Islam – 111 – History of Add-ons in Islam

Posted on June 3, 2016 by Abid

ISLAM – 111

History of Add-ons in Islam

Why some so-called Moslems kill in the name of God while others save lives risking their own?    Why did the Holy Qor-aan say (005:033) that who kills a person is like he killed entire mankind?    Why did they not treat 130 in Paris, 100+ in Pakistani School or 98 in two mosques as humans?    Why did not their great majority find courage to condemn all those mass-murders in the world?    Why did not their educators inculcate in them some common sense, civilization, and tolerance?    Why have the people, politicians and clergy failed to build a society with respect for human life?   Why is the raping, robbing or abusing the weak, women, children or old non-Moslems justified?   Why are Moslems mute regarding crimes committed in the name of Islam and say it is no Islam?    Why are Indonesia, Bangla Desh, Pakistan, Afghanistan, Iran, Middle East, North Africa quiet?   Some of the answers lie in looking at the history so that the history does not repeat itself.

The Holy Qor-aan brought Islam to the mankind.  But is it fixed as its verses provide?  Or can it be interpreted any-which-way one chooses as if licensed to do so by alleging that it is a Living Breathing Document?  History shows that the original teachings were expanded with additions, expunged with subtractions and infiltrated with outside philosophies.  Some of those fast-moving overlapping steps are hyper-linked below and covered in our Commentaries as the Add-ons with more details.  Islam-101 outlines some of the areas which the Holy Qor-aan has compacted the most.

The Holy Qor-aan mandated Obedience to God and His Messenger 18 times in as many verses.    But the clergy zeroed-in on the one time it also added ‘those in authority among you’ (004:006).    Their actions explained in our Commentary Difference of Opinion had essentially two purposes.    It was used to demand and impose an absolute obedience to State by subjugating ordinary citizens.    It was also used to instigate masses against any ruler dubbed as the one who was not among you. 

The earliest example of the second kind of use resulted in murdering the 2nd, 3rd and 4th Khaleefas.    And that use has continued to plague Moslem community throughout its history in many countries.    The 19th century use was against the British in India who not being Moslem were not among you.    The 1974 use was by Pakistan National Assembly that amended its own Constitution in September.    Saudi Arabia and Iddi Amin’s dictatorship similarly declared that Ahmadies were not Moslems.    That wave held Ahmadies not among you debarring them from holding top jobs in country’s civil and army government services.

The proponents of each Add-on claimed to have advanced Islam further leaving behind others who had ceased to be real Moslems.    The opponents of each Add-on initially criticized it and condemned it as blasphemous until it had received the patronization by one or more of three principal players — the Clergy, the Caliphs and the Cavalry.  Each Add-on was the additional  build-up upon some earlier foundation.    Each Add-on was called the fundamental Islam while each established a brand new different organization, system or version of Islam.    A sample of the Add-ons listed in our Commentaries did the following.

  1. Recognized the difference in opinion and also labeled as the Ijtehaad.
  2. Established a system of Succession (Caliphate) with a Khaleefaah.
  3. Changed the paying of Zakat from a worship to a state-enforced obligation.
  4. Accepted the hardliners or hawks as the integral part of Different Opinion.
  5. Empowered the clergy initially to bridle the hawks.
  6. Helped emergence of Caliph, Cavalry and Clergy as Three arms of government.
  7. Developed the concept of Ijmaa.
  8. Justified going to War on Moslems.
  9. Extended the war power or Jehad to invade neighbors for further expansions.
  10. Promoted Jehaad to force army recruitment though it is Prohibited As A War
  11. Patronized annexing territories when Jihad – War Of Aggression Is No Isslaam
  12. Encouraged Expansion of monarchal kingdoms and geographical boundaries.
  13. Used Ijmaa, Futwas and the command of Juzyah (009:029) to beef up collections
  14. Interpreted the Holy Qor-aan to clothe Caliphate with the Divinity.
  15. Let Khaleefaahs exercise Primogeniture to set up their dynasties as the Rulers.
  16. Obtained, used and enforced the Practice of Futwa.
  17. Coined the theory Mansookh (Abrogation) of any verse the clergy did not like.
  18. Witnessed Formation and Recognition of sects and sub-sects.
  19. Bred Federalism and Taxation
  20. Replaced genuine Difference of Opinion with blind Obedience.
  21. Closed future doors to Interpreters, Reformers or Messengers.

 

 

 

 

 

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002:233

Posted on May 30, 2016 by Abid

The Holy Qor-aan                                                                                                        002:233

 

 

وَاِذَا طَلَّقۡتُمُ النِّسَآءَ فَبَلَغۡنَ اَجَلَهُنَّ فَلَا تَعۡضُلُوۡهُنَّ اَنۡ يَّنۡكِحۡنَ اَزۡوَاجَهُنَّ اِذَا تَرَاضَوۡا بَيۡنَهُمۡ بِالۡمَعۡرُوۡفِ‌ؕ ذٰ لِكَ يُوۡعَظُ بِهٖ مَنۡ كَانَ مِنۡكُمۡ يُؤۡمِنُ بِاللّٰهِ وَالۡيَوۡمِ الۡاٰخِرِؕ ذٰ لِكُمۡ اَزۡکٰى لَـكُمۡ وَاَطۡهَرُؕ‌ وَاللّٰهُ يَعۡلَمُ وَاَنۡـتُمۡ لَا تَعۡلَمُوۡنَ‏

 

 

Wa-ezaa-tul-luq-to-moon-ne-saa-aa                                                                                                 Fa-ba-lugh-na-aa-ja-la-hoon-na                                                                                                         Fa-laa-tau-dza-loo-na-un-yun-kayh-na-uzz-waa-ja-hoon-na                                                     Ezaa-ta-raa-dzao-bai-na-hoom-bil-mau-roof.                                                                                 Zaa-lay-ka-yoo-aa-za-bay-he-mun-kaa-na-min-koom                                                                 Yoe-min-bil-laa-hay-wul-yao-mil-aa-khay-r                                                                                   Zaa-lay-koom-uz-ka-la-koom-wa-ut-hur.                                                                                         Wul-laa-ho-yau-la-mo-wa-un-toom-laa-tau-la-moon.

 

 

And when you have divorced the women                                                                             And they have reached the ends of their prescribed terms                                         They do not prevent them from their marrying their husbands                                When they both agree between themselves with grace and fairness.                      This is with which is instructed whoever among you                                                   Believes in Allah and the coming Day.                                                                               This for you is more cleansing and more purifying.                                                      And Allah knows full-well and surely you do not know.

 

  • وَ — Wa — And (= Conj., links words, phrases or clauses; additionally; but; also; more over; though; when; while; yet; whereupon)
  • اِ ذَ ا — Ezaa — When (= Any time or event)
  • طَلَّقۡ — Tul-luq — Have divorced (= v., Dissolved, ended, finished, rendered non-existing, renounced or terminated the marriage.   Here the divorce means the third and final divorce covered in the verse 002:231. A must read with this section is Note 002:228)
  • تُمُ — To-mo…(on) — You (= pro., pl., m., 2nd person. You men)
  • النِّسَآءَ — Nay-saa-aa — Women (= Wives. Literal meanings include girls or females of the mankind; women folk)
  • فَ — Fa — Then (= Consequently; as a result; so; thus; therefore; yet)
  • بَلَغۡنَ — Ba-lugh — Reached end   (= v., Approached, arrived, completed, delivered, finished, fulfilled or reached the end of the prescribed term)
  • اَجَلَ — A-ja-la — Term (= Duration; period.  The term Iddut [counted days] is the   prescribed period of waiting after the divorce process has been commenced)
  • هُنَّ — Hoon-na — Them (= pl, f, in 3rd person. Refers to aforesaid women)
  • فَ — Fa — Then (= Consequently; as a result; so; thus; therefore; yet)
  • لَا — Laa — Do not (= Absolute denial; never; not at all; total negation)
  • تَعۡضُلُو — Tau-dzo-loo — Prevent (= v., pres., m., 2nd person. Coerce. Compel. Force. Place under duress. Put in distress, in fear, test. Also confine, detain, limit, prevent or restrict. Cause problems, create hurdles or make difficult. Hinder. Obstruct)
  • هُنَّ — Hoon-na — Them (= pl, f, in 3rd person. Refers to aforesaid women)
  • اَنۡ — Un — That (= For the purpose, since or so that)
  • يَّنۡكِحۡنَ — Yun-kayh-na –Their marrying (= Contracting marriage; entering matrimony; wedding)
  • اَزۡوَاجَ — Uz-waa-ja — Husbands (= Men who have divorced finally or irrevocably. Some translations have called them ‘the former’ husbands.  A must read with this section is the Note 002:228)
  •  هُنَّ — Hoon-na — Them (= pl, f, in 3rd person. Refers to aforesaid women)
  • اِ ذَ ا — Ezaa — When  (= Any time or event; whenever)
  • تَرَاضَوۡا — Tra-dzao — Both agree (= v., Mutually agree between themselves; are gratified, satisfied and well-pleased.  Both desire, feel happy and want.   An excellent translation of this section is “When they have agreed between themselves to an equitable  and decent contract” [Allamah Nooruddin] )
  • بَيۡنَ — Bai-na — Between(= Among; betwixt)
  • هُمۡ‌ — Hoom — Them (= pro., pl., m., 3 rd person. Refers to aforesaid couple)
  • بِ  — B…(il) — With (= The Arabic word  بِ  literally means ‘with’ in English
  • الۡمَعۡرُوۡفِ‌ — Mau-roo-f — Grace (= With grace and honor.  In decency, equity, justice or kindness. On equitable terms. Appropriately; decently; equitably; fairly; honorably; lawfully; nicely; properly; reasonably;   righteously; suitably.  According to the custom and usage.   In a fair, just, appropriate, approved,  becoming, befitting, customary, equitable, reasonable proper or suitable basis, fashion, manner, method, way or form.  As a gesture of kindness)
  • ذٰلِكَ — Zaa-lay-ka — This (= Refers to an aforesaid situation)
  • يُوۡعَظُ — Yoo-aa-zo  —  Is instructed (= v., Advised; commanded; exhorted; mandated, ordered; urged. Admonished, laid or prescribed for betterment)
  • بِ  — Bay — With (= The Arabic word  بِ  literally means ‘with’ in English
  • هٖ — He — It (= pro., s., m., 3rd person. Refers to the aforesaid Book and what it contained)
  • مَنۡ — Mun — Who (= Anyone; whoever; whom; whomever; whoso
  • كَانَ — Kaa-na — Has been ( =v., 3rd person. Used to. Conveys continuation. This verb and its 14 grammatical variations indicate an act’s continuity from the past to the present and leading into the future – like ‘continued doing’ or ‘went on doing’)
  • مِنۡ — Min — From (= Among, from or out of the class, category, count, kind or several articles, things, persons or phenomenon)
  • کُمۡ — Koom — You (= pro., pl., m., 2nd person.  You.   The Holy Qor-aan states  this way when addressing both men and women jointly)
  • يُؤۡمِنُ — Yoe-may-no — Believes (= v., pl., Has faith)
  • بِ — B…(il) — With (= The Arabic word  بِ  literally means ‘with’ in English
  • اللّٰهِ — Laa-hay — Allah (= The Almighty God; The only One worthy of worship)
  • وَ — Wa…(ul) — And (= Conj., links words, phrases or clauses; additionally; but;   also; more over; though; when; while; yet; whereupon)
  • الۡيَوۡمِ — Yao-m…(il) — The Day (= s., Juncture; period, term or time that comes to an end)
  • الۡاٰخِرِ — Aaa-khay-r — Coming (= End; last; later; yet to come.   Since the word الۡيَوۡم  means ‘day’ andالۡاٰخِرِ   means ‘Hereafter’, ‘yet to come’, joined together the phrase الۡيَوۡمِ الۡاٰخِرِ means The End Day, The Judgment Day; The Resurrection)
  • ذٰ لِكُمۡ — Zaa-lay-koom –This for you (= This word is a combination of three words. The first ذٰ  (zaa) means here, this fact or person who is right here, this or that is how it is, etc. The second  لِ  (lay) means for, belonging to, or is meant for. The third  كُمۡ  (koom) is [pro., pl., m., 2nd person] a pronoun for the plural, masculine in 2nd person means You. The combination means this or that is for you)
  • اَزۡکٰى — Uz-kaa — More cleansing (= Blessed; blissful; holy; pious; righteous; virtuous. Maulana Muhammad Ali translated this word as ‘Profitable’)
  • لَ — La — For (= For the attention, benefit, convenience, determination, object, general convenience or purpose of regulating the affairs of)
  • کُمۡ — Koom — You (= pro., pl., m., 2nd person. You. The Holy Qor-aan states this way when addressing both men and women jointly)
  • وَ — Wa — And (= Conj., links words, phrases or clauses; additionally; but; also; more over; though; when; while; yet; whereupon)
  • اَطۡهَر — Ut-hur — More purifying (= Chaste; clean; holy; virtuous)
  • وَ — Wa…(ul) — By (= This وَ vaao is tantamount to taking oath; solemn declaration)
  • اللّٰهُ — Laa-ho — Allah (= The Almighty God; The only One worthy of worship)
  • يَعۡلَمُ — Yau-la-mo — He knows (= sing., m., 3rd person. Aware; informed; in the know of; knowledgeable with full recognition)
  • وَ — Wa — And  (= Conj., links words, phrases or clauses; additionally; but also; more over; though; when; while; yet; whereupon)
  • اَنۡ — Un — Certainly (= Absolutely; definitely; doubtlessly; earnestly; indeed;      positively; really; seriously; surely; truly; verily)
  • تُمۡ — Toom — You (= pro., pl., m., 2nd person.  You.  The Holy Qor-aan states  this way when addressing both men and women jointly)
  •  لَا — Laa — Do not (= Absolute denial; never; not at all; total negation)
  • تَعۡلَمُوۡنَ — Tau-la-moon — You know (= v., pres., pl., 2nd person. You are in the know of it; become aware; come to know; get informed; turn into knowing)
Posted in Commands - Humanism, Commentary and Notes, One God with 99 names, Qor-aan's Translation - verse #, Shariah Law | Tagged , , , , , | Leave a comment

