Al-An'am

 Again we begin with the letter بِ, and cannot resist invoking the power of that letter.  I have even gone so far as to inscribe it on an amulet.

1: I much prefer this to the opening of Genesis.  Allah grants that there be darkness, the void, as well as light.

2-3: Only one of the translations--I am now considering four simultaneously--seems to note the second "term" mentioned here.  One term for this life, and another for the next.

4-6: Hulusi's interpretation of رَبِّهِم is thoroughly integrated into my readings now.  The Lord here is the higher self, and it would be difficult to convince me otherwise.

7-9: Especially because the challenge here is not to believe what one sees from without, but to perceive and act according to the dictates from within.  Hulusi's translation "doubt-dilemma" is undeniably a liberty, but an apt one.

10: I wonder if we will be seeing a lot of this structure: they will be confused by that which they confuse.  they will be mock by that which they mock.

11: Sadly, this does not hold up with reality.  The fate of the deniers on this earth is little different than the fate of any others.

12: Whenever the question of who rules reality is raised, it is usually followed by a reminder such as in 1: that both the dark and the light are both ruled by Allah.

13: Sure enough.

14: The eponymous أَسلَمَ takes center stage again, and this surah already feels more coherent than any of the others so far.

15-18: More reinforcements of the themes submission to one's highest self and embrace of the void as well as the light.

19: The equation between idolatry and duality is not self-evident.

20-24: Rather difficult to break this section into smaller parts; it continues until at least 49, which is another sign that this book is more linear and coherent than the previous.  These four verses seem to be merely the first beat, the first of their errors: to ascribe equals to Allah.

25: The expected argument seems rather more applicable to the dualists themselves.

26-28: No Holy text would be complete without unverifiable threats.

29-32: The next related mistake: to believe in this as the final reality.  So foolish by any measure.  Even were there no afterlife, the idea that one is their own body is ludicrous.

33-36: Rather a cheeky suggestion: "If you really want to convince them, go ahead.  Show them a miracle.  I'll wait."

37-38: Them: "Gib miracal pleez" Him: [gestures broadly]

39: this remains the most troubling part of the Quran so far.  To what end would Allah purposefully lead some astray?

40-41: From an organizational standpoint, however, it makes sense as a hedge against the fact that it doesn't always work out the way we would expect.  It is the equivalent of "God works in mysterious ways," which I have also always hated.  What nonsense.

42-45: This also reeks of entrapment, and furthermore as gilding the lily.  Why would it be necessary for Allah to torment wrongdoers in this life, if the ultimate judgement is inescapable?

46-47: Furthermore, why would it be necessary for Allah to test their hearts in this way?  the only possible conclusion is that there are those whose hearts are intractable and those whose hearts are locked open, but also those in the middle who can be influenced one way or another.  It is to these latter that the Quran--and one would assume most sacred texts--is addressed.

48-49: Further support for the above.  It is something of a comfort, in fact, to be told that there is hope even for those of us who are not holy by instinct.

50-51: The blind are lost to their own blindness.  But if you can see even a little, there is hope.

52: I have trouble with this verse, and the inconsistency of the various translations shows that I am not alone.  The admonition here seems to be to the Prophet himself, rather than to the reader.  Why would the Prophet need to be reminded not to turn away the devout?

53-55: Perhaps it is related to the natural tendency of humans to see only with their eyes, and say "Those who are poor must be doing something wrong." The admonition is to resist that urge, and embrace the lowest among us.

56-58: "Y'all better be glad that it is Allah who decides things and not me [shakes fist]."

59-60: The only mention I have seen in any sacred text of the mystery of sleep.

61-62: The Golden Thread is visible in the tapestry here.  The Prophet is in agreement with Lao Tze, Confucius, Solomon, Epicurus . . . there are bigger things to worry about than your death.

63-64: This is manifestly untrue, especially considering 52-55.  Allah rescues on this plane, but he also deigns not to, and it is seemingly arbitrary which way he will treat you.

65-67: Difficult to escape the inconsistency here.  In one breath, Allah rescues those who humbly beseech Him.  In the next breath, he afflicts them for seemingly no reason.

68-69: Don't associate with dualists.  In case you do by accident, don't get sucked in to the trap of feeling responsible for them.

70: You can remind them of the reality, but let it end there.

71: I cannot help but wonder, when a verse like this seems cloudy to me, whether I am one of those whom Allah has intentionally blinded.

