Day 20; HQ 2: 238-248; pages 39+40

Welcome Friends:  Ahlan wa sahlan!

With our next reading we begin Section 3 of the Qur’an, which is divided into 30 sections.

We are progressing slowly and surely, with God’s grace.

COMMENTS:

1.     Verse 238 begins with a call to the Faithful to uphold and maintain prayers/relationships in general, then specifies that they should uphold and maintain the prayer/relationship which is Central amongst all others: Standing steadfast before God in sincere devotion.  These regular prayers (which the Faithful perform daily) are the physical and mental ‘time-out’ we take from worldly matters to enter a state where we become conscious of our Creator alone and of our relationship with Him.  Ideally, these acts of worship build our self-confidence and will-power, enhance our spirituality, strengthen family and community ties, and enable us to be more generous towards others.

This verse has been explained in several ways, see Yusuf Ali and Muhammad Asad.   

2.      Prayer, or ‘standing steadfast before God,’ is so important that the Faithful can pray in any manner suited to their physical ability, for the body succumbs as the soul rises to seek its Creator during prayer.  That is why we often observe elderly people praying while seated, and invalids, while lying in bed.  There also is a version suited to times of battle.  When surrounded by danger, the Faithful can perform a condensed form of prayer, where they take turns prostrating, called ‘Salatul Khawf,’ (Prayer in times of Fear: HQ4:101-102).  There actually are many other prayers, whether it be to offer gratitude or penance, during Ramadan or Eid, to seek guidance for oneself or blessings upon a departed soul.

3.      Verses 240-243 are about maintenance given to the widow and the divorcee.  An interesting concept touched upon here is the concept of ‘ma’roof’ and ‘munkar’ (المعروف و المنكر). Yusuf Ali translates the word ‘ma’roof’ as ‘reasonable’ in both verses, while Asad translates it first as ‘lawful manner’ (240), and in the next verse as ‘goodly manner’ (241). 

‘Ma’roof’ from the verb ‘arafa*’ literally means to feel reassured by something; the opposite of which is ‘Munkar,*’ or intimidating.  Depending on usage, I think we might safely translate this concept as the ‘Acceptable and Unacceptable/objectionable.  This concept is just as important as it is broad, but has nevertheless set a guideline for the community, whose duty it is to ‘enjoin the ‘Ma’roof’ and to forbid the ‘Munkar.’  These two words are mentioned together معروف منكر  no less than 9 times in the Qur’an. 

4.      An important question comes to mind:  What does it mean when God says that a widow might eventually do with herself what she wills in an ‘acceptable’ manner, or that a divorcee should be given maintenance according to what is ‘acceptable’ at any given time?  It means that Society as understood here, is a VIBRANT one, constistently improving its standards to serve the needs of all its citizens so as to be indeed 'accepted' by them.  With Consultation or ‘Shura’ شورى’ (HQ 42:38), they lay out these standards according to civic requirements.  Nevertheless, ‘Ma’roof,’ is a Right, and the onus for fulfilling it... lies upon the shoulders of the Aware "حقاً على المتقين" amongst its members.  This is not a 'religious edict,' but rather one of natural human development in any society.  People instinctively seek change for the better from their own Aware members!

5.      Verse 242, immediately after that, speaks of God making clear His Signs ‘so that you might secure knowledge لعلكم تعقلون.’

6.      Verses 243-248 give us historical narratives by which we can learn lessons.  Well-explained by Muhammad Asad.

7.      RESEARCH EXERCISE: try this: Click topmost image which opens the Tanzil page; copy & paste these words معروف منكر  where it says Qur’an Search on right, and click GO.  See what you get!  Next, click on any verse you wish, and it opens a full Arabic page. Click top tab which says ‘Translation’ and read it in English (but specify which translation you need when the Tanzil page first opens).  To Friends who asked for a Tagalog translation... I'll see what I can find.

Enough said!

Our next reading is from verse 249-256.

Have a great weekend and keep up the good work!

Peace unto all!

 (عرف) السكون والطُّمَأنينة.

المعَرِفة والعِرفان. تقول: عَرَف فلانٌ فلاناً عِرفاناً ومَعرِفة. وهذا أمر معروف. وهذا يدلُّ على ما قلناه من سُكونه إليه، لأنَّ مَن أنكر شيئاً توحَّشَ منه ونَبَا عنْه.

والعُرْف: المعروف، وسمِّي بذلك لأنَّ النفوس تسكُن إليه.

(نكر)  خلاف المعرفة التي يَسكُن إليها القَلب. ونَكِرَ الشَّيءَ وأنكَره: لم يَقْبَلْه قلبُه ولم يعترِفْ به لسانُه.

والنَّكْراء: الأمر الصعب الشَّديد. ونَكُرَ الأمرُ نَكَارةً. والإنكار: خِلاف الاعتراف. والتنكُّر: التَّنقُّل من حالٍ تَسُرُّ إلى أخرى تُكْرَه.