Law of Compensation

Posted on May 30, 2016 by Abid

LAW

Compensation (Compensatory payment = Qay-saas)

The Sha-riah that most Moslems like to follow is well-known for a very sound legal theory.    It is the Law of Compensatory Payment (called Qay-saas) for many murders or homicides.     The Jurists have narrowed the scope to only those deaths which occur with no intent to kill.   Present day life should cover most vehicular homicides, train wrecks and other accidents.    Courts might extend this law to cover deaths as collateral damage like invaders’ acts of war.    Rumors are that Pakistan was compensated for civilian deaths caused by the Drones of USA.    The Drones firing missiles to take out terrorists had obviously not intended to kill kids.

 

Qay-saas often called blood-money is the compensation or consideration a wrong-doer pays to the victim.    The idea is to restore some semblance of equality, equilibrium, equitable retaliation, justice, pay back, reckoning, redemption, reprisal, retribution, revenge, settlement, or vengeance for the loss caused by ta victim’s death.    The psychological and financial benefits of the wrong-doer compensating a victim’s heirs are enormous.

 

The verse 004:093 requires compensation plus freeing a captive when accidental death occurs. The verses 002:179 and 002:180 require paying the compensation when a loss of life has occurred.    They regulate why, when or where the system of compensatory payment is the good thing to pursue.    The Commandment clearly lays the law, procedure, propriety and gives reason for the concession.  The verse 002:195 also uses this word قِصَاص   (Qay-saa-s).    Stated above are the exact meanings.    The text uses the word الۡقَتۡلٰى  (Qut-laa) which applies to intentional or accidental deaths equally.    However, three important conditions have also been super-imposed to avoid any potential harm.    The first condition is that a freeman for a freeman, a slave for a slave and a woman for a woman.    It establishes the principle that the loss of victim’s life is to be avenged with that of the murderer.    The second condition mandates calculating compensation fairly and paying the same promptly.    The third condition forbids extending this concession to any transgressor and habitual offender.    It is the family of the victim who forgives primarily is the beneficiary of this Command.

 

An academic debate still continues whether the Command gives the choice of retaliation by bloodshed.  Jurists have limited the pardoning and paying compensation to only unintended accidental losses of life.    The interpretations, extrapolations, restrictions and extensions of this are plentiful as translators have labeled it as the LAW of “Equality” [A Yusuf Ali], “Retaliation” [M Pickthall], “Retribution” [Ahmad Zidan] and “Equality in punishment” Dr Al-Hilali & Dr Khan] and of Fairness, Retaliation, Retribution for the wrong done to a victim.

 

The translations of the word اتِّبَاعٌۢ (It-tay-baa-oon = Follow-up) done by M M Pickthall is “prosecution.”    The explanation of the principle by NJ Dawood is that “He who is pardoned by his aggrieved brother shall be prosecuted according to the usage and shall pay him a liberal fine.”   The translators who follow that line of thinking have set up the following as the necessary steps to implement this Command.

  1. First step is the forgiveness by the aggrieved brother.  Good start is Prayer for Forgiveness.
  2. Second step still is the prosecution of the defendant.
  3. Third step is the payment of the compensation by the defendant.
  4. Final step is the forfeiture of life of a defendant who fails to pay the compensation.   Each translation has support its stand-point with several of the Ahaadeeth (= Quotes of the Holy Prophet s.a.w) from various collections of them.

 

Indeed the two-pronged obvious goal is to prevent the killer from getting away with the murder.    A pardon or forgiveness must accompany compensating the victim’s family at least financially.    But putting public time and money to prosecute a murderer in a trial mostly defeats that purpose.    In case of a conviction the authorities can’t permit forgiveness and waive criminal penalty imposed.    In case of an acquittal the offender could not be bothered to pay compensation even if he promised.    It is a serious matter and not a legal football for jurists to kick it round since The Qor-aan is No Joke.

 

The Shiites in Iran have evolved the system of compensatory payment to a new level.    A convict there can hire for cash compensation a substitute to take the lashes on his behalf after a judge has ordered punishment of lashing.    This modern innovation contradicts the precedent where the 3rd Caliph Omar-bin-Khuttab r.a personally executed the judgment of striking lashes on his son after his conviction for a moral wrong.

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002:232

Posted on May 27, 2016 by Abid

The Holy Qor-aan                                                                                                              002:232

 

وَاِذَا طَلَّقۡتُمُ النِّسَآءَ فَبَلَغۡنَ اَجَلَهُنَّ فَاَمۡسِكُوۡهُنَّ بِمَعۡرُوۡفٍ اَوۡ سَرِّحُوۡهُنَّ بِمَعۡرُوۡفٍ‌ وَلَا تُمۡسِكُوۡهُنَّ ضِرَارًا لِّتَعۡتَدُوۡا‌ ۚ وَمَنۡ يَّفۡعَلۡ ذٰ لِكَ فَقَدۡ ظَلَمَ نَفۡسَهٗ ‌ؕ وَلَا تَتَّخِذُوۡٓا اٰيٰتِ اللّٰهِ هُزُوًا‌ وَّاذۡكُرُوۡا نِعۡمَتَ اللّٰهِ عَلَيۡكُمۡ وَمَآ اَنۡزَلَ عَلَيۡكُمۡ مِّنَ الۡكِتٰبِ وَالۡحِكۡمَةِ يَعِظُكُمۡ بِهٖ‌ؕ وَاتَّقُوا اللّٰهَ وَاعۡلَمُوۡٓا اَنَّ اللّٰهَ بِكُلِّ شَىۡءٍ عَلِيۡمٌ

 

Wa-ezaa-tul-luq-to-moon-nay-saa-aa                                                                                            Fa-ba-lugh-na-aa-ja-la-hoon-na                                                                                                       Fa-um-say-koo-hoon-na-bay-mau-roo-fin                                                                                    Auo-sur-ray-ho-hoon-na-bay-mau-roo-fin.                                                                                 Wa-la-toom-say-koo-hoon-na-dzay-raa-run-lay-tau-ta-do.                                                       Wa-mun-yuf-ul-zaa-lay-ka-fa-qud-za-la-ma-nuf-sa-hoo.                                                     Wa-laa-tut-ta-khay-zoo-aa-yaa-til-laa-hay-hozo-wa.                                                              Wuz-ko-roo-nae-ma-tul-laa-hay-alai-koom                                                                                   Wa-maa-oon-zay-la-alai-koom-may-nul-kay-taa-bay                                                                 Wul-hik-ma-tay-ya-aiy-zo-koom-bay-he.                                                                                         Wut-ta-qool-laa-ha-wau-la-moo                                                                                                         Un-nul-laa-ha-bay-kool-lay-shai-in-aleem.

