Reflection on Juz’ 24 by Imam Frederick al-Deen

First, let me thank Sapelo Square for the opportunity to share my reflection on this juz. 

Over the years of reading the Qur’an, I detected one pattern in its narrative that I find myself returning to no matter where I am in my reflections or readings. That pattern outlines the story of Adam and his mission to re-establish order and manage the earth through his designation by Allah to take on the role of khalifa, or ruler. In this pattern, the announcement by Allah of the posting of Adam as khalifa is received with disbelief by an audience of angels and others. Alarmed because of the creation Allah selected, they (angels and others), envisioned that this being would spread corruption and cause bloodshed in the land. The angels, who were faultless and obedient, wondered why they were not chosen and asked why this creation of Allah was selected instead. Allah explained to them that with education and insight, this being, Adam, would be rendered capable of fulfilling the assignment because Allah knows what they do not know. 

Accordingly, Adam was placed in a learning environment where he was taught the names of things before he descended to earth to begin the mission. To the surprise of many in the audience, he could learn all the names Allah taught him. However, he encountered internal struggles while in the learning environment and violated a cardinal rule (as was also part of Allah’s plan) by eating from the forbidden tree. In the Biblical account, the cardinal rule is eating from the forbidden tree’s fruit. In the Bible, the fruit is called an apple; we keep this reference. In the Aramaic language, another word for apple is resolve. In the Qur’anic account, Adam describes this instance as a slip or error. However, Allah corrected the mistake, enabling Adam to continue to fulfill his assignment. In this narrative, Adam is advised that error is the natural way of things and will happen as he continues to fulfill his purpose. He is further made aware that when he commits future errors, Allah will send signs as guidance to assist with correcting or restoring the situation. This success on Adam’s part antagonizes audience members, including Iblis (commonly referred to as Satan in the Biblical text). As the narrative continues, Adam is warned of his enemies who will oppose and question the legitimacy of his assignment as khalifa.

Furthermore, these enemies will present themselves in various guises, including those of individuals, established groups, and rulers of the land. Within that record, Allah outlines the basic principles of the religion of Islam and the keys to success. That record is not the assigned juz but represents the context in which each juz of the Qur’an is framed and the pattern represented for future generations on earth. Now, let me get to what I was assigned.

I was assigned Juz’ 24 (Azzumar:32 – Fusillat:47). In this juz, we encounter the stories of several of Adam’s successors, including Abraham, Noah, Lot, and Musa, who make errors and confront a host of naysayers. We see how they encounter opposition in the form of individuals, associates, family, and unjust rulers in the land. We see the prophets persisting in telling the truth of tawhīd (Oneness of Allah). These stories demonstrate the challenges of prophets and messengers throughout history to teach their audiences the names of things, explain the nature of certain situations and provide warnings. Many in the audience charge them with being liars or individuals of questionable integrity to undermine the authority bestowed upon them by Allah. They seem to suffer failures, but Allah grants them success as they persevere, which can be seen in the examples of Noah and Lot. While both of these prophets may suffer a loss in the number of followers, Allah sends signs that strengthen believers and makes clear the prophets’ success. A significant part of this success lies in upholding the principles of the Qur’an, including those of justice and peace, which ultimately leads to blessings.

This juz reminds me of the strength of the Qur’anic narrative and encourages me to pursue the prophetic example. As I understand it, a Compassionate Rabb may enable me to succeed in fulfilling my faith.

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