Thoughts Lead To Appreciation
2. We have not revealed the Qur’an to you to cause you distress,
3. But only as a Reminder to those who fear.
4. A Revelation from Him Who created the earth and the lofty universe.
No iota of the Qur’an causes harm to the Muslim. No Ayah of the Qur’an should be distorted to justify the mistreatment of any Muslim. No Ayah of the Qur’an is cumbersome to the life of the Muslim.
The application of the Qur’an by the Muslim is easy and facilitates original living. There is no sacrifice involved, i.e. whatever one gives up to get closer to Allah falls under these categories:
Moreover, for every harmful act one replaces with a beneficial one there is a surfeit of rewards.
Yakhsha suggests fear and concern for consequences. Only through concern for consequences can one be responsible and accountable.
In this case, the consequences are not limited to self-deprecation and condemnations from the society, but also involve Allah Himself.
In conjunction with al-ula and the rest of the sentence, this meaning is legitimate. The earth and as-samawati al-ula form a complementary pair in the discernible creation.
5. Ar-Rahmaan is firmly established over the Throne.
6. To Him belongs all that is in the Heavens, all that is on the earth, all that is between them, and all that is in the soil.
All that is between them includes planets, moons, sun, meteorites, etc.
The entire creation form part of Allah’s Sovereignty. Allah entrusted humanity with the responsibility of carefully governing the visible creation.
7. If you choose to utter audible sentences, He does know what is secret and what is even more hidden.
8. Allah, there is no god but He! To Him belong the Most Beautiful Names.
No god is the position of the atheist and the deist, for though the deist affirms the existence of Allah, the rejection of the revelation of the Qur’an attempts to strip Allah of His Attribute of communicating with humanity.
The outcome is a deity without any sublime attribute. The deity is, in fact, not a deity. The deity might as well not exist.
Allah’s Names are Majestic as are His Attributes. The Muslim upholds both Name and Attribute.
It is not for humanity to choose what and whom the Creator can or cannot be. That is a misuse of the powers granted humans.
Humanity is to preside over the visible universe. Allah is not in or part of the universe.
Humanity is not to govern Allah. Humanity cannot govern Allah. Reality is the other way around.
9. Has the story of Musa reached you?
10. Look, he saw a fire, so he said to his family, “Wait! I perceive a fire. Perhaps I can bring you some burning torch from it, or find some guidance at the fire.”
Allah continues with a description of Himself: Creator and Owner of all that has been and will be created, Ar-Rahmaan, above His Throne, He Who knows what humanity would rather not disclose.
The Attributes of Allah concluded with a reiteration of the core of Islam: the Oneness of Allah and the exclusivity of His Names.
11. But when he approached it, he was identified: “Oh Musa!”
12. “Certainly! I am your Rabb (Lord)! Therefore, remove your shoes. You are in the sacred valley, Tuwa.”
To his astonishment, he hears his name. Perhaps, they are not strangers after all. But, where are they?
Remove your shoes proves to be much of a reminder, for Muslims have the option of taking off their footwear inside sacred locations, notably Masajid.
13. “I have chosen you. Listen to the Revelation.”
14. “Certainly! I am Allah! There is no god but I, so worship Me, and establish Salah for My Remembrance.”
15. “The Hour is definitely coming. My Will is to keep it hidden, in order that every person may be rewarded for that which he strives.”
16. “Therefore, do not be diverted from it by one who does not believe in it and rather follows own desires, lest you perish.”
My Will is to keep it hidden – Some thoughts to ponder:
Most significantly, will any positive change in behaviour be sincerely for the sake of Allah or purely to avoid eternal perdition?
17. “And what is that in your right hand, Oh Musa?”
18. He responded: “This is my stick. I lean on it. I beat down fodder for my sheep with it, and I derive other uses in it.”
Note: Prophet Musa provided more than the required answer.
His response covered precisely what he held in his hand and its functions and benefits to him.
19. Allah said: “Throw it down, Oh Musa!”
20. He threw it down, and instantly, it was a snake, sprightly.
21. Allah continued: “Take hold of it, and do not be afraid. We shall return it to its initial state.”
The command was a test of self-discipline.
Allah in the last sentence confirms one, in essence, sacrifices nothing in obedience to Allah. Humanity always receives the reward of obedience, very often, in excess of the obedience.
The stick regained its original state, as it was still of service to Musa.
22. “Now, press your hand to your side, it will come out white and shining, without any disease, as another sign,”
23. “That We may show you some of Our greater signs.”
Each Verse is a sign, an emblem, and an affirmation of Allah’s Reality and Distinctiveness.
24. “Go to Fir’aun! Undoubtedly, he has abused his powers.”
25. Musa responded: “O my Rabb! Expand my chest for me.”
26. “And facilitate my mission for me.”
27. “Rectify the impediment in my tongue.”
28. “They will understand my speech.”
29. “Appoint for me an aide from my family.”
30. “Harun, my brother.”
31. “Strengthen me with him.”
32. “Assign him a share of my job.”
One can appoint a relation to an official position provided the relation is the most qualified and conforms to the same code of conduct.
33. “That we may frequently celebrate Your freedom from imperfection.”
34. “And remember You much.”
35. “Surely, You are of us ever keenly Observant.”
36. Allah replied: “You have been granted your request, Oh Musa!”
Allah always answers all prayers, provided the prayer does not seek to cause harm to self or others.
37. “Moreover, We have already, on one other occasion, conferred a blessing on you.”
38. “When We enthused your mother with some inspiration.”
One must avoid elevating such individuals to the status of Prophets and Messengers. Prophethood and Messengership ceased 14 centuries ago with the passing of Muhammad.
One is discouraged from contacting such individuals for information on future events, for the individuals are aware of the veracity of the inspiration or dream only after the actualization of the thought.
However, one whose thoughts and dreams come true may relay the dream to concerned persons.
39. “Saying: ‘Put the child into the receptacle and place it on the river. The river shall cast it on the shore. There, an enemy of Mine and an enemy of his shall take him.’ Furthermore, I showered you with love from Me, in order that You may be brought up under My Eye.”
Musa is about to experience that test.
Of greater significance is the redundancy of any concept in the created whose creator is the prototype.
The Creator is not comparable to the created.
40. “When your sister went and said: ‘Shall I direct you to someone who will nurse him?’ That way, We restored you to your mother, to cool her eyes and save her from angst. What is more, you did kill a man, but We saved you from great distress and tried you with a heavy trial. Afterwards, you stayed a number of years with the people of Madyan. Then you came here according to Predestination, O Musa!”
Yet, his actions – travelling, noticing the fire, wishing to derive benefit from the fire, keeping his family a safe distance from the fire, and taking steps to make that wish a reality by approaching the fire – were ascribed to Predestination.
41. “I have prepared you for Myself.”
42. “Go you and your brother with My Aayaat. Neither of you should become irresolute in My Remembrance.”
43. “Go both of you to Fir’aun! He has certainly abused his powers.”
44. “Both of you must address him gently. Perhaps he may acknowledge the reminder or fear Allah.”
45. They replied: “Our Lord! We really are afraid he might penalize us or abuse his powers.”
Fir’aun has every reason to disregard Musa’s message. Musa was his subject. One cannot give orders to one’s superior.
Musa was a wanted fugitive for the murder of an Egyptian. A wrongdoer has no moral ground to lecture another person.
To present a conciliatory disposition, Musa was taught to remain calm irrespective of happenings in the court.