002:159

Posted on December 3, 2015 by Abid

The Holy Qor-aan                                                                                                                 002:159

 

اِنَّ الصَّفَا وَالۡمَرۡوَةَ مِنۡ شَعَآٮِٕرِ اللّٰهِۚ فَمَنۡ حَجَّ الۡبَيۡتَ اَوِ اعۡتَمَرَ فَلَا جُنَاحَ عَلَيۡهِ اَنۡ يَّطَّوَّفَ بِهِمَا ؕ وَمَنۡ تَطَوَّعَ خَيۡرًا ۙ فَاِنَّ اللّٰهَ شَاكِرٌ عَلِيۡمٌ‏

 

In-nus-sa-faa-wul-mur-wa-ta                                                                                                       Min-sha-aa-aiy-ril-laa-hay                                                                                                                   Fa-mun-huj-jul-bai-ta-aa-waye-ta-ma-ra                                                                                   Fa-laa-jo-naa-ha-alai-hay                                                                                                                    Un-yut-tuw-wa-fa-bay-hay-maa                                                                                                        Wa-mun-ta-tuw-wa-aa-khai-run                                                                                                       Fa-in-nul-laa-ha-shaa-kay-roon-alee-m.

 

Certainly Safaa and Murwata                                                                                                Are among the signs of Allah.                                                                                                  So anyone who did the Hujj or Oomrah                                                                              Shall have no sin on him                                                                                                         That he goes around those two.                                                                                          And any one who follows a good thing voluntarily                                                    Then will find Allah highly Appreciative and All-Knowing.

 

  • إِنَّ — In-na..(us) — Certainly  (= Absolutely; assuredly; categorically; clearly; definitely, doubtlessly; earnestly; indeed; positively, really; verily; seriously; sincerely; specifically; surely; truly)
  • الصَّفَا — Sa-faa — The Safaa (= One of the two hilltops [the other being Murwa] where Prophet Abraham’s wife Hadzrut Hajra frantically ran up and down several times looking for water for her infant son Ishmael)
  • وَ — Wa…(ul) — And (= Conj., links words, phrases or clauses; additionally; but; also; more over; though; when; while; yet; whereupon)
  • الۡمَرۡوَةَ — Mur-wa-ta — The Murwata (= One of the two hilltops, the other is Safaa لصَّفَا see above)
  • مِنۡ — Min — Among (= Among or from or out of a class, category, count, kind, lot or several persons or things)
  • شَعَآٮِٕرِ — Sha-aa-aiy-r..(il) — Signs (= n., pl., Beacons; ceremonies; eminences; indications; mile-stones; portents; proofs; signs; symbols; tokens. A/t/a, Religious ceremonies)
  • اللّٰهِ — Laa-hay — Allah (= The Almighty God; The only One worthy of worship)
  • فَ — Fa — So (= After all this; at the end; consequently; hence; in conclusion; then; thus; therefore)
  • مَنۡ — Mun — Whoever (= Anyone; whoever; whom; whomever; whoso)
  • حَجَّ — Huj-ja…(ul) — Did Hujj (= Pilgrimage.  See the Note below)
  • الۡبَيۡتَ — Ul-Bai-ta — The House (= Home. The addition of الۡ before بَيۡتِ particularize it to the Sacred House, referring to Kau-ba in Mecca in the present day Saudi Arabia)
  • اَوِ — Aa-way..(e) — Or (= Alternatively; in substitution)
  • اعۡتَمَرَ — Ae-ta-ma-ra — Did Oom-rah (= Visit; visitation; short temporary stopover. See the Note below)
  • فَ — Fa — Therefore (= After all this; at the end; hence; in conclusion)
  • لَا — Laa — No (= Absolute denial; never; no; none; not at all; total negation)
  • جُنَاحَ — Jo-naa-ha — Sin (= Blame; inappropriate conduct; crime; illegal; misdeed; offence; wrong; violation of a Prohibition)
  • عَلَيۡ — Alai — On (= Above; against; during; for; on top of; over; to; upon. Also, incurs, obligates, subjects himself to or takes on)
  • هِ — Hay — It (= pro., s., m., 3rd person. Refers to aforesaid ‘pilgrim’)
  • اَنۡ — Un — That (= So that; that)
  • يَّطَّوَّفَ — Yut-tuw-wa-fa — Goes around (= Ambulates, compass, goes up and down, run, or walk around those two hills. Does Twaaf of aforesaid two hill is to commemorate Hudzrut Hajra’s frantic run up and down them several times looking for water for her infant son Ishmael)
  • بِ — Bay — With (= The Arabic word بِ literally means ‘with’)
  • هِمَا — Hay-maa — Those two (= pro., pl., m., 3rd person. Refers to those two hills)
  • وَ — Wa — And (= Conj., links words, phrases or clauses; additionally; but also; more over; though; when; while; yet; whereupon)
  • مَنۡ — Mun — Anyone (= Who; whoever; whom; whomever; whoso)
  • تَطَوَّعَ — Ta-tuw-wa-aa — Follows (= Carries out instructions of his own accord; complies with directions on his own; follows voluntarily; goes beyond what is obligatory or prescribed)
  • خَيۡرًا — Khai-run — A good thing (= Appreciable, good, happy or pleasant occasion; do good deed spontaneously)
  • فَ — Fa — Then (= After all this; at the end; hence; in conclusion)
  • إِنَّ — In-na..(ul) — Certainly (= Absolutely; assuredly; categorically; clearly; definitely; doubtlessly; earnestly; indeed; positively, really; verily; seriously; sincerely; specifically; surely; truly)
  • ٱللَّهَ — Laa— ha Allah (= The Almighty God; The only One worthy of worship)
  • شَاكِرٌ — Shaa-kay-roon — Appreciator (= superlative form indicates the greatest, the highest, the most, and highlights that none more than Him likes and approves and appreciates those who are grateful to Him Appreciating; Most Appreciative; responsive; One Who rewards and is bountiful in rewarding)
  • عَلِيۡمٌ‏ — A-leem — All-Knowing (= superlative form indicates the greatest, the highest, the most, and highlights that none more than Him knows, is knowing. Informed to the maximum. Has total and perfect knowledge. Has nothing out of sight. Knows all. Well-Acquainted. Well-Aware. Most Knowledgeable)