 

And when you have divorced the women                                                                         And they have reached the end of their terms                                                                  Then you retain them with fairness                                                                                      Or send them away with fairness.                                                                                           And do not detain them forcibly so that you cross the line.                                        And whoever does that has surely wronged himself.                                                  And do not treat the signs of Allah as a joke.                                                                  And remember the blessing of Allah on you                                                                     And that what He entrusted to you from the Book                                                         And the wisdom with which He admonishes you.                                                          And you should love Allah and know                                                                                    That Allah is the Knower of all things

 

  • وَ — Wa — And (= Conj., links words, phrases or clauses; additionally; but; also; more over; though; when; while; yet; whereupon)
  • اِ ذَ ا — Ezaa — When (= Any time or event)
  • طَلَّقۡ — Tul-luq — Divorced (= v., Dissolved, ended, finished, rendered non-existing, renounced or terminated the marriage.   A must read with  this section is Note 002:228.    Here the divorce means  the third and final divorce covered in the verse 002:231)
  • تُمُ — To-mo…(on) — You (= pro., pl., m., 2nd person. You men)
  • النِّسَآءَ — Nay-saa-aa — Women (= Wives.  Literal meanings include girls or females of the mankind; women folk)
  • فَ — Fa — Then (= Consequently; as a result; so; thus; therefore; yet)
  • بَلَغۡنَ — Ba-lugh — Reached end (= v., Approached, arrived, attained; come upon; completed, delivered, finished, fulfilled or reached the end of the prescribed term)
  • اَجَلَ — Aa-ja-la — Term (= Duration; period. The term Iddut [counted days] is the   prescribed period of waiting after the divorce process has been commenced)
  • هُنَّ — Hoon-na — Them (= pl, f, in 3rd person. Refers to aforesaid women)
  • فَ — Fa — Then (= Consequently; as a result; so; thus; therefore; yet)
  • اَمۡسِكُو — Um-say-koo — Retain (= Hold together; keep them in home gracefully and honorably)
  • هُنَّ — Hoon-na — Them (= pl, f, in 3rd person. Refers to aforesaid women)
  • بِ — Bay — With (= The Arabic word  بِ  literally means ‘with’ in English)
  • مَعۡرُوۡفٍ — Mau-roo-fin — Fairness (= With grace and honor.    In decency, equity, justice or kindness.   On equitable terms.   Appropriately; decently; equitably; fairly; honorably; lawfully; nicely; properly; reasonably;   righteously; suitably.  According to the custom and usage.   In a fair, just, appropriate, approved,  becoming, befitting, customary, equitable, reasonable proper or suitable basis, fashion, manner, method, way  or form.  As a gesture of kindness)
  • اَوۡ — Auo — Or (= Alternatively; in substitution)
  • سَرِّحُوۡ — Sur-ray-hoo — Send away (= Bid farewell; let go; release; send off.  This site does not subscribe to the translation ‘Set them free’ as done by some translators)
  • هُنَّ — Hoon-na — Them (= pl, f, in 3rd person. Refers to aforesaid women)
  • بِ — Bay — With (= The Arabic word  بِ  literally means ‘with’ in English
  • مَعۡرُوۡفٍ — Mau-roo-fin — Fairness (= On equitable terms.   See مَعۡرُوۡفٍ above)
  • وَ — Wa — And (= Conj., links words, phrases or clauses.  See وَ   above)
  • لَا — Laa — Do not (= Absolute denial; never; not at all; total negation)
  • تُمۡسِكُوۡ — Toom-say-koo — You Detain (= Hold back; keep back; restrain; retain; withhold.   In the context here this word definitely DOES NOT MEAN as applied in criminal matters to arrest, detain, imprison or incarcerate a suspect in a jail or judicial custody)
  • هُنَّ — Hoon-na — Them (= pl, f, in 3rd person. Refers to aforesaid women)
  • ضِرَارًا — Dzay-ra-run — Forcibly (= Against will; by force or pressure; to impose hardship; under compulsion; wrongfully. Also to dishonor, harm, humiliate, hurt, injure or insult them)
  • لِ — Lay — So that (= For the attention. benefit, object, purpose or reason of;  intended to benefit; regarding; relative to)
  • تَعۡتَدُوۡا‌ — Tau-to-do — You cross the line (= v., pres., pl., 2nd person. Cause corruption; commit  excess; cross or exceed the limit; cross over decency; mess up; spoil; ruin; transgress; take undue advantage. Also, annoy, damage, dishonor, disrespect, harass, harm, hurt, humiliate, injure, maltreat, or in any way cause or inflict any loss)
  • وَ — Wa — And (= Conj., links words, phrases or clauses.  See وَ   above)
  • مَنۡ — Mun — Who (= Anyone; whoever; whom; whomever; whoso)
  • يَّفۡعَلۡ —  Yuf-ul — Does (= Acts, attempts, behaves; brings about, performs, practices, accomplishes, or has or shows the ability, capability or power to do)
  • ذٰلِكَ — Zaa-lay-ka — That (= Here; refers to an aforesaid fact, person or statement;  it was because; right here; such is this; that is how it is)
  • فَ — Fa — Then (= Consequently; as a result; so; thus; therefore; yet)
  • قَدۡ —  Qud — Surely (= Absolutely, assuredly, categorically; certainly; indeed; definitely; doubtlessly; for sure; positively, specially,  specifically, verily; with no doubt)
  • ظَلَمَ — Za-la-ma — Wronged (= v., Acted improperly or wickedly; committed grievous wrong; did evil or injustice; harmed or unfairly treated others or yourself; transgressed; violated)
  • نَفۡسَ — Nuf-sa  — Self (= n., s., An individual’s heart, mind or soul; person)
  • هٗ — Hoo — Him (= pro., s., m., 3rd person. Refers to the husband who is divorcing his wife)
  • وَ — Wa — And (= Conj., links words, phrases or clauses.  See وَ  above)
  •  لَا — Laa — Do not (= Absolute denial; never; not at all; total negation)
  • تَتَّخِذُوۡٓا — Tut-ta-kha-zoo — You treat (= Bring in; consider; construe; involve; make; put in; seize; take)
  • اٰيٰتِ — Aa-yaa-t..(il) — Signs (= n., pl of … An argument, corroboration, indication, insinuation, pointer, portent, sign, suggestion, symbol or token. See Note 002:074)
  • اللّٰهِ — Laa-hay — Allah — (= The Almighty God; The only One worthy of worship)
  • هُزُوًا‌ — Ho-zo-waa — Joke (= Funny humiliation; jest; laughing matter; laughing  stock; mockery. Make a game of. Hold or project someone in contempt or ridicule.   2. Lightly.    See our Commentary The Holy Qor-aan is no Joke)
  • وَّ — Wa…(uz) — And — (= Conj., links words, phrases or clauses; additionally; but  also; more over; though; when; while; yet; whereupon)

The set-up in next Five (5) words is also in 002:232, 003:104, 005:008, etc

  • اذۡكُرُوۡا — Uzko-roo — Remember (= v., pl., 1. Attend to; bear in mind; call to mind; keep in mind; pay attention; think of. 2. Beseech, celebrate the praise, glorify, pray or praise with gratitude.  A/t/a solemnly ponder, reflect over or rehearse)
  • نِعۡمَتَ — Nae-ma-ta..(ul) — Blessing (= n., s., Special gift, favor or reward. See Note 002:212)
  • اللّٰهِ — Laa-hay — Allah (= The Almighty God; The only One worthy of worship)
  • عَلَيۡ– Alai — On (= Above; against; before; during; for; on top of; over; to; upon)
  • كُمۡ — Koom — You (= pro., pl., m., 2nd person., You . The Holy Qor-aan states that way when addressing both men and women jointly
  • وَ — Wa — And (= Conj., links words, phrases or clauses.  See وَ   above)
  • مَا — Maa –What (= All that; whatever; whatsoever)
  • اَنۡزَلَ — Un-za-la — He entrusted  ** (= v., past., s., 3rd person. Dispatched; gave; granted; inspired, revealed. Handed. laid, lowered or sent down. Also, delivered; landed; provided; released; supplied.  ** See Note 002:005a )
  • عَلَيۡ — Alai — To (= Above; against; before; for; on; o top of; over; upon)
  • كُمۡ — Koom — You (= pro., pl., m., 2nd person., You . The Holy Qor-aan states that way when addressing both men and women jointly
  • مِنَ — May-n(ul) — From (= Among, from or out of the class, category, count, kind or several articles, things, persons or phenomenon)
  • الۡكِتٰبِ — Kay-taa-bay — The Book (= 1. The Holy Scripture. The Decreed part of the religion.  The Testament that holds good and eternally operative.  The Holy Direction of commands, rules and regulations.   The Spiritual Code codifying the rules of universal application.   The Divine Directive of Commandments and Prohibitions.   2. A collection of mandated, ordered, prescribed, preserved, recorded, written do’s and don’ts. 3. Authentic penned down material in black & white)
  • وَ — Wa…(ul) — And (= Conj., links words, phrases or clauses. See وَ  above)
  • الۡحِكۡمَةِ — Hik-ma-tay — Wisdom (= Ability to distinguish good from bad, right from wrong; administered appropriate instruction. Administered appropriate instruction.  Comprehension;  intelligence; understanding; shrewdness. Translating الۡحِكۡمَةِ as ‘The knowledge of Islamic law and jurisprudence’ is supported by the verse 003:066 since the prophet Abraham prayed many centuries earlier and had made a forecast about the Holy Prophet Mohammad, s.a.w. See our Commentary “The Wisdom“)
  • يَعِظُ — Ya-aiy-zo — He admonishes (= v., pres., s., 3rd person. Advises, commands, directs,    gives, exhorts, guides, instructs, helps, lays out, lays down, mandates, orders, preaches, prescribes, recommends, shows, tells or urges administratively or authoritatively as to what is the correct course, linier lines, proper path or right road)
  • كُمۡ — Koom — You (= pro., pl., m., 2nd person., You . The Holy Qor-aan states that way when addressing both men and women jointly
  • بِ — Bay — With (= The Arabic word  بِ  literally means ‘with’ in English
  • هٖ — He — It (= pro., s., m., 3rd person. Refers to the aforesaid Book and what it contained)

The Holy Qor-aan has used the Phrase Wut-ta-qool-laa-ha  … in many contexts

  • وَ — Wa … (ut) — And (= Conj., links words, phrases or clauses.  See وَ   above)
  • اتَّقُوا — Ta-qoo … (la) — You love (= v., pres., pl., 2nd person. Act piously and avoid angering Allah by being deeply in love with Him; be afraid, pious or righteous. See our Commentary titled as The Righteous . Also, fear Allah much; take as the shield)
  • ٱللَّهَ — Laa-ha — Allah (= The Almighty God; The only One worthy of worship)
  • وَ — Wa — And (= Conj., links words, phrases or clauses.  See وَ   above)
  • اعۡلَمُوۡٓا — Au-la-moo — Know (= Be aware; stand informed; keep in mind; remember)
  • اَنَّ — Un-na..(ul) — Certainly (= Absolutely; definitely; doubtlessly; earnestly; indeed; positively; really; seriously; surely; truly; verily)

    The following text is a repeat in verses 002:232, 005:098, 064:012, etc.

