Surah 6 Livestock (Al-Anam): Poems based on the Qur’an with exegesis

Sheryl Martin
Aug 27, 2017 · 36 min read
Hans on Pixabay

Abbdel Haleem translation: http://www.kaskas.com/home/wp-content/uploads/2013/11/Quran-Abdel-Haleem-Translation-1.pdf

Bismillaahir Rahmaanir Raheem

The primary theme in this Surah relates to the disbelievers who make partners with Allah, worship idols, commit infanticide as an act of sacrifice to their idols, and the refusal of the disbelievers to believe in the Prophet’s revelations. Additionally, the mention of livestock refers to the comparison between what the idol worshipers disallowed and the new food regulations revealed to the believing community. Because of its emphasis on lā ʾilāha ʾillā llāh (There is no god, but Allah), Allah is referred to many times in terms of His Sovereignty, “Supreme Master” (ayats 18, 61) and “Lord of the Worlds” (ayats 71,45,162) to emphasize Allah’s position over all Creation.

This particular Surah, like many others in the Qur’an, has many layers of unrevealed symbolic meaning underlying its external theme. This is the beautiful nature of Allah’s Word, which is prophetic revelation expressed in various dimensions going from the exoteric or apparent layer, to esoteric or the more intuitive/metaphoric layers of meaning. I have an acquaintance who worked for years as a research assistant to well known archaeologists who has thoughtfully provided me with information on various excavations. Her archaeology specialty was pottery shards, so when discussing stratigraphy (the analysis of the order and position of layers in archaeological remains), I discovered parallels between excavating various layers of remains and the exegesis through layers of meaning in the Qur’an. My acquaintance, Adele Bigler, worked as a research assistant for the archaeologist, Dr. Jim Judge, who wrote:

“In some 30 years as a practicing archaeologist, I directed or participated in the excavation of a wide variety of sites, spanning in time from 10,000 BC to AD 1835, and in type from Paelo Indian to Archaic to Ancestral Pueblo to Historic. As such I became aware that archaeological sites can be quite deceiving as seen from the surface prior to excavation. In archaeology, what you see from the surface is not necessarily what you get. And what you get may be surprisingly relevant to issues we face today.” (1)

When reading scripture without proper exegesis, one derives a basic, external meaning that can be deceiving relative to the intended fuller meaning of its esoteric layers. As with an excavation site, the outer layer may have a few pieces of evidence pointing to what may lie beneath, but hardly reveals its entire meaning. Additionally, when scripture’s various layers are exegeted what is found is “surprisingly relevant to issues we face today.” An archaeologist when initially walking around a prospective excavation site may find a couple pieces of pottery shards that triggers a response to dig deeper. It is the same way with the exegesis of the Qur’an. For example, when I discover words or phrases that seem out of context, I immediately understand I need to “dig deeper.” I feel it is not only the exegeter’s purpose to reveal the true meaning of scripture, but to apply it to modern day issues with the purpose of increasing spiritual understanding in such a way that Allah’s purpose for humankind can be revealed in a transformative process.

The first ayat acknowledges that it is Allah who deserves all the praise, as He is the Creator of the “heavens and the earth” and “made the darkness and light,” for He is the one who created humans from the clay and determines their time on earth and the day of their gathering to Him. Ayat 1 states Allah created the heavens and earth, but in ayat 3 it states “He is God in the heavens and on earth…” Our Creator God is sovereign over all things, but He is also the God who dwells “in” the heavens and the earth. He doesn’t just dwell above us in distant separateness, but dwells “in” His Creation and “knows your secrets and what you reveal, and He knows what you do…” (ayat 3). However, when humankind receives revelations from Allah, “they turn their backs on it.” The Qur’anic revelation in this Surah doesn’t state, “they refused to believe,” but in visual language are told they “turned their backs” to Allah’s revealed Word. This is more extreme than just refusing, as culturally the behavior of turning the back is a sign of complete rejection, a refusal of acknowledgement, and displays an extreme lack of courtesy. Additionally, the disbelievers who turn their backs to the Muhammadan light of revelation, is turning their backs to face their shadows. Therefore, Allah’s light does not reflect from their hearts, but casts shadows in their souls.

Many generations were previously destroyed who had “abundant rain on them from the sky” (ayat 6) and were blessed with running rivers which flowed at their feet, but in spite of Allah’s provisions for understanding the truth, they still refused to believe. “Abundant rain” and “running rivers flowing at their feet” symbolizes knowledge from Allah. The rain of spiritual truth comes down from Allah, and the human messengers are the rivers in which those who are thirsty for spiritual truth may be refreshed. Those who don’t drink the manifold liquid of goodness and knowledge wither and die. Even a base animal doesn’t refuse water. The seeds are softened by these abundant rains and gently nourished by the sun’s golden touch until just at the perfect moment the tiny shoot arises from the dust of the earth to rise up towards the Almighty to produce abundant fruits which drop their seeds and multiply from what was once a single seed in the ground. In this way also Allah grows a nation.

He provided spiritual knowledge to the prior communities in abundance, but “they denied the truth when it came to them” (ayat 5). Subsequently, those communities were destroyed. The Prophet is told that even if he had been provided with a “book inscribed on parchment” the disbelievers would still have accused the Prophet of sorcery. Because the Qur’an was written down by scribes as the Prophet (pbuh) was reciting, the disbelievers argued that the words came from Muhammad and not Allah. Additionally, the disbelievers questioned the Prophet Muhammad (pbuh) why Allah didn’t just send an angel directly down to earth as a witness to Muhammad, because Muhammad is a man like any other man. Instead, they are told “We would still have sent him [the angel] in the form of a man, so increasing their confusion” (ayat 9). For angels are unseen spiritual beings who are not sent to the spiritually unaware. The disbelievers hearts are so heavily veiled with the weight of sin they wouldn’t be able to sense the angel’s presence, hence the only way for the spiritually unaware to interact with an angel would be in human form. And, it is most likely that if an angel addressed them in human form the disbelievers would still refuse to acknowledge the truth. Also, Muhammad is told to tell the disbelievers to travel around the earth to discover the fate of other communities that refused to acknowledge the truth. The destruction of these cities is still evident even today.

