As we begin, let's look over the textual terraine for a moment. The first eight surahs may be taken as a group -- the Long Ones. Then comes Surah 9 (At-Taubah), which stands by itself as the last surah, chronologically. The next six surahs, of which Yunus (Surah 10) is the first, compose a special group. All six are from the Late Meccan period (before Muhammad left Mecca and went to Medina), and five of them have the letters A L M (Alif, Lam, Ra) at the beginning; Surah 13 has the letters A.L.M.R. at the beginning. Some Muslims assign to these letters -- which are prefixed to a total of 29 surahs -- a mystical significance. Others consider them opaque features of unknown significance.
More natural explanations for the prefix-initials are that some are vestiges of early collections from which the definitive Quranic text was drawn up, and others are abbreviations. In the case of A. L. M., (as Wherry says that Rodwell said, or suggested, at answering-islam.org.uk/Bo.../sect3.htm ) the initials probably stand for nothing more mystical than the phrase Amar li Muhammad, meaning At the command of Muhammad.
This surah is mainly an appeal by Muhammad to the people of Mecca to listen to Allahs messages -- what has been revealed in nature, what has been revealed through Muhammads recitations, and what has been revealed through the old-time prophets such as Noah, Moses, and Jonah (who, despite having the chapter named after him, is only briefly mentioned), before Judgment Day comes when it will be too late and God will punish the unbelievers.
After a self-recommendation in v. 1, the text provides some historical context: Muhammad at this point (in the last four years before he left Mecca) has the role of a warner, not an enforcer, and the unbelieving Meccans have claimed that his proclamations are the result of sorcery. Muhammad defends his revelations by insisting that the Meccans have forgotten their Creator and that their efforts to seek intercession among their false gods is vain. 10:3 emphasizes, No intercessor except after His leave [i.e., permission]. Seeking help from idols will only lead to dreadful punishments on Judgment Day.
The theme that terrible punishment is in store for those who reject Allahs messages, while great happiness awaits those who believe them, is repeated in verses 5-25 (and much of the book as a whole can be summed up in this one concise statement). The intended application of this report is clear: the Meccans ought to pay attention to Muhammad.
The description of the creation of the sun and moon (in verses 3-6) is similar to 7:54. Here, though, the parallel between the Quran and Genesis 1 is closer; verse 5 parallels Gen. 1:14.
Paradise is briefly described in verses 9-10, and here, too, there is a Scriptural parallel: in this particular passage, theres no mention of ever-full goblets of hangover-free wine served by well-endowed servile females; the description resembles Revelation 4:11.
Verse 11 conveys how Muhammad pictured Allah treating those who rejected him (Muhammad) in Mecca: Allah left them alone. This ended up being Muhammads treatment of them also -- for a while. Although verses 12-14 can be used as general descriptions of how people seek divine help when they feel endangered, and then forget to live better lives after they are rescued from danger; there is probably a specific background here, though: Mecca had undergone a prolonged famine, and this had gotten some of its citizens thinking about asking Allah for help, but then it rained and they did not leave their polytheism.
Just as v. 2 described some Meccans rejection of the Quran on the grounds that it was the result of sorcery, v. 15 describes some Meccans response: Bring us a Quran [i.e., recitation] other than this, or change it. But Muhammad insisted that he could not change it on his own accord. Later, quite a few statements in the Quran were replaced with different statements -- but of course Muhammad claimed that he himself had not changed anything; it was Allah who kept on introducing new policies as Muhammads circumstances changed.
Verse 16 offers Muhammads reputation for personal honesty as support for the genuineness of his message: I have stayed amongst you a lifetime before this. He had indeed lived 40 years before he began to deliver recitations, and as Khadijas husband he had earned a reputation as a truthful person. Plus, the Meccans could recollect that Muhammad had previously shown little if any interest in persuading his people to shape up and abandon polytheism; yet here he was, suffering a measure of ridicule and loss, for the sake of preaching Abrahamic monotheism. However, while this all indicates that Muhammad was sincere before the Hegira, it does not mean that he was correct.