 

** Note 002:159.    The Hujj (الۡحَجَّ  = Ul-Hujja) is one of the 5 Acts of worships or pillars of Islam.    It consists of at least once in life visiting and praying in Kau-ba, the Sacred Mosque, in Muk-kah.    It is performed on the 10th of the month of Zool-Hujj, one of the 12 months in the Hijri calendar.    This calendar is counted from the date the Holy Prophet s.a.w left Mak-kah and went to Madina.    The Oomrah (الۡعُمۡرَةَ  = Ul-oom-rah) also spelled Umrah is performed that way at a different time.    The Hujj is also known as the ‘Greater Pilgrimage’ while the Oomrah is the ‘Minor Pilgrimage.’    The Oomrah can be performed at any time of the year and as many times as a person can manage.    Performing the worship of Hujj and Oomrah is controlled by Saudi Arab government Moullams.    They facilitate the performance of these worships for which extensive rules are being enforced.    Whoever plans these worships should contact the Saudi Embassy for the up-to-date information.    We experienced on two separate occasions to perform our Oomrah and Hujj that they truly help.

 

Reproduced … Note 003:098. The command to perform the Hujj merits to be studied in conjunction with several other verses including 002:159, 002:197 to 002:204, 003:098 and 022:026 to 030.

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002:158

Posted on December 3, 2015 by Abid

The Holy Qor-aan                                                                                                              002:158

 

اُولٰٓٮِٕكَ عَلَيۡهِمۡ صَلَوٰتٌ مِّنۡ رَّبِّهِمۡ وَرَحۡمَةٌ‌ وَاُولٰٓٮِٕكَ هُمُ الۡمُهۡتَدُوۡنَ

 

Olaa-eka-alai-him-sa-la-waa-toon-mir-rub-bay-him-wa-rah-mah                                      Wa-olaa-eka-ho-mool-moh-ta-doo-n.

 

On them all are the blessings from their God and mercy.                                          And they all are those guided.

 

  • اُولٰٓٮِٕكَ — Olaa-eka — Them (= Aforesaid facts, persons or things. Here the reference is to the said folks, people; sinner; wrong-doers)
  • عَلَيۡ — Alai — On (= Above; against; before; for; on top of; over; to; upon)
  • هِمۡ — Him — Them (= pro., pl., m., 3rd person. Refers to aforesaid persons)
  • صَلَوٰتٌ — Sa-laa-waa-toon — Blessings (= All good things that can be imagined; benedictions. A/t/a the blessing of being forgiven; prayers)
  • مِنۡ — Min…(r) — From (= Among, from or out of a class, category, count, kind, lot or several persons or things)
  • رَّبِّ — Rub-bay — God (= The Almighty Allah who fills needs of all creatures;
    Cherisher; Creator; Guardian; Master; Lord Provident.   The Only One Who provides all that sustains life.   The Ultimate Provider of air, water, food and whatever we and all other creatures need to live and subsist)
  • هِمۡ — Him — Their (= pro., pl., m., 3rd person. Refers to aforesaid persons)
  • وَ — Wa — And (= Conj., links words, phrases or clauses; additionally; but; also; more over; though; when; while; yet; whereupon)
  • رَحۡمَةٌ‌ — Rah-mah — Mercy (= Beneficence. Clemency. Compassion. Condoning. Forgiveness. Intercession. Intervention. Kindness. Leniency. Omitting, relenting or waiving punishment)
  • وَ — Wa — And (= Conj., links words, phrases or clauses; additionally; but; also; more over; though; when; while; yet; whereupon)
  • اُولٰٓٮِٕكَ — Olaa-eka — All (= Aforesaid facts, persons or things. Here the reference is to the said folks, people; sinner; wrong-doers)
  • هُمُ — Ho-mo…(ol) Them (= pro., pl., m., 3rd person. Refers to aforesaid persons)
  • الۡمُهۡتَدُوۡنَ‏ — Moh-ta-doo-n — Those guided  (= n., pl., Those who have been … directed or guided to or shown the good, proper or right course, line, path, road or way, led on proper lines, put on proper path, set on correct course. The rightly guided) The guided ones)
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002:157

Posted on December 3, 2015 by Abid

The Holy Qor-aan                                                                                                                 002:157

 

الَّذِيۡنَ اِذَآ اَصَابَتۡهُمۡ مُّصِيۡبَةٌ  ۙ قَالُوۡٓا اِنَّا لِلّٰهِ وَاِنَّـآ اِلَيۡهِ رٰجِعُوۡنَ

.

Ul-la-zee-na-ezaa-asaa-but-hoom-mo-see-ba-toon                                                                   Qaa-loo-in-naa-lil-laa-hay-wa-in-naa-elai-hay-raa-jay-oon.

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Who when a misfortune has struck them                                                                           They said, “We surely belong to Allah. And we surely will return to Him.”

.