Allah is All Merciful, and couldn’t be otherwise because He created humans from the dust of the earth. We don’t swim through the ocean of Love like spiritual beings do, but must forever struggle through flesh to rise up to Allah. However, all of His Creation will be gathered to Him on the Day of Resurrection, but still, as ayat 12 states, “Those who deceive themselves will not believe.” This is followed by, “All that rests by night or by day belongs to Him. He is the All Hearing, the All Knowing.” Abdel Haleem translates sakana as “rest” but other meanings of this Arabic word or related words (Sakanun, Sakaran) all have the same trilateral root of Sin Kaf Nun. As taken together the verb form means “to dwell, to live, to rest” in which taking into account the previous sentence and placing it in context, I believe the correct meaning is “the place of being.” The place of being is where our self or soul chooses to reside, whether it is deception’s hiding darkness of the night, or the manifested truth of the day. Allah is the “All Hearing, the All Knowing” as mentioned in ayat 13. In this particular case which is mentioned again in ayat 115, is the contrast between human’s “hearing” and Allah’s “knowing.” During this time period the Qur’an was recited and taught by the Prophet Muhammad (pbuh) so “hearing” was the primary path to learning its new spiritual truths. However, Allah does not have ears like humans for hearing, but His very being encompasses all knowledge all at once — this is “knowing.” Also, since, Allah created human beings, all of their hearing becomes His knowing.

Much of this Surah addresses the idol worshipers so the spiritual emphasis is on the Creator creating and not being created, and as mentioned in ayat 14, He is the One “who feeds but is not fed.” Idol worshipers attempted to please the idols with food for appeasement, but it is Allah Himself who provides for humans with abundance. The same concept is mentioned in ayat 103, “No vision can take Him in, but He takes in all vision. He is the All Subtle, the All Aware.” Allah is the All-Powerful, the Creator of all that is physically manifested and all that is unseen. No created being can “know” the Creator, but He is the “All-Subtle, the All Aware.” Nothing escapes His notice including even the slightest movement or the smallest teardrop.

The Surah teaches that the polytheists when gathered to Allah will even attempt to defend themselves with lies by denying they did not “set up partners beside Him!” (ayat 23) Furthermore, when they are faced with the reality of Hell, they will exclaim, “If only we knew, we would have believed,” even though they were blessed with clear revelations and signs. The Prophet Muhammad (pbuh) is told that even this is a lie, because if they were sent back they would still “return to the very thing forbidden to them” (ayat 28). Unfortunately, many disbelievers will only come to acceptance of the truth when it is too late — there is no turning back as they determined their fate by the refusal to acknowledge Allah while living in the physical world. “They will bear their burdens on their backs. How terrible those burdens will be!” (ayat 31). This is the heavy burden of sin that distances them from the love of Allah. Making the temporal world one’s only place of dwelling sinks the children of Adam deeper into the mud away from Allah’s life giving Spirit. For the disbelievers, the world is “nothing but a game and distraction” (ayat 32), but those who are aware of Allah will have understanding. The one who is aware will sacrifice their selfish desires and submit all their works to Allah. As a result, their life becomes like a productive fruit bearing tree providing good tasting sustenance as a gift of the Spirit to all who believe and have understanding. “Awareness” is one of the Names of Allah and is additionally mentioned in ayats 18, 73, and 103. The Sufi Mystic, Maybudi, teaches:

“A soul without service is estranged. Do not nurture the estranged! A heart without wakefulness is a ghoul. Do not be the companion of a ghoul! A soul without awareness is wind. Do not live in the wind! Do not be satisfied with name and description in place of meaning and reality! Do not feel secure from hidden deception! Always be careful about the outcome of the work at the last breath!” (2)

Not having awareness causes one to be blown about in various directions, unable to withstand temptation and the lure of worldly life. “Name and description” refer to a person’s outward attributes such as wealth and status, which leaves an empty shallow vessel not useful for anything other than the fire. Having “meaning” comes from being filled with spiritual truth and wisdom, that such a person’s life becomes one of beauty, and not waste. Not acknowledging that one’s life will eventually end and nor being concerned about the final eternal outcome is the one who is the most unwise. Chittick states that “The criterion for judgement is proximity to God, which is achieved as seekers gradually actualize the divine form in which Adam was created. Distance from God results from the creative command itself. It is sustained by forgetfulness and heedlessness, the predominant characteristics of normal human beings.” (3) “Heedlessness” is the disbeliever’s intentional act of focusing on the temporal while forgetting the eternal.

The “signs” that Allah provides as a way to bless human beings with spiritual wisdom will not be perceived by one who is unaware. Ayat 39 states that “those who reject Our signs are deaf, dumb, and in total darkness.” The Prophet Muhammad (pbuh) is told to say, “Is a blind person like one who can see? Why will you not reflect?” (ayat 50) Reflection is the mind’s turning inward to intuitively think about what is being taught. This is the establishing of connections between a lesson and an intentional change in behavior to transform the heart. The next section beginning with ayat 35 uses visual imagery to address the Prophet Muhammad’s (pbuh) concern about the disbelievers rejection of Allah’s revelation and signs. Muhammad is instructed to “seek a tunnel in the ground or a ladder into the sky, if you can, and bring them a sign…” This is an unusual response to the Prophet’s Muhammad’s concern, so a symbolic meaning needs to be ascertained to bring relevance to the verse.

