Confusion over 2:259
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Peace,
Here is how Dr. Shabbir conveys this verse and maybe it might help you
2258 Think of the one who adamantly argued with Abraham about his Lord
because God had given him power. Abraham said to him, ?My Lord is He Who
gives life and causes death." He answered, ?I give life and cause death.?
Abraham said, ?God makes the sun rise from the East; make it rise from the
West.? Thereupon the rejecter of the truth remained dumbfounded. And God
does not guide people who choose to do wrong.2259 (Later on, came another king in the dynasty of Nimrods, his name,
Nebuchadnezzar, 630-562 BC. He invaded Jerusalem, oppressed Israelites and
enslaved them. One hundred years of tribulation passed before King Cyrus of
Persia liberated them and reinstated them back in Jerusalem. This history
bears a lesson for posterity.)The similitude of this history is that someone passes by the ruins of a town
and wonders if that town could ever come back to life again, and God causes
him to die for a hundred years and then revives him. He thinks it was only a
matter of a day or a part of it. He even finds his food, drink, and donkey
standing beside him. God creates you in the wombs of your mothers, in bone
and flesh. And when the matter became clear to him, he said, ?I know now that
God is Able to do all things. God is the all Powerful Designer of His laws and
He does all things in the Universe in duly appointed measure.?2260 Abraham wanted to understand the law of Revival of nations. God asked
him if he believed that it were possible. Abraham said he believed but that he
wanted a practical example to educate his heart and mind. God told him to
take four birds and train them in a kind manner, and then to leave them far
apart on separate hilltops. And then call them; they will come in quickly. Then
know that God is Exalted in Power, Wise.Peace
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For the sake of further discussion allow me to share how G A Parwez interprets this verse
258 O Jama?at-ul-Momineen! you will face great difficulties in the establishment of the Divine Order as was the case with Abraham. The king himself was his adversary and disputed even the existence of Allah merely on the basis of his worldly power. Abraham told the king that he believed in Allah Who has control over life and death. The king said that in his kingdom he had control over life and death. Seeing the king?s mentality, Abraham did not pursue the point but said ?If you have supreme authority in your kingdom then you should make the sun which rises in the East in accordance with Allah?s Law, come out from the West.? The king was dumbfounded by Abraham?s argument.
Persons with such mentality seldom adopt the right path.
259 (From Laws relating to an individual?s life and death We now move to the Laws relating to the life and death of nations.) As is known in history, after the destruction of Jerusalem by Nebuchadnezzar, the Bani-Isr?ael lived in captivity for about a hundred years. Then they were liberated and re-established in Jerusalem. This story has been narrated in the Quran symbolically as follows A person passing through a ruined habitation asked if such a devastated place could have new life. Allah kept him in a death-like state for a hundred years, then gave him new life and asked him ?How long have you remained in this state?? He replied ?May be a day or so.? Allah said to him ?You have been in this state for a hundred years but your food and drink has not gone bad and your ass is still standing as before. You should also reflect upon the process by which man develops from the embryonic state to where he becomes a living human being.?
When the passer-by had reflected upon the parable, he said ?Now I can understand how Allah can give life to dead nations.?
260 Each Nabi has been confronted with the problem of giving life to a dead nation. For instance, Abraham faced such a problem and said to Allah ?What is the process by which new life may be infused into a dead nation??. Allah asked him ?Do you not believe that dead nations may receive new life??. Abraham said ?I do believe but I would like to know by what process, so that I can undertake it with full confidence.? Allah explained the process to Abraham through an example. He said ?Take four untamed birds. At first they will seek to get away from you. Make them familiar with yourself gradually. This will bring about remarkable change in them. Even if you set them free and call to them, they will come to you swiftly.? This is how you must patiently reform those who rebel against your call and bring them close to yourself and make them understand and appreciate the Divine System. This is how they will receive ?life.? Most certainly Allah is All-Mighty, Wise.
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One of the biggest dissappointments I had wth Koranist is their trampling with the Koranic verses when they translate but end up trying to interpret by placing words in paragraphs that is not part of the Arabic text. This made me realize that religion can often be pushed by agendas. That is why the only people who can translate the Koran are people who do not believe its divinity. This way they can translate it linguistically and leave the interpretation for the reader.
We are VERY luck we have the original Arabic text or else we would have had different versions each trying to push an agenda.
Its a very unethical practice and shows the lack of understanding between tranlsation and interpretation.
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Dear Bigmo
You do have a point. However, if a person translating the Qur'an clearly states that it is not a translation, but an exposition/interpretation according to the best of his knowledge than the reader knows what he/she is dealing with.
Dr Shabbir and G A Parwez clearly spell their method of interpretation out so we should not blame them and take it as another attempt to present the Quran.
Regards
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Here is a response that I would like to share to help us arrive at a reasonable conclusion. As a few translators suggested that when the man woke up the donkey was alive, it creates confusion. This also underscores the importance of reading multiple transations when we find something in the Qur'an that does not makes sense to us. Besides we are told in the Qur'an that believers do not fall deaf/dumb/blind over Allah's signs (which includes His scripture)
Aslamaolaikum br. Mubashir / all.