  • اللّٰهُ — Laa-ho — Allah (= The Almighty God; The only One worthy of worship)
  • بِ — Bay — With (= Literally the word بِ  means with. A/t/a, ‘of’)
  • كُلِّ — Kool-lay — All (= Entirely. Totally. Wholly. In everything, time or place. A/t/a,  ‘every thing’)
  • شَىۡءٍ — Sha-in — Things (= Smallest part of any article, item, object, matter, thing or phenomenon or stuff. See also 002:156. A/t/a, ‘thing’)
  • عَلِيۡمٌ‏ — Alee-m — Knower (= superlative form indicates the greatest, the highest, the most, and highlights that none more than Him knows, is knowing. Fully acquainted. Informed to the maximum. Has total and perfect knowledge. Has nothing out of sight. Knows all. Well-Aware. Most Knowledgeable. Well-Acquainted. See also 001:001)

 

** Note 002:232.  The four components stated towards the end of this verse have been pinned on the following four specifics by some translators.

  • The signs of Allah (اٰيٰتِ اللّٰهِ) as the Laws (verses) of Allah.
  • The favor of Allah (نِعۡمَتَ اللّٰهِ) as the religion of Islaam.
  • The book of Allah (الۡكِتٰبِ) as the Holy Qor-aan.
  • The wisdom (الۡحِكۡمَةِ) as “the Prophet’s Sunnah — legal ways — Islamic jurisprudence.”

 

 

 

 

Posted in Commands - Humanism, Commentary and Notes, One God with 99 names, Qor-aan's Translation - verse #, Shariah Law | Tagged , , , , , , | Leave a comment

002:231

Posted on May 25, 2016 by Abid

The Holy Qor-aan                                                                                                                     002:231

 

فَاِنۡ طَلَّقَهَا فَلَا تَحِلُّ لَهٗ مِنۡۢ بَعۡدُ حَتّٰى تَنۡكِحَ زَوۡجًا غَيۡرَهٗ ‌ؕ فَاِنۡ طَلَّقَهَا فَلَا جُنَاحَ عَلَيۡهِمَآ اَنۡ يَّتَرَاجَعَآ اِنۡ ظَنَّآ اَنۡ يُّقِيۡمَا حُدُوۡدَ اللّٰهِ‌ؕ وَتِلۡكَ حُدُوۡدُ اللّٰهِ يُبَيِّنُهَا لِقَوۡمٍ يَّعۡلَمُوۡنَ‏

 

Fa-in-tul-la-q-haa-fa-laa-ta-hil-lo-la-hoo-min-bau-do                                                              Hut-taa-tun-kay-ha-zao-jun-ghai-ra-hoo.                                                                                   Fa-in-tul-la-q-haa-fa-laa-fa-laa-jo-naa-ha-alai-hay-maa                                                           Un-ya-ta-raa-jay-aa-in-zun-na-un                                                                                                    Yo-qee-maa-ho-do-dul-laa-hay.                                                                                                           Wa-til-ka-ho-do-dool-laa-hay.                                                                                                             Yo-buy-yay-no-haa-lay-qao-min-yau-la-moo-n.

  

So if he divorced her then she is not lawful for him after that                                   Until she has married a husband other than him.                                                           Then if he too divorces her then there is no sin on them both                                    That they both revert if they both thought that                                                           They both can observe the limits set by Allah.                                                              And these are the limits of Allah.                                                                                       He has explained them for the knowing people.

 

  • فَ — Fa — So (= Consequently; as a result; then; thus; therefore; yet)
  • اِنۡ — In — If (= If situation arises; in case; under the circumstances)
  • طَلَّقَ — Tul-la-qa –He divorced (= Dissolved, ended, finished or terminated the marriage.  A must read with this section is the Note 002:228.  The divorce referred to in this verse is the one which is ‘for the third time’ [Allamah Nooruddin], ‘upon the third divorce between them'[Ahmad Zidan], ‘has divorced her the third time’ [M Pickthall] and has been done ‘finally and irrevocably’ [A Yusuf Ali].
  • هَا — Haa — Her (= pro., s., f., 3rd person., Refers to aforesaid divorcee)
  • فَ — Fa — Then (= Consequently; as a result; so; thus; therefore; yet)
  •  لَا — Laa — Not (= Absolute denial; never; not at all; total negation)
  • تَحِلّ –Ta-hil-lo — She is lawful (= v., pres. s., f., 3rd person. Is acceptable, appropriate, justifiable, kosher, legal, permissible or proper )
  • لَ — La — For (= For the benefit, purpose or reason)
  • هٗ — Hoo — Him (= pro., s., m., 3rd person. Refers to aforesaid husband)
  • مِنۡ — Min — From (= Among, from or out of the class, category, count, kind or several persons or things)
  • بَعۡدُ — Bau-do — After (= Afterwards; behind; later; subsequently)
  • حَتّٰى —  Hut-ta — Until (= By the end of the period or term; till the time
  • تَنۡكِحَ — Tun-kay-ha — She marries (= v., pl., m., Establishes matrimonial relationship; weds)
  • زَوۡجًا — Zao-jun — Husband (= n., s., Life-companion; mate)
  • غَيۡرَ — Ghai-ra — Other than (= Besides; else; out of; not out of; without
  • هٗ — Hoo — Him (= pro., s., m., 3rd person. Refers to the first husband)
  • فَ — Fa — Then (= Consequently; as a result; so; thus; therefore; yet)
  • اِنۡ — In — If (= If situation arises; in case; under the circumstances)
  • طَلَّقَ  — Tul-la-qa — He divorced    (= v., This action is by the second husband. Dissolved, ended, finished or terminated the marriage.  A must read with this section is the Note 002:228)
  • هَا — Haa — Her (= pro., s., f., 3rd person., Refers to aforesaid divorcee)
  • فَ — Fa — Then (= Consequently; as a result; so; thus; therefore; yet)
  •  لَا — Laa — It is not (= Absolute denial; never; not at all; total negation)
  • جُنَاحَ — Jo-naa-ha — Sin (= Blame; inappropriate conduct; crime; illegal; misdeed;  harm; offense; wrong; violation of a Prohibition)
  • عَلَيۡ — Alai — Upon (= Blame, duty or responsibility against; for; on; over; to)
  • هِمَا — Hay-maa — Them both  *   (= pro., 2/pl., m & f., 3rd person. ‘The two’ refers to the wife and the first husband) *
  • اَنۡ — Un — That (= Since; so that; for the purpose)
  • يَّتَرَاجَعَآ — Ya-ta-raa-ja-aa — Both revert  *  (= v., pres / modzaaray, 2/pl., m & f., 3rd person., Come back to each other; return; reunite; reverse course) *
  • اِنۡ —  In — If (= If situation arises; in case; under the circumstances)
  • ظَنَّآ — Zun-naa — Both believed  * (= v., past; 2/pl; m & f., 3rd person., Deemed. Fancied.  Guessed. Thought. Viewed)* *
  • اَنۡ — Un — That (= Since; so that; for the purpose)
  • يُقِيۡمَا — Yo-qee-maa — Both observe  *  (= v., pres / modzaaray, 2/pl., m & f., 3rd person., Comply;  establish; fully comply with the dictates of prayer;   establish with regularity; honor God’s command) *
  • حُدُوۡدَ — Ho-doo-d(ul) — Limits (= n., pl., Bounds, boundaries; injunctions or prohibitions placed or prescribed; out of bound areas; perimeters; ousted areas; outskirts)
  • اللّٰهِ — Laa-hay — Allah (= The Almighty God; The only One worthy of worship)
  • وَ  — Wa — And (= Conj., links words, phrases or clauses.  See وَ above)
  • تِلۡكَ — Til-ka — These are (= All the mentioned, stated or told
  • حُدُوۡدُ — Ho-doo-d(ol) — Limits (= n., pl., Bounds, boundaries; injunctions or prohibitions placed or prescribed; out of bound areas; perimeters; ousted areas; outskirts
  • اللّٰهِ — Laa-hay — Allah (= The Almighty God; The only One worthy of worship)
  • يُبَيِّنَ — Yo-buy-yay-no — Explains (= Clarifies; elaborates; espouses; expounds; informs  makes things crystal clear, manifest, obvious, plain and known well; sets limits for permissible activity)
  • هَا — Haa — That (= pro., s., f., 3rd person., Refers to aforesaid category of the boundaries)
  • لِ — Lay — For (= For the attention. benefit, regarding; relative to)
  • قَوۡمٍ — Qao-min — People (= n., s., Addressee; fellows; followers; folks; nation)
  • يَعۡلَمُوۡنَ — Yau-la-moo-n — Knowing (= v., pres., pl., 3rd person., Knowing the consequences of their calumny and enormity of their prior wrongs)

 

* Note 002:231.  Four times in a patch of just seven words هِمَآ اَنۡ يَّتَرَاجَعَآ اِنۡ ظَنَّآ اَنۡ يُّقِيۡمَا  the pronoun and verbs used have referred to them both or they both.    Such repetition is not normal for a reader of English where the plural they denotes several persons.    This translation presents they both and them both as frequently as the original text has used them.    We provide a simple and straightforward translation of the original with no paraphrasing additions.    The used verbs and pronoun repeatedly show that all said actions are by only the husband and wife.    This verse is an excellent example of the grammatical precision which Arabic language provides.

** Note 002:231a. The following translation of this verse by Allamah Nooruddin shows why the pronouns used in the Holy Qor-aan require a great deal of knowledge of the Arabic and Islaam to accurately understand, correctly comprehend and fully convey the message in original text.

“But if he divorces her (for the third time) then she is no longer lawful for him after that, until she has married another husband.  Now if he (- the second husband also) divorces her (of his own accord) then there is no blame on them  (- the former husband and wife) on return to each other (by remarriage) provided they are sure that they will be able to abide by the injunctions of Allah.”

 

Reproduced below is the early part of the Note 002:230.

* Note 002:230.    The verse 002:230 covers the divorce that has been pronounced twice, is an interim measure and allows the spouses to reconcile and get together.    002:231 covers the divorce that has been pronounced for the third time, is final and irrevocable and he can’t have her back until she has married another man and is divorced by him too.    Both these verses must be read together because they spell out a punishment for both parties as it takes two hands to clap.

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Law of Succession – The Caliphate

Posted on May 22, 2016 by Abid

LAW

Succession (Caliphate)

For a better perspective, read together the Commentaries tiled as “Succession (Caliphate),” “Successors (Caliphs)” and “Successors, The Righteous“

 

The Holy Qor-aan is in Arabic language. That’s why it had to be implemented by the actions of someone and translated in the words so that the Mankind could benefit from it. It was entrusted to the Holy Prophet s.a.w who practiced, professed and presented its teachings to the mankind as Iss-laam (002:005) which commonly is called Islam.

 

The Holy Qor-aan used the singular noun  خَلِيۡفَةً in verse 002:031 for the Prophet Adam. The angels said that what God was going to create would corrupt the earth and shed blood. God told them that He knew better than what they said. The word is used again in the verse 038:27 when God told the Prophet David to establish justice among people and not to follow his mere desires for that would lead him astray from the road that led to God. Most authors have translated this word Caliph (خليفه) as an agent, representative, viceroy or viceregent.