Allah descends to humanity, while it is humanity’s responsibility to ascend. The Qur’an descended to the Prophet Muhammad and it is the believer’s responsibility to be transformed by its teachings to ascend to Allah. Furthermore, the Sufi’s believe Adam descended from the spiritual world to the physical world for the purpose of then ascending to Allah by spiritual transformation. Chittick writing about the Arabic word, mi’raj (ascending ladder): “Authors who talk about traveling the path to God recognize that outward activity is a reflection of an inner journey, an ascent that goes by way of soul, spirit, heart, secret core, and beyond. The paradigm of the journey is provided by the Prophet’s “mi’raj,” a word that literally means ‘ascending ladder.” The Prophet Muhammad (pbuh) was perceived to have “traveled up through the spheres of the macrocosm while simultaneously plumbing the depths of his own secret core.” (4) The sign that would be evident to disbelievers would be the Prophet Muhammad’s (pbuh) own spiritual transformation by replacing all negative character traits with positive or beautiful character traits which are exemplified in the “Names” of Allah. This is the changing of behavior by reflecting upon Allah’s Word. The upward process is symbolized by a ladder, and the inward journey is “plumbing the depths of his own secret core” or as the Prophet (pbuh) was metaphorically told, “to seek a tunnel into the ground.” This is the inward spiritual journey that must address all hidden motives and sin by an awareness of consciousness so that what hides in the darkness of the subconscious (“secret core”) can be brought into the light. When this isn’t allowed to happen, then sin still resides in a believer’s soul because they have no way to address sinful actions when they don’t understand their own underlying motives. Once the purification process occurred for the Prophet Muhammad (pbuh), then he was revealed by Allah as the “beautiful exemplar” (33:21) for others to follow and model.

“Only those who can hear will respond…” (ayat 36) but the disbelievers will still continue to question asking why there hasn’t been a sign sent down, not understanding their lack of ability to perceive Allah’s signs. They are told that Allah has the power to send down signs, “…though most of them do not know.” This leads directly into the mention of a sign from nature, “…all the creatures that crawl on the earth and those that fly with their wings are communities like yourselves” (ayat 38). There are the community of disbelievers (the unbelieving tribes) who refused to believe and subsequently behave like an ant colony moving about over the earth with no purpose other than to build, mate and eat. It is a pursuit of meaningless activity with no heavenly purpose, while a believing community bonds together in unity for the express purpose of not only being spiritually transformed, but transforming the world around them according to Allah’s Will. Most species in the natural world live in communities for the purpose of survival, and it is the same for humans, but with the added caveat for a believing community that the united bond of truth creates strength to address opposition.

Allah is in control even though He has blessed us with free will. As it states in ayat 39, “God leaves whoever He will to stray, and sets whoever He will on a straight path.” Those who choose to disbelieve Allah’s messengers will be left to follow their own desires, and alternatively, those who believe and pursue righteousness will be sustained by Allah’s Mercy and Loving Kindness. They will receive His help to find and stay on the straight path. Additionally, those whose hearts are set against Allah will have covers placed “over their hearts — so they do not understand the Qur’an — and deafness in their ears” (ayat 25). So, it is not just letting the disbelievers go astray, but blocking their path because of their disobedience. Ayats 40–45 mentioned communities from the past who were given trials of suffering so they would become humble and turn to Allah, but instead their hearts remained hard, and “Satan made their foul deeds alluring to them.” (ayat 44). When the people in these communities forgot their messenger’s warning and became complacent, they were given the abundance of over-satiation, revelling in “what they had been given.” The communities mentioned may have been Sodom and Gomorrah, or communities like those particular communities who fell into extreme sin and disobedience.

The story of Lot in the Qur’an reveals that Lot attempted to persuade the disbelievers in Sodom, “Will you not fear God and obey Him? Verily! I am a trustworthy Messenger to you. So fear God and obey me. No reward do I ask for you for it (my message) my reward is only from the Lord of all that exists” (25:161–164). Instead, the people of Sodom not only refused to believe the message, but threatened Lot, “If you cease not, O Lot! Verily, you will be one of those who are driven out!” (26:167). Lot then provided a warning from Allah of destruction but they still continued in disobedience, and their mocking response sarcastically tells Lot to bring on “God’s torment …if you are one of the truthful” (29:29). Which is the same response of the disbelievers of the Prophet Muhammad (pbuh) who frequently tell him then to have Allah hasten the destruction if what he is saying is truth. The disbelievers are so enmeshed in the blindness of their own egos they can’t even perceive the foolishness of their provocations. The Prophet Muhammad(pbuh) is instructed to tell the disbelievers, “Think: if the punishment of God or the Hour should come to you, would you call on anyone other than God, if you are being truthful?” (ayat40) Of course the disbelievers would call on Allah as even the disbelievers know that He has the power to remove all suffering and pain if it is according to His will, but unfortunately when disbelievers mock and refuse to believe Allah’s revelations through His messengers, then there will be no recompense when “the Hour” arrives.

