Day 105; Qur’an 9: 123-129; 10: 1-6, page 207 + 208

Welcome Friends:  Ahlan wa sahlan!

You’ll soon find out why there was a delay in posting this Reading!

Sometimes the topic takes me places I really do NOT wish to go… but must… IF I am to do a thorough job!

Yusuf Ali’s Translation of our new Chapter.

Muhammad Asad’s Translation of our new Chapter.

Their commentaries can only be read in verse by verse view.

COMMENTS:

PAGE 207 Arabic Qur’an.

1.  We begin today with a verse often taken out of context by extremists on both sides, some to justify their acts ‘in the name of Islam’ - AND others to justify their acts against it.  But before we discuss what commentators have pointed out regarding specific verse context, let’s look at evidence from general Qur’anic context, precise translation, and gist (the essential idea of an argument):

 In Yusuf Ali's translation: 
“O ye who believe! fight the unbelievers who gird you about, and let them find firmness in you: and know that God is with those who fear Him.”

·   General context:  These Deniers can only be aggressors because the Qur’an in many instances, including HQ 2: 190, forbids fighting against non-aggressors.  The Qur’an actually tells us to deal with kindness and justice with non-aggressors HQ 60:8!

·   Precise translation:  The beginning of Verse 123 calls upon Believers to fight (only) those among the Deniers who are closing in on them.  Among all our translators, Yusuf Ali is the only one who got it (lawyer)!

·   Gist:  Since this verse tells the Believers to let such Deniers (subject) find firmness in them (object), this indicates that ‘firmness’ is what the Deniers should find when they do something to the Believers, which indicates that the Deniers are the perpetrators (had the Believers been the perpetrators, the verse would have told them to show firmness, not to let it be found).

·   Specific verse context:  Some commentators have pointed out that the four verses (124- 125- 126- 127) show quite clearly that the injunction in verse 123 is related specifically to the time of Revelation because each of these verses refers to ‘while the Qur’an is being revealed.’  Therefore, it is important to note that Verses 123-127 are connected and should be read and understood together.

Interestingly, this is also a valid argument, because the pronouns in each verse after the first, refers to a noun in the preceding verse.  For example, the pronoun in verse 124 ‘some of them’  منهم(click ‘translations’ on right to see all ten) refers to ‘the unbelievers who gird about you’  الذين يلونكم من الكفار mentioned in verse 123, so according to Ali's translation of 124:

“Whenever there cometh down a sura, some of them say…”

Notice that, unfortunately, Muhammad Asad’s translation -among all ten- is the only one that has extra words- his own:

‘Yet whenever a sūrah [of this divine writ] is bestowed from on high, some of the deniers of the truth are prone to ask…’

Asad should have said: ‘…some of THEM are prone to ask…’! Why is that important?   Because it shows that these verses are grammatically connected and relate specifically to the time when a ‘sura’ was being revealed… meaning to the TIME of revelation, and that this specific case can never be repeated after the Prophet’s death, peace upon him.

2.  Actually, the Prophet, peace upon him, implemented standards for warfare that were unknown at the time, and are still far higher than the best standards actually practiced today. 

Well known are the instructions his successor, Abu-Bakr, gave the leader of his campaign against the Byzantines ‘Usama Ibn Zaid.’  

Historic background: The Byzantines were killing their subjects who embraced Islam; one such person they killed was their ruler over Ma’an, in present-day Jordan, ‘Farwa Ibn Amr al Juthami.’  Usama Ibn Zaid’s campaign against them was for that reason, just as much as the earlier campaign of ‘Mu’ta مؤتة had taken place in retaliation for their killing the Prophet’s emissary to them- a flagrant breach of world-recognized protocol.  That campaign, was led by Usama’s father, Zaid, who was killed. 

So it was fitting for young Usama to lead the army.  He was reminded by Abu Bakr, as follows:

·  Do not kill a woman, a child, or an old man.  

·  Do not cut fruit- trees or palms, and do not burn them.

·  Do not demolish anything built.

·  Do not slaughter a sheep, a cow or a camel except for sustenance.

·  Do not betray.

·  Do not be vindictive.

Other instructions were already well-known, such as not to extend battle beyond the battle-ground (which means to only fight actual combatants), nor to refuse the opponent’s desire for surrender.  The Prophet’s sayings, peace upon him, had also highlighted:

· Do not mutilate.

