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Dhul-Qarnayn and the Sun Setting in a Muddy Spring - Part Two: Difference between revisions
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Dhul-Qarnayn and the Sun Setting in a Muddy Spring - Part Two (view source)
Revision as of 22:29, 11 November 2025
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There were at least two different readings of the word used to describe the spring. Most translations use hamiatin, meaning muddy. Only the Sarwar and Free Minds translations use the other reading, which they translate as “warm” or “boiling”. Perhaps a hot bubbling mud spring as is often found in geothermically active areas was imagined by the original source for the phrase. We saw some of the hadith relating to this controversy quoted above. There is also one from among the 6 major Sunni hadith collections. | There were at least two different readings of the word used to describe the spring. Most translations use hamiatin, meaning muddy. Only the Sarwar and Free Minds translations use the other reading, which they translate as “warm” or “boiling”. Perhaps a hot bubbling mud spring as is often found in geothermically active areas was imagined by the original source for the phrase. We saw some of the hadith relating to this controversy quoted above. There is also one from among the 6 major Sunni hadith collections. | ||
{{Quote|{{ | {{Quote|{{Abu Dawud||3986|darussalam}}|Narrated Abdullah ibn ‘Abbas: | ||
Ubayy ibn Ka’b made me read the following verse as the Apostle of Allah (peace be upon him) made him read: “in a spring of murky water” (fi ‘aynin hami’atin) with short vowel a after h.}} | Ubayy ibn Ka’b made me read the following verse as the Apostle of Allah (peace be upon him) made him read: “in a spring of murky water” (fi ‘aynin hami’atin) with short vowel a after h.}} | ||
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There is an argument<ref name="vid"></ref> that whatever wajada means, the things that Dhu’l Qarnayn found (whether actually or just in his opinion) are described in figurative language. For example, we talk about the sun rising even today, but we mean that actually, the Earth has revolved enough so that the sun becomes visible to us. If the phrases about the sun’s setting and rising are meant to be figurative in 18:86 and 18:90 we could even remove the word wajada from those phrases and they should not cause any conflict with what we know in reality. We can define figurative language as a way of expressing with words a meaning that is not necessarily true when read plainly. | There is an argument<ref name="vid"></ref> that whatever wajada means, the things that Dhu’l Qarnayn found (whether actually or just in his opinion) are described in figurative language. For example, we talk about the sun rising even today, but we mean that actually, the Earth has revolved enough so that the sun becomes visible to us. If the phrases about the sun’s setting and rising are meant to be figurative in 18:86 and 18:90 we could even remove the word wajada from those phrases and they should not cause any conflict with what we know in reality. We can define figurative language as a way of expressing with words a meaning that is not necessarily true when read plainly. | ||
If we ignore the context, the phrase about the sun rising on (AAala, “on” or “above”) a people could possibly be a meant as a figure of speech as with the hadith about the sun rising on Thabir mountain (“tashruqa a'''l'''shshamsu AAala thabeerin”) ({{Bukhari| | If we ignore the context, the phrase about the sun rising on (AAala, “on” or “above”) a people could possibly be a meant as a figure of speech as with the hadith about the sun rising on Thabir mountain (“tashruqa a'''l'''shshamsu AAala thabeerin”) ({{Bukhari|||3838|darussalam}}). | ||
There it clearly means that the sun starts to shine on the mountain, on which the sun shines earliest in that location because of its height, rather than the sun actually being overhead above the mountain. Another example is {{Muslim| | There it clearly means that the sun starts to shine on the mountain, on which the sun shines earliest in that location because of its height, rather than the sun actually being overhead above the mountain. Another example is {{Muslim||1883a|reference}}: “…(anything) on which the sun rises or sets”, “…talaAAat AAalayhi a'''l'''shshamsu wa gharabat”. | ||
Ignoring the context such as the people's lack of protection from the sun, you could argue that 18:90 is meant to be a figure of speech that Dhu’l Qarnayn found the sun began to shine on the people, just as it does for everyone on Earth when their day begins. | Ignoring the context such as the people's lack of protection from the sun, you could argue that 18:90 is meant to be a figure of speech that Dhu’l Qarnayn found the sun began to shine on the people, just as it does for everyone on Earth when their day begins. | ||