It is interesting these communities were given abundance so they lived in a state of over-satiation and then at the very extreme level of excess and depravity were taken by surprise in the midst of their sinful frolicking. Their abundance wasn’t a blessing from Allah, but was the over abundance of greed and avarice. Allah holds all control, so it is His choice to let sinners continue in their sin. They had reached the pinnacle of forgetfulness. Because of the lack of seeking Allah, the disbelievers distanced themselves from Allah’s grace until even in spite of the messengers warning they fell into a state of complete heedlessness of Allah. Also, a believer can fall away as well by intentionally sinning, thereby appearing as if they are in a state of disbelief. In order to continue sinning they must somehow rationalize their sin or pretend to themselves that Allah doesn’t really exist, or that there will be no consequences for their ongoing disobedience. The danger for these sinners is their belief that because they aren’t being immediately punished by Allah, there will be no future punishment. Hence the extreme risk of over-satiation which numbs the conscience and destroys the moral compass.

In C.S. Lewis’ The Lion, the Witch and the Wardrobe, Edmund is addressed as the “son of Adam” by the White Witch, and is tempted to betray his brother and sisters . When asked what he would like to eat by the wicked White Witch, he tells her Turkish Delight, and is then magically provided “several pounds of the best Turkish Delight. Each piece was sweet and light to the very center and Edmund had never tasted anything more delicious.” As Edmund stuffs his mouth with more and more Turkish Delight the Queen begins asking him questions about his brother and sisters with the obvious intent of harm. However, “the more he ate the more he wanted to eat, and he never asked himself why the Queen should be so inquisitive.” Edmund finishes the entire box of Turkish Delight, and what he didn’t know was that the Turkish Delight would cause anyone who tasted it to want more and more of it until they could even be killed by eating too much of it. Edmund in his state of over-satiation and the sin sickness of avarice and greed is more than ready to sacrifice his siblings, and is easily manipulated by the Queen who quickly perceives his sudden disdain for his siblings. She tempts him even further by telling him she would make him King with as much Turkish Delight as he wanted, and his siblings would be under him as Dukes and Duchesses, and that he was the most cleverest and handsomest boy ever. He promises to bring his siblings to her, and then later lies to his siblings thereby making his sister Lucy appear as if she were lying regarding her visit to Narnia.

The chapter of Edmund and the Turkish Delight is an allegory relating to the risk of sin in the state of over-satiation. Edmund becomes so desensitized and numb by eating more than he should, that he falls into a state of forgetfulness and of being unaware such that he is unable to intuit the Queen’s hidden motives. He loses all awareness of danger, and still even refuses to acknowledge any danger after Lucy tells him what she learned about the White Witch. Later, the beavers tell Edmund’s siblings that the Queen was one of the Jinn. Subsequently, he falls deeper and deeper into betrayal until he is eventually saved from certain death from the Queen by the great lion, Aslan, who sacrificed his life to save Edmund’s. Edmund had a dirty heart, and could only be saved by the purest example of goodness therefore allowing the light to reveal what had been hiding in the darkness of his soul.

It is insensitivity and forgetfulness that causes the heart to turn away from that which it understands in its inner recesses as goodness and light. The addiction and craving of the world’s delights places a person’s soul at extreme risk, such that they no longer detect the danger their own actions have placed their souls.

The Qur’an mentions honey as being beneficial for people as was later proven by science, “And your Lord inspired the bee, saying, ‘Build yourselves houses in the mountains and trees and what people construct. Then feed on all kinds of fruit and follow the ways made easy for you by your Lord.’ From their bellies comes a drink of different colors in which there is healing for people. There is a sign in this…” (16:68–69) Honey is used for skin ailments, gastrointestinal problems, as an antiseptic, etc. However, when eaten in excess the adverse occurs — it can cause gastric and other problems. Most things when taken in excess can cause illness or in the long term, even diseases. This is the same with our spiritual life — the life of overabundance creates sickness in the soul.

The Prophet (pbuh) is told to say that “if God were to take away your hearing and your sight and seal up your hearts, what god other than He could restore them?” (ayat 46) In other words, it is Allah only who has the power to guide or not to guide people on to the straight path. Additionally, the Prophet (pbuh) is told not to drive away true believers. According to Abdel Haleem, the Prophet (pbuh) attempted to win over the nobles in the hope that their influence would bring many more idol worshipers to worship only Allah, but unfortunately the nobles wanted Muhammad to send away the common people because “they only congregated around him to gain prestige or material benefits.” It could be surmised the nobles wanted the Prophet Muhammad’s (pbuh) undivided attention to reinforce their status because they were used to being shown the utmost respect and attention as wealthy leaders of the community. However, the least number of conversions occurred with these very leaders because of their penchant to hold onto status and wealth. So, Muhammad is told to be careful and to not show partiality to the nobles, and to give his attention to the true believers instead. He is told that if he gives the nobles all of his attention and drives the believers away then he is no better than an “evildoer.” This is true for every believer. It is not wise to give the impious wealthy and powerful more attention and respect than a pious believer. For the Qur’an also teaches, “People, We created you all from a single man and a single woman, and made you into races and tribes so that you should recognize one another. In God’s eyes, the most honored of you are the ones most mindful of Him: God is all knowing, all aware” (49:13).

