همز‘ appear 3 times in the Qur’an (ⁱⁱⁱ), and we realize that it is about someone who intentionally sows discord by pressuring people into reacting negatively (we came across this in an earlier verse, which was about seeking refuge in God from the ‘ringleaders/ chieftains/ شياطين‘ (of mischief in one’s social circle).

• Words with the root-verb ‘lamaza’ appear 4 times(لمز ^iv), and are about the character-type who has nothing but criticism for others.

  (I just realized something quite interesting from HQ 49:11, which says: “…and do not criticize yourselves….!!…” … Is it about our self-critical inner voice which keeps putting us down? I should readdress that verse!).

See the explanation of this verse:

Yusuf Ali

Muhammad Asad

>>2. Verses 2-3 mention another feature of this character-type, related to his materialism: He amasses a fortune, then hoards it, thinking that it will guarantee him longevity (I now wonder if people who spend fortunes on immortalizing their names are among them. Such commemoration is earned when there much good behind it, and NOT because one had paid for it.)

>>3. Verse 4 announces that this person shall be thrown into the ‘Crusher/ HuTamah حطمة/’ ‘ a word mentioned twice in this Chapter only.

Then, Verse 5 asks/ states ‘Maa adraaka’: What (would allow you) to (pursue to) determine what the ‘Crusher’ is?/ You cannot pursue to determine what the Crusher is!

Verse 6 responds, saying that it is God’s ‘Blazing Fire,’ which ‘looks upon/ overwhelms’ (^v) their Fou’aad.

New Readers: Fou’aad is related to our mental/emotional response. We spoke about this earlier; put word in ‘Search.’

Remember, we shall be questioned with regard to our hearing, our eyesight and our “fou’aad” (HQ 17:36); our mental/ emotional response to whatever befalls us.

As for Faith: If, from the very beginning, we refuse Faith… then our vision and our fou’aad become unsteady, and prone to wavering (HQ 6:110).

No wonder then that the ‘Blazing Fire’ shall ‘look upon/ overwhelm’ the Fou’aad of those who refused to believe in God (see 18 instances of root-verb طلعin Qur’an).

Furthermore, it shall be closed in upon them, with extending bars.

May our Faith and good deeds keep us away from all that!

Amen.

Peace unto all!

سورة الفيل

‘The ‘Elephant/ The Deception’

From Introduction of Yusuf Ali:

“This early Makkan Surah refers to an event that happened in the year of birth of our Holy Prophet, say about 570 A.C. Yemen was then under the rule of Abyssinians (Christians) who had driven out the Jewish Himyarite rulers.

Abrahah Ashram was the Abyssinians governor or viceroy. Intoxicated with power and fired by religious fanaticism, he led a big expedition against Makkah, intending to destroy the Ka’bah. He had an elephant or elephants in his train.

But his sacrilegious intentions were defeated by a miracle. No defense was offered by the custodians of the Ka’bah as the Army was too strong for them. But a shower of stones, thrown by flocks of birds, destroyed the invading army almost to a man. The stones produced sores and pustules on the skin, which spread like a pestilence.”

From Introduction of Muhammad Asad:

“TAKING its name from the mention of the “Army of the Elephant”‘ in the first verse, this surah alludes to the Abyssinian campaign against Mecca in the year 570 of the Christian era. Abrahah, the Christian viceroy of the Yemen (which at that time was ruled by the Abyssinians), erected a great cathedral at Sana, hoping thus to divert the annual Arabian pilgrimage from the Meccan sanctuary, the Kabah, to the new church. When this hope remained unfulfilled, he determined to destroy the Kabah; and so he set out against Mecca at the head of a large army, which included a number of war elephants as well, and thus represented something hitherto unknown and utterly astounding to the Arabs: hence the designation of that year, by contemporaries as well as historians of later generations, as “the Year of the Elephant”. Abrahah’s army was totally destroyed on its march (see Ibn Hisham; also Ibn Sa’d I/1, 55 f.) – probably by an extremely virulent outbreak of smallpox or typhus – and Abrahah himself died on his return to Sana.” 