  • ٱلَّذِينَ — Ul-la-zee-na Who — (= pl., m, 3rd person. All those articles, things or persons)

[ The next four words are also in 004:063 ]

  • اِذَاۤ — Ezaa — When (= Any time or event; now that; when; whenever)
  • اَصَابَتۡ — Asaa-but — Struck (= v., past., f., 3rd person, Affected; afflicted; arrived;  befell; came to; got hold of; landed upon; overtook; reached; smote; smut; struck)
  • ھُمۡ‌ — Hoom — Them (= pro., pl., m., 3rd person. Refers to aforesaid people)
  • مُّصِيۡبَةٌ — Mo-see-ba-toon — Misfortune (= n., s., Adversity; affliction; bad luck; calamity;  catastrophe; difficult situation; disaster; hardship;  loss; inconvenience; misfortune; severe problem; tribulation; trouble)
  • قَا لُوۡا — Qaa-loo — They said (= v., past., pl., m., 3rd person.  All those men: Asserted; announced; called; conveyed; declared; exclaimed; explained; insisted; professed; specified; stated; told.  Also added in extrapolation:  “They do not loose heart, but say…”
  • اِنَّـآ — In-naa — Surely we (= Combines two words. اِنَّ means ‘certainly, definitely,
    surely or verily. And نَآ means ‘all of us’)
  • لِ — L…(il) — Belong to (= For the benefit, object, person, purpose or reason)
  • اللّٰهِ — Laa-hay — Allah (= The Almighty God; The only One worthy of worship)
  • وَ — Wa — And (= Conj., links words, phrases or clauses; additionally; but; also; more over; though; when; while; yet; whereupon)
  • اِنَّـآ — In-naa — Surely we (= Combines two words. اِنَّ means ‘certainly, definitely,
    surely or verily. And نَآ means ‘all of us’)
  • اِلَيۡ — Elai — To (= In the direction of; to; towards)
  • هِ — Hay — Him (= pro., s., m., 3rd person. Refers in instant case to Allah)
  • رٰجِعُوۡنَ — Raa-jay-oon — Return (= Come back; revert)
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002:156

Posted on December 3, 2015 by Abid

The Holy Qor-aan                                                                                                                   002:156

 

وَلَـنَبۡلُوَنَّكُمۡ بِشَىۡءٍ مِّنَ الۡخَـوۡفِ وَالۡجُـوۡعِ وَنَقۡصٍ مِّنَ الۡاَمۡوَالِ وَالۡاَنۡفُسِ وَالثَّمَرٰتِؕ وَبَشِّرِ الصّٰبِرِيۡنَۙ‏

 

Wa  la  naub-lo-waun-na  koom  bay  shai-in
May-na  ul-khao-fay  wa  ul-joo-aiy
Wa  nauq-sin  may-na  ul-um-waa-lay
Wa  ul-aun-fo-say  wa  uth-tha-ma-raa-tay
Wa  baush-shay-ray  is-saa-bay-ree-n

 

And We surely will test you with something
From fear and hunger
And loss of assets
And lives and gains.
And congratulate the perseverant.

 

  • وَ — Wa — And (= Conj., Links words, phrases or clauses; additionally; but; also; more over; though; when; while; whereupon; yet)
  • لَ — La — Certainly (= Absolutely; definitely; doubtlessly; earnestly; indeed; positively; really; seriously; surely; truly; verily)
  • نَبۡلُوَنَّ — Naub-lo-waun-na — Test (= v., pres., pl., 1st person. Assess. Evaluate. Examine; Test. Try. A/t/a, ‘will … reward you (after discipling you,’ ‘rewarding after disciplining’ and ‘test your steadfastness.’ “Muslims should be prepared … to lay down their lives in the cause of Islam” [mgf ‘s Note # 182]. Our Commentary Jihad – War of aggression is no Islam  presents an accurate and more balanced, peaceful and reasonable interpretation of the Command in 002:191, 002:192, 002:193, 002:194,  002:195)
  • كُمۡ — Koom — You (= pro., pl., m., 2nd person., You men)
  • بِ — Bay — With (= The best translation of the word بِ is ‘with’)
  • شَىۡءٍ — Shai-in — Thing (= Anything at all however little or insignificant. A whit. Not the least. Smallest part of an article, item, object, material, thing, matter, type, phenomenon or stuff. To the least extent. Also, Some, something or somewhat. See 003:155. A/t/a, ‘something’)
  • مِّنَ — May-na … (ul) — From (= Among, from or out of the class or category of several articles, counts, kind, things, persons or phenomenon)
  • الۡخَـوۡفِ — Khao-fay — Fear (= n., The state of being afraid, frightened or scared with or without any reason, perils or perilous condition)
  • وَ — Wa … (ul) — And (= Conj., Links words, phrases or clauses. See وَ  above)
  • الۡجُـوۡعِ — Joo-aiy — Hunger (= n., Famine; period of hunger; person with the appetite; the state of having no food to eat; the urge or feeling that one must eat something)
  • وَ — Wa — And (= Conj., Links words, phrases or clauses. See وَ  above)
  • نَقۡصٍ — Nauq-sin — Loss (= n., Diminishing; the state of loosing what one owns)
  • مِّنَ — May-na … (ul) — From (= Among, from or out of a class. See مِّنَ above)
  • الۡاَمۡوَالِ — AUm-waa-lay — Assets (= n., pl., Affluence; gains; goods; money; property; riches; wealth; resources; substance; valuables. See more meanings in Note 002:262)
  • وَ — Wa … (ul) — And (= Conj., Links words, phrases or clauses. See وَ  above)
  • الۡاَنۡفُسِ — Aun-fo-say — Lives (= n., pl., An individual’s heart, life; mind, person, self or  soul. See Note 002:010)
  • وَ — Wa … (uth) — And (= Conj., Links words, phrases or clauses. See وَ  above)
  • الثَّمَرٰتِ — Tha-ma-raa-tay — The gains (= n., pl., 1. Fruits of effort made, labor performed, service  rendered or toil done. Gains from using one’s abilities, blessings, capabilities; capacities, faculties, qualities or talents that one has or possesses. Usufruct of the assets, education, facilities, opportunities or qualifications one acquires. 2. Fruits; crops harvested; edibles produced by or from the plants and trees; yield)
  • وَ — Wa — And (= Conj., Links words, phrases or clauses. See وَ  above)
  • بَشِّرِ — Baush-shay-r … (iss) — Congratulate (= v., pres., s., 2nd person. Announce, give, inform,  make aware, proclaim, share, state or tell good and happy news or glad tiding)
  • لصّٰبِرِيۡن — Saa-bay-ree-n — The perseverant (= n., pl., Consistent. Constant. Insistent. Patient. Persistent. Perseverant. Persevering. Pursuant. Steadfast. Unwavering. Who patiently persevere with continuity, endurance, fortitude and regular repetitions and show above characteristics with no failing, flailing, falling or faltering. Who are patient in adversity, tribulations and times of stress)
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Planning -vs- Predestination

