Continuing from my last
entry, there is actually yet another passage in the Suhuf-i-Mutahhara
which speaks of the raising up of the dead in this world, a concept known as Raj’ah
(lit. “return”):
وَإِذْ قُلْتُمْ يَا مُوسَىٰ
لَنْ نُؤْمِنَ لَكَ حَتَّىٰ نَرَى اللَّـهَ جَهْرَةً فَأَخَذَتْكُمُ الصَّاعِقَةُ
وَأَنْتُمْ تَنْظُرُونَ
ثُمَّ بَعَثْنَاكُمْ مِنْ
بَعْدِ مَوْتِكُمْ لَعَلَّكُمْ تَشْكُرُونَ
And
[recall] when you said, “O Moses, we will never believe you until we see Allah
outright”; so the thunderbolt took you while you were looking on. Then We raised
you after your death that perhaps you would be grateful. (Surah 2: 55 – 56)
Virtually
all classical Mufassireen (exegetes) have understood this passage as referring
to actual death caused by the Saa’iqah (a lightning bolt or fire from
heaven). However, some modernists, like Muhammad Abduh, have interpreted this
passage differently. The latter stated that the meaning of “Then We raised you
after your death” as meaning that Allah Most High raised up a multitude of
progeny (from the Israelites) after the incident of the death of their elders
who died as a result of the Saa’iqah (thunderbolt or fire from heaven):
Reference:
Tafsir al-Manar; v. 1 p. 322
However,
I personally do not subscribe to this interpretation of Muhammad Abduh or other
modernists, though it is interesting and worthy of consideration.
Likewise,
G. A. Parwez, a modernist Hadith-rejecter, translated the Verse (2: 56) as
follows: “Even after that We revived you and afforded you the opportunity to
foster your potentialities so that, liberated from the death-inflicting effects
of bondage, you could live your new life as free human beings.” (Exposition
of the Holy Qur’an; p. 44)
However, one should also
keep in mind, as we have shown in a previous post, that Mawt does not
always mean actual death, but also sleep or loss of consciousness.
Similarly, the word Ba’ath
means raising, and can be used in the sense of being awakened from sleep (Surah
18: 12; 6: 60). Hence, an alternative interpretation of this Verse would be that Allah
caused the elders who demanded of Prophet Moses that they should behold Allah
outright to faint or fall unconscious due to the Saa’iqah, which they
beheld instead, causing them to faint.
Then Allah revived them,
meaning they regained consciousness.
However, there is also the
state of death which is actually known as proximity to death, when Allah
Most High has not yet decreed the final death for a person, after which his or
her soul can never return to this world. The two kinds of death need to be
distinguished. The death experienced by these elders who demanded to see Allah
manifestly was the kind of death that is not permanent or as a result of Allah’s
decree for the soul in which the Angels convey it to its final resting place.
Rather, it was the kind of death which, like sleep, is not permanent or decreed
as a final death (in which the soul loses all connection with the body). This
is why one of the linguistic meanings of the root M-W-T from which Mawt “death”
is derived is: “silence, to become silent.” (Arabic-English Dictionary of
Qur’anic Usage; p. 903).
There
is also Mawt as signifying stillness or motionless, for example, the phrase مَاتَتِ الرِّيْحُ (“the wind ceased”).
*Note: A Hadith-rejecter, Abdullah Chakralawi, has likewise interpreted this passage (2:55-56) as meaning that they who had asked Prophet Moses to see God manifestly became unconscious as if they died, and then, and then Allah caused them to regain consciousness from that death-like state (Tafsir al-Qur'an Bil-Qur'an; v.1, p.43-44)
ReplyDelete*Note: The use of the word بعث ("Ba'ath") to mean being raised up or awakened from sleep finds another example in Sura 6:60
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