I find this a straight forward parable which shows that God is beyond human concept of time and that life, death and ultimate raising is within God's power. I find Yusuf Ali's note quite compelling
Note. 305
"A man is in despair when he sees the destruction of a whole people, city, or civilization. But Allah can cause resurrection, as He has done many times in history, and as He will do at the final Resurrection. Time is nothing before Allah. The doubter thinks that he has been dead or "tarried thus" a day or less when the period has been a century. On the other hand, the food and drink which he left behind is intact, and as fresh as it was when he left it. But the donkey is not only dead, but nothing but bones is left of it. And before the man's eyes, the bones are reunited, clothed with flesh and blood, and restored to life. Moral Time is nothing to Allah; it affects different things in different ways; The keys of life and death are in Allah's hands; Man's power is nothing; his faith should be in Allah."
What would be the problem in accepting such an explanation or are we suggesting that miracles don't happen? If so, if we can't accept that God could resurrect the donkey, then how can one believe that resurrection on the Day? Surely we can't deny that too. It is within God's power to do anything.
My two cents worth. Thanks, Saba.
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Peace
One of the biggest dissappointments I had wth Koranist is their trampling with the Koranic verses when they translate but end up trying to interpret by placing words in paragraphs that is not part of the Arabic text. This made me realize that religion can often be pushed by agendas. That is why the only people who can translate the Koran are people who do not believe its divinity. This way they can translate it linguistically and leave the interpretation for the reader.
We are VERY luck we have the original Arabic text or else we would have had different versions each trying to push an agenda.
Its a very unethical practice and shows the lack of understanding between tranlsation and interpretation.
While what you say is true to some extents, we have to keep in mind that the Arabic is compounded with many different meanings. Hence, one word can relate an entire sentence. That is the beauty of Arabic that we do not necessarily have in English and therefore it should be translated to the best of the translators abilities. Dr. Shabbir even states in the opening of his rendition that it is not a literal/word-by-word translation.
http//www.linguisticmiracle.com/language
Peace
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Sallam
I dont want to be rude to get in middle of the debate sun
But as long as we keep proper names of People and PlacesEX ISa And Maryam(Ibn Imrain, and Sister of HArun and Musa) and not just translated by Jesus and Mary, we will be able to find by ourselfs and search roots, wotherwise the much time we keep the false translations of Names and Places to "fill NT LOVERS and HADITH" we will be roaming in the Desert,
pr
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Salam Friends! The plot thickens !!
Here is what another brother had to say about the issue being discussed. Just sharing
Br. Muhammad Shafi?s understanding is very interesting. If I am correct (please correct me if not), he seems to be saying that the phrase ?lam yatasanna? (the aging of years have not affected them) is actually not a statement but rather a question ?Has not the aging of years affected them?? So everything got aged except the man.
This is a believable statement. That may be the case. However I think Allah?s question ended with ?How long have thou tarried?? The rest is the answer, not a part of the question. Allah makes the statement ?lam yatasannah?, instead of its interrogative form ?a lam yatasannah ??. Of course, I understand the question marks are not found in the classic Arabic but the particle ?a? should have been there?I think. The other thing is that the poor man punished for asking the question?he lost his food, drink, and a donkey! Perhaps, next time he would be careful not to ask questions.
Concerning the poster?s comments A big problem with the notion that Allah caused the donkey to rot over 100 years but did not do that with the man and his food and drink, is that, Allah gave concrete proofs ONLY to this man to convince him while the fact is that hundreds of millions of people have the same doubt every day; How are they going to seek similar, fool-proof proofs? I believe Allah has the SAME guidance for everyone.
Irfan
Subject Re 2259
The phrase lam yatasannah in the original Arabic text means 'not deteriorated with the passage of time' and Allah Ta'ala is asking the man in question in the Verse (2259) to see for himself whether his food and drink are not deteriorated with the passage of time and whether his donkey just reduced to broken bones. HE presents these pieces of evidence to prove to him that it was not just for a day or part of it that he had remained dead. The confusion in understanding the Verse is a result of interpreters not treating the relevant part of the Verse as a question posed to the man.
Wassalaam,
Mohammad Shafi -
salam alaikum,
I think the exposition of Parwez is very much convincing. I am just sharing some thoughts based on parwez explanation and my thinking. After all, Quran repeatedly directs us to ponder over Allah's verses instead of blindly falling on them. Let me quote Parwez's exposition first, which I think is more closer to truth.
259 (From Laws relating to an individual?s life and death We now move to the Laws relating to the life and death of nations.) As is known in history, after the destruction of Jerusalem by Nebuchadnezzar, the Bani-Isr?ael lived in captivity for about a hundred years. Then they were liberated and re-established in Jerusalem. This story has been narrated in the Quran symbolically as follows A person passing through a ruined habitation asked if such a devastated place could have new life. Allah kept him in a death-like state for a hundred years, then gave him new life and asked him ?How long have you remained in this state?? He replied ?May be a day or so.? Allah said to him ?You have been in this state for a hundred years but your food and drink has not gone bad and your ass is still standing as before. You should also reflect upon the process by which man develops from the embryonic state to where he becomes a living human being.?