Posted on December 1, 2015 by Abid

Planning -vs- Predestination

Verse 002:149 highlights four issues that scholars have raised but not answered uniformly.

  • 1. Did God predetermine everything for everyone and so man has no choice in that? OR
  • 2. Has God given man an unbridled will and whim to do what and when he pleases? OR
  • 3. Does God know what man will do in a specific scenario, but gave him a leeway? OR
  • 4. Has God predestined specific results of specific actions as rules of universal application but given man a limited choice of several (seven per 023:018) alternatives?

And then there are several meanings of following four words in the verse 002:149.

  • a) The word وِّجۡهَةٌ (Wij-ha-toon) means a person’s attention, countenance, determined mind, face, focus, ideal, intent, mission, sole purpose or total endeavor. All, entire, sole, total or whole attention to his single purpose of life. Goal in a pre-occupied mind. Clear-cut closing settlement one sets up for himself exclusively. Dominant thought and pursuit of a sole objective. Ultimate end-result object towards to which one is drawn. Direction one seeks and pursues at all costs. Destination. Destined goal. Destiny.
  • b) The word هُو (Ho-wa) refers to who: man who is focused OR ‘Allah who turns him.’
  • c) The word مُوَلِّيۡ (Mo-wul-lee) means to ‘achieve or arrive, attain or turn, etc.’ Is it ‘He, the man, will eventually succeed in reaching and arriving there” (M M Pikthall)? OR Is it Allah Who ‘will turn him, the man, in the direction destined for him’ (Ahmad Zindan).
  • d) The word الۡخَيۡرٰتِؕ (Ul-khai-raat) indicates man’s actions like good deeds and happy and pleasant acts, OR values like appreciating things that hold prospects of a better and improved prize, and comparatively superior noble goals, or moral virtues at their apex.

A commentary titled The Holy Qor-aan – The Most Read Book In The World has given a reasonable explanation of one view.   “In Trillions of disputes, cases and controversies the judges and jurists, and in academic situation the academia and critics have interpreted and extrapolated its Commandments and Prohibitions in all kinds of legal and social issues, spiritual and temporal environments, personal and familial matters.” But there are other views too.

The permutations and combinations of meanings of all above created many possibilities.   One of those possibilities that exceed over 65,000 when mathematically calculated is the answer.   Whether God preordained man’s life or empowered him to change it per his choice is one answer.   It is the disagreement in answering the above that has produced the right guidance for mankind.   The Almighty God has created every human being for a given purpose and not in vain (003:192).   Everyone is responsible for his actions (006:165), and that rule has been repeated several times.   The Holy Qor-aan makes man’s relation with his God the most important in religious matters.   And the law where one chooses to live binds him to obey it and to live in peace in temporal life.

The most logical meanings of the verse are thus very simple.   Everyone has a purpose of life, is given choices and exhorted to excel in virtuous conduct.   It appears illogical there is anybody who has a pre-set bad destiny to which God drives him.   The Tuq-dee-r (pre-ordained destiny) is known to be moved with a human Tud-bee-r (plan).   The plan provided in 002:046 and 002:154 is to seek Allah’s help and guidance with persistent prayers.

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Islam – 207 – Translations With Different Ideas

Posted on November 28, 2015 by Abid

ISLAM – 207

 

Translations With Different Ideas

 

The Holy Qor-aan brought Islsaam (see our Commentary Islam-101) and guaranteed it to remain intact (015:10).  Despite untold number of translations, cool complements, adverse criticism, and fabricated frivolous falsehoods, the Holy Qor-aan has not changed.

Translators’ mastery over English vocabulary often induced them to translate the Arabic of the Holy Qor-aan into flowery English, supplanting the original meaning with their own ideas. For example, in Verse 079:032, a reference to rain water was translated by an author into the ‘moisture and pasture.’

Elsewhere, the counter-concepts of wickedness and righteousness have been translated as ‘sins and piety,’ ‘wrongs and right,’ ‘the bad and the good,’ ‘weaknesses and strength,’ ‘evils and virtue’ as laid out in our Note to the verse 091:009.

A translator’s choice of a word, phrase or idea will remain open to critique by others, although even embellished translations must be construed as the best effort done in good faith to convey what the original text really meant.

“A translator’s task … is extremely difficult. He has to do with highly mystical symbols expressed in elliptical language suitable for mysticism, and he has to render them in another language with words of precision intelligible to readers. It is therefore necessary for him to put in part of the Commentary in the Translation in such cases.” A Yusuf Ali’s translation Note 5916.