The next section begins with, “He has the keys to the unseen: no one knows them but Him” (ayat 59), and ends with a similar concept, He knows the seen and the unseen: He is the All Wise, the All Aware“ (ayat 73). There are many hidden spiritual treasures that are “unseen” that are still to be discovered. These amazing spiritual truths are waiting to be revealed in Allah’s perfect timing so humanity will be guided home — back to the Source of all life. In the Qur’an when there are repeating themes or statements, it is important to pay closer attention to what lies between. Also, there is a sudden topic shift from the previous ayats that appears unrelated. The next sentence in ayat 59, “He knows all that is in the land and sea,” is additionally repeated with a slight variation in ayat 63, “Who is it that saves you from the dark depths of land and sea when you humbly and secretly call to Him…” Allah has awareness of all things including the past and the future, those things that we are unable to be aware of, the hidden thoughts of hearts, and that which is kept secret within our subconscious. As with most of the Qur’an there is a theme of the duality of opposites expressed here as the unseen with the seen, land and sea, fresh or withered, and night and day. The duality expresses the importance of balance in Allah’s Creation. Additionally, because He knows all that is in the land and sea, he hears even the secret whispered prayer of despondency which comes from the darkness of land or sea. When a soul is shipwrecked and floundering in waves too big to handle in the ocean of emotions and desperately cries out for help, He lovingly enters into the depths to pull a soul to safety. His love is so great that He still responds to the prayer for help from those who worship other than Him. For He delights in making Himself known. Even a falling leaf doesn’t escape His notice, “nor is there a single grain in the darkness of the earth, or anything, fresh or withered, that is not written in a clear Record” (ayat 59). These metaphors all symbolize the power Allah has to raise up that which has died. Sam’ani (Sufi Mystic) states, “Do not look at the form of dust. Look at the secret of nurture. When you give a grain to dust, it gives back may times over.” The dry leafless tree in the winter is not dead, but is sleeping until the warmth of the Spring sun brings it back to life, and the grain waiting in the darkness will come to life and flourish as Allah ordains. So it is with humans, as we have the possibility of reaching our fullest potential, but like all of nature we reach a peak, and then diminish or wither into old age and then death. However, lying in the dark dust of earth we are like the single grain waiting for the sun to bring us to life again. Abbadi writing on passion describes this process well: “Know that everything has a final goal. When it reaches it, it receives a name that it did not have before. It cannot go beyond its own final goal and perfection unless it turns away from perfection and goes toward deficiency. For example, from the beginning of infancy the state of human nature is directed toward advancing. Once human nature reaches the final goal of its life span’s balance and finds perfection of its state, it turns towards deficiency and falls into old age. In the same way, at the beginning of its growth a plant looks toward increase and seeks its own perfection, which is to produce fruit. When it reaches that point, it turns toward diminution and lassitude and dries up.” (5)

The next ayat states, “It is He who calls your souls back by night, knowing what you have done, then raises you up again in the day time until your fixed term is fulfilled.” The Arabic word for what Abdel Haleem translates as “calls your souls,” is yatawaffākum which also has the meaning of “will cause you to die.” Sam’ani writes that “The first gift of the faithful is death. People are asleep, and when they die, they wake up.”(6) Humans live in the world of darkness, with the physicality of our beings veiling the light from the Divine, so our souls are taken from the darkness of night, but our deeds whether kept hidden or unhidden are always revealed in the light. We are raised up in the daytime of that which is all manifested until the fullness of time when Allah’s Kingdom will be fully established. All created things have a potentiality and a diminishing; life peaks and recedes, expands and contracts, grows and dies in the pattern of creation which is birth, death, and rebirth. However, all times are in Allah’s hands, and as mentioned in ayat 67 this includes prophecy, “Every prophecy has its fixed time to be fulfilled: you will come to realize this.”

The Prophet Muhammad (pbuh) is told to “leave to themselves those who take their religion for a mere game and distraction and are deceived by the life of this world…”(ayat 70) However, he is told not to entirely give up on them, but to provide reminders with the Qur’an, so they have every opportunity to turn towards Allah, and if not they will be “damned by their own actions…” for “God’s guidance is the true guidance” (ayat 71). For Allah created for a “true purpose,” and not just for human beings to live meaningless lives on a sphere of dust. “On the Day when He says, ‘Be,’ it will be: His word is truth” (ayat 73). The Qur’an teaches that when Allah created all of life, “He wills something to be, His way is to say, ‘Be’ and it is” (36:82). The Creative Command is “Be,” and it comes into being. So it will be when the heavens and the earth are destroyed and the trumpet is blown, then all life will return to Him in His timing and at His command.

The next section beginning with ayat 74 tells the Prophet Muhammad (pbuh) to remember the story of Abraham when he admonishes his father for idol worship which prepares Muhammad for the subsequent allegorical story representing the Light of Allah as being the only true light. Many of the polytheists worshiped the sun, moon and stars as divinities. “When the night grew dark over him [Abraham] he saw a star and said, ‘This is my Lord,’ but when it set, he said, ‘I do not like things that set.’ And when he saw the moon rising he said, ‘This is my Lord,’ but when it too set, he said, ‘If my Lord does not guide me, I shall be one of those who go astray.’ Then he saw the sun rising and cried, ‘This is my Lord! This is greater.’ But when the sun set, he said, ‘My people, I disown all that you worship beside God. I have turned my face as a true believer towards Him who created the heavens and the earth. I am not one of the polytheists” (ayats 76–79).

Maybudi commenting on the ayat, “God is the light of the heavens and the earth” [24:35]: “In reality, light is that which illuminates other than itself. Whatever does not illuminate another is not called light. The sun is light, the moon is light, and the lamp is light — not in the sense that they are bright in themselves, but in the sense that they illuminate others. Mirrors, water, jewels, and the like are not called light, even if they are bright by their own essences, for they do not illuminate others. Now that this reality is known, know that God is the light of the heavens and the earth: it is God who is the brightener of the heavens and the earths for the faithful and friends. It is He who gives form to bodies and illuminates spirits. All lights come forth from Him and abide through Him, some manifest and some unmanifest. Concerning the manifest, He said, ‘And we appointed a blazing lamp [78:13]. Concerning the unmanifest, He said, ‘Is he whose breast God has expanded for the submission so that he is upon a light from his Lord? [39:22].” (7) Allah’s light is eternal, and not affected by any created light. His light never sets and creates all light. This is the meaning of the allegory, that there is only one God, and that which is worshiped besides Him is worshiping that which God created instead of the Creator. All light is His created light, and is ordained by the One true God according to His purpose and reason.