·  Do not mistreat captives (actually, history tells us that Muslims tended to feed their captives better food than they were eating themselves).

· You will come across people who devote themselves to their places of worship:  Leave them alone to their devotion.

VERY advanced standards indeed.

3.  Although we may be straying from our verses today, we have to counter arguments with both Qur’anic and historic fact.  It does not matter on which side the extremists happen to be.  All extremists harm us equally!

Arabic-readers can take a look at a study from the Department of Law of the Mansoora University, Egypt: التطور التاريخي لقواعد تنظيم الحرب  which shows us how the world was when these ‘Islamic principles' appeared, and how the rules of engagement evolved until the present day.  What is also interesting in this report is their mentioning of the predicament faced by the Roman Empire after it embraced Christianity in 313 AD:  How could it reconcile the peaceful Faith it had embraced with its warfare?  Here ‘Saint Augustine’ came to the rescue, showing that: “Joining in a war under the leadership of a legitimate Leader with the goal of doing good deeds and avoiding Satan is not a Sin.” (end quote.)

Actually, Saint Augustine’s input constituted what came to be called, the ‘Just War Doctrine,’  taken by some to be an ‘abrogation’ of what Jesus had preached of Peacefulness,  bringing Christianity back to Old Testament teachings.  We need not go into how this doctrine was implemented by the Spaniards and Portuguese, leading to their annihilation of entire nations and cultures living oceans away.  Anyone with some education would know that the world's worst massacres were NOT committed by Muslims.  Yet, surfing the net we can see that people today can say whatever they want, and there is material everywhere (on Judaism, Christianity, Islam) to be nit-picked by those who wish to do that.  Certain Qur'anic verses (such as today's verse 9:123) have been taken out of context and highlighted, as well as verses from the Old Testament, such as from ‘Numbers 31:17-18,’ and ‘Deuteronomy 20:12-16.’   Even in issues related to slavery, sex, concubines, polygyny, hell, damnation … by putting relevant words into search engines at any 'holy scripture' website, people intent on finding fault will find as much, if not more, material to contest with in the Bible than the Qur’an.   

But what a sorry way to spend one’s time.  A seeker of Peace would find no pleasure in such a fruitless campaign. 

It is actually becoming more and more apparent, that those who spend their time and energy finding fault with other people as a way to promote their own beliefs, do not seek any resolution to today’s problems!  

This reminds me of what the Austrian psychologist Alfred Adler once said, “It is easier to fight for one’s principles than to live up to them!”

Which brings us to our conclusion:

It is paramount for educated, unbiased persons (or simply anyone who truly desires peace) to RECOGNIZE THE BEST OF EACH OTHER; it is also advisable that we neither generalize nor stereotype when a bad example comes our way.  Such acts only serve to widen our divide, since extremists -having failed to live up to their principles-  will use them for their own ends.    

It is only by challenging extremist views (those amongst ourselves before others) and accosting perpetrators of violence (similarly) –without stigmatizing and making enemies of those who share that ethnicity or religious background- that Justice can be served and Peace achieved.

4.  Now, as we look back to our verses:

We notice how Verse 125 describes the effect each Revelation had: to increase the Faithful in faith, adding to the turmoil of those who were afflicted in their hearts/minds, with the result that they finally died as Deniers.

We look at Verse 128 and find that it was understood by some commentators to be a call to the Arabs of the time, while others said it was to everyone, showing the Prophet’s relationship to them and to his companions, and his great qualities, peace upon him.

Then, Verse 129 brings this Chapter to a conclusion, with a beautiful prayer of reliance upon God Who suffices His Messenger, and upon Whom His Messenger relies.

PAGE 208 Arabic Qur’an.

سورة يونس

5.  This is the ‘Chapter of Jonah,’ of the late Meccan period and considered to be closely connected to the five that follow.  According to Asad:

“The central theme of Yunus is revelation - in particular, the revelation of the Qur'an to Muhammad, and the impossibility of its having been "composed" by the latter and fraudulently attributed by him to God, as the deniers of the truth assert (verses 15-17, 37-38 and 94). Woven around this theme are references to earlier prophets - all of whom were given the lie by the majority of their people - as well as a many-sided exposition of the fundamental tenets of Islam: the oneness, uniqueness and omnipotence of God, the continuity of His revelation to man, the certainty, of resurrection and of God's final judgment - culminating in the reminder (in verse 108) that "whoever chooses to follow the right path, follows it but for his own good: and whoever chooses to go astray, goes but astray to his own hurt."