Many translations of the Arabic words to English equivalents are distinctly different.  An example is how the words in وَاِذَا النُّفُوۡسُ زُوِّجَتۡ  ‘081:008  were translated and then explained.  Was ‘men will be united’ best translated and illustrated by the formation of a ‘United Nation? What if they got ‘together’ in great numbers by easier travels in ships, planes, cars and trains? Could that be a fill of the forecast if men ‘gathered’ in humongous concerts and conferences? Will millions visiting Moslem Hajis in Mecca or Hindu Yatries on the Ganges banks qualify?

This site has chosen to side-step all attempts to answer the above difficult questions. Instead our word-by-word translation should enable a reader to make those determinations.   

M Muhammad Ali translated the verse 081:008 as “When men are united'” and in Note #2674 explained: “One of the greatest achievement of the modern civilization … Time is not far … when the whole world will be united and may become as a single nation.” A similar sentiment is expressed in many other translations as well. But Dr Khan has said, “Souls are joined with their bodies – the good with the good and the bad with the bad.”

The following part of our Note 081:008b  sheds light on this from an angle that currently has heated debates.

The key word زُوِّجَتۡ is generally used to express the matrimonial ties between a man and a woman. One example of such use is creating pairs consisting of a male and a female stated in 078:009. It is no extraordinary event for man and woman to marry to procreate the life as is done since Adam. Traditional marriage is hardly the type of a catastrophic extraordinary event told in other verses. The abomination of same-sex marriage is of that kind although legalized now in some countries. Almost all Scriptures denounced those who openly practiced the evil (007:082) thing in the past. The Prophet Lot was sent to end the immorality acquiesced by those people by warning them first. But the community persisted with its life-style and continued it until they annihilated themselves. The same-sex humans licensed as husband and wife is by no means the natural way to procreate. What makes sense for the continuation of human race is procreation of life by man and woman.

And then there are several other formations. Like nations forming consortiums such as the League of Nations and United Nations. Or, countries creating regional defense packets like NATO, CENTO and SEATO. Or, foreign invasions organized by creating multi-national task forces and alliances. Or, nations marrying and merging into each other before divorcing and separating like Syria did with Egypt or East Pakistan turned into Bangla Desh.

Illustrated above is just one verse which has been given distinct extrapolations in honest translations. But different translations of the same Arabic words, phrases and whole verses do confuse readers. There is no exception whether that reader is a genuine seeker of the Truth or a highly inimical critic. An uneducated Moslem is in the same boat as any other not familiar with vast Moslems’ literature. Even educated Moslems lazily prefer following their indoctrination over personally learning afresh. Those not equipped to become well-versed on their own have to follow what had been said earlier. Some scholars unwittingly fall to the political expediency, sectarian biases, even personal agendas. Resulting confusion is natural, particularly when one work is put against other for a comparison. Several examples of the difference in opinions are verses like 078:039, 079:044, and the following.

a. 078:013 shows the word شِدَادًا extrapolated multifariously in different translations such as ‘mighty heavens’, ‘firmaments’, ‘strong heavens’, ‘strong heavenly bodies of the solar system’, ‘major planets of the solar system of which sun is the center’, or ‘seven stages of spiritual development of man’, ‘ways by adding ‘Paradise’ as the 7th, the other six are the spiritual stages of the growth of Believers’, and ‘the major planets of the solar system.’

b. 079:002 detailed in our Commentary titled as The Callers to Allah.

c. 081:024 shows translators differing as to whom the pronoun هُ (hoo = him) has referred.

  • Him’ refers to the Almighty God – M Zafrulla Khan
  • ‘Him’ refers to ‘Himself’ ( صَاحِبُكُمۡ = your companion) the Holy Prophet s.a.w – M M Pickthall, Allamah Nooruddin and M Muhammad Ali.
  • ‘Him’ refers to the angel “Jibrail (Gabriel)” – Dr Khan, Dr Al-Hilali and N J Dawood.
  • As ‘It’ it refers to the ‘Glorious future of Islam,” or as ‘Him’ … “He saw himself in the distant East in the person of the Promised Messiah.” Malik Ghulam Farid

d. 082:002 detailed in our Commentary titled as The Interruptions to a Speaker.

e. 084:020. The word تَرۡكَبُنَّ (Tur-ka-boon-na = Pass on) is translated in opposite ways.

  • Moving upwards – conveyed by ‘ascending, developing, evolving, growing or improving into next better stage.’
  • Moving downwards – conveyed by ‘deteriorating down to the next lower stage’ based upon the two verses that follow this verse – Several translations.
  • Moving sideways – conveyed by ‘pass on’ that covered both sides.

The Holy Qor-aan has been and will forever remain safe and protected, unaffected and far above any impact by different translations whether friendly errors or inimical assaults.

 

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War of aggression is no Islam

Posted on November 21, 2015 by Abid

LAW

War of aggression is no Islam

See our Commentary titled Mullah’s Jihad is no road to peace, which collects and links to a dozen other Commentaries related to different aspect of Jihad.

The West feels threatened because it cannot understand why “Muslims should be prepared not only to lay down their lives in the cause of Islam but should also be prepared to suffer all kinds of afflictions” [Malik Ghulam Farid in his Note # 182 to the verse 002:156].

The verse 002:208 states that “Among men is he who sells his soul seeking the pleasure of Allah.”    But A Yusuf Ali translated it as the “Type of man who gives his life to earn the pleasure of God.”    The benign nature of his translation and the constructive purpose is explained in foot Note 279.    Yet his choice of words conveyed quite a bit of militancy in preparing one to give life and get killed.    Still even that does not justify financing, recruiting, indoctrinating and training a suicide-bomber.