 

The Holy Qor-aan used the plural nouns خَلٰٓٮِٕفَ in verses 006:166 and 035:040 and خُلَفَآءَ in verses 007:070, 007:075 and 027:063 in talking to various other prophets. Using the pronoun in the plural indicates that the Commandment was meant for the Mankind which by that time had reached quite high levels in his evolutionary trajectory. The Commandment using a noun was the establishment of a human village where people were just, fair, honest, respectful to seniors and affectionate to the juniors, and recognized the status of those higher-ups and those lower downs.

 

The Holy Qor-aan used the verb in the present participial form يَسۡتَخۡلِفۡ in verse 006:134 and its variation in verse 024:056. Allah promised the addressee nation that they would be put to serve mankind. One hardly requires a sophistication to understand that the Commandment in the form of a verb aimed at setting up a society with aforesaid goals.

 

Translating the Holy Qor-aan requires knowing the Arabic language, grammar, its unique system of making hundreds of derivate words from just one root, and the colloquial expressions used in it. A Khaleefah (Caliph = خليفه)  is the product. The Caliphate (Khelaafut = خلافت)  is the system which produces Khalifahs; see Commentary Law – Successors (Caliphs). Exceptional were Kholafaao Rashideen (خلفاء الراشدين);  see Commentary Successors, The Righteous.

 

The system Caliphate  (Khelaafut = خلافت) in many countries and their product in the form of many Caliphs ( خليفه) have been defined, developed and then destroyed, time and again. On-line shows a Caliphate:

“… combined rule is idealized by the majority of Muslims … for having been based on the concepts of shura (consultation),  ijmāʿ (consensus) … and bay’ah (allegiance).”

 

It is one thing to translate a word. It is another to correctly convey the message the words roll out. A translator must know both these processes. He can’t be accurate without knowing the original work. He cannot convey it fully without the recipients fully understanding it. Authors from different countries and cultures have translated the Holy Qor-aan in many languages. Some works are clearly translations of translations.

 

Genuine disagreement is recognized in Islam. But the vehement and stubborn leadership devolved into dividing the nation into sects and anointing it with divinity. An earliest known split was by the Kharjees meaning who walked out. They started to call themselves Shian-e-Ali and then settled on being known as Shiites. The main body left behind was Ahl-e-Soonnet or Sunnis which then continued to subdivide itself. The plague of subdivisions rotted the roots of the tree of peace. There were nearly seventy-two (72) sects organized and recognized by the 1900’s AD.

 

The peace that Islam promises was distorted by some rulers. The 5th Omayyid Khalifa Abdul-Malik bin Murwan [744-750] apexed the suppression of all domestic opposition. The Iraqi Khalifa Al-Mutawakkil (b 822, d 861) persecuted non-Moslem groups and razed Karbla shrine of the Shiite Moslems. A few rotten apples in dozens of countries in last fifteen centuries did rise to rule, but such exceptions neither tarnish the moderation of Islam nor justify the violence which some authors have woven into their translations of the Holy Qor-aan.

 

The vigilantes in the contradictory, conflicting and clashing sects called members of other sects as Disbelievers, Non-Muslim and Waajibol-Qatl (worth beheading). Hundreds of beliefs, prayers, worships, concoctions and views like permissible taqiyya distinguish them. Some of the differences are highlighted in Commentaries like Abrogation, Jihad and Mullah’s Modifications.

 

Critics argue that the Khelaafut ( خلافت ) resembles the hierarchy of the Pope in Christianity that was already well-established when the Holy Prophet s.a.w. died in 632 AD. They claim that any difference with the original vanished by the time Moslems had duplicated the position, prestige and power of the Archdiocese in their Moslem jurisprudence under the label of Ijmaa (Consensus of opinions) when clergy issued Futwas (temporal matters decreed as spiritual guidance). It is not known if an electoral college was ever set up to elect a Caliph since Yazeed became the Caliph at the death of his father Amir Moaayiah in the year 676 AD.

 

Which one of the abovementioned or any other verse of the Holy Qor-aan mandates that every man, woman and child take oath at the beginning of every get-together and loudly shout the pledge for Khelaafut ( خلافت ) to continue doing that till death? Is this practice justified as a fundamental part of Islam? The worldly institution of monarchy has thus been made a religious Command. Isn’t it tantamount to Setting Up Equals To God (Shirk) which Islam strictly forbids? Yet starting a Caliphate was attempted by many Moslems groups in an International Conference in England in late 1900’s AD. The Media did not report any further progress of that attempt.

 

The 21st century versions of a  Caliphate (Khelaafut = خلافت ) range from hero-worship of a man to horrible atrocities committed on others by the likes of ISIS. When USA crushed Iraqi regime of Saddam Hussein soon after 2000 AD, the vacuum led a terrorist to emerge as the leader. He set up Islamic State, self-appointed himself as a Khalifa (خليفه), claimed recruits from many countries, and posed as a Moslem although his actions hardly showed him as such. Reporter Kabeer Tane JA published in the Raisina Debates of Oct 28, 2019, that this Baghdadi Caliph had died in an explosion.

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Law of Charities

Posted on May 22, 2016 by Abid

LAW

 Law of Charities

Law of Charities in Isslaam is laid down in five main categories.    Isslaam directs spending in the noble causes day and night, openly and secretly (002:275), (013:023), (014:032).    Isslaam guarantees a pay back of all that a person spends in charity as different from that one spends on oneself or on things other than the pleasure of Allah (002:273).    Isslaam recognizes the intent with which one gives charity whether paid immediately or pledged for the future (002:271).   Charity is a must; without it even big investments fail; parable of in ‘Gardens producing rich harvest of fruits burnt down by the fire in whirlwind storms (002:267).

Clean Earnings

  • Charity must be made out of clean and good earnings, without mixing that with bad things (002:268).

Infaaq Fee Sabeel-il-Laah is the spending in the causes of Allah such as the following.

  • The needy who don’t ask but whose appearance manifests their needs (002:274)

Qaraz-e-Hasna – 002:246, 064:018, 073:021

Sacrifice – Different words have been employed to express different kinds of sacrifices including the Hud-yoy and Hud-yo as used in 002:197, No-so-kin as used in 002:201, 006:173, Un-hur as used in 108:103

Sudquah is the ‘Special Distribution’ of one’s assets given in charity on special events of joy like births and marriages or sad occasions like death, injury or other misfortunes.

  • Giving Sudquah publicly is well and good but giving to the needy secretly is far better because Allah additionally removes the evil consequences giver’s actions (002:272)
  • Allah multiplies the benefits of Sudaquaat (002:277) while effaces those of usury.

Zakat is the portion of one’s earnings given away in charity in order to purifying one’s prior earnings and to multiply future earnings.   Distributing Zakat is a characteristics of the believers (002:278)

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002:230

Posted on May 21, 2016 by Abid

The Holy Qor-aan                                                                                                                   002:230

 

اَلطَّلَاقُ مَرَّتٰنِ‌ –  فَاِمۡسَاكٌ ۢ بِمَعۡرُوۡفٍ اَوۡ تَسۡرِيۡحٌ ۢ بِاِحۡسَانٍ‌ ؕ وَلَا يَحِلُّ لَـکُمۡ اَنۡ تَاۡخُذُوۡا مِمَّآ اٰتَيۡتُمُوۡهُنَّ شَيۡـــًٔا اِلَّاۤ اَنۡ يَّخَافَآ اَ لَّا يُقِيۡمَا حُدُوۡدَ اللّٰهِ‌ؕ فَاِنۡ خِفۡتُمۡ اَ لَّا يُقِيۡمَا حُدُوۡدَ اللّٰهِۙ فَلَا جُنَاحَ عَلَيۡهِمَا فِيۡمَا افۡتَدَتۡ بِهٖؕ‌  تِلۡكَ حُدُوۡدُ اللّٰهِ فَلَا تَعۡتَدُوۡهَا ‌ۚ‌  وَمَنۡ يَّتَعَدَّ حُدُوۡدَ اللّٰهِ فَاُولٰٓٮِٕكَ هُمُ الظّٰلِمُوۡنَ

 

Ut-ta-laa-qo-mur-ra-taa-nay.                                                                                                             Fa-im-saa-koon-bay-mau-roo-fin-auo-tus-ree-hoon-bay-aih-saa-n.                                        Wa-la-ya-hil-lo-la-koom-un-tau-kho-zoo                                                                                Mim-maa-aa-tai-to-moo-hoon-na-shai-un-il-laa-un                                                                Ya-khaa-faa-ul-la-yo-qee-maa-ho-do-dul-laa-h.                                                                           Fa-in-khif-toom-ul-la-yo-qee-maa-ho-do-dool-laa-hay                                                              Fa-laa-jo-naa-ha-alai-hay-maa                                                                                                       Fee-muf-ta-dut-bay-he.                                                                                                                         Til-ka-ho-do-dool-laa-hay-fa-laa-tau-ta-do-haa.                                                                      Wa-mun-ya-ta-ud-da-ho-do-dul-laa-hay                                                                                     Fa-olaa-aiy-ka-ho-mooz-zaa-lay-moo-n.

           

The divorce is pronouncing it twice.                                                                                     Then a retention with grace or release with kindness.                                                And it is not lawful for you that you take back                                                                Out of what you gave them except that                                                                          They both fear that they can’t observe the limits of Allah.                                            And if you fear that they can’t observe the limits of Allah                                        Then there is no sin on them both                                                                                         In regard to with what she gives up for getting out of that marriage.                   These are the boundaries of Allah; so do not cross the line.                                      And whoever crosses the lines of Allah                                                                      Then they all are the wrongdoers.