Day 19; HQ 2: 231-237; pages 37+38

Welcome Friends:  Ahlan wa sahlan!

The subject matter of yesterday’s reading is ongoing today. Some of you who did the Reading in Arabic may have noticed that the ‘waiting-period’ of widows/divorcees to remarry was NOT called ‘iddat’  "عِدة in these verses, although that is the term commonly used among Muslims, (Yusuf Ali put ‘Iddat’ between brackets).  To better understand the concept we call ‘Iddah,’ we should seek guidance from the Qur’an.

COMMENTS:

1.      The term ‘Iddat’  "عِدة"-actually appears in the Qur’an 7 times: twice with regard to the number of days one should make up for in Fasting Ramadan (HQ 2:184, 185), twice in informing us of the ‘number’ of months in a year (HQ 9:36, 37), once regarding a certain number of angels (HQ74:31), and twice with regard to the number of months to count before a divorcee is free to remarry(HQ 33:49; 65:4). 

In other words, ‘Iddah’ means ‘a tally, a number, a calculation.’

2.      As for the terms used in yesterday’s and today’s reading, the Qur’an uses two words: ‘tarabbus*’ literally meaning ‘to wait,’ and ‘ajal*’ meaning end of term, both very well-explained by Muhammad Asad: (See HQ2: 228 "يتربَّصن"/ 2:231, 232: "أجلهن"/2:234: "يتربَّصن" & "أجلهن" (.

What does that mean? 

It means that when we use the word ‘Iddat,’ we give it a much broader connotation than the Qur’an.  ‘Iddah’-‘tarabbus’-‘ajal’ mean quite simply, keeping tally of the exact number of days/months a widow or divorcee should wait before she can remarry (or be spoken for).  The number is 4 months & ten days for a widow, 3 menstrual cycles (if she menstruates) or else 3 months for a divorcee, and childbirth for a pregnant widow or divorcee (who could arrive at the end of her term within hours or in nine months).

The Qur’an does not elaborate further on this matter, and much of what widows or divorcees ‘should or shouldn’t do’ has been relegated to Tradition.  Nevertheless, it would be sound advice for any of us, to rise to the higher standards of a fair-minded, God-conscious community.  It is Community which ultimately upholds the honor and dignity of its members.

3.      Some of you who did the Reading in Arabic may also have noticed that these verses are in large part addressed to authoritative figures who can help with divorce OR reconciliation, whether parents of the estranged couple, or members of the community who hold the couple’s best interest at heart, or even judges who might enforce rulings.  They are not all addressed to husbands.  This is more apparent in Yusuf Ali’s translation of these verses than in Muhammad Asad’s because at least Ali puts what he understands between brackets (‘your wives’ in this instance).  This is helpful since the Qur’an spoke in general terms and did NOT, in fact, say ‘your wives’ here, or limit the address to husbands.  Despite that, we find in Muhammad Asad’s translation of 229:

“…And it is not lawful for you to take back anything of what you have ever given your wives unless both (partners) have cause to fear that they may not be able to keep within the bounds set by God…”

Some might ask:  What’s so important about such small inaccuracies? 

The answer is that every word in the Qur’an is important because inaccuracy results in the misapplication of instruction, which could lead to grave wrongdoing in God’s name.  We draw attention to this issue here only as an example; NOT seeking to detract from our commentators’ and translators’ admirable work, but to highlight the fact that we are all human and will, indeed, make mistakes.  It is OUR human mistakes which have reflected negatively upon our wonderful Faith, but with the Qur’an, in its original Arabic, we can make amends.  It is, after all, our ultimate source of Guidance.

4.      Muhammad Asad shows us in Verse 234 that it is the community who is addressed, and not the husbands alone, and he quotes Zamakhshari in note 222.

5.      Verse 233 deals with mothers nursing their babies after divorce, and states that suckling may continue upto the complete two year term, with full paternal support.  Here we read this beautiful Qur’anic principle for the first time:

“….No soul shall have a burden laid on it greater than it can bear…” (Y.Ali)

The next time we read this principle will be at the very end of this Chapter.

6.      The last verse in today’s reading calls for generosity and Awareness between divorcing couples, as well as a call to act with grace towards each other, for God sees all.

Enough said!

Tomorrow’s reading is from verse 238-248.

Peace unto all!

* ربص:  الراء والباء والصاد أصلٌ واحدٌ يدلُّ على الانتظار. من ذلك التربُّص.

*الأَجَل: غاية الوقت في مَحَلِّ الدَّين وغيره... والاسم الآجِل نقيض العاجل والأجيل المُرْجأ، أي المؤخَّر إلى وقتٍ.

*عد: العَدّ: إحصاء الشيء. تقول: عددت الشيءَ أعُدُّه عَدّاً فأنا عادٌّ، والشيء معدود. ومن الباب العِدَّة من العَدّ.