Other prophets are mentioned who were raised in rank and guided, “Isaac and Jacob,” “Noah” and his descendants, “David, Solomon, Job, Joseph, Moses,and Aaron” and then those who were rewarded for doing good, “Zachariah, John, Jesus, and Elijah” who were considered righteous as well as “Ishmael, Elisha, Jonah, and Lot.” These were favored over other people, and were chosen and guided on the straight path. It is emphasized that if these prophets had associated other gods with Allah, then all of their good deeds and teachings would have been worthless. Ayat 90 states, “Those were the people God guided, [Prophet], follow the guidance they received.” The Jews that the Prophet Muhammad (pbuh) interacted with refused to believe the Qur’an was direct revelation from Allah because as they exclaimed, “God has sent nothing down to a mere mortal” (ayat 91). The Prophet (pbuh) is told to ask them who it was that brought down scripture to Moses “as a light and a guide to people.” Furthermore, the Jews are told they copy the Torah into separate sheets so they can manipulate its meaning by only disclosing some of it and concealing most of it. Admonishing the Jew’s behavior regarding their own scripture (the Torah), is a supernatural sign in and of itself for the Jews. How could the Prophet Muhammad (pbuh) possibly know the Jews hidden sins without Allah revealing it to them? Imagine the look on their faces when what they had kept hidden through deception was brought out into the light. Furthermore, the Jews argument is weak by stating that Allah has not provided revelation by His written Word to any mortal, for then they are denying the revelations from their own Prophets.

The Prophet is told that he was “taught things that neither you nor your forefathers had known,” as the Arabs had little exposure to the Torah or Gospels so were blessed with a “Scripture that We sent down to confirm what came before it and for you to warn the Mother of Cities and all around it” (ayat 92). The reference to the Mother of Cities is referring to Mecca, and as with some other Surah’s referencing the Mother of the Book (the Qur’an) which uses the feminine singular noun, umma, for mother, this symbolizes the womb of life and sustenance of mother’s milk to provide growth and health to a developing infant. The nation of Islam didn’t really begin growing until the believers arrived in Mecca, and it was from here the nation of Islam was birthed and nurtured. “All around it” signifies the growth of Islam in concentric circles ever expanding outward. The arrival of a Prophet is always Allah’s revelation expanding from a center which is represented by the Prophet as the Divine messenger of Allah. The center of any new religion originates from the point or locus of revelation. This is represented by the pilgrims circling the Kaaba during hajj and is the archetype of the universal creation as all things are created from a center and then progressively move outwards in waves.

The theme of Allah’s revelation is interwoven throughout this surah in an outward form and metaphorically when mentioning Allah’s signs. The following section begins with “It is God who splits open the seed and the fruit stone: He brings out the living from the dead and the dead from the living…” (ayat 95) It is Allah who created all things to constantly bring forth life in the cycle of birth and rebirth. The tree bears fruit, the fruit leaves seeds which are buried into the ground until at such time the seed splits open with the sprig of new growth and the cycle begins all over again. Allah made all things according to His design and purpose in perfect balance. Ayat 97 states “It is He who made the stars, so that they can guide you when land and sea are dark: We have made the signs clear for those who have knowledge.” When human beings are in the darkness of ignorance and unbelief it is the light of Allah that can guide them to safety. The imagery of dark land and sea is repeated here from ayat 63. As mentioned, it is Allah who made humans from a single soul, provided a physical body, and a place of rest in the spiritual world after death (ayat 98). Additionally, it is Allah who sends rain to provide life giving water to plants and trees so that all may be brought to fruition. “…We bring out grains, one riding on the other in close-packed rows. From the date palm come clusters of low-hanging dates, and there are gardens of vines, olives, and pomegranates, alike but different. Watch their fruits as they grow and ripen!” (ayat 99) Just like plants, humans grow in stages, and spiritually human life is mapped out in stages of manifested truth. Humanity must learn its lessons before it can move onto the next stage of spiritual progression. Therefore, all of life is a movement forward. Even the earth must die so that it can be brought to flourishing again. Civilizations rise up, peak, and decline and then others rise up in their place. Conditions must be viable for all things to grow to the fullness of its potential, including humans. The ayat mentions how the various fruits are “alike but different,” signifying the design of Allah. Even though the fruits look and taste different, they all have skins, edible flesh, and seeds in the center. Is it not the same with humans? We all look different, but have the same uniform structure. This is evidence of the intelligent design of Allah. Evolution through gene mutation and adaptability is still part of Allah’s design as it is manifested through specific structures with set parameters.

How could unbelievers not see and understand that Allah is the only Creator? The idol worshipers raise jinn up to the same level as Allah and say that He has children. The primary point of this entire Surah is expressed here in tawhid as the response to the polytheists:

“This is God, your Lord, there is no God but Him, the Creator of all things, so worship Him; He is in charge of everything” (ayat 102).

The disbelievers constantly request that the Prophet Muhammad (pbuh) provide a “mirculous sign” and then they would believe, but the Prophet (pbuh) is told to tell them that “Signs are in the power of God alone” (ayat 109), but yet, even if they were provided a miraculous sign they still wouldn’t believe unless Allah so willed. Allah provided the Prophets with clear revelations; this is all part of His purpose in guiding humans to the straight path. People are expected to listen first, obey, and then use their reason and intuition to reflect on the revealed truth while being mindful of Allah so they may be transformed from the inside out. However, those who refuse to listen and obey are usually not given further guidance by Allah. Additionally, the Scripture was sent down “clearly explained” and is “complete in its truth and justice” (ayat 115). The Prophet(pbuh) is told that if people “obeyed most of those on earth, they would lead you away from the path of God.” Even those who obey the world’s authority figures or even religious leaders can be led astray. Many people “follow nothing but speculation; they are merely guessing“ (ayat 116).