 

  • اَلطَّلَاقُ — Ut-ta-laa-qo — The divorce (= n., The act of bringing an end to a marriage.   Here this refers to the interim, pending or revocable divorce since it is retractable by the parties.   A must read with this section is the Note 002:228)
  • مَرَّتٰنِ‌ — Mur-ra-taa-nay — Twice   **   (= We provide simple straightforward translation and avoid additions like ‘must’, ‘may’ and ‘can‘ and conflicts that arise from them.   But there are translations saying that a divorce must be pronounced twice.    Others state that a “Divorce may be pronounced twice” [Malik Ghulam  Farid]. There is also the view that “Revocable divorce can only be pronounced twice” [M Zafrulla Khan])
  • فَ — Fa — Then (= Consequently; as a result; so; thus; therefore; yet)
  • اِمۡسَاكٌ — Im-saa-koon — Retention (= n., Hold or stay together; keep at home in good spirit or  fellowship; reconciliation in an approved form)
  • بِ — Bay — With (= The Arabic word  بِ  literally means ‘with’ in English)
  • مَعۡرُوۡفٍ — Mau-roo-fin — Grace (= With grace and honor.  In decency, equity, justice or kindness. On equitable terms. Appropriately; decently; equitably; fairly; honorably; lawfully; nicely; properly; reasonably;   righteously; suitably.  According to the custom and usage.   In a fair, just, appropriate, approved,    becoming, befitting, customary, equitable, reasonable proper or suitable basis, fashion, manner, method, way or form.  As a gesture of kindness)
  • اَوۡ — Auo — Or (= Alternatively; in substitution)
  • تَسۡرِيۡحٌ — Tus-ree-hoon — Release (= n., Allowing to go; bidding farewell; letting go; letting leave; parting; separating; sending off. Final separation)
  • بِ — Bay — With (= The Arabic word  بِ  literally means ‘with’ in English)
  • اِحۡسَانٍ — Aih-saa-n — Kindness (= Beneficence. Handsomely. In a generous, good and handsome manner.   With generosity, goodness and gratitude.   The word in a different context also means “A better pay-off than the out-lay’)
  • وَ — Wa — And (= Conj., links words, phrases or clauses.  See وَ above)
  • لَا — Laa — Not (= Absolute denial; never; not at all; total negation)
  • يَحِلُّ — Ya-hil-lo — Is lawful (= v., pres. s., m., 3rd person. Is legal, acceptable, appropriate,  justifiable, kosher, permissible or proper)
  • لَ  — La — For (= For or with intent to give or take attention, benefit, object, purpose or reason)
  • كُمۡ — Koom — You (= pro., pl., m., 2nd person.  You.  The Holy Qor-aan states this way when addressing both men and women jointly)
  • اَنۡ — Un — That (= Since; so that; for the purpose)
  • تَاۡخُذُوۡا — Tau-kho-zoo — Take back (= Seize. Recover. Withdraw.  Refers to taking back forcibly or menacingly any part of the dowry or gifts given to wife)
  • مِمَّا — Mim-maa — Out of what (= Combination of two words. The first word  مِنۡ (min)  means among, from or out of the class, category, kind count or several persons or things. The second word  مَاۤ (maa) means all that, what or whatever. See 002:203)  
  • اٰتَيۡتُمُوۡ — Aa-tay-to-moo — You gave (= v., past., pl., 2nd person. Awarded; bestowed; blessed; come up with; conferred; delivered; donated; entrusted; gave; gifted; granted; handed down; paid; presented. Also, displayed, reimbursed or showed – The previous word extends this command to all that a husband gave his wife, but some translations have limited it to just the “Mahr (bridal money given by the husband to his wife at the time of marriage)” [Dr Al-Hilali & Dr Khan]
  • هُنَّ — Hoon-na — Them (= pl, f, in 3rd person. Refers to aforesaid women)
  • شَيۡـًٔ۬ا — Shai-aa — Anything (= Smallest part of any article, item, object, material, matter, thing, phenomenon or stuff; to the least extent)
  • اِلَّا — Il-laa — Except (= Apart from; but; besides; excluding; save; unless)
  • اَنۡ — Un — That (= Since; so that; for the purpose)
  • يَّخَافَآ — Ya-khaa-faa — Both fear (= Afraid; suspect)
  • اَلَّا — Ul-laa — Can’t (= Combination of two word.  اَنۡ  (un) means ‘that.’   لَا (laa)   means ‘never, no, not at all’)
  • يُقِيۡمَا — Yo-qee-maa — Establish (= 1. Abide by; observe; remain within.  2. The word in connection with a prayer also means fully complying with the dictates of prayer to establish it with regularity)
  • حُدُوۡدَ — Ho-doo-d(ul) — Limits (= n., pl., Bounds, boundaries or outer perimeters placed; injunctions or prohibitions prescribed.   The importance of this term is clear from the fact that it has been used six times in this and the next verse)
  • اللّٰهِ — Laa-hay — Allah (= The Almighty God; The only One worthy of worship)
  • فَ — Fa — Then (= Consequently; as a result; so; thus; therefore; yet)
  • اِنۡ — In — If (= If situation arises; in case; under the circumstances)
  • خِفۡ — Khif — Fear (= v., pres., 2nd person. Apprehend; suspect. Are afraid, scared or exposed to conditions beyond control such as a calamity, danger, disaster, disorder, disturbance, enemy, flood, law and order situation, mischief or war)
  • تُمۡ — Toom — You (= pro., pl., m., 2nd person.   You.   The Holy Qor-aan states this way when addressing both men and women jointly.   Some translations gave this right to only the ‘judges’ such as extrapolated by Allamah Nooruddin is “and if you (the Muslim community.)”
  • اَلَّا — Ul-laa — Can’t (= Combination of two word.  اَنۡ (un) means ‘that.’   لَا (laa) means ‘never, no, not at all.’)
  • يُقِيۡمَا — Yo-qee-maa — Establish (= Observe; fully comply with the dictates of prayer;  establish with regularity)
  • حُدُوۡدَ — Ho-doo-d(ul) — Limits (= n., pl., Bounds, boundaries.  See حُدُوۡدَ above)
  • اللّٰهِ —  Laa-hay — Allah (= The Almighty God; The only One worthy of worship)
  • فَ  — Fa — Then (= Consequently; as a result; so; thus; therefore; yet)
  •  لَا — Laa — It is not (= Absolute denial; never; not at all; total negation)
  • جُنَاحَ — Jo-naa-ha — Sin (= Blame; inappropriate conduct; crime; illegal; misdeed;  harm; offense; wrong; violation of a Prohibition)
  • عَلَيۡ — Alai — Upon (= Blame, duty or responsibility against; for; on; over; to)
  • هِمَا — Hay-maa — Those two (= pro., pl., m., 3rd person. Refers to the divorcing couple)
  • فِىۡ — Fee — In (= Concerning; in reference, regarding; relative to)
  • مَاۤ — Ma…(uf) — All that (= 1. What; whatever; whatsoever.  2. Any time; at such  time; when; whenever. 3. Absolutely not; no; never)
  • افۡتَدَتۡ — Uf-ta-dut — She gives up (= v., Compensates to gain or redeem her release from the marriage; expiates; settles; surrenders in compromise.  The term Khula is used for such release or redemption.  A must read with this section is the Note 002:228.   Some translations have inappropriately used words like ‘pay’ ‘ransom to gain her freedom’ as if she were a slave)
  • بِ — Bay — With (= The Arabic word  بِ  literally means ‘with’ in English
  • هٖ — He — That (= pro., s., m., 3rd person. Refers to aforesaid)
  • تِلۡكَ — Til-ka — These are (= All the mentioned, stated or told
  • حُدُوۡدُ — Ho-doo-d(ol) — Limits (= n., pl., Bounds, boundaries.  See حُدُوۡدَ above)
  • اللّٰهِ — Laa-hay — Allah (= The Almighty God; The only One worthy of worship)
  • فَ — Fa — Then (= Consequently; as a result; so; thus; therefore; yet)
  •  لَا — Laa — Do not (= Absolute denial; never; not at all; total negation)
  • تَعۡتَدُو — Tau-ta-do — You cross the line (= v., pres., pl., 2nd person. Cause corruption; commit excess; cross or exceed the limit; cross over decency; mess up; spoil; ruin; transgress; take undue advantage. Also, annoy, damage, dishonor, disrespect, harass, harm, hurt, humiliate, injure, maltreat, or in any way cause or inflict any loss)
  • هَا — Haa –That (= pro., s., f., 3rd person., Refers to the limits of Allah)
  • وَ — Wa — And (= Conj., links words, phrases or clauses.  See وَ above)
  • مَنۡ — Mun — Whoever (= Anyone; who; whom; whomever; whoso)
  • يَّتَعَدَّ — Ya-ta-ud-da — Crosses the line (= v., pres., s., 3rd person. Exceeds limit; goes beyond; transgresses. See تَعۡتَدُو above and the Commentary Commentary titled as The Holy Qor-aan is no joke)
  • حُدُوۡدَ — Ho-doo-d(ul) — Lines (= n., pl., Bounds, boundaries; limits. See حُدُوۡدَ above)
  • اللّٰهِ — Laa-hay — Allah (= The Almighty God; The only One worthy of worship)
  • فَ — Fa — Then (= Consequently; as a result; so; thus; therefore; yet)
  • اُولٰٓٮِٕكَ — Olaa-aiy-ka — They all (= Aforesaid facts, persons or things)
  • هُمُ — Ho-mo..(oz) — They (= pro., pl., m., 3 rd person. Refers to aforesaid persons)
  • ظٰلِمُوۡنَ — Zaa-lay-moo-n — Wrong-doers  (= n., pl., Doers of harm, hurt or injury; criminals; unfair; culprits; evil-doers; polytheists; those committing evil or grievous wrong; those who do and practice the evil; transgressors; unjust; violators; wicked)

 

* Note 002:230.   The verse 002:230 covers the divorce that has been pronounced twice, is an interim measure and allows the spouses to reconcile and get together.    002:231 covers the divorce that has been pronounced for the third time, is final and irrevocable and he can’t have her back until she has married another man and is divorced by him too.    Both these verses must be read together because they spell out a punishment for both parties as it takes two hands to clap.

M Muhammad Ali wrote that the ‘Divorce may be (pronounced) twice.”    Really all three (both the first and second interim stages as well as the third final) divorce have to be pronounced candidly, clearly and openly.    The end of a marriage by pronouncing its multiple divorces is just like the beginning of the marriage which is announced publicly in the presence of a minimum of two witnesses and usually a congregation of both the families of bride and the groom.

This verse reflects the role of the society in the personal matter of the divorce of a couple.   The condition that they observe the limits of Allah has been repeated twice in quick succession.    The first time it controls the actions of a husband in taking back anything he had given his wife.    The second time it is imposed on the society to ensure that the parting couple observe said limits.    A divorce affects couple’s children, if any, the families they come from and the society at large.     Such matters usually grow into disputes which clog judicial systems and need someone to judge.    That is why the duty to observe the limits imposed by Allah is so important and clearly laid twice.    It is laid on the parting couple as them and on who maintains law and order in the society as you.    The condition is repeated for a third time in the next verse 002:231 if the spouses reunite again.   Repeating to observe the limits of Allah three times shows how imperative this Command is.

Following portion of the Note 002:228 merits attention.

If only man was given the power to divorce his wife, then the verb عَزَم  (aa-za-ma = he decided) intended for a single man would have been used.    Instead the verb used here is عَزَمُوا  (aa-za-moo = they decided) which is intended for more than one persons and has thus vested in both the spouses the power to dissolve their marriage.    Yet most translations have disregarded this vital rule of equality expressed with grammatical precision.    The exception is some works that have done a tiny token favor to women as if by way of charity.

Few can say exactly when the concept to divorce a wife by the unilateral act of a husband started.     But today many translations present wife not as a participant in a contract of marriage with equal rights but like a slave chained in the yoke of slavery struggling to regain her freedom.

