73:4-Important verse on how to approach subjects in the Qur'an and some examples
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Blogpost at DRC website
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aw/Or, zid/increase/add a little aylahi/on it. wa/And ratili/arrange/order/make distinct/convey/read in a calm fashion al-Qur'an/the Qur'an/the Recital/the Reading tarteelan/good ordering/well arranged/distinct/correct-right state of arrangement/set in order.
Or, you shall increase it . And calmy read, convey and arrange the Qur'an in a distinctive, well-arranged, good, orderly, and correct manner.
Tartilan/ means here to to group together related subjects & put in a good & meaningful sequence/order.
Ratala is used for an army that groups together & starts marching. An army is grouped by rank, company & type of soldier (footsoldier, cavalery etc.). It is also used for a set of nice teeth, as they are ordered nicely and correct.
The Qur'an has all of its subjects spread out over its text as a woven carpet. To get a good vision on each subject, we are told in this verse to arrange them together so we can understand them. But you must always start with the main subject of the Qur'an, its basic teachings and its main goal. Then you can move on to other subjects without ignoring the Qur'an worldview and focus. For example, the Qur'an says that Silm, the acceptance of Peace and Non-conflict is the Din, the behaviour/obligation, is the only manner accepted by God. Thus this the main focus of the Qur'an when it comes to human laws, advice, conduct, rituals/appointed behaviours.
http//larvalsubjects.files.wordpress.com/2008/12/universe.jpg
A few examples
The Qur'an says in 12108 that we are invited to God and His message based on baseeratin/ , insight based on reason, evidences accesible to the intellect and verifiable by the intellect. Thus this must be kept in mind when approaching subjects that seem miraclous or supernatural, meaning beyond reason and natural laws. Just as 3030 says la tabdeela likhalqi Allahi/ , God's creation will not be replaced or changed. Indicating that God Himself will not change the current natural system, as He has created it in the best fashion
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He has created seven Cosmic Systems in great harmony. Look! No fault will you see in the creation of the Beneficent. Turn your vision upon it once more. Can you see any flaw?21104
On that Day We shall roll up the Sky as written scrolls are rolled up. Then, just as We initiated the first creation, We shall produce a new one (a new Universe). This is a promise binding upon Us. For, We are Able to do all things.The above verse shows that even the new universe after the death of this universe, will have the same natural origins iniated by God.
Since there are no faults in the natural system, it doesn't need correcting or direct intervention. The universe and its system is the best version of how a natural system can be made. But this system is in constant development, the natural laws are making the universe and life in it more complex, as can be seen from 84198419
You (Mankind) shall surely embark from stage to stage (Tabiq= Stage/Level/Stratum).And what we can also see from the Attributes that are given to God in the Qur'an, Rabbi alA3lameen/ , Rabb means someone/thing that develops, nurtures and sustains until the object/person is mature/perfected (see the Arabic lexicon Al-Mufradat fi Gharib al-Quran by Raghib al-Isfahani/ ). AlA3lameen comes from i3lm, knowledge or knowable, and thus meaning everything that is knowable. Rabbi-alA3lameen thus means the developer, sustainer and nurturer of all existence unto maturity and perfection. Thus development is a constant progress.
Ar-Rahman/ and Ar-Raheem/ are the first attributes given to God in the Qur'an. Both come from the root Ra-Ha-Mim from which the main word Arham, a womb, is formed. A womb stands for development, growth, tenderness, warmth, taking care of you whoever you are or whatever origins. A womb doesn't look at your father, religion, colour or status. Rahman is a word in the fa'lan measure, meaning it is the ultimate version and potential of that definition. Thus Ar-Rahman is the ultimate version of the provider of growth, development and acceptance. Raheem is in fa'eel, which refers to repetition and constant giving. Thus Ar-Raheem is the constant giver and provider of growth, development and acceptance. But a womb/body will also create a miscarriage of the child when it doesn't develop correctly or the circumstances are wrong. Thus there are limits to how much growth and development process is repeated, a child must have the potential of development. This idea is expressed in
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For any among you who wishes to progress or regress.We can choose ourselves if we want to develop further or not in this life and beyond it. Thus the acceptance and development God has already given us falls under Ar-Rahman, but the ones we can receive further falls under Ar-Raheem, the one we can choose for ourselves. With this in mind, we can understand the purpose of the Qur'an and how it views the universe. Now we can look at the other verses and see their meaning and potential of how they can teach us how to develop ourselves further and be part of the cosmic evolution.