The next section (ayats 118–121) addresses the believers need to follow the food guidelines provided by revelation and to not engage in shirk. This is expanded in ayats 136–140 with the closing part of the section addressing child sacrifice by the idol worshipers. The believers are admonished not to “eat anything over which God’s name has not been pronounced, for that is breaking the law” (ayat 121). Evidently the haram practice of the idol worshipers regarding slaughter may have been followed by some of the believers. There is always a risk for syncretism, or as in this case, the combining of polytheistic practices with a religion’s practice. The following video provides one example of the Islamic halal humane way of slaughtering an animal:

Ayat 122 asks if “a dead person brought back to life by Us, and given light with which to walk among people, comparable to someone trapped in deep darkness who cannot escape?” This is referring to the resurrection of believers who will reside in paradise, as opposed to those whose disbelief has kept them in the darkness of their own ignorance and disobedience. Those who live in the darkness are drawn to others who are disobedient which is why as ayat 123 states, “chief evildoers” have been placed in every city “to perpetuate their schemes there.” The separation of the light and the dark, the evil with the good, disobedient and the obedient, and the disbelievers from the believers is ongoing. Additionally, Allah uses evil as a fire to refine believers. There is a chasm between heaven and hell, just as there is a chasm between those who reside in the light versus those who live in the darkness on the earth. Those who submit to Allah receive guidance to remain in the light, while those who refuse to believe are lead further astray by Allah: “when He wishes to lead them astray, He closes and constricts their breast as if they were climbing up to the skies. That is how God makes the foulness of those who do not believe rebound against them” (ayat 125). This is like having a lack of oxygen when climbing a mountain — the disbelievers will only be able to move up a short distance before they fall back due to the hardness of their hearts. There are many metaphors in scripture referring to Allah residing on the top of Mt. Zion, and spiritual interactions between Allah and Prophets occurring on mountaintops. The disbelievers will not be found in higher elevations because of their heaviness from the lack of the Divine Spirit. The Prophet (pbuh) is told “this is the path of your Lord, made perfectly straight” (ayat 126). The jinn are addressed as being seducers of humans, and their parallel among humans have “profited from one another.” It is reiterated that Allah makes “some evildoers have power over others through their misdeeds…” (ayat 128). Again, Allah will use even evil to refine and humble believers. Every person is placed in a rank and if He wanted He could remove believers who fall away and place others in their position, “just as He produced you from the offspring of other people” (ayat 133).When revealed truth begins dying out another nation will be created by Allah and risen up to take its place. Allah is all-powerful, and “self-sufficient and full of mercy.” Allah doesn’t need humans, but we desperately need Allah and His Mercy.

The polytheists reserved a share of the produce and livestock for Allah and also for their gods thereby making partners with Allah. Since Allah created all things, attempting to appease Allah the same way they appease their idols is shirk. Also, the pagans kill their own children “bringing them ruin and confusion in their faith” (ayat 137) which is not within God’s will. Additionally, the idol worshipers determined who was allowed to eat their cattle and crops even forbidding their women from having a share of the offspring of the cattle unless it was stillborn. Furthermore, they didn’t follow the Islamic regulations regarding slaughter and then falsely stated their practice was God’s will. However, the Prophet (pbuh) is told they will be punished for their deception. This section closes with an admonishment to those who kill their own children, “Lost indeed are those who kill their own children out of folly, with no basis in knowledge, a forbidding what God has provided for them, fabricating lies against Him: they have gone far astray and have heeded no guidance.” Many tribal members attempted to appease the gods by killing their own children, and even Muhammad’s grandfather, “Abdul Muttalib, swore to his highest god, Allah, that he would sacrifice a son if he had ten.” Therefore, according to his oath, he moved to sacrifice Muhammad’s father but was stopped by a soothsayer’s portent. Some tribes would kill their children because of a lack of resources, and others would kill their daughters because they didn’t want them captured and turned into concubines. (8)

The Surah then moves back to the metaphor of crops that are “alike yet different” but adds that it is Allah who produces both “trellised and untrellised gardens” (141). The classical Arabic words Jannat-im-ma iushat-in literally mean gardens of creepers which are trellised which indicates vineyards, while wa ghaira ma ‘rushat-in means those plants that are not trellised which in translation refers to up-right trees. No matter if a human planted the garden and domesticated the crops and fruit bearing trees, all is still due to Allah’s beneficence. The believers are told to pay what is due on the day of harvest and not to hoard or to hold on to more than what they need. Ayats 143–145 again addresses the wrongful practices of the idol worshipers regarding the eating and slaughtering of animals. Out of superstition, various animals of specific genders or their young were not allowed to be eaten. The idol worshiper at times attributed the restrictions to Allah which confused the believers — this issue is cleared up by admonishing the polytheists and clarifying the food restrictions for the believers.

The Prophet Muhammad is told “what your Lord has really forbidden you,” (ayat 151) which is not to ascribe partners to Allah, respect for one’s parents, not killing children out of a fear for poverty as Allah will provide for the parents and the children, not to commit obscenities, not to take the life of what Allah has made sacred (except by right), not to take the property of orphans, be just, and keep promises — “this is My path, leading straight, so follow it, and do not follow other ways: they will lead you away from it…” (ayat 153). All the behaviors mentioned as forbidden were displayed by the pre-Islamic tribes and the unbelieving existing tribes which were thoroughly enmeshed in the culture’s mores. This was the transition period of the establishment of a new religion within the tribal polytheistic practices. The new spiritual practices based upon the teachings in the Qur’an had to be reiterated over and over again because of the influence of the idol worshipers and the still strong tribal allegiances.