6.  -Verse 1 begins with the ‘disjointed letters (A-L-R) which introduce us to this Chapter of the Qur’an.  We already discussed such beginnings on April 6^th.  As our regular Readers know, such letters usually introduce the ‘Compilation,’ as you can see if you copy + paste "تلك آيات الكتاب" (with quotes) in Tanzil.

-Verse 2 is beautiful, in that it announces that the information (wahi- (وحي  is sent to ‘warn’ people even as it ‘gives glad tidings to Believers’ telling them of the advantage they have with their Lord, and that this advantage is ‘Sincerity!’

-Verse 3 is somewhat similar to HQ 7: 54, encountered in our Posting of April 9^th .  Bravo to our Muhammad Asad for the correct translation of ‘ayyam- أيام’ as  aeons!

-In Verse 4 we notice the term ‘qist- قسط’translated by Ali as ‘justice’ and by Asad as ‘equity.’  Actually, most translators failed to differentiate between the two Arabic words [i] ‘qist’ and ‘adl.’  Asad made the distinction, calling the first one ‘equity’ and the second ‘justice.’

                                                                                                               

7. Verse 5 contains a ‘scientific marvel,’ while verse 6 shows us that in the alternation of night and day and all that God has created in the heavens and earth are signs for those who are aware!

Way more-than-enough said!

Our next Reading is from HQ 10: 7-20.

Peace unto all!

---

·         [i]‘Qist- قسط’ is related to an upright approach to justice, and how a Provider of justice metes out to a Recipient what is rightfully owed.  Qist is therefore between the Provider and the Recipient only.

·         ‘Adl- عدل’ is related to the even-handedness with which the Provider of justice treats one Recipient in comparison to other Recipient(s) also being dealt with at the same time.

The best verse to illustrate the difference between these two words is HQ 4: 135, as translated by Asad.

الفرق بين القسط والعدل: إننا نقسط إلى غيرنا نعامله بالقسط، بينما نعدل بين جهتين ( 5:8)

عدل: أصلان صحيحان، لكنَّهما متقابلان كالمتضادَّين: أحدُهما يدلُّ على استواء، والآخر يدلُّ على اعوجاج.

فالأول العَدْل من النَّاس: المرضيّ المستوِي الطّريقة. يقال: هذا عَدْلٌ، وهما عَدْلٌ.

والعَدْل: الحكم بالاستواء. ويقال للشَّيء يساوي الشيء: هو عِدْلُه. وعَدلْتُ بفلانٍ فلاناً، وهو يُعادِله. والعَدْل: نقيض الجَوْر، تقول: عَدَل في رعيته. ويومٌ معتدل، إذا تساوَى حالا حرِّه وبَرْدِه، وكذلك في الشيء المأكول. ويقال: عدَلْتُه حتى اعتدل، أي أقمته *حتى استقامَ واستوَى.

القِسْط: النَّصيب، وتَقَسَّطْنا الشَّيءَ بيننا. والقِسْطَاس: المِيزان. قال الله سبحانه: {وَزِنُوا بالقِسْطاسِ المُستَقِيم} [الإسراء 35، الشعراء 182].

Day 104; Qur’an 9: 112-117, page 205 + 206

Welcome Friends:  Ahlan wa sahlan!

Today we’ll begin by touching upon the BEAUTY of the Arabic Qur’an!

Yusuf Ali’s Translation of this Chapter.

Muhammad Asad’s Translation of this Chapter.

Their commentaries can only be read in verse by verse view.

COMMENTS:

PAGE 205 Arabic Qur’an.

1.  I’d like to introduce our dear Readers to another renowned scholar, Arthur J. Arberry, who, in 1955, first published ‘The Koran Interpreted.’  This book is noteworthy for its lyrical English, and considered by some to be the most beautifully translated meanings of the Qur’an in the English Language.

In his Preface to part one, Arberry highlights the beauty of the Arabic Qur’an and explains that it cannot be translated:

“In choosing to call the present work The Koran Interpreted I have conceded the relevancy of the orthodox Muslim view, of which Pickthall, for one, was so conscious, that the Koran is untranslatable. Some of the implications of that doctrine are sketched out in the preface to my The Holy Koran: an Introduction with Selections (Allen & Unwin, 1955), and it is not proposed to repeat the same argument here. Briefly, the rhetoric and rhythm of the Arabic of the Koran are so characteristic, so powerful, so highly emotive, that any version whatsoever is bound in the nature of things to be but a poor copy of the glittering splendour of the original. Never was it more true than in this instance, that “Traduttore, Traditore!”

