reynolds-the-quran-in-its-historical-context-2

400 Reuven Firestonethrough. a fire or flame in the holy wadi tuwa ( LSjl.I,J"lli.il ~l)lt), 22 Moses is informedthat God singled him out (~fol) to go to Pharaoh on behalf of his people (Q20:9-13). In Qur'an 44:30-32 in reference to God delivering the Children ofIsrael from Pharaoh's punishment, God chose them "lmowingly above all peoples"(~WI Jc, e1;- Jc, ~lifol), but they invalidate themselves through their lack orfaith in God. 23 Lastly with regard to this root, and in the context of the day ofresurrection in which is found a discussion about those who worshipped idols andeither led others astray or were led astray themselves, the term looks as if it isfound in parallel with "wish" in order to contrast the power of God over the weak•.ness of humanity and is usually translated this way: "Your Lord creates what Hewishes and chooses(.)~..)~~ 1.4 ~);they [i.e. humans] have no choice (0\3;&~1 ~).Praised is God the Most High over what they associate [with Him)" (Q28:68). It is possible, however, that the verse should be read in such a way that thetwo verbs are not in parallel: "Your Lord creates what He wishes, and chooseswhat is best for them" c&~l ~ t_)\3; 1.4 .)~..) ~~ 1.4 ~ ~j,j).242. j.b.y. !.#!- u#!The root meaning is to collect or gather tribute. It can also mean to appropriatesomething to oneself or take something in preference, and it is from this meaningthat the term conveys the sense of choo~ing, selecting or preferring in the eighthform, ~!. 25 In Qur'an 22:77-78, believers (lfoi ~I) or submitters (u~) aretold to engage in certain ritual and ethical acts and are informed that God chosethem (~~I) and did not make their responsibilities a hardship for them. Theirreligion is the religion of their ancestor, Abraham (~IY.! ~1 4h). In Qur'an16:120-23, Abraham is humble or obedient(~ ~li), a non-idolatrous l;anif ~&.?~I &.> ~ rJj), 26 and grateful for God's bounties (~Y 1.)?8.). God chose himand guided him em;,_:, o~l). In Qur'an 20:115-23, after Adam's disobedience inthe Garden through the temptation of Satan, God chose him and relented towardshim (LS:iA.j ~ .:;_,Gi ~j o~\). 27 Qur'an 19:58 refers to Biblical prophets descending22 See also Qur'iin 28:29ff(in which wiidi {Uwa is notmentioned), 79:15ff(in which the fire or flameis not mentioned).23 The section continues by suggesting that the ungrateful Children of Israel are like ancient peopleswhom God destroyed for their sins.24 SeeM. Asad, The Message of the Qur'iin, Gibraltar: Al-Andalus, 1984, s.v. Qur'iin 28:68.25 AEL, 378b. • • ·26 Or more commonly, 0£'?1 &.>,)IS. 1.4.:;. This phrase occurs repeatedly in the Qur'iin in relation toAbraham (Q 2:135; 3:67, 95; 6:79; 16:120, 16:123). In 4:125 Abraham is (lanifbut the mention ofhim not being an idolater is missing. In 22:31 the idiom occurs as a general reference to those whoare banfji; to God rather than idolaters. The idiom is virtually a trope in reference to Abraham andis a positive appellation, though there remains controversy over the contextual meaning of (lanif.(See U. Rubin, "l:lanafiyya and ka'ba," JSAI 13, 1990, 85-112; A. Rippin, "Ral:Jamiin and the·l:mnTfs," in W.B. Hallaq and D.P. Little (eds), Islamic Studies Presented to Charles J. Adams,Leiden: Brill, 1991; G.R. Hawting, The Idea of Idolatry and the Emergence of Islam,. Cambridge:·Cambridge University Press, 1999, 36-39.)27 The term seems to be in parallel with .:,u but not with c;:iA, which is included to retain the rhyme.Is there a notion of"divine election" in the Qur'an? 401: from Adam, Abraham and Israel, and the family of Noah. God "favored" all of·.these(~ .&i ~1), including those whom God guided and chose CijMI.j ~ ~j).Qur'an 6:98 is part of a larger section in which many prophets are mentioned byname. 28 God favored Cib• 9 ) Ishmael, Elisha (al-Yasa'), Jonah and Lot, and theirancestors, descendents and brethren, ahd chose and guided them (fA.~.:, fA.lij}'ifl.j).The same word occurs in the imperfect form (~), also closely associatedwith earlier prophets. In a reference to skeptics or non-believers, Qur' an 3:179may be rendered, "God does not abandon the believers to your state, but will. differentiate the bad from the good. And God does not bring out for you theunseen. Rather, God chooses(~ :&1) whom He wishes from His messengers, sobelieve in God and His messengers. If you believe and are pious, there is for youa great reward." In Qur' an 42:13, after associating the divine injunctions of theQur'an with what God had previously enjoined upon Noah, Abraham, Moses andJesus, "God chooses for Himseff (9! ~ :&1) whom He wishes and guides toHimself whomever turns." And in Qur'an 12:4-6, after Joseph informs his fatherJacob of the dream in which the heavenly bodies prostrate themselves to him,Jacob answers, "This is how your Lord chooses you (~j ,l!J;'ifj ~j) and teachesyou the interpretatjon of events/stories, fulfills His favor on you and on the familyof Jacob, just as He fulfilled it on your ancestors before, Abraham and Isaac."The use of this term is always associated with the special status of God's earliermessengers and prqphets. They were favored, selected above their fellows, andguided. This appears to reflect the basic meaning of the root. God sifted out andpreferred the best individuals among earlier peoples. So, too, will those newfollowers of the message of the Qur' an be sifted out from the non-believers andfavored, chosen arid guided.3. ~.J.y. uW ~!The basic meaning of this root is to become clear or pure, as in pure water. Theeighth form can mean to choose, select or prefer, 29 and occurs in the Qur'an in thesense of choosing a select few among the people.(~~!) or choosing in preferenceto (or over and above) other people (Jc, ~!).As with the previous root(j.b.y.), this term is closely associated with prior prophets: Abraham (Q 2:130),Adam and Noah (Q 3:33), Maryam (Q 3:42), Saul (Q 2:247), Moses (Q.7:144),Abraham, Isaac and Jacob (Q 38:45-47). 30The word is used in general terms in Q 35:32-33 to refer to those whom Godchose to bequeath the book (al-kitab) (t:i~~ ~ lijib;.::.\ Mil y~\ ~,;.:,1). Theseinclude a variety of types, including those deserving of entering the Garden and28 Abraham, Isaac, Jacob, Noah, David, Solomon Jacob, Joseph, Moses and Aaron, Zakariah andJohn, Jesus and Elias.29 AEL, l703a-c.30 In the verse that follows, "Ishmael, Elisha and Dhii 1-K.ifl are all among the best" (,):.,;~\il). This is possibly a narrative parallel with the set of Biblical figures described as chosen(C:Jl"ib:A).