The bias in the divorce proceedings — misstating the facts and misrepresenting Islam — is clearly shown in the following translations of this verse 002:230.

  • “There is no blame on either of them if she give something for her freedom” — [A Yusuf Ali]
  • “It shall be no sin for either of them in what she gives to get her freedom” — Maulwi Sher Ali].
  • “There is no blame on either of them if she gives something to redeem her freedom“– [Ahmad Zidan]
  • “There is no blame on them for what she gives up to become free thereby’ — [Maulana Muhammad Ali]
  • “There is no blame on either of them in what she givens up to redeem herself” — Allamah Nooruddin who later on negated the above quote and extrapolated the verse 002:233 in an excellent manner by stating that “When they have agreed between themselves to an equitable and decent contract.”
  • “It is no sin for either of them if the woman ransom herself” — [M Pickthall]
  • “It shall be no offence for either of them if the wife ransom herself” — [N J Dawood].

 

 

 

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002:229

Posted on May 19, 2016 by Abid

The Holy Qor-aan                                                                                                                   002:229

 

وَالۡمُطَلَّقٰتُ يَتَرَ بَّصۡنَ بِاَنۡفُسِهِنَّ ثَلٰثَةَ قُرُوۡٓءٍ ‌ؕ وَلَا يَحِلُّ لَهُنَّ اَنۡ يَّكۡتُمۡنَ مَا خَلَقَ اللّٰهُ فِىۡٓ اَرۡحَامِهِنَّ اِنۡ كُنَّ يُؤۡمِنَّ بِاللّٰهِ وَالۡيَوۡمِ الۡاٰخِرِ‌ؕ وَبُعُوۡلَتُهُنَّ اَحَقُّ بِرَدِّهِنَّ فِىۡ ذٰ لِكَ اِنۡ اَرَادُوۡٓا اِصۡلَاحًا ‌ؕ وَلَهُنَّ مِثۡلُ الَّذِىۡ عَلَيۡهِنَّ بِالۡمَعۡرُوۡفِ‌ وَلِلرِّجَالِ عَلَيۡهِنَّ دَرَجَةٌ ‌ ؕ وَاللّٰهُ عَزِيۡزٌ حَكِيۡمٌ

           

Wa-ul-mo-tul–laa-qaa-to-ya-ta-ru-bus-na                                                                                    Bay-un-fo-say-hin-na-tha-laa-tha-ta-qo-roo-in.                                                                        Wa-laa-ya-hil-loon-la-hoon-na-un-yuk-toom-na                                                                        Maa-kha-la-qul-laa-ho-fee-ur-haa-may-hin-na                                                                           In-koon-na-yoe-min-na-bil-laa-hay-wul-yao-mil-aa-khay-ray.                                               Wa-bo-oo-la-to-hoon-na-aa-huq-qo-bay-rud-day-hin-naa                                                       Fee-zaa-lay-ka-in-araa-do-iss-laa-hun.                                                                                      Wa-la-hoon-na-mith-lool-la-zee-alai-hin-na-bil-mau-roof.                                                         Wa-lir-ray-jaa-lay-alai-hin-na-da-ra-ja-toon.                                                                        Wul-laa-ho-azee-zoon-ha-kee-m.

 

And the divorced women shall wait                                                                                 With themselves three monthly periods.                                                                       And not lawful for them is that they conceal                                                                What Allah has created in their wombs                                                                              If they believe in Allah and the Coming Day.                                                                    And their husbands are more justified to their return                                                  In that period if they decided reconciliation.                                                                     And gracefully they have the same rights as are against them.                              And the responsibility on men is more than is against them (women).                 And by God Allah is the Mightiest, The Wisest.

 

  • وَ — Wa…(ul) — And (= Conj., links words, phrases or clauses; additionally; but; also; more over; though; when; while; yet; whereupon)
  • الۡمُطَلَّقٰتُ — Mo-tul-laa-qaa-to — Divorcees (= pl., The divorced women after the expiry of the period of waiting.   A must read with this section is the Note 002:228)
  • يَتَرَ بَّصۡنَ — Ya-ta-rub-bus-na — Wait   *    (= v., Keep in waiting. Period of time to wait continuing with patience and persistence; wait out of having conjugal relationship)
  • بِ — Bay — With (= The Arabic word  بِ  literally means ‘with’ in English.  Equally appropriate in instant context will be the translations with relative to, regarding or concerning)
  • اَنۡفُسِ — Un-fo-say — Selves (= pl., 1. Hearts; individuals; minds; persons; souls)
  • هِنَّ — Hin-na — Them (= pl, f, in 3rd person.  Refers to aforesaid women)
  • ثَلٰثَةَ — Tha-laa-tha-ta — Three (= Cardinal number 2 + 1)
  • قُرُوۡٓءٍ  — Qo-roo-in — Monthlies (= pl., Courses, periods or times of monthly menstruation cycle)
  • وَ — Wa — And (= Conj., links words, phrases or clauses.  See وَ above)
  • لَا — Laa — Do not (= Absolute denial; never; not at all; total negation)
  • يَحِلُّ — Ya-hil-loon — Lawful (= Acceptable; justified; legal; permissible; proper)
  • لَ — La — For (= For the attention, benefit, purpose or reason of.  With intent to. With the object of)
  • هُنَّ — Hoon-na — Them (= pl, f, in 3rd person.  Refers to aforesaid women)
  • اَنۡ — Un — That (= Since; so that; for the purpose)
  • يَّكۡتُمۡنَ — Yuk-toom-na — Conceal (= Hide; keep secret; push under cover; suppress)
  • مَاۤ — Maa — All that (= 1. What; whatever; any time; at such time; whenever)
  • خَلَقَ — Kha-la-qa…(ul) — He created (= v., past., m., s., 3rd person. Brought into being; created; designed; fabricated; fashioned; formed; gave forms and faces; made; originated; produced; shaped. n is the Maker had created in due proportion, from a scratch, out of nothing before, and initiated all Creatures with the mystery of the creation)
  • اللّٰهُ — Laa-ho — Allah (= The Almighty God; The only One worthy of worship)
  • فِىۡ — Fee — In (= Contained inside a duration, event, place or situation)
  • اَرۡحَامِ — Ur-haa-may — Wombs (= pl., Body part of a female vertebrae wherein a fetus grows into a living being – human or animal)
  • هِنَّ — Hin-na — Them (= pl, f, in 3rd person.  Refers to aforesaid women)
  • اِنۡ — In — If (= If situation arises; in case; under the circumstances)
  • كُنَّ — Koon-na — Have been (= pro., pl., f., 3nd person. Continuing from the past)
  • يُؤۡمِنّ — Yoe-min-na — They believe (= v., pl., f., They [women] who follow the Holy Qor-aan, enter the Faith, embrace Islaam and become Moslems-
  • بِ — B…(il) — With (= The Arabic word  بِ  literally means ‘with’ in English, but intent in the original text here is better conveyed with an ‘in’ than with ‘with’)
  • اللّٰهِ — Laa-hay — For 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)
  • الۡيَوۡمِ — Yao-m…(il) — The Day (= s., Juncture; period, term or time that comes to an end)
  • الۡاٰخِرِ — Aaa-khay-ray — Later (= Coming; end; last; yet to come.   The word الۡيَوۡم means day.   And الۡاٰخِرِ   means Hereafter, yet to come.  Joined together the phrase الۡيَوۡمِ الۡاٰخِرِ means The End Day, The Judgment Day; The Resurrection)
  • وَ — Wa — And (= Conj., links words, phrases or clauses. See وَ above)
  •  بُعُوۡلَتُ — Bo-oo-la-to — Husbands (= pl., Male constituent of a heterosexual married couple)
  • هُنَّ — Hoon-na — Them (= pl, f, in 3rd person.  Refers to aforesaid women)
  • اَحَقّ — Aa-huq-qo — More justified (= adj., Appropriate. Better entitled, equipped or suited. Closer to truth. More deserving, just, right and suited. A/t/a, With better, greater or stronger ability to restore their marriage)
  • بِ — Bay — With (= The Arabic word  بِ  literally means ‘with’ in English
  • رَدِّ — Rud-day — Return (= Coming back; reversal; taking back)
  • هِنَّ — Hin-na — Them (= pl, f, in 3rd person. Refers to aforesaid women)
  • فِىۡ — Fee — In (= 1. Concerning; in reference, regarding; relative to.  2. In or inside the duration, event, time, period or situation)
  • ذٰلِكَ — Zaa-lay-ka — That (= Here; this refers to the aforesaid condition, matter or  situation of (i) their pregnancy or (ii) the period stated as the ‘meanwhile’)
  • اِنۡ — In — If (= If situation arises; in case; under the circumstances)
  • اَرَادُوۡٓا — Araa-doo — They decided (= v., past., pl, 3rd person. Used for a man, this word means that they attempted, desired, intended, pursued, sought, tried, wanted or wished. See Note 002:027)
  • اِصۡلَاحًا — Iss-laa-hun — Reconciliation (= n., 1. Correction; help to grow; improvement; making better; reforming to conform to equity and fairness.   2. Do the best, the good or the right; make peace.  3. Deal diligently, equitably, fairly, honestly, justly, properly or rightly to dissolve their differences; set right, promote, protect and save their marriage)
  • وَ — Wa — And (= Conj., links words, phrases or clauses.  See وَ above)
  • لَ — La — For (= For the benefit, purpose or reason of.   This word refers to the rights.  Dr Al-Hilali and Dr Khan elaborated this to be women’s rights “(over their husbands as regards living expenses)” and the following 4th word عَلَيۡ  to mean husbands’ right “over them (as regards obedience and respect).”  Such elaboration done in good faith  nevertheless provides fuel to the feminists’ following questions.    (i) Isn’t there an obvious double standard for men and women.   (ii) Are there no rights to living expenses for men if struck with a disease or disability.   (iii) Do the women have no rights to be respected by their men)
  • هُنَّ — Hoon-na — Them (= pl, f, in 3rd person. Refers to aforesaid women)
  • مِثۡلُ — Mith-lo…(ol) — Same (= Duplicate; identical in nature; just like; the same way; resembling; similar; substitute.  Of the same kind, looks quality, shape or type.  Of comparable recital)
  • الَّذِىۡ — La-zee — That (= s., m., 3rd person article, thing or person; which)
  • عَلَيۡ — Alai — Against (= Above; against; before; for; on; on top of; over; upon.  This word refers to the obligations against them corresponding to the aforesaid rights vested in them)
  • هِنَّ — Hin-na — Them (= pl, f, in 3rd person. Refers to aforesaid women)
  • بِ — B…(il) — With (= The Arabic word  بِ  literally means ‘with’ in English)
  • الۡمَعۡرُوۡفِ‌ — Mau-roo-f — Grace (= With grace and honor.  In decency, equity, justice or kindness. On equitable terms. Appropriately; decently; equitably; fairly; honorably; lawfully; nicely; properly; reasonably;   righteously; suitably.  According to the custom and usage. In a fair, just, appropriate, approved,   becoming, befitting, customary, equitable, reasonable, proper or suitable basis, fashion, manner, method, way  or form.  As a gesture of kindness)
  • وَ — Wa — And (= Conj., links words, phrases or clauses.  See وَ above)
  • ل — L..(ir) — For (= For the benefit, purpose or reason of.  Refers to the  rights in and the corresponding obligation against)
  • رِّجَا لِ — Ray-jaa-lay — Men (= n., pl., Male or masculine gender of human beings)
  • عَلَيۡ — Alai — On (= Above; against; before; for; on top of; over; upon)
  • هِنَّ — Hin-na — Them (= pl, f, in 3rd person. Refers to aforesaid women)
  • دَرَجَةٌ — Da-ra-ja-toon– Responsibility (= Degree or rank above in obligation and responsibility)
  • وَ  — Wa…(ul) — By (= Thisوَ vaao is tantamount to taking oath; solemn declaration)
  • اللّٰهُ — Laa-ho — Allah (= The Almighty God; The only One worthy of worship)
  • عَزِيۡزٌ — Azee-zoon — The Mightiest (= superlative form indicates the greatest, the highest, the most, and highlights that none more than Him is revered.   The Highest; most elevated, honored and respected.   All-Mighty. Exalted in might and the power. Mightiest.  This one word has the meanings of might with respect)
  • حَكِيۡمٌ —  Ha-kee-m — The Wisest (= superlative form indicates the greatest, the highest, the most and highlights that none more than Him is Exalted in wisdom. Best Possessor of wisdom.  Extremely shrewd.  Full of wisdom)