In v. 18, the text rejects the Meccans claims that their idol-gods were intercessors with Allah. This clearly shows that at least some of the Meccans adhered not to polytheism, per se, but henotheism, in which a distant Creator-god reigns over sub-gods and godlings who interact with and intercede for human beings. When Muhammad rejected henotheism, he threw the condemnation-blanket a bit too far, and regarded the intercession which God Himself provided through Jesus the Messiah, His uncreated Word in human form, as if the divinely ordained intercession of His eternal Word was just one more pagan deity. In other words, the statement in 10:3 that there is no intercession except what God permits is true; however, Muhammad failed to discern between that which God prohibited (the intercession of false gods) and that which God provided and promised to accept -- the intercession of the Messiah.
Possibly this was because the pseudo-Christians in Mecca were treating Jesus as if He were just another god in the kaaba collection of deities -- one of many intercessors on whom they called. In that case, his objections against the claims of Christians do not necessarily extend to Bible-believing Christians, as if Muhammad was making an unfocused statement, but only apply to what was being taught by the quasi-Christians in Mecca and its vicinity.
Verse 19, which teaches that all people originally had one religion -- Abrahamic monotheism -- goes hand-in-hand with a hadith recorded in Bukhari, Vol. 2, #467, which says that Muhammad said Every child is born on Al-Fitrah (true faith) but his parents convert him to Judaism or Christianity or Magianism. This is why, when a Christian or Jew becomes a Muslim, some Muslims describe the conversion as a reversion, so as to imply that the individual has rediscovered what he believed when he was born. (Whether this is meant to suggest that all babies are Muslims, or that each individual has true theology as his birthright, is contestable, but it looks to me like the original understanding of this hadith was the former, not the latter.)
Verse 20 brings us back to a recurring question that the Meccans had: if Allah is suddenly in the business of sending an angel to Muhammad again and again, why doesnt he do something equally impressive before our eyes to confirm Muhammads legitimacy? Muhammads first response is notable: it conveys an expectation that such a sign would arrive. But no such sign ever did arrive. What eventually convinced the Meccans to embrace Islam was that Muhammad had gained power over them, and that Islam was gaining such momentum that it would be self-destructive to them to continue to oppose it in favor of their idols. When they finally turned to Allah, it was because they thought that Allah and Muhammad were the clear winners in a contest of power. That was the sum of the expected sign of Muhammads legitimacy.
Verse 21 repeats the lesson already introduced in v. 12, adding the point that Our messengers write down the unbelievers bad intentions. This is probably an allusion to the belief that two angels -- the Muaqqibat -- stand at the right and left of each individual, recording his good deeds on one side, and bad deeds on the other.
The text briefly diverges into a description of the religious attitudes of sailors when the sea is calm versus when it is stormy. Theres a close resemblance here to Psalm 107:23-30. Likewise in v. 24, theres a slight resemblance to Isaiah 40:6-8 and James 1:11 -- except that in v. 24, the didactic purpose for the withdrawal of ripe fruit-trees and grain-fields is not spelled out.
The Home of Peace in v. 25 is not the Islamic community; its Paradise; 6:126-127 offers a slightly more transparent use of the term. Verses 26-30 proceed to describe judgment-day scenes: good-doers are rewarded, with bonuses, and those who set up partners for Allah will be rebuked not only by Allah but also by those whom they set up as His partners. What does that last bit mean? The Muslim interpreters do not all agree (despite the perspicuity which the Quran frequently claims to possess). One interpretation is that the idols that were set up it the Kaaba will be given the ability to speak on Judgment-Day; however these idols were destroyed when Muhammad later took over Mecca, and the idea that God will resurrect idols as well as people seems uninspired. So I think the idea here is that some of the partners which the Meccans worshipped bore the names of actual spiritual entities -- human and angelic -- who will rebuke the idolatrous Meccans and insist that the Meccans only worshiped statues with the names of noble persons, not the persons themselves.