But no one can purge from Moslem literature all that is placed there in the last fourteen centuries.   All in the West and all in the East prepare their soldiers to die for the safety of those back home.   Ask any recruiter who must keep beefing up his country’s army to claim being the world’s best.   Ask any trainer who must sharpen the killing skills of all uniformed soldiers to be ready for war.   Ask any pilot who must fly home dead in the body bags or injured on stretchers.

The Holy Qor-aan has spelled out its teachings for the entire mankind.    All people have been instructed by the verses 002:154 to 002:158 that must be studied together.    The first two urge everyone to beseech for the help of the Almighty God by persistent prayers.    The last two verses offer solace and show how to cope with a loss as all must suffer sometime.    The central 002:156 explains how every human will have to suffer in some way during his life.    Altogether  these verses provide a Rule of Universal Application which appliesto all alike.

Yet the extrapolations of these verses vary widely.   Some allege to justify Jihad as a holy war.  Others try to criticize Jihad as a genocide.  Hardliners on both extremes advance confusingly indistinguishable arguments.  The Holy Qor-aan does not mandate indiscriminate unholy fighting which the Jihadists notoriously practice.  Killing the innocents members of any faith is no holy war by any stretch of imagination.  The kindness presented in Islam must be shown by the actions of insiders, not merely shown in translating words to the insiders.

We are not new in trying to make sense out of all that.   “Islam follows the Golden Mean. All well-regulated societies lay down reasonable limitations.   These become incumbent on all loyal members of any given society, and show what is ‘lawful’ in that society” – A. Yusuf Ali.    Our several Commentaries including the following floodlight many involved issues.

Law – Jihad- Is Striving For The GoodLaw

Law – Jihad prohibited as a war

Law – Jihad, defined by the High Court

Law –  Jihad, Is It Fighting.

Man has always fought with man.    The earliest story in the recorded history of man is of one son of Adam who killed his brother.    From the hurting to the killing always was preceded by some kind of real or perceived fear.    Sometime the excuse was the anticipated threat which was retaliated by a preemptive strike.    Other times it was a pure greed to get money, power or control that someone else got first.    There were ambitions to conquer the world or have the sun never set on their nation’s empire.    Evangelical determinations sought to convert everyone to the religions their clergy preached.    Small nations negotiated trade relations and then stepped up to enslave much larger nations.    But each surge urged someone else to lay his life for the touted good of those back home.

Alexander, Genghis Khan and Tamerlane of the medieval ages may have had their spirits incarnated in Napoleon, Hitler and Stalin of the modern era.   But the zealots of the communism, socialism, capitalism and fanaticism are modern equivalents of Christian crusades and Moslem conquests.   Their first waves of onslaught may have taken some gifts, gone to buy spices, taught to drill oil, or spread an economic or social service.   But the supporting swarms following them revealed their real intent:

  • By wearing masks of do-gooders yet focused solely on benefiting their motherland
  • By ruling and controlling other countries, such as India was ruled for nearly 200 years
  • By initially preparing their own to fight and kill but eventually tutoring their loyal subjects to fight and kill for them such as was done in WWII.

Likewise some criminals hijacked some reasonable provisions relative to wars; see our Commentary Law of War.     They fabricated some unwarranted theories; see our Commentary titled as the Abrogation Theory.     They distorted the most rational approach to peace in most heinous crime against the humanity.    Their conduct has shown them as criminals covering their nefarious activity with religious masks.     Their wave of crimes using terms like Ghazi, Shaheed and Khilafut does not sanctify it as a Jihad.     They truly don’t have even the remotest connection with real Islaam that they use only as a cover.   Shaving heads, growing beards, killing helpless children or women who wage no war is no Isslaam.   The truth is that Jihad-war of aggression is no Isslaam – and – Isslaam allows no war of aggression.

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Law – Jihad Is Striving For The Good

Posted on November 17, 2015 by Abid

LAW

Law – Jihad Is Striving For The Good

See our Commentary titled as Islaam – 303 – Jihad is no road to Peace which is the hub-post and refers to about a dozen other Commentaries related to different aspect of Jihad.   Really the Holy War (Jehaad-il-oolaa) is striving with one’s wealth, self and pen, and not with the sword.

The Holy Qor-aan never mandated murdering anyone.   Its best precedent-setter, the Holy Prophet Mohammad s.a.w., never hurt anyone except when attacked in a war.   Yet criminals sacrilegiously defiling the name of Islam (See Commentary Islam, Qor-aan, Mohammad, Relationship) keep killing the innocent.

While allowing war to end hostilities, the Holy Qor-aan never permitted killing the innocent.   Its teaching to practically end all wars has been misinterpreted to have instead promoted wars (See our Commentary Law of War).

The Qur’an declared that the intentional killer of a believer would go to hell (004:094).   It deprecated the ‘killing of one person as tantamount to killing the whole mankind’ (005:033).

The Holy Qor-aan laid down Commandments by mostly using several derivative words flowing out of the two roots ق ت ل (See our Commentary Jihad, Is It Fighting) and ج ه د (See our Commentary Jihad, Prohibited As A War).   The basic concept of a root stays intact in every word derived from it, and these two roots are often translated in English to ‘fight’ and ‘strive.’

‘Fighting’ is defined by Merriam-Webster as “to use weapons or physical force to try to hurt someone, to defeat an enemy, etc.; to struggle in battle or physical combat; to be involved in (a battle, struggle, etc.); or to argue in an angry way.”

In sharp contrast, ‘Striving’ is defined by the same source as simply “to try very hard to do or achieve something.”

The Holy Qor-aan has used the term ‘Je-haad’ almost exclusively as striving in God’s cause with one’s wealth, or self — but not violence.   It clearly gave preference to those who “strive with their wealth and their persons” over those who remain sitting down (004:096), without taking action.