Copyright ?2009 AY Mol
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Peace, A. Yasin,
This is a very useful article. I'm sure many would benefit from it. May Allah bless you for your works!
I'm very interested in this
Ar-Rahman/ and Ar-Raheem/ are the first attributes given to God in the Qur'an. Both come from the root Ra-Ha-Mim from which the main word Arham, a womb, is formed. A womb stands for development, growth, tenderness, warmth, taking care of you whoever you are or whatever origins. A womb doesn't look at your father, religion, colour or status. Rahman is a word in the fa'lan measure, meaning it is the ultimate version and potential of that definition. Thus Ar-Rahman is the ultimate version of the provider of growth, development and acceptance. Raheem is in fa'eel, which refers to repetition and constant giving. Thus Ar-Raheem is the constant giver and provider of growth, development and acceptance. But a womb/body will also create a miscarriage of the child when it doesn't develop correctly or the circumstances are wrong. Thus there are limits to how much growth and development process is repeated, a child must have the potential of development. This idea is expressed in
7437
For any among you who wishes to progress or regress.We can choose ourselves if we want to develop further or not in this life and beyond it. Thus the acceptance and development God has already given us falls under Ar-Rahman, but the ones we can receive further falls under Ar-Raheem, the one we can choose for ourselves. With this in mind, we can understand the purpose of the Qur'an and how it views the universe. Now we can look at the other verses and see their meaning and potential of how they can teach us how to develop ourselves further and be part of the cosmic evolution.
Copyright ?2009 AY Mol
Now i don't understand what you meant with "cosmic evolution", but more importantly can you elaborate further on the matter, esp. on the text in red? Do you mean that the limits are our own to choose? As in, how much further we want Alrahiym to give "rahym" to us? And how did you come to this conclusion?
Could you please explain, i'm eagerly waiting (you've sparked something in my head--an old thought).
Peace.
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Salaam,
We will only develop our Nafs/Selfs/personalities in this life and after death, if we nurture the right focus and behaviour. Evolution only lets a species survive if it benefits its environment, be in balance with it, and then let it adapt to new circumstances. The same way counts for the developments of our Nafs/Selfs, we must develop the good qualities and potentials in ourselves so we earn the right to be developed further after death.
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Salaam,
We will only develop our Nafs/Selfs/personalities in this life and after death, if we nurture the right focus and behaviour. Evolution only lets a species survive if it benefits its environment, be in balance with it, and then let it adapt to new circumstances. The same way counts for the developments of our Nafs/Selfs, we must develop the good qualities and potentials in ourselves so we earn the right to be developed further after death.
After death? You mean, like from birth, an infant is grown to child and to adult? That death is the new birth? And this world is one big womb for mankind?
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foetus-developed baby-born baby-infant-adolescent-mature human-old human-death-Nafs/Self/Soul stored until new universe is created-new universe-resurrection/new creation-new process of evolution/progress.
Before life arises again after death, the old universe first lives out its time (another 60 billion years estimated), then a new universe is created (verse 21104) and we will arise again in this new universe (225). And only those that have acted correctly in the first universe (the one we live in now), will progress in all matters.
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foetus-developed baby-born baby-infant-adolescent-mature human-old human-death-Nafs/Self/Soul stored until new universe is created-new universe-resurrection/new creation-new process of evolution/progress.
Before life arises again after death, the old universe first lives out its time (another 60 billion years estimated), then a new universe is created (verse 21104) and we will arise again in this new universe (225). And only those that have acted correctly in the first universe (the one we live in now), will progress in all matters.
A little coincidence D i've just been reading that from your Qur'anic Cosmology essay while waiting for your response. Inspiring. However, I think it is of no use for me pondering about the 'next universe' while barring the 'current universe' i'm living in...
I read on the top-right of the DRC website The Qur'an constantly focusses on 'Amalu asSalihati', human actions that create peace, progress and reform in the world. I've skimmed through 'the examples and suggestions'. I started a thread on "Amilu AlSaaliHaat" here some days ago but no one answered and i got stuck. Do you have any essay/work on that, other than that already posted in the site?
Thank you for the explanation and for your works.
Salaam.