In v. 30, Sales notes on the Quran mentions a textual variant: Some copies, instead of tablu, read tatlu, i.e., shall follow or meditate upon.
Yours in Christ,
Waterrock
More natural explanations for the prefix-initials are that some are vestiges of early collections from which the definitive Quranic text was drawn up, and others are abbreviations. In the case of A. L. M., (as Wherry says that Rodwell said, or suggested, at answering-islam.org.uk/Bo.../sect3.htm ) the initials probably stand for nothing more mystical than the phrase Amar li Muhammad, meaning At the command of Muhammad.
This surah is mainly an appeal by Muhammad to the people of Mecca to listen to Allahs messages -- what has been revealed in nature, what has been revealed through Muhammads recitations, and what has been revealed through the old-time prophets such as Noah, Moses, and Jonah (who, despite having the chapter named after him, is only briefly mentioned), before Judgment Day comes when it will be too late and God will punish the unbelievers.
After a self-recommendation in v. 1, the text provides some historical context: Muhammad at this point (in the last four years before he left Mecca) has the role of a warner, not an enforcer, and the unbelieving Meccans have claimed that his proclamations are the result of sorcery. Muhammad defends his revelations by insisting that the Meccans have forgotten their Creator and that their efforts to seek intercession among their false gods is vain. 10:3 emphasizes, No intercessor except after His leave [i.e., permission]. Seeking help from idols will only lead to dreadful punishments on Judgment Day.
The theme that terrible punishment is in store for those who reject Allahs messages, while great happiness awaits those who believe them, is repeated in verses 5-25 (and much of the book as a whole can be summed up in this one concise statement). The intended application of this report is clear: the Meccans ought to pay attention to Muhammad.
The description of the creation of the sun and moon (in verses 3-6) is similar to 7:54. Here, though, the parallel between the Quran and Genesis 1 is closer; verse 5 parallels Gen. 1:14.
Paradise is briefly described in verses 9-10, and here, too, there is a Scriptural parallel: in this particular passage, theres no mention of ever-full goblets of hangover-free wine served by well-endowed servile females; the description resembles Revelation 4:11.
Verse 11 conveys how Muhammad pictured Allah treating those who rejected him (Muhammad) in Mecca: Allah left them alone. This ended up being Muhammads treatment of them also -- for a while. Although verses 12-14 can be used as general descriptions of how people seek divine help when they feel endangered, and then forget to live better lives after they are rescued from danger; there is probably a specific background here, though: Mecca had undergone a prolonged famine, and this had gotten some of its citizens thinking about asking Allah for help, but then it rained and they did not leave their polytheism.
Just as v. 2 described some Meccans rejection of the Quran on the grounds that it was the result of sorcery, v. 15 describes some Meccans response: Bring us a Quran [i.e., recitation] other than this, or change it. But Muhammad insisted that he could not change it on his own accord. Later, quite a few statements in the Quran were replaced with different statements -- but of course Muhammad claimed that he himself had not changed anything; it was Allah who kept on introducing new policies as Muhammads circumstances changed.
Verse 16 offers Muhammads reputation for personal honesty as support for the genuineness of his message: I have stayed amongst you a lifetime before this. He had indeed lived 40 years before he began to deliver recitations, and as Khadijas husband he had earned a reputation as a truthful person. Plus, the Meccans could recollect that Muhammad had previously shown little if any interest in persuading his people to shape up and abandon polytheism; yet here he was, suffering a measure of ridicule and loss, for the sake of preaching Abrahamic monotheism. However, while this all indicates that Muhammad was sincere before the Hegira, it does not mean that he was correct.