When the passer-by had reflected upon the parable, he said ?Now I can understand how Allah can give life to dead nations.?
260 Each Nabi has been confronted with the problem of giving life to a dead nation. For instance, Abraham faced such a problem and said to Allah ?What is the process by which new life may be infused into a dead nation??. Allah asked him ?Do you not believe that dead nations may receive new life??. Abraham said ?I do believe but I would like to know by what process, so that I can undertake it with full confidence.? Allah explained the process to Abraham through an example. He said ?Take four untamed birds. At first they will seek to get away from you. Make them familiar with yourself gradually. This will bring about remarkable change in them. Even if you set them free and call to them, they will come to you swiftly.? This is how you must patiently reform those who rebel against your call and bring them close to yourself and make them understand and appreciate the Divine System. This is how they will receive ?life.? Most certainly Allah is All-Mighty, Wise.
Verse 2259 mentions about "giving life to a dead nation"
So the parable mentioned needed to be understood with respect to death and resurrection of a "nation" not a the death of an individual (though symbolically it is mentioned Allah caused the person who posed the question to die for 100 years). The symbolic personality wonders whether this ruined devastated place could have new life...looking at the ruined city one might think it can never have life. However, the devastated nation was given life after a prolonged period of 100 years. The question how long have you remained in this state is with reference to the resurrection of the nation, since looking at the nation with full of life now no one could believe it was in death like situation for over 100 years. The food, water and donkey are symbolic representation of the things that remained the same during the process of revival of the nation. The verse "We may make thee a Sign unto men" refers to the lessons we can learn in the whole revival process of the nation. And the verse "look at the bones, how We set them and then clothe them with flesh" also refers to the nation, how the devastated ruins of the city got transformed into full of life, and how the city got liberated and received a new life after its complete devastation. And as Parwez, beautifully explained When the passer-by had reflected upon the parable, he said ?Now I can understand how Allah can give life to dead nations.?. The moral lesson to learn is this. It is always possible to give life to dead nations.By the way, it is amazing how Parwez explained the very next verse 2260 considering the traditional understanding of its meaning. The moral lesson in this verse is also linked to verse 2259. Verse 2259 mentions about giving life to a dead nation (qala anna yuhyee hathihi Allahu baAAda mawtiha - When will God restore it to life after its death?) and verse 2260 also mentions about giving life to death - (rabbi arinee kayfa tuhyee almawta - show me how to give life to a dead nation). Prophet Ibrahim would not ask Allah to show him how to give life to a dead being, especially while directly communicating with Allah he would not ask such a silly question. He was asking Allah how to give life to dead nations, which was his ultimate responsibility, and Allah was teaching prophet ibrahim a beatiful lesson through a parable.
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Let me quote Parwez's exposition first, which I think is more closer to truth.
259 (From Laws relating to an individual?s life and death We now move to the Laws relating to the life and death of nations.) As is known in history, after the destruction of Jerusalem by Nebuchadnezzar, the Bani-Isr?ael lived in captivity for about a hundred years. Then they were liberated and re-established in Jerusalem. This story has been narrated in the Quran symbolically as follows A person passing through a ruined habitation asked if such a devastated place could have new life. Allah kept him in a death-like state for a hundred years, then gave him new life and asked him ?How long have you remained in this state?? He replied ?May be a day or so.? Allah said to him ?You have been in this state for a hundred years but your food and drink has not gone bad and your ass is still standing as before. You should also reflect upon the process by which man develops from the embryonic state to where he becomes a living human being.?
When the passer-by had reflected upon the parable, he said ?Now I can understand how Allah can give life to dead nations.?
Had Pervez done translation of some other book in this manner he would have been declared the most idiot of a translator.
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if you do not know parvez kindly read two of his works;
Lughat-ul-Quran by G. A. Parvez (Arabic to Urdu){the dictionary is about the Quranic Arabic. It is the most comprehensive and authentic dictionary from Arabic to Urdu. It comprises 4 volumes (about 1800 pages). Every word used in the Quran is explained in detail to get clear root meanings of a word - alphabetic order. If you google check you will come across english one. I do not think any islamic scholar today living can undertake such a task. http//archive.org/details/LuhgatUlQuran
Also,
Tabweeb-ul-Quran (Classification of the Holy Quran ) - Three Volumes, helps a reader to know its Quranic concept through tasreef-e-ayat http//archive.org/details/TabveebUlQuranClassificationOfQuran -
I have hard copy of Lughat-ul-Quran by G. A. Parvez. It is transcription of Lane Lexicon in Urdu, slightly abridged with a dozen or so deviations only where he wanted to project his notions.
He seldom made use of his translated Lughat while writing Mafum ul Qur'aan and Matalib Qur'an. Neither he had any desire in following the Arabic Grammar-morphology and syntax while writing his own thoughts under the Ayah of Qur'aan.
He is perhaps the worst translator of Qur'aan since nowhere he adheres to the Arabic Text of Qur'aan.