In Italian, “Traduttore, Traditore!” means ‘Translator, Traitor!’ because by translating, one ends up betraying the original work.

Since we are trying very hard with our IQRA project NOT to betray Qur’anic intent, we should always consider our Qur’anic explanation as an ongoing project, open to revision at all times.  May God accept and guide this humble effort.

2.  And now we approach Verse 113, which is SO beautiful in Arabic.  Nine characteristics to the Faithful, for which glad tidings are due.  How heart-warming it must have been for those Early Believers who, having fulfilled all these characteristics, heard this verse in a direct command from God to His Messenger, to give them glad tidings! 

Listen to it at Tanzil (‘Recitation’ window Left side-bar.  I like Al-Ghamadi).  As for the meanings, besides Ali and Asad, let’s also look today at Arberry’s explanation.  He tries to emulate Qur’anic rhythm whenever possible:

"Those who repent, those who serve, those who pray, those who journey, those who bow, those who prostrate themselves, those who bid to honour and forbid dishonour, those who keep God’s Bounds -- and give thou good tidings to the believers."

3. Verses 113-114 are a notice of Severance from people who are idol-worshippers or associate partners with God.. total severance of ties.. no matter how related they are by blood or how close.  This severance of all relationship included praying to God for their forgiveness!  The example of Abraham,  peace upon him is given in that, once he had evidence that his father was hostile to God, he absolved (released) himself of that relationship.  Note the two beautiful characteristics of Abraham.

4.  Verse 115 is a statement which I seem to understand differently than most scholars (I think Arberry got it right).  As far as I can tell, this verse seems to show us that ‘Guidance,’ by definition, is ‘to know what you should be aware of.’  Therefore those who might stray after guidance, do so knowing exactly what they are doing and what the consequence to their actions will be.  (That is why the consequences they will suffer are more severe than those who never knew guidance in the first place.  This could refer to Hypocrites who believed then disbelieved.)

Verse 116 banishes from our mind… all… except God.

Verse 117 (Ali and Asad) is related to the ‘hour of Distress’ which took place on the occasion of the Battle of Tabuk, when some of the Faithful were about to lose heart.

PAGE 206 Arabic Qur’an.

5.  Notice the state of mind of the three Believers who lagged behind (Verse 118).  We are familiar with their story, having discussed it earlier and then posted it in the footnote on April 30^th.  We ended that footnote by saying:

“… Before dawn the next morning Qur’an was revealed HQ9:118 describing their pain and their repentance and declaring that God had indeed ‘forgiven them so that they might repent.’  The entire town rejoiced, a man on horseback was dispatched to give each of them the good news but someone had already climbed a hill and shouted out the good news, and therefore was able to reach them first.  HQ9:43-46; 90; 102-105; 106; 118.  We might be the ones asking for forgiveness, but when we do we must know… that God already has forgiven!”

6.  Verse 119 calls upon those who have attained Faith, to be Aware of God and to be WITH the ‘saadiq’ صادقين.  We uncovered the definition of ‘sadaqa-صدق’ in Posting of May 6^th.  The Arabic footnote, taken from two Lexicons tells us that being ‘true,’ is a word which denotes something strong and solid, because truth is more powerful than falsehood, which is why a sword or spear are described as ‘true,’ and a gift given in all willingness ‘sadaaq’ and ‘sadaqa.’  A friend in Arabic is a ‘sadeeq,’ because if there is no sincerity there is no friendship!

Therefore, as Believers, we should always be WITH the Truthful.  This is something we should all be aware of at a time when hypocrisy seems to be the name of the game.

                                                                                                                                   

The next verses bring to an end the narrative on the Battle of Tabuk and its lessons.  Verse 120 relates the fact that none should have lagged behind or succumbed to selfishness when the Messenger of God called them to him….the fact that every touch of thirst or weariness or need they felt, and every step they took and every advantage they had over their enemy only served to compile good deeds in their favor; God does not let go without reward any deeds of those who do Good. 

7.  Verse 121 seems to depart from the battle-ground, telling us that God took account of their spending, whether small or big, and their travels, to give them their reward AS PER THE BEST OF THEIR DEEDS. 

