Unexpected Revelations in Surah Al-Quraish 106

This sura directly follows Surat Al-Fil 105, “The Elephant,” and relates to it in that it was the destruction of the army of the elephant (described in Surat Al-Fil) that saved the “secure passage” for trade and pilgrimage that brought the Quraish tribe of Mecca their prestige and successful trade in the region. Thus the last verse of 105:5 where Allah “made them (that attacking army) like chewed-up straw,” was “for the secure passage” of their trade caravans, as if completing the sentence from 105:5. This makes suras 105 and 106 a “pair.”

Quran Interpretation and the Meanings of the Word “Ayat”

Ancient ammonite fossil resembling the chambered nautilus

What is the Meaning of the word ayat? How one interprets this word can make a huge difference in how one understands major issues in the Quran, because although it is a short word, relatively confined in meaning, it is used extensively used in the Quran. It has two basic meanings, two major purposes, and four distinct applications interpreted according to context. 

Creation of Adam 5: Are We Guardians or Violators?

This is the shortest of the Creation of Adam narratives, consisting of only two ayat, whose central section is taken from the second half of the first aya 18:50. The center in bluegreen above is essentially a question addressed to us as Adam’s descendants. It is intended for the here and now, regardless to what era in time or what place on earth we are in. The words are crystal clear and stark: Satan, who represents evildoing and destruction, is an obvious enemy, an imminent threat to our very souls/ selves as humans — shall we then take him and his descendants as guardians or protectors? Instead of the Almighty All-Merciful who alone can protect us and guide us? 

The Quran is Clear and Unambiguous

It should make sense that the Quran, as a divine message, is mubeen or clear and unambiguous.

طس ۚ تِلْكَ آيَاتُ الْقُرْآنِ وَكِتَابٍ مُّبِينٍ

Ta, Seen. These are the verses (ayat) of the Qur’an and a clear Book. (Quran 27:1)

The word “mubeen” here is translated “clear” for readability but the exact meaning has stronger implications than merely “clear.” It is unambiguous and the opposite of occult. That in turn is important because the Quran is a book sent for people to understand, not to create mysteries that require a special clergy or priest-like caste of scholars to interpret.

Allah in the Quran and Abstract Thought

As mentioned frequently on this website, “thinking” is mentioned in the Quran itself so often that its significance as an imperative is indisputable. Thinking, in Arabic the verb form of ‘aql  which in modern Arabic means “mind” or intellect, is used in parallel with “faith” or “to have faith in/ believe”, implying that without thinking there can be no faith. This stands in direct opposition to the Christian concept of a “leap of faith” in which the believer accepts “absurdity” — precepts that contradict one’s own logic — and therefore “leaps” over or sidesteps the intellect in favor of a particular belief, such as the confounding of human with divine in the deification of Jesus. Some Islamic movements such as the salafi,  reject the use of the mind in favor of unquestioning adherence to a dogma based on certain hadeeths or sayings of Prophet Mohammad, and narrow interpretations of Quranic text, in effect creating an Islam much like “evangelical” Christianity: dogmatic, rigid, and hostile to logic or scientific or abstract thought, which are viewed as dangerous.

The Quran clearly admonishes the exact opposite: freedom of thought and faith arrived at by one’s own inquiry and inherent logic, based on a clearly elucidated tenet that faith in Allah is the logical conclusion of deep and unadulterated (by compulsion) meditation and intellect-based thinking which at its core is reverence for Allah. Thinking, in the Quran, takes place in the heart, where it sorts out intuition, experience, emotions, ideas, and uses logic.

The Quran’s Guidance on Truth, Lies, and Faith

The Quran frequently refers to issues relating to Truth and lies; distinguishing between them is critical, in many ways the defining point of guidance. In fact, faith itself is predicated on that distinction, the purpose of the Quran and other divine revelations being to guide us to the truth and, as a part of that guidance, to help us recognize and avoid falsehood.

From Al-Nisa’ 4:105:

إِنَّآ أَنزَلْنَآ إِلَيْكَ ٱلْكِتَٰبَ بِٱلْحَقِّ لِتَحْكُمَ بَيْنَ ٱلنَّاسِ بِمَآ أَرَىٰكَ ٱللَّهُ ۚ وَلَا تَكُن لِّلْخَآئِنِينَ خَصِيمًا

We have sent down to you the Book with the Truth that you may judge between the people by that which Allah has shown you, and do not be an advocate for the treacherous.

 
“The Book” here is the Quran, and the “you” is Prophet Mohammad. This aya clearly states that the Quran was sent down (the literal meaning of the word tanzeel which is often translated as “revealed”) with Truth, which is to be the criterion by which judgment, distinguishing right from wrong, is made. The “treacherous” are those who betray trust; they are in essence liars, betrayers (the literal meaning here) of the Truth, purveyors of falsehood. This is especially critical because the danger of being fooled by lies is always present. The Quran then “grounds” or provides a foundation for the faithful in Truth, from which they can be empowered by that knowledge to make good choices. 

Notes on Quran Explanations & Translations

Since the Quran is the final Revelation from God in the line of prophets from Abraham to Mohammad, including Solomon, Moses, and Jesus, it would follow that this book, sent with Prophet Mohammad to “al-aalameen” or “all the worlds,” is one we should attempt to understand. And since it is also the only revealed Book that still exists in the original language, in this case Arabic, it is also important to preserve the original and the understanding of its meaning. But there is a conflict here…