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Dhul-Qarnayn and the Sun Setting in a Muddy Spring - Part Two: Difference between revisions
Dhul-Qarnayn and the Sun Setting in a Muddy Spring - Part Two (view source)
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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. | ||
This does not, however, mean that the phrase in which the sun “set in a spring of murky water” could be a figure of speech because 18:86 is not an exact mirror of 18:90. 18:86 is describing the place that the sun sets into using the word “fee” meaning in or into. If 18:90 had said, “wajadaha tatluAAu ''min''”, meaning “he found it rising ''from''” somewhere (i.e. the rising place that the sun emerges out of, as in | This does not, however, mean that the phrase in which the sun “set in a spring of murky water” could be a figure of speech because 18:86 is not an exact mirror of 18:90. 18:86 is describing the place that the sun sets into using the word “fee” meaning in or into. If 18:90 had said, “wajadaha tatluAAu ''min''”, meaning “he found it rising ''from''” somewhere (i.e. the rising place that the sun emerges out of, as in {{Muslim||159a|reference}} quoted above), it would be describing for sunrise the corresponding action of that described in 18:86 for sunset. Then there would be no case that the phrase in 18:90 could be a figure of speech either. | ||
In fact, 18:90 says what the sun did after it emerged (perhaps because that’s when Dhu’l Qarnayn reached them, and/or because Muhammad’s purpose in that phrase was to describe the people, not the sun). If this was mirrored in 18:86 to describe the sun before it disappeared, that verse would have to say something like “he found it set on a spring of murky water” (using AAala instead of fee), which perhaps, if we again ignore the context, would be a figure of speech to convey a reality that the sun started to appear too low to shine on a muddy spring. | In fact, 18:90 says what the sun did after it emerged (perhaps because that’s when Dhu’l Qarnayn reached them, and/or because Muhammad’s purpose in that phrase was to describe the people, not the sun). If this was mirrored in 18:86 to describe the sun before it disappeared, that verse would have to say something like “he found it set on a spring of murky water” (using AAala instead of fee), which perhaps, if we again ignore the context, would be a figure of speech to convey a reality that the sun started to appear too low to shine on a muddy spring. | ||
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Unless otherwise stated, the original 1934 translation of Abdullah Yusuf Ali<ref>Ali, Abdullah Yusuf, The Holy Qur’an: Translation and Commentary, Lahore: 1934</ref> is used for quotations from the Qur’an due to its widespread distribution. Word for word translations are those used on [http://corpus.Quran.com/ The Quranic Arabic Corpus]. However, these are used only to explain in English the arguments in this article, which are founded on analysis of the Arabic words of the Qur’an. | Unless otherwise stated, the original 1934 translation of Abdullah Yusuf Ali<ref>Ali, Abdullah Yusuf, The Holy Qur’an: Translation and Commentary, Lahore: 1934</ref> is used for quotations from the Qur’an due to its widespread distribution. Word for word translations are those used on [http://corpus.Quran.com/ The Quranic Arabic Corpus]. However, these are used only to explain in English the arguments in this article, which are founded on analysis of the Arabic words of the Qur’an. | ||
For hadith (oral traditions of the words and deeds of Muhammad, collected and written down mainly in the 8<sup>th</sup> and 9<sup>th</sup> centuries CE), the translation of Muhammad Muhsin Khan<ref>M. Muhsin Khan - [{{Compendium-of-muslim-texts-base-url}}/hadith/bukhari/ Translation of Sahih Bukhari] - CRCC, University of Southern Carolina</ref> is used for Sahih Bukhari. That of Abdul Hamid Siddiqui<ref>Abdul Hamid Siddiqui - [{{Compendium-of-muslim-texts-base-url}}/hadith/muslim/ Translation of Sahih Muslim] - CRCC, University of Southern Carolina</ref> is used for Sahih Muslim | For hadith (oral traditions of the words and deeds of Muhammad, collected and written down mainly in the 8<sup>th</sup> and 9<sup>th</sup> centuries CE), the translation of Muhammad Muhsin Khan<ref>M. Muhsin Khan - [{{Compendium-of-muslim-texts-base-url}}/hadith/bukhari/ Translation of Sahih Bukhari] - CRCC, University of Southern Carolina</ref> is used for Sahih Bukhari. That of Abdul Hamid Siddiqui<ref>Abdul Hamid Siddiqui - [{{Compendium-of-muslim-texts-base-url}}/hadith/muslim/ Translation of Sahih Muslim] - CRCC, University of Southern Carolina</ref> is used for Sahih Muslim. | ||
All transliterations of the Arabic Qur’an into Latin characters are from the free, widely used Muslimnet transliteration used by many popular websites such as [http://www.muslimaccess.com MuslimAccess], which has a transliteration table,<ref>[http://www.muslimaccess.com/quraan/transliterations/index.htm Transliteration of the Qur'an] - MuslimAccess.Com</ref><ref>[http://www.muslimaccess.com/quraan/transliterations/table.html Transliteration Table] - MuslimAccess.Com</ref> and [http://www.islamicity.com IslamiCity]. There do not seem to be any available sources for transliterations of the commentaries and hadith, so here this has been done from the Arabic using the same transliteration rules. Hadith and tafsir (commentaries) are not used here as authoritative sources on the meaning of the Qur’an, but rather for near contemporary examples of language usage and beliefs. | All transliterations of the Arabic Qur’an into Latin characters are from the free, widely used Muslimnet transliteration used by many popular websites such as [http://www.muslimaccess.com MuslimAccess], which has a transliteration table,<ref>[http://www.muslimaccess.com/quraan/transliterations/index.htm Transliteration of the Qur'an] - MuslimAccess.Com</ref><ref>[http://www.muslimaccess.com/quraan/transliterations/table.html Transliteration Table] - MuslimAccess.Com</ref> and [http://www.islamicity.com IslamiCity]. There do not seem to be any available sources for transliterations of the commentaries and hadith, so here this has been done from the Arabic using the same transliteration rules. Hadith and tafsir (commentaries) are not used here as authoritative sources on the meaning of the Qur’an, but rather for near contemporary examples of language usage and beliefs. | ||