In v. 18, the text rejects the Meccans claims that their idol-gods were intercessors with Allah. This clearly shows that at least some of the Meccans adhered not to polytheism, per se, but henotheism, in which a distant Creator-god reigns over sub-gods and godlings who interact with and intercede for human beings. When Muhammad rejected henotheism, he threw the condemnation-blanket a bit too far, and regarded the intercession which God Himself provided through Jesus the Messiah, His uncreated Word in human form, as if the divinely ordained intercession of His eternal Word was just one more pagan deity. In other words, the statement in 10:3 that there is no intercession except what God permits is true; however, Muhammad failed to discern between that which God prohibited (the intercession of false gods) and that which God provided and promised to accept -- the intercession of the Messiah.
Possibly this was because the pseudo-Christians in Mecca were treating Jesus as if He were just another god in the kaaba collection of deities -- one of many intercessors on whom they called. In that case, his objections against the claims of Christians do not necessarily extend to Bible-believing Christians, as if Muhammad was making an unfocused statement, but only apply to what was being taught by the quasi-Christians in Mecca and its vicinity.
Verse 19, which teaches that all people originally had one religion -- Abrahamic monotheism -- goes hand-in-hand with a hadith recorded in Bukhari, Vol. 2, #467, which says that Muhammad said Every child is born on Al-Fitrah (true faith) but his parents convert him to Judaism or Christianity or Magianism. This is why, when a Christian or Jew becomes a Muslim, some Muslims describe the conversion as a reversion, so as to imply that the individual has rediscovered what he believed when he was born. (Whether this is meant to suggest that all babies are Muslims, or that each individual has true theology as his birthright, is contestable, but it looks to me like the original understanding of this hadith was the former, not the latter.)
Verse 20 brings us back to a recurring question that the Meccans had: if Allah is suddenly in the business of sending an angel to Muhammad again and again, why doesnt he do something equally impressive before our eyes to confirm Muhammads legitimacy? Muhammads first response is notable: it conveys an expectation that such a sign would arrive. But no such sign ever did arrive. What eventually convinced the Meccans to embrace Islam was that Muhammad had gained power over them, and that Islam was gaining such momentum that it would be self-destructive to them to continue to oppose it in favor of their idols. When they finally turned to Allah, it was because they thought that Allah and Muhammad were the clear winners in a contest of power. That was the sum of the expected sign of Muhammads legitimacy.
Verse 21 repeats the lesson already introduced in v. 12, adding the point that Our messengers write down the unbelievers bad intentions. This is probably an allusion to the belief that two angels -- the Muaqqibat -- stand at the right and left of each individual, recording his good deeds on one side, and bad deeds on the other.
The text briefly diverges into a description of the religious attitudes of sailors when the sea is calm versus when it is stormy. Theres a close resemblance here to Psalm 107:23-30. Likewise in v. 24, theres a slight resemblance to Isaiah 40:6-8 and James 1:11 -- except that in v. 24, the didactic purpose for the withdrawal of ripe fruit-trees and grain-fields is not spelled out.
The Home of Peace in v. 25 is not the Islamic community; its Paradise; 6:126-127 offers a slightly more transparent use of the term. Verses 26-30 proceed to describe judgment-day scenes: good-doers are rewarded, with bonuses, and those who set up partners for Allah will be rebuked not only by Allah but also by those whom they set up as His partners. What does that last bit mean? The Muslim interpreters do not all agree (despite the perspicuity which the Quran frequently claims to possess). One interpretation is that the idols that were set up it the Kaaba will be given the ability to speak on Judgment-Day; however these idols were destroyed when Muhammad later took over Mecca, and the idea that God will resurrect idols as well as people seems uninspired. So I think the idea here is that some of the partners which the Meccans worshipped bore the names of actual spiritual entities -- human and angelic -- who will rebuke the idolatrous Meccans and insist that the Meccans only worshiped statues with the names of noble persons, not the persons themselves.
In v. 30, Sales notes on the Quran mentions a textual variant: Some copies, instead of tablu, read tatlu, i.e., shall follow or meditate upon.
Yours in Christ,
Waterrock