This is beautiful.. .. Copy + paste أحسن يعملون in Tanzil to see how WE might qualify for this VIP treatment:  If we patiently persevere (HQ 16: 96; 29: 7), if we have faith and do good deeds (HQ 16: 97), and IF WE ARE TRUTHFUL (HQ 39: 33-35).  We have come full circle, back to TRUTH.

The final verse in Today’s reading, Verse 122, is very important, and this is an almost literal explanation:

“It is not for the Believers to go forth all together; but rather, if a traveling-team from every group of them went forth so as to become well-versed in Accountability, and to warn their people when they return to them, so that they may take heed.”

The word ‘taa’ifah -طائفة’ is of the same root-verb as ‘tawaaf’ which is to circumambulate, or go around something, which denotes constant motion, hence my explanation as traveling-team, or perhaps ‘action-team.'

If you can read Arabic, check Zamakhshari's commentary (1074-1143 AD) in which he says (punctuation and words within brackets are mine):

"The letter 'laam' (l) is to emphasize the negative, in that it is neither proper nor possible for everyone to leave their homeland altogether and go forth in pursuit of knowledge.  This implies that, had it been proper, possible, and undamaging, then it would have been obligatory upon everyone to travel in pursuit of knowledge because (according to the Prophet's Saying): 'The pursuit of knowledge is obligatory upon every Muslim male and Muslim female.'  Since it is neither possible nor beneficial for everyone to (leave home and) go forth altogether, then it is recommended that, out of every large group, a smaller group would go forth in their stead, so as to bear the responsibility and hardship of learning and gathering knowledge, and that they should set, as the goal and ultimate aim of their efforts:
Delivering to their people (what they have learnt) in guidance, counsel, and cautionary advice."

WOW.

Dear Reader: 

If you looked at TEN side-by-side translations (click 'Translations' box at top right of this page) you can easily tell that this verse is explained in reverse by most commentators! 

·     After reading the Qur’an and noting the many times it urges us to travel the earth, to look and learn (copy + paste سيروا في الأرض in Tanzil)…

·   After departing from the common explanation of ‘deen’ as ‘religion,’ and knowing better than to imagine that all the knowledge we need is at home…

·    This verse urges groups of the Faithful to travel the earth, growing in knowledge and Accountability, studying the wonder that is Creation and meeting other peoples and benefitting from their knowledge  … with the goal of BRINGING THAT KNOWLEDGE HOME.  In other words, what this verse is telling us is what the Early Believers in fact understood and did... BUT it is the exact opposite of what many of our forefathers have believed and done.  First of all, they narrowed down the meaning of the word 'science' or 'knowledge' علم to solely mean 'religious knowledge,'  and the word 'aalim'  عالِم or 'scientist' came to refer to the 'religious scholar' alone.  All other knowledge gradually faded into the background, until it was forgotten.  Our problem is illustrated in the mis-explanation of this verse and the lame thought that we can learn everything by staying home.  This despite evidence to the contrary.  Arabic-readers can see the footnote expressing one understanding of this verse by an early (6th century after Hijra) commentator, Tubrusi, who quoted Al-Qadi in stating quite bluntly that this verse indicated the fact that 'tafaqquh' (which is a combination of knowledge, understanding and experience) CAN ONLY BE OBTAINED ABROAD!  It is amazing that our forefathers, perhaps being ignorant of the variant views out there, ended up limiting themsleves to the narrowest interpretation, resulting in centuries of ignorance and backwardness.  It is no wonder that our youth, after finding little to learn amongst us, went forth in pursuit of knowledge, and it is no wonder that many of them HAVE NOT RETURNED.  Reread this verse and note how important it is that travelers understand the goal for leaving in the first place!  But we cannot blame our youth: our society had not prepared  encouraging circumstances for them to return to, and Muslim communities continue to greatly suffer from this 'Brain-drain.'  

Enough said!

Our next Reading is from
HQ 9:123-129; 10: 1-6.  A new Chapter!

Have a great weekend!

Peace unto all!

الطبرسي: 548 هجري: عن الجبائي قال والمراد بالنفر هنا الخروج لطلب العلم وإنما سمي ذلك نفراً لما فيه من مجاهدة أعداء الدين قال القاضي أبو عاصم وفي هذا دليل على اختصاص الغربة بالتفقه وأن الإنسان يتفقه في الغربة ما لا يمكنه ذلك في الوطن