72-73: The power of sound underlies these verses, and reminds one of Hulusi's obsession with certain syllables.  All creation is merely a word, and the sound of the trumpet is all that will be necessary to end it.

74-79: Where is this amazing account in the Bible or Torah? It beautifully captures the moment of enlightenment, whether metaphorical or not, much better than Newton's apple.

80-81: The truth was revealed to Abraham only in that it was there all along and he saw it for the first time.  The book of reality remains the best evidence, as in 37-38.  The fact applies to me today as well.  I search for signs, and marvels, but perhaps my eyes are still blinded.

82-83: The problem lies here.  According to this, Abraham's eyes were opened by the whims of a capricious deity.  It is no use to seek enlightenment, for it is either given to you or not.

84-87: Oh, to be so chosen!

88-90: There must be some way of reconciling these ideas.  Some are chosen, but clearly not for their own willingness to believe, for even among those chosen some deny what is revealed.  In their place, still others are chosen, from among whom even more deny.  One must have both luck and virtue to attain enlightenment, a horrifying parallel to material success.

91-92: How many times must this pattern be repeated? And what of any books revealed after the Quran?  

93-94: Where are your gods now?  Your material goods and all your worldly success?  

95-97: Indeed, the book of reality is more than enough.  Life and death, light and darkness, all are revealed.

98: Lots of disagreement on this verse, but the most straightforward interpretation in context is that the self is given a body, and then a grave.

99-102: Very rational and intuitive.  The acrobatics required to maintain a doctrine of Jesus' godhood are indeed ridiculous.

103-105: Does He actually make it clear, though?  Or does he purposefully blind some, and reveal himself to others?  The repetition of these contradictions reveals no new key to a blinded one such as I am.

106-107: This, at least, I see clearly.  The core is unity, and submission to that unity.

108: Another admonition that goes ignored today.  

109-111: this might be a glimmer of the key to unlocking the problem  of Allah "lock[ing] their hearts."  It is not that He has locked their hearts actively, perhaps, merely that he refuses to play their pointless game and answer their meaningless demands.

112-113: But this belies that interpretation.  Has Allah really actively recruited deceivers?  Is He not content to follow his own advice here?

114-115: This is poignant advice to me now.  The Book of reality is clear.  The filigrees of jinns and prophets are a distraction.

116-118: i hope for more elaboration about what to "eat," especially insofar as it is open to metaphor.

119-122: The connection requires some disentanglement here.  There are those who say, "why not eat what is dead?" Allah replies, "Because it is better to eat that which is alive."  I am emboldened by Hulusi to take serious liberties with this interpretation, admittedly.

123-125: It is a stretch, but an extrapolation is possible here: Allah has not shrunk the hearts of some actively; He has merely created reality, and reality is such that those who cannot submit are unable to understand.

126-127: The simple path is the true one, but it is tempting to take the intricate path instead.  Very opposed to the corresponding Christian doctrine.

128-134: I wonder what happens to the jinn on this day, though.  They were merely serving their function, after all.

135-136:A subtle but important bit of metaphysics: If one's worship is divided, it all goes to the lowest destination.

137-140: Here is where a metaphor is irresistible.  If the cattle here is not literal meat, but truth, then truth in and of itself is useless without submission, and sacrifice for the sake of sacrifice is delusion.

141-142: Accordingly, certain animals are not forbidden because they are unclean, but merely because to eat them is wasteful.

143-145: I wonder if modern Muslims allow for he eating of pork if forced out of need, as indicated here.  The verses are clear: this is not pedantry, but practicality.

146: A more detailed list than I recall from the Torah.

147-150: Underneath this is a principle that could be applied elsewhere.  The dualists say, "There is no law against adding to the law." The Prophet is instructed to reply, "Your default position should be to stick to what is revealed, not to add random nonsense. When in doubt, keep it simple."

151-153: Speaking of simple.  The straight path is consistently emphasized in this book.

154-156: I get the feeling of "As per the email I already sent you,".

157-158: The Quran can well make this claim.  It is indeed clearer and more straightforward, especially in this surah, than what has gone before.

159: Including divisions between Sunni and Shia?

160: This is indeed a comfort.  I have done bad in life, but just maybe I have done enough good to have not been a complete waste of life.

161-165: An excellent, and uncharacteristic, summary.