 

* Note 002:229.  يَتَرَ بَّصۡنَ (Ya-ta-rub-bus-na) is used in the verse 002:229 and 002:235  and its derivate in the verse 002:227.    The word means they will wait for the time to determine some specific outcome.    002:229 is for three (3) monthly courses to find wife’s pregnancy when she was divorced.    002:235 is for four months and ten days [also called the Id-dut] when she was widowed.   002:227 is for four months for a husband to return if he swears with an oath of abstinence.    The term Id-dut meaning ‘counted period of time’ is applied to all aforesaid periods.

 

Some translators replaced the word ‘wait’ with other words that insinuate rather crude meanings.   Their own minds flew into using words such as abstain, contain, keep apart, keep away, keep back, refrain, restrict or withhold from having relationships.   But N J Dawood surpassed all by describing that period as follows.

“Divorced women must wait, keeping themselves from men,” … [002:229].

“Widows shall wait, keeping themselves apart from men,” …[002:235]

The italicized words are not just merely additions but carry highly abhorrent insinuation. Such words may be alright for someone who came from a promiscuous western society. But they are greatly offensive and pernicious to the Moslem psyche anywhere in the world.    They disrespect the Holy text and everything known about the modesty of Moslem women.    Women reading the Holy Qor-aan and practicing Islam do not go around with other men.    002:227 to 002:242 offer  ample opportunities to divorced women and widows to remarry.  See the commentary Woman’s Role in Evolution)

 

** Note 002:229a.    The straightforward translation of the original text is written above.   But some translations are filled to the brim with male chauvinism and reflect a unilateral power in husband to continue with marriage or end it with a divorce [See Note 002:228].  They ascribe no role to the wife’s desire to continue or dissolve the marriage.  Nothing could be further from the truth.  The examples of such view which at the best are merely the opinions of the translator are as follows.

  •  “If their husbands should desire reconciliation during this period, they would have the stronger right to the continuation of the marriage than that it should be irrevocably dissolved.  In such case the wives have rights corresponding to those which the husbands have, in equitable reciprocity, though, in certain situations men would have the final word and would thus enjoy the preference.” [Zafrulla Khan]
  • “Men have a degree of advantage above them.” And stated further down in the Note 279 is ” As far as personal rights are concerned, the husband and the wife stand on a par, but as pointed out in 4:35 men have a supervisory authority on account of the physical advantage they possess and the financial responsibility they carry for providing for the household” [Malik GhulamFarid]
  • Men have a status above women’ [N J Dawood]

 

The entire clause ‌ؕ   وَلَهُنَّ مِثۡلُ الَّذِىۡ عَلَيۡهِنَّ بِالۡمَعۡرُوۡفِ   وَلِلرِّجَالِ عَلَيۡهِنَّ دَرَجَةٌ ‌ ‌ؕ   between two stops ( ‌ؕ   ) signs stands on its own.    It conveys an independent Commandment: “And in fairness they have the same rights as are against them and the responsibility on men is more than is against them (women).”    Greater responsibility is placed upon men so that they do not usurp or trample over the equal rights of women.    It is wrong to say that men have the final word or supervisory authority as the overlords with some higher rank above women.    Such translators did not see a difference between an appropriate pause after — or stop between or continuing with — the two segments of a Command accentuated with the vowels, periods or commas placed there.    This is a mistake dealt at length in our Commentary titled as Punctuations and Vowels.

 

The Holy Qor-aan has provided one rule for the entire mankind and for all times to come.    But man has claimed superiority over woman by showing off a physical and financial strength.   The fact is that his claim of betterment has been foiled innumerable times in as many conditions.   The divine rule provided in the Scripture applies to all people, at all times, in all environments.   Unfortunate departure from and creating exceptions to the universal application of the rule had its consequences and paved the way for the doctrines of Ijmaa and Ijtehaad to creep into Islaam.   It is dealt with at length in our Commentary Islaam 102 – History of Additions and Subtractions.

 

The fact is that the Creator knew He had created man to grab power wherever he could.    That is why more responsibility was placed on him to not tread or trample over women’s rights.   We have provided the correct translation of this section and contrasted it with other examples.

Posted in Commands - Humanism, Commentary and Notes, One God with 99 names, Qor-aan's Translation - verse # | Tagged , , , , , | Leave a comment

002:228

Posted on May 17, 2016 by Abid

The Holy Qor-aan                                                                                                                 002:228

 

وَاِنۡ عَزَمُوا الطَّلَاقَ فَاِنَّ اللّٰهَ سَمِيۡعٌ عَلِيۡمٌ‏

 

Wa-in-aa-za-moot-ta-laa-qa-fa-in-nul-laa-ha-sa-mee-oon-alee-m.

 

And if they decide to divorce, then indeed Allah is All-Hearing, All-Knowing

 

  • وَ — Wa — And (= Conj., links words, phrases or clauses; additionally; but; also; more over; though; when; while; yet; whereupon)
  • اِنۡ — In — If (= If situation arises; in case; under the circumstances)
  • عَزَمُوا — Aa-za-moo…(0t) — They decide      (= v., pl., Determine; make up minds; intentions firm up; resolve.  This word is used for a plurality of persons and not just one person.  Here it refers to their decision to terminate their marriage and obviously would mean both the husband and wife and not just the husband.  Those conferring a husband with power to unilaterally terminate their marriage appear to be inconsistent with the original text of the Holy Qor-aan.   A joint action to marry a man and a woman must also be undone jointly and not singly by the action of just one party)
  • الطَّلَاقَ — Ta-laa-qa — Divorce   * (= Termination of marriage.  See the note below)
  • فَ — Fa — Then — (= Consequently; as a result; so; thus; therefore; yet)
  • إِنَّ –In-na…(ul) — Indeed (= Absolutely; assuredly; categorically; certainly; clearly; definitely doubtlessly; earnestly; positively, really; verily; seriously; sincerely; specifically; surely; truly)
  • ٱللَّهَ — Laa-ha — Allah (= The Almighty God; The only One worthy of worship)
  • سَمِيۡعٌ — Sa-mee-oon — All-Hearing (= superlative form indicates the greatest, the highest, the most and highlights that none more than Him hears the best. All-Hearing. Most Hearing.   The Hearer.   Hears to the ultimate maximum. Hears all wholly, entirely, truly, surely, totally and surely.  Real Hearer.  The One from whom nothing is beyond, missed or out of hearing)
  • 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 002:228.   The word  اَلطَّلَاقُ (ut-ta-laaq = divorce) is a noun used among other places in the verses 002:228, 002:230 and Chapter 65.    The word طَلَّقَ (tul-la-qa = he divorced) is the verb in the past tense meaning that he dissolved, ended, finished, renounced or terminated the marriage.    This verb covers in 002:230 the interim, pending and revocable stage of divorce after its second pronouncement and in 002:231 when it is final after its third pronouncement.

The Holy Prophet s.a.w is reported to have said that Divorce is the most hateful of all lawful in the sight of God (Dawud).    Islamic jurisprudence holds the Moslem marriage a civil contract.    It requires a mutual consent of husband and wife and a consideration to enter in the marriage.    Like all contracts the way out of a marriage is exactly as the way that leads into it.   This principle is the fundamental requirement in equity that most civilized laws recognize.

The Holy Qor-aan gives equal rights to men and women including the matters regarding divorces.    The verb (عَزَمُوا  = they decided) that governs the noun الطَّلَاقَ in this verse makes this crystal clear.    But many translations have incorrectly stated that a husband by a unilateral action can end marriage.

If only man was given the power to divorce his wife, then the verb عَزَم  (aa-za-ma = he decided) intended for a single man would have been used.  Instead the verb used here is عَزَمُوا  (aa-za-moo = they decided) which is intended for more than one persons and has vested in both the spouses the power to dissolve their marriage.  Yet most translations have disregarded this vital rule of equality expressed with grammatical precision.  The exception displayed in some works is like a tiny token favor to women as if by way of charity.

Few can say exactly when the concept to divorce a wife by the unilateral act of a husband started.  But today many translations present wife not as a participant in a contract of marriage with equal rights but like a slave chained in the yoke of slavery struggling to regain her freedom.

The bias in the divorce proceedings — misstating the facts and misrepresenting Islam — is clearly shown in the following translations of the verse 002:230.

  • “There is no blame on either of them if she give something for her freedom” — [A Yusuf Ali]
  • “It shall be no sin for either of them in what she gives to get her freedom” — Maulwi Sher Ali].
  • “There is no blame on either of them if she gives something to redeem her freedom“– [Ahmad Zidan]
  • “There is no blame on them for what she gives up to become free thereby’ — [Maulana Muhammad Ali]
  • “There is no blame on either of them in what she givens up to redeem herself” — Allamah Nooruddin who later on negated the above quote and extrapolated the verse 002:233 in an excellent manner by stating that “When they have agreed between themselves to an equitable and decent contract.”
  • “It is no sin for either of them if the woman ransom herself” — [M Pickthall]
  • “It shall be no offence for either of them if the wife ransom herself” — [N J Dawood].

 

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