The believers are reminded again that Moses was divinely given the Torah as a “guidance and mercy” and that the Qur’an is “a blessed Scripture which We have sent down — follow it and be conscious of your Lord, so that you may receive mercy” (ayat 154). Those who deny Allah’s revelations will be punished so the Prophet(pbuh) is instructed to tell them, “My Lord has guided me to a straight path, an upright religion, the faith of Abraham, a man of pure faith. He was not a polytheist…My prayers and sacrifice, my life and death, are all for God, Lord of all the Worlds” (ayats 161–162).This is a clear description of “islam” or full submission to Allah. It is Allah who made human beings as “successors on the earth” and has raised some believers higher than others so they be tested by what they are blessed with by Allah. “God has caused come of you to surpass others in provision” (16:71). Ibn al-’Arabi calls this tafadul, or the “ranking in degrees of excellence.” Chittick in discussing al-’Arabi’s concept of ranking :

The soul is luminous and dark, subtle and dense, one and many. In some human beings its luminous or ascending tendency dominates, in others its dark or descending tendency. Here the Qur’anic revelation uses the language of guidance and misguidance, prophets and satans. Without discussing this question, it is easy to see that there must be a vast hierarchy of souls, ranging from the most spirit like luminosity to the most clay like darkness. The soul — that is to say our own self-awareness represents an unlimited possibility for development, whether upward, downward, or sideways.” (9)

The Qur’an constantly tells us to look at the signs in nature, to be aware and reflect, for if you look closely enough you will find Allah’s beautiful hidden meanings which all point back to Him. Many of the signs reveal the nature of resurrection. It is the rising up again and again in the Divine dance of eternal life. All life sings to the Almighty in a chorus of beauty climbing ever upwards on His ladder of DNA. When you really listen you can hear it — the ascension of angels calling forth the Messiah and calling you to your everlasting home — “Come and rise up on the straight path!”

Ressurection (Ghazal)

Dust covering a seed waiting for redemption— resurrection!
The burden of sins waits in the dark for mercy — resurrection.

The glory of His Magnificence shines through the darkness of time
moving humanity forward with knowledge into truth — resurrection!

The suffering masses cry out for help; the cold darkness too much
pain; corruption leading souls gasping for hope needing resurrection.

The tree is near its fruition all in the completeness of time —
the truth needs to be heard before the trumpet sounds — resurrection!

Humanity wake up and hear Him calling for love, justice, and peace;
nations together climbing the heights of Mt.Zion — resurrection.

We were not made meaningless but created with purpose and hope;
all creation groans for His fulfillment in time — resurrection.

The seed of potential planted and nurtured by our Creator
multiplicity of uniqueness returning — resurrection!

NOTE: I deliberately chose the poetry form of the Ghazal which has been described as beads on a necklace with different elements that create a whole. The well known Ghazal poet, Agha Shahid Ali, describes the couplets of a Ghazal “like a stone in a necklace” which stands alone, but still enhances within the context of the entire Ghazal. Allah revealed to me that the Qur’an and each of its Surah’s is in the form of a necklace — with precious stones each in its setting strung together with a common theme. Also, the oaths than begin many of the Surah’s was used in Persian/Arabic poetry before and during the time period the Qur’an was revealed to the Prophet Muhammad (pbuh). Furthermore, the Qur’an has been described as poetic and lyrical as written in its original language of classical Arabic which caused me to come to the realization that the Qur’an was revealed not just in numerous layers of understanding, but also in the forms of poetry that were prevalent in the Middle East. Alhamdulillah (الحمد لله)!

cocoparisienne on Pixabay

References:

(1)Dr. Jim Judge (The Archeology of Puzzle House, Preservation and Excavation) http://www.archaeologicalconservancy.org/the-archaeology-of-puzzle-house-preservation-and-excavation/ Jim Judge is a professor emeritus of anthropology at Fort Lewis College in Durango, Colorado. He is also the former director of the Chaco Center of the National Park Service and a leading expert on the prehistoric cultures of the Southwest. Dr. Judge holds a Ph.D. from the University of New Mexico and is the author of numerous publications on the Chaco culture.
(2) Chittick citing Rashid al-Din Maybudi, Kashf al-asrar, (8:179)
(3) Chittick, William C., Divine Love: Islamic Literature and the Path to God, p. 195
(4) Ibid, p. 150
(5) Chittick citing Mansur ibn Ardahsir Abbadi (d. 1152), a scholar and preacher from Merv and a compatriot and young contemporary of Sam’ani from the Persian Making Limpid: On the States of the Sufis (al-Tasfiya fi ahwal al-sufryya), 208–211. Divine Love, p. 327
(6) Chittick citing Abd al-Karim Sam’ani p. 374, The Repose of the Spirits (Rawh al-arwah) 348
(7) Chittick citing Rashid al-Din Maybudi, Kashf al-asrar, (6:542–43), p. 201)
(8) (http://www.arabhumanists.org/arab-women-pre-islam/)
(9) Chittick, William C., The Sufi Path of Knowledge; Ibn al-’Arabi’s Metaphysics of Imagination, p. 14.

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Sheryl Martin

Written by

It is suffering that shoots streams of creativity out of my heart, and the brokenness of life that explodes my heart into its soul.

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