The Commandments in the Holy Qor-aan allowed believers to ‘Fight’ (047:021) against infidels (004:090, 009:029) and urged to ‘Strive in God’s cause with wealth and self ‘ in many places (including 009:041). The repetition of this theme is like showing an object in a dark field with flood-lights from many angles so that none of its sides remain left in the dark, unlit.

Israelites were initially allowed to fight (002:247 to 002:252) and helped despite their numerous disobediences.   Moslem were extended that same permission, but only for God’s causes (002:217, 002:245, 004:085).   (See our Commentary Islam,Qor-aan, Jews Moslems alike? 002:046).

Fighting is specifically disallowed in many enumerated instances: when hostilities end (002:192/194), when the disorder (conditions warranting war) ends (008:40), and when enemy accepts subjugation and pays taxes (009:029).

Fighting is allowed in self-defense when attacked (002:191-192), , for those who were wronged (022:040) or thrown out of their homes (022:041), and in obedience to Allah’s messenger if he orders going out for a war (024:054).   Spoils of war are for those who fight (048:016 / 020 / 021).

Fighting is allowed in God’s cause (004:075) and to rescue the week, women and children (004:076).   Believers fight in God’s cause and disbelievers for evil things (004:077). Believers are commanded to strike hard when striking in God’s cause (004:095) and fight against idolaters as they fight you (009:036).

Finally, fighting is allowed against an enemy who starts hostilities after being pardoned and told to desist (008:039 to 041), or one who breaks a truce.

The Qur’an establishes rules for fighting.  For instance:

  • 20 righteous people would prevail over 200 opponents (008:066).
  • God helped believers in skirmishes when unjustly drawn in (009:025).
  • Strike hard in war, take captives, and then accept ransom or free them gratuitously (047:005).
  • Painful punishment is prescribed for those who opt out of fighting without just cause (048:017) or receiving an exemption (009:091/092, 048:018).
  • Secret arrangements with an enemy are prohibited when proceeding to strive in God’s cause (060:002).

Ignoring the contextual reference of verses like the following confused some translators.

  • Jaa-he-dil-koof-faa-ra-wul-mo-naa-fe-quee-na [Strive infidels and hypocrites] (009:073).
  • Ta-huj-jud from the same root is a prayer recognized and respected by Moslem of every school.
  • Jaa-he-do-fil-laa-hay-huq-qua-je-haa-de-hee [Strive in God’s cause a true striving] (022: 079).
  • Jaa-hid-hoom-bay-hee-je-haa-dun-ka-bee-raa [Argue with them with big argument] (025:053).

Ja-ha-da, Jaa-hid and Jaa-he-doo are words derived from one root ج  ه  د and frequently accentuated by adding fee-sabeel-il-laah ending all doubts that the action contemplated is striving hard in God’s cause with wealth as it is good for you (061:012).   Those who strive that way are better than those who don’t (004:096), are friends of believers (008:073), are real believers (008:075) even if they came later (008:076), are shown by Allah (009:016), are better than those offering water to pilgrims (009:019) and have great ranks with Allah (009:020).    They love Allah more than their family and friends (009:024).   We guide those who strive for Us (029:070).    Those who shun striving with their wealth in the causes of God will face hell fire (009:081).

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Jihad – Is It Fighting?

Posted on November 17, 2015 by Abid

LAW

Jihad – Is it Fighting?

See our Commentary titled as Islaam – 303 – Mullah’s Jihad is no road to Peace which is the hub-post and refers to about a dozen other Commentaries related to different aspect of Jihad.

The primary meanings of the root ق ت ل from which many words flow include the following.
1. Fight; attack; battle; combat; war.
2. Act in self-defense; fight back; oppose; push back; resist; retaliate; strive; struggle
3. Persecute; oppress; suppress; unfairly prosecute; social, political or legal pressurizing.
4. Commit carnage; massacre; murder or mayhem; kill; slaughter; slay.

The root ق ت ل  and its derivative nouns and verbs have been translated with differences.   The coloring to their grammatical variations by the academia further increased the divide.   The result in interpreting them sowed seeds of huge confusions, contradictions and conflicts.

Most variations in the meanings were magnified in the context of the history of the Israelites.   Verses 002:055, 002:191 and others show the right road though in different periods of time.   The first chronicled an event in the past Jewish history that was hard-cast and unchangeable.   The second illuminated the future of Islam that had yet to take a shape in the Moslem conduct.   God-given teachings of Islam were straightforward and designed to suit all human beings.

Yet man-made meanings placed on a single word turned Islam to appear a perpetual war-machine.   Mistranslating the derivatives of a single root caused grievous misunderstandings about Islam.   Malicious efforts to deface Islam by the outsiders got help from insiders’ shallow knowledge.

Islam had spread in the medieval ages like wild fire by those not fully steeped in its teachings.  The excited had little time to fully comprehend the niceties of rich Arabic of the Holy Qor-aan.  The blessings of peace which Islam had brought were masked behind spread-by-sword image.

Few languages in the world have strings of words which flow as derivatives from all roots.  The derivatives of the root  ق ت ل  include the following.

  • Verbs, in the past tense and active form, have fourteen (14) derivatives – for (a) one, (b) two or (c) three or more individuals in (i) 1st person, (ii) 2nd person and (iii) 3rd person; plus +
  • Verbs, in the past tense and passive form, have another (14) derivatives; plus +
  • Verbs, in the present tense, have another fourteen (14) derivatives; plus +
  • Several nouns, adjectives, adverbs and other verb forms, in many ‘chapters’ and ‘rhymes’, are derived from the same one root – but carry a unique shade or nuance in its meanings.