COMMENTS:

Dear Reader:

I can’t take anything for granted any more: Qur’anic explanation must be supported by evidence, so listen to this:

If we disassociated ourselves from preconception (which is what we read in both introductions above) we’d realize that this Chapter MAY not have been about an ‘Elephant’ at all. You see, the word ‘Feel’ at the time of Revelation had other meanings, and I am still looking into different sources to find out whether or not ‘elephant’ was among them: At the time of Revelation, ‘Feel’ was about being ‘weak-minded,’ ‘deceptive,’ and also ‘fat’ (see footnote ^vi). A reference to ‘elephant’ seems to have come about much later, so I’ll keep my mind open for now.

The question ‘alam tara keyfa’ (Did you not see how …?) is mentioned twice in the Qur’an: In HQ 89:6 the question refers directly to the ‘Aad (tribe), and indirectly (through the conjunction ‘and’-و-at the beginning of Verse 9) to the Thamood (tribe), and also in Verse 10, indirectly to Pharaoh.

Some modern-day thinkers have said that this Chapter must be about the tribe of Lot, seeing that the stone-showers of ‘sijjeel’ (حجارة من سجيل) was what ended their existence (HQ 11:82; 15:74).

I hope to find out WHO it was about. For now, let’s put that matter aside. Suffice it to say that everyone at the time of Revelation knew who this Chapter was about.

So, WHAT happened to them?

Read what Yusuf Ali and Muhammad Asad said about this. ّI think that these people were definitely overcome by something from nature, and not by warfare: Note the 11 times where ‘We sent UPON them’ is mentioned in Qur’anأرسلنا عليهم.

Some say the ‘Teyr abaabeel’ were actual birds throwing actual stones. Others say it may have been the ‘HaSba’ (^vii) and ‘judari’ (Scarlet Fever/ Smallpox), both air-borne diseases (hence, in their opinion, the word ‘Teyr;’ see footnote ^viii). Read Asad’s commentary. Others say that this theory is impossible, simply because the disease would not have been contained, and would have spread to neighboring communities.

Furthermore, the word ‘sijjeel’ is NOT about ‘baked-clay’ as most interpreters seem to have understood (^ix). As we can see in footnote,^x ‘sijjeel’ is about something (liquid) swelling and being poured, about the ‘give and take’ (of argument), about something recorded.. about something severe. Together with the word ‘Hijaarah’/ stones,’ the plural noun ‘abaabeel-أبابيل‘ (^xi), and the description of what these people were ‘rendered and looked like’ (‘Asf-ma’kool’), it DOES seem to be about hailstones.

(See definition of root-verb ‘Asafaعصف (^xii)’ and its occurrences in Tanzil Search (6 verses). Note that it is about what happens in storms and by husking… it is about ‘threshing/ thrashing’ or being ‘threshed/ thrashed’

NOW, dear Reader, having read all these notes and definitions, let’s see what the entire scene looks like:

God sent upon them what might have been ‘speeding masses of laden clouds’ (Teyr abaabeel) which were literally ‘throwing at them an outpour of severe stones of swollen liquid (Hijaarah min sijjeel), rendering them into what looks like threshed husks/ stripped shells (of their former selves).

Doesn’t this seem to describe a violent hailstorm? Meteorologists tell us of more than 100 people killed in Bangladesh in 1986 by ‘grapefruit-sized hailstones,’ many weighing more than 2 pounds. See this account of the world’s deadliest known hailstorms; it is SO interesting!

All I can say with certainty is الله أعلم …. God knows best WHO and WHAT this was all about. But Listeners at the time of Revelation did know, and that’s what counted then.

What counts NOW is that we understand that, whether or not this was about an Elephant-led attack on the Ka’ba is not the issue (pending further evidence on ‘feel’). The issue here is that we should reread Qur’anic explanation and rid ourselves of preconception. I believe that the story of an attacking formation of ‘stone-laden birds’ is one of them.

Obviously however, what happened was an incident the Listeners of the time were being reminded of, and it made for a great lesson.

It also made for a good warning.

Peace unto all!

i