It takes skill to differentiate between the shades and nuances in the meanings of a derivative word. It is made more complex by considering ‘who translated’, ‘for what purpose’ and ‘with what motive’?

Most translations have chosen only one meaning of a derivative.    One good example is فَاقۡتُلُوۡٓا اَنۡفُسَكُم in 002:055 and ٱقۡتُلُوهُمۡ in 004:090. Its translations range widely.  What did the Command mean?  Was it a direction to physically kill others?  Was it a directive to psychologically suppress evil tendencies?  Was it to wage wars?  One extreme stated “kill your ring-leaders”, “slay the culprits and evil-doers among you” and “the innocent among you kill the wrongdoers among you” by just labeling them so.  The other extreme said “kill your passion”, “kill your evil desires” and “let each one of you slay the evil propensities of his mind.”  Is it killing and slaying, or suppressing with one’s will-power?

Another example is 009:029 where diverse translations have portrayed Islam differently. Is Islam as an instrument of aggression or the life-style for a peaceful existence for all citizens?

No civilized society can bear a segment of its populace to act rebellious or violate its law in force.  No country must limit to only some of its residents the benefits from the amenities it has garnered.  No reasonable person expects to be a non-contributing to the national exchequer while benefiting from what an orderly, peaceful and prosperous society has put together for its law-abiding people.

It is precisely this justification for the rule in the subject verse. It is not easy to defend the Moslem warriors running rampart, invading neighbors, destroying countries and conquering others.  Juzya is not to fund building bigger better armies and continuously strengthening a war machine.

Studying Islam is a serious matter; it must not be taken lightly; see The Holy Qor-aan is no joke.   Help is available in the Notes to verses 002:055, 002:073 and 002:191.   Soon the Commentary titled as ‘Arabic Grammar – 103 Questions Answered’ will also appear this site.

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Jihad prohibited as a war

Posted on November 17, 2015 by Abid

LAW

Jihad Prohibited As A War

See our Commentary titled as Islaam – 303 – Jihad is no road to Peace which is the hub-post and refers to about a dozen other Commentaries related to different aspect of Jihad.

The Arabic root ج ه د carries in it the concept of striving, overpowering a resistance with greater will power or struggling for good cause. Ordinary meanings of the words from this root do not involve any militancy or extremism like attacking, killing, slaughtering, slaying or committing murder or mayhem. Instead, the original meanings imply communicating, talking and settling disagreements by peaceful dialogue and conversation.

The noun from this root ‘Je-haad’ (incorrectly spelled as Jihad) means the aforesaid type of striving hard by exerting strong will. The derivative word ‘Jaa-hid’ (009:073) means the ‘doer of the acts of Je-haad’. It has been used to extrapolate that the Holy Prophet s.a.w (See our Commentary Islam, Qor-aan, Mohammad, Relationship) was ordered to ‘fight’ the disbelievers and hypocrites.

Any reasonable person can pin-point the fallacy of such assertion by looking at the reference to the context and the contents of the two verses before it and the three verses after it reproduced below:

And the believing men and women are friends to each other. They join in doing the good, prohibiting the evil, observing the prayers, paying the poor-due and obeying Allah and His messenger. They are on whom Allah will soon shower His mercy. Indeed Allah is Almighty All-Wise (009:071).

Allah has promised the believing men and women gardens beneath which streams flow. They will abide in clean dwellings in the Gardens of Eden and the greatest pleasure of Allah, the Greatest. That is the supreme triumph (009:072).

Listen Prophet! you too strive with those who don’t yet believe and the hypocrites and be firm with them that not following you they will go to hell and an evil Return (009:073).

They swear by Allah in what they say but they utter words of disbelief after their Islam and pursue what they can’t achieve. And they didn’t hate until after Allah and His messenger had enriched them with His grace. If they believe, it will be good for them. If they disbelieve, Allah will punish them terribly in this life and the Hereafter. And they will have no friend or helper anywhere on earth (009:074).

And among them are those who promised, “We will donate to charity if His grace reached us” (009:075).

But when His grace reached them they hoarded, turned back and were averse (009:076).

These passages make clear that the good fate of Believers is the incentives for others to join them. They urge non-believers to enter the fold by warning of God’s punishment (as all Scriptures, including Torah and Bible, do).

Nowhere is a Moslems ordered to invade the country or homes of non-Moslems to establish his faith. To the contrary, verse 009:074 is explicit: the punishment for non-believers will come from Allah, not from Believers mistakenly wielding a false mandate that God never gave.

In fact, the true meaning of these verses upholds the principles on which United Nations was founded. It prohibits spreading communism, socialism, capitalism or democracy by conquering other sovereign nations to really plunder their natural resources like the South African diamonds, Indian food and spices or middle eastern oil.

To be fair, the verse 002:191 of the Holy Qor-aan clearly confers upon a victim the right of private defense by retaliating against his transgressor. But even that exercise of self-defense is limited (a) to the situation when self-defense advances the cause of Allah, and (b) to the extent it is proportionate to the initial aggression committed against the victim.

This verse (or for that matter, any other verse of the Holy Qor-aan) does not allow, justify, permit or warrant a cart blanch killing of other human beings for any reason whatever — leave alone doing so on the basis of any real or perceived difference in the religion, views, cast, creed or color like Man the animal has always done wanting to ‘conquer the world’ or ‘impose his version of religious, political or economic’ suitability for the whole mankind.

This verse really is an absolute prohibition against initiating, continuing or perpetuating war of any kind. How sad it is that the very prohibition against war has been twisted around by some as a justification to spread their dogmas by crusades, holy wars, Jehad or Jihad, while by others to criticize Islam, which is essentially a message for love, peace and humanism.

This verse merits to be studied along with other verses mentioned in the Law of War.

 

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